the woorkes of such accompanie them as dye in the Lorde For the true faith purifieth the hearte Actes 15.9 and it is of that nature that it worketh by loue Galat. 5.6 And therefore as though a man haue neuer so charitable and curteous woordes yet if hee haue no deedes aunswering thereunto his charitye is vaine Iam. 2.15 16 â—0◠〈◊〉 if it haue no woorkes is deade in it selfe and cannot not saue a man verse 17. c. Howbeit this I say and thus I teach with Iames not that I woulde haue you to thinke that faith saueth or iustifieth any for the worthines of these works that followe it and accompanye it For so far off am I and wee all ought to bee from that that we may not once imagine that fayth it selfe saueth or iustifieth any for the worthinesse of it selfe but onely for and through the worthines of Christ the obiect thereof whom it apprehendeth and applieth withall his merites to her owner and so thereby hee is iustified But this I say and constantly afferme that that fayth that iustifieth a man indeede is two wayes liuely and effectuall namely in heauen before GOD about her obiect Christ first in apprehending and applying lit to the iustification of the owner and then in earth amongst men in puryfâ—yng her subiect that is the person in whome it is to bring foorth fruites beseeming a iustified person So that alwayes hee that hath the iustifiyng faith hath therewith the sanctifying spirite whereby hee is able according to Saint Peters counsaile to ioyne vertue to his faith 2. Peter 1.5 and according to Saint Iames request to shewe his faith by his woorkes Chapter 2.18 for the â—ounde and right fayth in Iesus 〈…〉 into the hearte of the owner by the operation of the spirite such abundance of loue to wardes GOD for and in consideration of his infinite loue and goodnesse found out and apprehended thereby that it replenisheth the hearte wherein it is withall thankefulnesse and duetifulnesse towardes him in obeying his commaundementes with all his power chearefully and willingly in somuch that as it is impossible to seperate fire and heat sunne and light so is it to finde a iustiflyng fayth without good woorkes And therefore though wee take the office of iustifiyng from good woorkes generally without distinction and leaue it soly and wholy to faith as Paul doeth Romanes 3.28 where he sayeth Therefore wee conclude that a manne is iustified by faith without the woorkes of the lawe yet wee say and holde also with Sainte Iames that a man is iustified of woorkes and not of faith onelye Iames 2.24 For though by warrant from Paul wee holde that onlye faith iustifieth before GOD because the woorkes of the Iawe that is woorkes commaunded by the Lawe which if any other thing might bee ioyned with faith in this office are most woorthy are shut out quite from intermedling therein yet wee holde also that this fayth which is sola that is alone in doing this office yet is not solitaria that is alone in her owner when she doth performe it Faith therefore alone with Paul iustifieth before God and workes proceeding from faith iustifie that is declare who is iustified with Iames. For that appeareth to be his sense by his saying She we me thy faith out of thy woorkes Neither is his phrase straunge in saying that works doe iustifie which doe but declare who is iustified For we say coÌ„monly white haires make in olde man and yet our meaning onely is that they declare him to be an olde man And for further proofe yet of this point that it is not a faith in the sippes but in the heart not a woroy but a worthy faith that knitteth vs vnto Christ wee are to call to our remembraunce that Christ expresly Iohn 15.5 saith He that abideth in me and I in him the same bringeth foorth much fruit And that as Saint Paul saith there is no condemnation to those that bee in Christ to he addeth which walke not after the flesh but after the spirit Rom. 8.1 yea that he saith that they that are Christes haue crucified the flesh with the lustes thereof Galat. 5.24 and that with with olde thinges are past away and all thinges are become newe 2. Cor. 5.17 Either therefore neuer pretende that thou hast a sound are a right faith or else set thy life and conuersation be such as God may be glorified in iustifiing such an one Dauid coulde say seeing Christ but a far off in respect of that purgation and clen sing that hee hoped for by him Psa 51.7 Purge me with hysope and I shall bee cleane washe mee and I shall be whiter than snow And therfore said Iohn very flacly 1. epist 1.6.7 If we say wee haue fellowshippe with him and walke in darckenesse wee lie and doe not truely but if wee walke in the light as hee is in the light we haue fellowshippe one with another and the bloode of Iesus Christ cleanseth vs from al our sinnes Wherefore let vs assure our selues either that wee are not purged at all by Christes death or washed by his bloode or else chat we are cleane and white For no doubte of it where God for his sake pardoneth sinne there he purgeth it and where he couereth it there he cureth it and therefore to all that beleeue in him the spirite is promised Iohn 7.38 to bee in that measure that it shal be as riuers of water of life flowing ouer the bankes for the force it shall haue in all such effectually to wash them to soften them to make them fruitfull and to quench in them the flames and heate of sinne Vnlesse therefore wee finde the spirite in vs to haue this operation wee are without warrant in our selues to prooue that we haue a sound and right faith in Christ By this then you mate see dearely beloued in Iesus Christ seeing this is the generall doctrine of vs all that professe the Gospel with knowledge how much we are wroÌ„ged by our aduersaries the papists who this not withstaÌ„ding charge our doctrine to be a doctrin of liberty and licentiousnesse For heereby euidently you may see wee shut out all those from the number of them that dye in the Lorde which be carnal and worldly minded men whatsoeuer they say and al carnal and prophane Gospellers which turne the grace of God into wantonnesse what faire shew soeuer they can make of faith in wordes And therefore here is no comfort at all for any that yet remaine in their sins hauing theÌ„ raigning in their mortall bodyes for Epicures Libertines or for any leude lycentious wretch whatsoeuer he be For such doe not liue in the Lord and therefore are not slkely to dye in the Lord. For commonly qualis vita finis ita such life such death in the iust iudgment of God it so falleth out For he that lyuing and in health wil not remember God it is but right that God shoulde forget him sicke and dying
