themselues many also of the râ—probaâ—e beleeue the mystery of the Trinity the truth of the doctrine coÌ„cerning the vvorkes of the creation redemption and sâ—…ctification but they looke for â—o benefite to redounde to themselues by the fame therefore they beleeue and tremble beeing excluded from all hope But this true catholike faith teacheth the faithfull so to beleeue the doctrine concerning God and his vvorkes that they beleeue also in particular that the benefite thereof belongeth to themselues beeing already receiued into the housholde of faith and made members of the holy catholike church For otherwise then by this faithfull perswasion how could they be induced to beleeue in God and to place their assured hope and confideÌ„ce in him For to beleeue that God is a father redeemer and sanctifier to other and to doubt whether he be such a one to me also were but a cold comfort and a very faint and feeble motiue to induce me to beleeue in God to devote my selfe to his service and to associate my selfe to his church VVherefore it is not to be doubted but that the liuely members of the holy catholike church hauing an holy assurance of the grace and favour of God towardes themselues and being resolued that he is now become their louing father in Christ and hath cast all their sinnes into the bottome of the sea doe thereby beleeue and reioyce in Gods mercies and so grow daily by little and little into a stedfast aâ— assured perswasion of their full and finall glorification But the church of Rome teacheth her children not to seeke for any assurance in particular of the favour of God and of the remission of their sinnes by the death of Christ but still to doubt and to be in suspence thereof so by keeping them from the true faith excludeth them out of the number of the faithfull and so by consequent out of the true church Whereas the true church the spouse of Christ hauing a stedfast assurance of the loue of her bridegrome is thereby induced not onely to trust confidently in him and to loue him againe but also to testifie the same by harkening most reverently vnto his vndoubted will and resting her selfe onely vpon his most sure word and yeelding all â— Pet. 