that I alwaies seeke is to edifie theÌ„ that heare me with as good and necessary doctrine as I can As for gloriousnesse of words pleasant and delicate speech I think it becommeth the philosophers chaire but not the pulpit For I finde that Paul hath written that hee vvas not sent to Preache the Gospell vvith vvisedome of vvoordes least the Crosse of Christ should bee made of none effect 1. Corinth 1.17 And therefore vvhen hee came among them he saieth hee came not vvith excellencie of vvoordes or of vvisedome shevving vnto them the testimonie of God For hee esteemed not to knovve anie thing among them saue onelie Iesus Christ and him crucified 1. Corinth 2.1.2 Sometimes there are some sentences of the Doctors and ancient fathers interlaced but they are not by mee at any time alleadged as though their testimonie or iudgement vvere a sufficient argument to grounde a trueth vpon For all trueth must haue and hath his sufficient warrant from the canonicall Scriptures and hauing so it is a trueth though all the Doctors and Fathers shoulde gaine-saie it I onely therefore bring them in as vvitnesses of the trueth in their times receiued partly to shewe the Popish vaine bragge of antiquitie in these pointes and partely to beate them from their errours vvith their owne weapons Howbeit herein I haue beene very sparing though indeed I might haue beene in the citing of them verie plentifull they are so full of excellent sentences to the same endes and purposes for the vvhich these fewe out of them vvere alleadged Nowe my reasons that moue me to bee so bolde as to make this Sermon appeare againe after this sorte vnder your Lordshippes protection making my choise of you to dedicate it vnto are these First I am perswaded that you vvere a principall meanes that I vvas occasioned first to conceaue and preach it Secondly you are the man to whome among all other and aboue all other I am most bound for your manifolde kindenesses diuersly shewed vnto mee and therefore hee that maie most iustly chalenge all dutifulnesse and tokens of thankefulnesse vvhich lie in my poore povver to shewe amongest vvhich I beseech you accept this as one though it bee but a small one Thirdely I knowe suche is your sincere affection to the trueth of Doctrine therein contayned and such vvas your vnfayned loue and affection to-vvardes him whose memoriall it still reuiueth that as you took pleasure in hearing of it once so you wil delight your selfe in reading perusing of it often Which reasons considered I hope you will beare with my boldnes herein and others I trust whosoeuer they bee will approue of this my so doing And therefore beseeching the Lord of his mercy long to preserue you your vertuous and good wife my verie good Ladie with all your children in health all true honour and prosperity I cease from any farther troubling of your Honor at this time At Bletchley the 25. of December 1585. Your honours alwaies to commaund THOMAS SPARKE Text. Apocal. 14.13 I hearde a voice from heauen saying vnto me write Blessed are they that die in the Lord thencefoorth euen so saith the spirit that they rest from their labours and their workes accompany them The certainty of the truth in this scripture conteined noted to breede attention obedieÌ„â—e thereto THis present occasion considered right honorable dearly beloued in our Lorde and Sauiour Iesus this portion of Scripture offereth most fit necessary matter both to me to speak of to you to he are For as you may well perceiue herein is set down what the state and condition of al those is that die in the Lorde yea immediatly vpoÌ„ that their death Of which number I hope all you here present are fully perswaded this honorable person whose funerall day heere this is was one And the more reuerently both to mooue me to speake thereof and to prouoke you all the more attentiuely to listen to that which is therin auouched we are to wey that that which herein is set down is a proposition or assertion not first deuised vttered and recorded by the will wit of man but which came downe from heauen left in writing thus vnto vs by expresse and speciall commandement from thence confirmed also to be most true by the assent and approbation of the holy Ghost For Iohn the beloued disciple of Iesus Christ a faithfull witnesse testifieth vnto vs that he heard a voice from heauen commaunding him to write it also hee telleth vs that this heauenly voice had no sooner tolde him that the thing which he shoulde write was this Blessed are they that dye in the Lorde thenceforth but that the Spirit said yea vnto it adding further that such rest from their labors and that the woorkes of such accompany them Wherefore in the feare of God we are al of vs so to consider of the matter taught vs in this proposition as of matter most weighty most certain true For if Iohn himself had left it in writing but by the ordinarye direction of his Apostolike spirite wee ought not at all to haue doubted either of the necessarinesse or certainety thereof For euen thereby both hee and all the rest of his fellowes writers of the Canonical Scriptures were euer preserued in their writinges both from all erring in their writings and also from committing vnto writing any needelesse or vnprofit able thing Howe much lesse it being as you haue hearde most earnestlie affirmed and by most inuincible authoritie confirmed and strengthened may we doubt of any thing taught vs in this heauenly oracle Out of all doubt euen hereby we are to begin with al al of vs fast bound most readily to beleeue euery thing to be most certainelye true which herein is taught whatsoeuer wee haue taught heeretofore or fleshe and bloode can say to the contrarie hereafter otherwise most gracelessely wee shoulde call into question whether there be trueth or no in a most vehement asseueration of the almighty which once to doe were blasphemie The scope occasion and other circumstaunces thereof The scope and drift that our most wise and louing GOD had in causing these woordes to be registred and recorded in this booke after this sort to the eternall consolation of his considered wee shall euen thereby perceiue that it was not without very great cause why euen thus they were set downe For it appeareth in certaine chapters before this whereof these woordes are a part that it was reuealed vnto Iohn how Antichrist shoulde come grow and flourish in his kingdome to the ecclipsing of the trueth marueilouslie Wherefore in this Chapter as our verie aduersaries are compelled to confesse to his comfort and the farther consolation of the Church the Lord vouchsafeth to reueale vnto him the fall of Antichrist and the manner how in this sorte first in causing him to see an Angell flie in the middest of heauen hauing an euerlasting Gospell to preach vnto them that dwell
on the earth to euerie Nation Kindred Toungue and People saying with a lowde voice Feare God giue glorie to him for the houre of his iudgemēt is come worship him that made heauē and earth the Sea the fountaines of waters and then in causing him to see another Angell following saying It is fallen it is fallen Babylon the great citie For shee made all nations to drinke of the wine of the wrath of her fornication and thirdly in causing him to see and heare a third Angell following the other two saying with a loude voice If any man worshippe the beast and his image and receiue his marke in his foreheade or hand the same shall drink of the wine of the wrath of God yea of the pure wine which is powred into the cup of his wrath and hee shall be tormented in fire and brimstone before the holy Angels and before the Lambe and the smoke of their torment shal ascend euermore and they shall haue no rest day nor night which worship the beast and his image and whosoeuer receiueth the Print of his name Wherein in effect is shewed as it is also written 2. Thes 2. that after Antichrist shall haue shewed himselfe in his full then yet when God shall see it time that he would by the spirit of his mouth that is by the effectuall preaching againe of the Gospel which Antichrist had smothered bring him to a desperate consumption Which once beeing brought to passe of the great mercie of the Lorde towards his church by this light thē so come into the world shining therin the Lord teacheth here by the voice of the 3. Angel that as many as be desirous to escape eternal damnatiō should in any case so seperate themselues from Antichrist his religiō that neither in forhead nor hand they bear his mark that is that neither openly nor secretly they be any longer fauorers of him and his abhominations And this more plainly after chap. 18. vpon occasion of a reuelation like vnto this which he had of the fall of the kingdome of Antichrist he doth warn vs of by a voice from heauē saying Go out of her my people that ye be not partakers in her sins that ye receiue not of her plagues Which admonition Iohn by the spirite of Prophesie foreseeing would take place in a number that thereupon Antichrist and his confederates would take occasion of great griefe anger seeing so their kingdomes to decay he bursteth out into these words saying Here is the patience of the Saints here are they that keep the cōmandements of God the faith of Iesus As who should say I foresee that when these thinges shoulde come to passe which the Lord hath foreshewed by the voices of these three Angels shall then they that leaue Antichrist to cleaue to Christ and forsake his abhominable superstition to imbrace the sinceritie of the Gospell shall maruellously bee assaulted by Antichrist and his to reclaime them againe by al meanes both faire and foule sweete and subtile sowre and violent insomuch that they then shall stād neede of perfect patience For if it were possible the deuises and meanes which he will vse to repaire his kingdome againe withal will bee such that the very elect should be seduced as Christ hath foretold Mat. 24.24 Wherupon the words of my text follow where incoragemēt is giuē to al men that shal liue to see Antichrist and his treacherie by the preaching again of the gospell thus detected brought to his consumption to imbrace the doctrine of the Gospell and to leaue his yea and constantly to perseuere both in the profession of their hatred and defiance of his abominations though neuer so vniuersally liked before yet stil the better to deceiue offered in a golden cup and also in their loue liking of the sincerity of the truth of the gospel though neuer so much slaundred by his to be a new doctrine heresie and persecuted also For so far off shall it bee that ye shall loose anie thing saith the Lord vnto such in my text if you take this course quite to forsake Antichrist and leane onely vnto and vppon Christ that when hee hath doone his woorst which is but to kill your bodies and so to cause your soules to flit the sooner out of them that I assure you without all doubt you shall immediately thence-foorth bee blessed in that all manner of woe and paine shall bee ended to you and besides your sincere profession holy cōuersation must bee rewarded with ioy vnspeakeable felicitie in heauen Be therefore of good courage the light shining amongest you againe imbrace it and walke in it haue no longer either secretly or openly any further fellowshippe with the workes of darkenesse if you haue you haue heard the thirde Angell tell you that then therefore ye shal be euerlastingly accursed and condemned But if you haue refused them and will liue and die in the sincere profession and beleefe of the trueth of the Gospell whatsoeuer meanes Antichrist shall vse to drawe you backe againe vnto him I say vnto you and I say it most earnestly you shal be for euer blessed and happie My text therfore commeth in as a preoccupation to take awaie from al such as should fall from Antichrist to Christ by the preaching of the Gospell all obiections whatsoeuer can or may arise in their mindes to make them wauer or go backe againe vnto him And for asmuch as the Lord saw that these would be many yea and that in shew so forcible to a man consulting with flesh bloud that he should euen therwith be often amased you see right honorable as I haue said that not without verie great cause is this proposition tending to their comforce and strengthening vttered and recorded in such sort and maner as you haue heard Wherefore whensoeuer there ariseth any reason or motion in our mindes to draw vs backe frō the sincerity of the Gospell to take again the marke of the beast either in our forehead or hand then to strengthen our selues to withstand all such let vs make our recourse vnto this place and well wey this point that here is damnation flatly denoūced to all such as after the sound of the gospell againe reuolt to Antichrist and that there is most certainly saluatiō and blisse promised to those that refuse to doe it and choose rather to lose their liues The diuision Now in the proportiō it self thus vpō this occasion vttered we haue to cōsider two things principally that is who they be of whō the Lord therein speaketh what it is that he speaketh of such The first is expressed in these words They that die in the Lord the later in these Are blessed thenceforth euen so saith the spirit that they rest from their labors their works accōpany thē Wherof orderly nowe I am to speake as the text offereth occasiō as the time wil permit me Though this particle
and that therefore wee shal bee saued for his sake onely and not for our workes at all Let vs now therefore heare what the Scripture sayth to the determination of this question That saying of Christ to his Luke 17.10 is directly contrary to their position where hee sayth when ye haue doone all those thinges that are commanded you say wee are vnprofitable seruantes wee haue doone that which was our duetie to doe For heereby not in way of curtesie as some of them haue sayde but in sadnesse we are taught that if wee kept the whole lawe in euery pointe which neuer man did but Christ that yet we are to account our selues so farre from hauing merited any thing thereby at Gods handes that we are to thinke we haue but payde him that which we ought him and therefore merited no more at his handes than an olde ill better may say he hath merited at his creditours handes when he payeth him but his hare owne How much more stronglye then doeth this place bynde vs from hauing that conceite of our woorkes when wee haue doone them that thereby we are iustified and merite heauen Seeing that the very best woorkers of vs al when wee haue doone what we canne yet finde our selues scarce able where wee owe God golde to paye him leade where wee owe him thousandes to pay him hundredes yea to aunswere him one of a thousande Iob. 9.3 in so much that the righteousnesse of the righteous is but as a steyned cloath Isa 64.6 And therefore Paul though hee wrote the Epistle to the Phillippians a litle before his death when hee was full of sufferinges for CHRIST and of all kinde of good woorkes yet he in the 3. Chapter therof protesteth not onelye in the preter tense that hee counted all his pharisaicall righteousnesse before his conuersion but all then in the present tense but doung that hee might winne Christ and might be founde in him not haning his owne righteousnesse which is of the Lawe but that which is through the faith of Christ euen the righteousnesse which is of GOD through fayth verse 8.9 Wherefore hee boldlye concludeth Titus 3.5 thus Not by the woorkes of righteousnesse which no doubt are woorkes doone in fayth for otherwyse they were not to be called woorkes of righteousnesse but rather woorkes of vnrighteousnesse which wee haue doone but according to his mercy he saued vs. Now to make it cleare that by this righteousnesse of GOD whereby Paule through faith in Christ woulde bee righteous before GOD is ment not an inherent righteousnesse in mans owne selfe Paul opposeth it to that righteousnesse in himselfe And besides Romanes 10.1.2.3 they are seuered in that the one is called the righteousnesse of God the other mans owne righteousnesse But most cleare is that Romains 1.17 where hee affirmeth that that righteousnesse which is called the righteousnesse of GOD is reuealed by the Gospell from faith to faith For it is written The iust shall liue by fayth Whereby it is most euident that this inherent righteousnes which they would haue to make theÌ„ righteous by is reuealed by the morall law And therefore you shall finde that Paul Rom. 10.5.6 7.8.9 distinguisheth the righteousnes of the lawe from the righteousnes that commeth by faith And Rom. 3.21 that hee in plaine tearmes thus determineth this matter Now is the righteousnes of God made manifest without the law hauing witnesse of the Law and the Prophetes to witte the righteousnesse of God by the faith of Iesus Christ vnto all and vppon all that beleeue Which coulde not bee if the righteousnes of God were the good workes that are in men for we come to the knowledge of theÌ„ by the Lawe This is called the righteousnesse of God in an excellencye because the righteousnesse of Christ is the righteousnesse of one that is God and is indeede a righteousnesse absolute before God for the which he cannot but account them righteous to whom it is imputed by fayth In an inferiour sort the godlynesse in Gods children maye be called a righteousnesse of God because it is wrought in them by his spirite but yet as appeareth by these places it is not that righteousnesse whereby we may dare perswade one selues that wee are made righteous before hym but onely a fruite proceeding from that applyed first vnto vs and then testifiyng thereof Further howe could it be sayde truely that life euerlastyng is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the free gift of God Ro. 6.23 if it come at all by meryte To imagyne that it may come of grace and also of workes it is flat agaynst Paul Rom. 11.6 where he sayth If it be of grace it is no more of works or else were grace no more grace but if it be of works it is no more grace or else were work no more woorke In which woordes he deâ—ermineth saluation to come by merite of workes and by grace to bee so contrarye the one to the other as if it come the one way it cannot come at al by â—he other It cannot bee sayde to the shifting off of this place with any reason that here by works are meant workes onely done before faith for he speaketh generally heere of woorkes without distinction And therefore very well saide August contra Pelag. Caelest lib. 2. cap. 24. Gods grace shal be grace no way vnlesse it be free euery way and the drift of the Epistle to the Galath is flatly and directly against such as would be saued partly by grace through faith in Christ and partly by their workes following faith For they were neuer taught by the false Apostles neithee did they then holde iustification by workes done before faith or by workes alone And yet Paul speaking to the purpose to confute them saith If righteousnes come by the lawe Christ died in vaine Gal. 2.21 Chap. 5.4 ye are albolished froÌ„ Christ whosoeuer are iustified by the lawe ye are fallen from grace Vpon which ground said Augustine in his preface vppon the 31. Psal If thou wilt haue nothing to doe with grace boast thy merits and Chrysostome 3. ad Gal. saith thus â—hey saide accursed is hee that leaneth onely to faith Paul sheweth that hee that so doeth is blessed And Ambrose also vpon the same warrant 1. Cor. 1. affirmeth that it is appointed of GOD that he that beleeueth in Christ shal be saued without woorkes onele by faith freely receiuing remission of his sinnes And least they should cauill and say as they are not ashamed to doe that by workes of the lawe are vnderstoode onely workes done before faith by the direction of the Lawe without the infusion of the speciall grace of GOD through Christ marke how notably to preuent that popish shift chap. 2.15.16 he saieth Wee that are Iewes by nature and not sinners of the Gentiles know that a man is not iustified by the workes of the Lawe but by the faith of Iesus Christ Euen we I say haue beleeued in Iesus Christ that we
other Cityes and a City compassing within the â—â—ies that of seuer 〈◊〉 as euen voyes haue learned in the section booke of Virgils Georgickes and as it is not orsiously known otherwise If 〈…〉 not haue Rome to 〈◊〉 the very 〈◊〉 of Antichrist let them 〈◊〉 vs out another City 〈◊〉 this description agreeth Againe why should the standing and â—â—â—â—â—â—oorishyng Empire of Rome and the continuance of the seme of the Empero â—â—â—ere bee that which letted and should let the setling of Antichrist in his seateÌ„ vntill it were taken our of the waie 2. Thess 2.7 But to shewe that the very seate of the Empire shoulbe be his seate and that the place must be seft emptye for him by the departure of the Emperour from thence before he 〈◊〉 come into his chayre of pessisonee The papists themselues confesse that this is Paules meaning there And therefore Sanders in his booke of the visible Monarchy in his fourth demonstration for the defence of the Pope confesseth that Hierom in his eleuenth question to Algasia Tertullian in his Apollogie against the Gentiles that Chryfostome vpon the place it selfe and August in his 20. booke de Ciuitate Der cap. 19. vnto whom he might ad Ambrose Iraeneus Lactantius with diuerse others also doe vnderstande Paul thereby to meane the Romane Empire Which when indeede it decayed in the West and tooke his seate in the East at Constantinople the Popes founde to be so taken out of their way that as experience and al storyes consitme quickly after they grew to be so Emperor like in the West that in their kingdom the wound that the former beast had taken by thus ceâ—â—ouing his seat from Rome seemed to be healed they bare so liuely the image of the former beast As for the Empire that is now lest in the West it is as it is well known a thing in name but not indeede they haue so handled the matter that it is as good as quite taken out of their way they may do for all it what it pleaseth them and the other part of the Empire is swallowed vp of the Turke Lastly you are to vnderstande that I am not the first that by Babylon here vnderstand Rome For eueÌ„ then when these uisions of Iohn were far harder to be vnderstood than nowe in that nowe experience hath opened many of them which it had not then the anciene fathers sawe that by Babylon heere was ment Rome As for example Tertullian contra Iudaeos and Hierom in diuerse places as in his 11. question to Algasia in his preface of Didimus booke of the holy Ghost and in his 2. booke against Iouinian Yea our Rhemistes in their notes vpon the last of the first of Peter earnestly contend to prooue that there by Babylon is meant Rome and vppon the 17. of Iohn they dare not flatly deny but that there by Babylon the seat of the struÌ„pet may be vnderstood Rome That the popish faith is an â—â—christiaÌ„ Wherefore these reasons considered I conclude that by Babylon heere is ment Rome Yea but yet you shal not finde it so easie a matter to proue the popish faith to be Antichristian they will say Yes verily for euen that which I haue already sayd in the description and confutatioÌ„ of their faith proueth it to be Antichristian For if Antichrist be he that is an aduersary to Christ if he be an aduersary to Christ that robbeth him of that honour and glory that is due vnto him then it cannot he but that the popish faith is Antichristian But S. Iohn say they in his first Epistle ca. 4.3 hath plainly cold vs that that spirit that coÌ„fesseth not that Iesus christ is coÌ„e in the flesh that is the spirite of Antichrist Whereby they would gather that they cannot be Antichristian because they confesse that Christ is come in the flesh I answere them with Aug. wordes vpon S. Iohns epistle tract 3. Non attendamus ad linguam sed ad facta c. Let vs not consider what they say but what they doe For if they al should be asked with one mouth they would confesse the Lord Iesus to be Christ But let their tongue stay a while and aske their life for howsoeuer in words they confesse that Iesus Christ is come in the flesh yet indeed and truth they deny it For he that denyeth the fruit cause of his coÌ„ming which was as I haue proued to be a full whole sole sauiour in himselfe and by himself they deny his comming indeede and truth whatsoeuer they say in wordes And this is euident in theÌ„ in the they trust not to his satisfactions merits weout adding there to their own in the cause of their saluation The Iews Turks say they knowe God and beleeue in him but we christians say and wee say truely that they neither know him nor beleeue in him at all but onely in an Idoll of their owne framing because they knowe him not in the face of his sonne Iesus Christ Arius in plaine words denied not Christ to be God yet because he denyed that he was equall to his father he denyed his godhead indeed And so though the papistes in woordes confesse Christ to be come in the flesh yet because indeede truth they will not let him be priest alone to offer propitiatory sacrifice king alone to gouerne by his owne orders prophet alone to instruct by his owne woorde but as it is most euident ioyne vnto him a succession of priestes to iterate his sacrifice which he offered once for all Heb. 9.25.26 alter his lawes and orders ad and detract at their pleasure too and from his reuealed and written woorde as the face and practise of their Church teacheth indeede and truth they deny that he is come in the flesh And it appeareth by the prophecies that wee haue in the scripture of Antichrist that hee shall not bee so blunt a foole as flatly and in playne tearmes to denye so manifest an article of fayth as this is but hee and his shall come and set abroach their false doctrin through hypocrisie 1. Tim. 4.2 In so much that antichristianitye 2. Thess 2.7 is called a mistery of iniquitie that is an iniquity that not all at once and openly shall shew is selfe but that shall come in by soft and stealing pases so shrowded and hid vnder a shew of godlinesse that it should not easily be espyed And therefore Christ Mat. 13.25 26. compareth this bad seed to tares which the good seedmans foe sowed amongst the good wheat while men slept then slielye went his waye which was not espyed by and by of the good seedmans houshold nay not vntill the blade was sprung vp And therefore Saunders is but a foole from hence to drawe a demonstration that the Pope is not Antichrist because in wordes hee confesseth Christ How could he be ignorant that it is noted Apoc. 17.4 that the Babylonish harlotte is described to hold out vnto others her
as God in the temple of God shewing himselfe that he is God 2. Thess 2.4 Of which qualities the two first are notoriously seen in popery in forbidding the mariage of ministers and in the commaÌ„ding as a holy and meritorious thing abstinence from flesh And as for the rest who can consider howe the Popes haue brought kinges and princes vnder to do them most base seruice and what otherwise they haue taken vpon them do stil to make lawes besides and often contrary to the woorde written to binde consciences yet vnder paine of damnation to obey how they cal theÌ„selues heads of the vniuersall Church which is Christs speciall and peculiar title Colos 1. Ephes 1. howe they take vpon them to forgiue sinnes and to conferre vpon beggarly creatures by the halowing of them power to put away sinnes but he must be enforced to coÌ„fesse that al the other qualities are seene and found notoriously in the rase of Popes for a long time Lastly as it is prophecied that by the spirit of Gods mouth 2. Thess 2.8 Antichrist shall consume and after the sound of the Gospell againe that Babylon shall fall Apoc. 14.8 so the Lordes name be praised for it we haue seene by experience papacie fallen into a great consumption and the popes credit and autority very well fallen also in the consciences of men by the preaching of the Gospell againe in these latter daies And to our comfort we may learne out of the 2. to the Thes 2.8 that his consuÌ„ption is so deadly that he shal neuer recouer it vntill he be quite abolished by the brightnes of Christs comming If he therfore win a litlâ— in one place both he and his may learne by this to make their account that they shall loose more in another In steade therefore of hoping againe for their golden day let them seat nâ— for the fall of Babylon which is irreuocable to take vppe weeping and wailing and to cry alas alas for the great citie as it is prophecied that Antichristes friendes shall doe at his fall Apoc. 18.19 Thus you see or at the least may see both that Babylon is Rome and also that Antichristianity is Popery Wherefore the second part of my argument is proued which was this But who so dyeth in the popishe faith dieth bearing the marke of the beast both in forhead and hand and therefore now againe I may conclude therfore so far off is it that he that dieth a papist dieth a christian or in Christ that most certainty he dieth a limme of Antichrist and that consequently all Papistes dying Papistes in this peeuish and Antichristian faith before deseribed confuted are shut out from this number that my text speaketh of 〈…〉 thus also in this short comparison of the prophecies concerning the kingdome of 〈…〉 you seâ— once againe their glory 〈◊〉 to their shame For you know they bragge that their Church must bee the true church because they 〈◊〉 alleage anâ—iquiâ—â— vniuersality vnity visibility whereas al these as you haue heâ—râ— are 〈…〉 christianity For 〈…〉 it waâ—â—â—ginning in Paâ—â—â— times for viâ—â—â—â—â—â—ity and 〈◊〉 â—ll â—â—tions shal be drunke the 〈◊〉 for the 〈◊〉 you haue heard how glittering â—â—sible 〈◊〉 the whore of Babylon shal be Let them 〈◊〉 therefore dazel our eies or deceiue vs by any such false marks to cause vs to â—â—â—e the poore litle persecuted flock of Christ to 〈◊〉 our selues with their garish synagogue 〈◊〉 thus you haue heard what faith wil not 〈◊〉 our 〈…〉 vs vnto Christ that so we may when it pleaseth the Lorde â—e in him euen wher by you may also see 〈◊〉 I doubt not but you do what maner of faith it must be that wil serue Howbeit for your more full satisfying coÌ„cerning that point What faith it is that will vnite vs in deede to Christ vnderstand that that faith the Lorde by the ministery of his word and Sacramenteâ— through the inward working of his spirit neuer yet 〈◊〉 â—ought in any â—â—â—euer will vnles that first by his law he â—erâ— one that was 〈…〉 onely to see and know his sinnes and the punishments therefore due 〈◊〉 him but also to a true sorowe for the fâ—me and an vnfeâ—â—ed loathing therof and conseâ—â—ntly to an earnest huÌ„ger and this 〈◊〉 to be deliâ—ered â—herefrom â—or Christ was not sent to coÌ„fort 〈◊〉 by the Gospell that were not first â—â—comforted by the law to 〈◊〉 vp any by the one that were not first thr◠〈◊〉 down by the other or to heale â—â—y by the one who the other before had not made euen sieke in the foule for the gâ—iefe of sinne And therefore it is writen that he waâ—sent to bind vp the broken haâ—◠〈◊〉 to appoint vnto them that mourne in Sion to giue vnto theÌ„ beautie for a shes the oâ—â—e of ioy for mourning the garment of gladnes for the spirit of heauâ—nes Isai 6.13 And such saith Dauid Psa 5 1â— as are of a contrite and a broken hart are â—ccâ—p table vnto him and he will not despise them and to him euen to him that is poore and of a contritespirit he saith he will looke Isai 66. â— And therefore Isai 55.1 and Iohn 7.37 he â—â—â—leth only the thirsty vnto him and Mat. â—â— 28 the weary and heauy loaden promising comfort to such Which property of our God it seemeth yt he blessed virgin had wel obserued therfore she singeth Lâ—kâ— 1.53 He hath filled the â—â—â—gry with good thinges â—â—â—le â—â—ch he â—â—ath seâ—t eâ—ty away They therfore yâ— by fayth would find Christ 〈◊〉 â—e raised vp must first go to schole with the law â—â—lea to therby effectually the former sessâ—â—â— fâ—â— the law is our schâ—â—eâ—â—â—ster to bring vs to Câ—hrist 〈…〉 4. that so they finding out the depth and grieuâ—usnes of their spirituall sicknes may seek a sit â—â—â—â—cieÌ„t â—layster sâ—lue to heal 〈◊〉 it Vnto with estate wheÌ„ the lord hath brought his knowing that light after darknes helth after sicknes felicity after tast of misery wil be yâ— more â—â—leâ—Ì„â— more thâ—Ì„kfully receiued theÌ„ effectually becauseth theÌ„ so to prâ—fice by the doctrine of the gospel that first therby they attain to a sound and right knowledge of Iesus Christ what hee is in persoÌ„ what he is in office In person that he is the 2 person in Trinity very God and very man also and yet that he is but one person coÌ„sisting of these 2 natures In office king priest prophet the only messias means to be saued by Which saliatioÌ„ therby also they learne he hath dearly fully merited in by his owne abasâ—meÌ„t in that he â—â—â—aÌ„e maÌ„ liued died was buried and desceÌ„ded into â—el therby likewise they learn that by his â—duaÌ„cemeÌ„t that is by his resurrectioÌ„ ascension â—nd siâ—â—ing on yâ— right haÌ„d of his father he is now able to bestowe and apply the same faluation by himself so merited to al that be his Whereupon they take decasioÌ„ stâ—â—fastly
Lorde speaketh of For he was no timeseruer or dissembler none that either in forehead or haÌ„d bare the marke of the beast but that hated theÌ„ least ragge relicke and clour of the Romish harlote euery day more and more vnto his death O you Nobles and others of what calling soeuer learne and seeke to bee like to him liuing that ye may bee like to him dying Assure your selues that hee loued Gods sincere trueth vnfeynedlye thet hee made not his religion a stepping stone to clime vp to promotion by nor his drudge to serue his turne to coÌ„passe his worldly fetches and deuices by No no hee was no vaine and prophane politike that fauoured and countenanced religion for his own turne his vnfeyned loue appeared towardes it in that euen the feete yea the very feet of them that were messengers therof vnto him were alwaies beautifull in his eiâ—â— insomuch yâ— he tooke pleasure to reason coÌ„ferre with them most familiarlye curteously taking it as great honour vnto himselfe to patronise theÌ„ in their good cause â—â—â—â—mes and to further to his vtmost their honest sutes Truly when I consider of the one side how faithful acounseller her maiesty hath lost of him of how trusty â—patron the coÌ„monwealâ— is by this his departure froÌ„ vs hereaâ—ed and of 〈◊〉 and teÌ„der a father this our Church is therby also depriued and when I haue done enter into a consideratioÌ„ on the other side of the blessed and happy change that hee hath made which followeth here in my text I cannot tel whether we haue grater cause to mourne in respect of this threefold losse to vs thaÌ„ to reioyce in respect of the blessed happy state hereby befallen to him Sure I am we may now wel conceiue yâ— in this threefolde respect there is great cause why we sâ—â—â—ly mourn but I â—eare we shal euery day more and more perceiue this threefold misse and losse of him and therfore our mourning is rather likely to bee increased than otherwyse Howbeit to moderate it let vs proceed in yeâ—eâ—t that we may see thereby again what cause there is euen of loue towards him to make vs in his respect to be ioyful again In the handling whereof I wil be the briefer because I haue beene the longer in this Wherfore leauing him most certainly enrolled euen by Gods â—wne hande within the number of those that be vndoubtedly deaâ—â— in the Lord let vs see what is here saiâ— concerning the state of such aâ—d therefore consequently of himsâ—â— The secoÌ„d part of the general diuisioÌ„ wherein first is set down the method true sense of that part of the text with proofes thereof as followeth It followeth Blessed are they immediately thence forth Yea saith the spirite they rest froÌ„ their labours and their works accompany theÌ„ Wherin first their state is fer boâ—â—e by yâ— he â—â—â—â—ly voice what it is and when they enter vpon it and then the same is iterated somwhat explaned by the approbartion assem of the holy Ghost in that forthwith they resto froÌ„ their labours and their works accoÌ„pany them Their state is blessed As for them entraÌ„ce coÌ„tinuance in that state 〈◊〉 pressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the etinâ—â—â—logy of the word the vse of the word in the best Greeke authours and the very circumstance of the tâ—â—â— considered cause me to traâ—â—â—â—â—â—â—hâ—s Immediatly thenceforth Which to he the sense that it haâ—h in this place vnderstanding the place of maâ—â—yrs the Rheâ—ists themselues in the notes vpon this place â—ilâ—ingly confesse Yea they vnderstanding the place also generally of al diseased in â—ate of grace confesse it may theÌ„ also though they say it dothâ—â—â— properly so signifie in this place which they 〈◊〉 neuer proue â—efo takeÌ„ here vndersaÌ„ding it only of these that so deceased after Christs asceÌ„sioÌ„ vnles that impedimeÌ„t be in theÌ„selues Wherby it is euident that not the properly of the word but a desire to maintaine first their limbus patrum for those that departed in faith before Christs ascension and their purgatory for some that depart so since maketh theÌ„ vnwilling to yeeld that the natural sense of the word here is as I haue rendred it But who so coÌ„sidereth that the scope of the place is to coÌ„fort the godly and sincere seruants of god against the manifold assaults afflictions procured them in this life by Antichrist eueÌ„ with this that if these notwithstanding they perseuere vnto the end they shal presently so forth for euer be blessed shal therby perceiue that it must needs here haue that sense For to take it any otherwise would minister vnto them a colde comfort as for example say vnto them but in their sense which they would faine vtter for the sense if they durst for shame be of good cheare be constant vnto the end and then perhaps presently thou shalt go to blisse and perhaps to purgatory there to feele paines that exceede all the paines of this life at the least vntil thou hast satisfied vp for thy sinnes partely by thine owne bearing of those paines and partly by such other reliefe as good men shall prouide for thee when thou art gone and then thou shalt go to blisse and the comfort that it ministreth is as cold as lead Answereth this the circuÌ„stance of the text Nay tendeth it not rather to the plain contrary that is to their discomfort Well it seemeth they will not striue with vs for this sense of the word so we would be content to vnderstand it of al that die in grace since Christs ascension only and but of so many of those also as before their death haue fully satisfied for their sinnes but we may not graÌ„t them either of these limitations not the first because they that dyed in faith in Christ to come as well as those that dy since in faith in Christ come found their faith auailable to their saluation For Christ hath bin the selfe same slain lamb for euer in the sight of his heauenly father Reuel 13.8 and is one and the selfe same yesterday to day and for euer Heb. 13.8 And he himself to the plain confutatioÌ„ of this grosse opinion that the faithful that died before his ascension went not to ioy blisse placeth AbrahaÌ„ Lazarus with him in ioy blisse before his death Luk. 16.24 c. and promiseth the thiefe that day when he died that he should be with him in paradise Luk. 23.43 And as for the later the vainnes of the addition hath bin laid opeÌ„ already in that we haue learned that there is no other satisfaction for the sins of the faithfull but that which Christ made in his owne person once for al yet they are so loth that this place should be vnderstoode generally of all that depart in a right faith in Christ when where and howsoeuer that mistrusting belike that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would not serue their turns in the
said to be blessed streight after their death and to rest there in peace Which if it be true then their doctrine of the paines that soules abide there is but a frai-bug and if their doctrine be true then this is false which they write Lo here the popish vnity But howe maye they notwithstanding the pâ—â—â—es there be sayd to be blessed Because say they them notwithstanding they are ceased from the labours of this life and al danger to sin and are put in security of eternall ioy in the ende with vnspeakable peace of conscieÌ„ce in the mean time Then it cannot be say I once againe that the paines of purgatory be so great for the time as the paines of hell For there is no security of ioy there in the end nor in the mean time any coÌ„fort at al in conscience but extreame anguish and horror Againe who seeth not that it is a poore blessednes to go from the afflictions of his life which the faithful with ioy and reioycing suffer Act. 5.41 and that In ful assurance of ioy in the end Ro. 8.33 and so to the end of the chapter coÌ„sequently with great coÌ„fort of conscience indeede to a place where for the space of ten mens liues yea they cannot tell howe long they shall suffer paines tormeÌ„ts the least wherof as they write infinitely exceedeth the greatest of the other And if this were so that it might stand with the Apostles meaning as they in their notes woulde faine make vs beleeue theÌ„ no doubt of it here is a colde hartning ministred to those the liue in the Lorde to perseuere to their death against all assaultes to the contrary that when they dye they shall streightway make onely this chaÌ„ge No no dearly beloued the scope of the text the nature of the blessednes here spoken of wil not abide this their glose The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated labors signifieth as I haue told you al labors with griefe wearisomnesse or payne generally and cannot be restreyned to the afflicitions only of this life And though they could hold their purgatory by their cauilling for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet seeing they must needs vnderstand the last clause by a metonymie of the rewarde of works For the works themselues they knowe were either actions or pâ—ssions which are not extant but vanished and gone when the action and passion was finished and seeing also the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot more properly be englished than their works go with them and seeing in purgatory they wil not for shame say that they haue already the reward of their workes it must needs follow the presently after their death they go thither where forwith they may haue the reward of their workes which they must needes confesse is heauen and therfore that there can be no such purgatory for them to stay in as they imagine before they come there The popish relife for soules in purgatorie despised Yea further the due weying of these words as they clean quench the fire of purgatory so they ouerthrow al the reliefe which the papists haue deuised and yet vse to releeue the soules that be there For we reade here that their own works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany them and all these their reliefes consisteth of that which others doe for them when they bee dead and here is no promise that any woorkes shall followe them but their owne And therefore S. Paul 2. Cor. 5.10 writeth that we must be all manifested before the iudgement seate of Christ that euery manne may receiue the thinges done in his owne body according to that which he hath done bee it good or euill Now if when soules shall appeare in iudgement with their bodyes euery one be but to receiue according as he hath done in his owne body is it not most euident that in the meane time what so euer is done for soules departed hence by others it shall neuer benefite them And therfore heere the spirite of God woulde not comfort them that dye in the Lord with that Popish comforte that thinges doone for them by others when they be dead should also follow them onelye he telleth them that their owne workes shall go with them And yet his purpose beeing to comforte them in the best and most effectuall manner without all doubt if hee coulde in truth haue comforted them with that he woulde not haue omitted it But hee hath wee see quite past that kinde of comforte ouer and speaketh onely of our owne woorkes Wherefore let vs not after the manner of the Papistes be slack in good works while we are aliue trusting that by doles Masses dirges trentals pardons made done procured for vs by others wheÌ„ we are gon we shal haue the state of out souls departure relieued but as S. Paul hath commaunded vs. Whiles we haue time let vs doe good vnto all men especially vnto the householde of faith Gal. 6.10 for where the tree falleth there it lieth vntill it bee reared againe Eccle. 11.3 and the dead haue no portion of any thing that is done vnder the Sun Eccle. 9.6 And we see by Christs parable Mat. 25.10 c. that the foolish virgines that lacked oyle in their lampes of their owne sought it at the hands of others could get none though they would neuer so faine haue had some of them whatsoeuer it had cost them and so were shut out from entring in with the bridegrome into his chamber O therefore the spiritual craftines of poperye first in deuysing that there is a thirde place betweene hell and heauen or a meane place called Purgatory for soules departed to go vnto before they goe to heauen and then in inuenting such a reliefe for them when they were gone thither by others For by the first they put soules departing into such feare that they cared not what they gaue depriued their heires wiues and other children of to buy at their handes their praiers masses pardons wherby they wonderfully to the spoile of others inriched themselues by the latter they greatly occasioned men to be slacke in godlines loose in life whiles health lasted vpon hope of this prouision in the end also so led them from the present faith in Christ to a faith in these things and consequently murthered their soules yet marueilously inriched them selues Whereby they haue proued themselues to be the cruellest cunningest and greatest theeves that euer were in the world They may well pretend Scriptures fathers reasons for this their deuise thereby to bleare the eies of the simple it is so passing gainefull vnto them but in deed and truth the very onely roote and fountaine thereof was insatiable couecousnes to inrich themselues they cared not how and intollerable ambition to lift vp themselues into credit among the people in that thus they made theÌ„ beleeue it lay in their hands to ease them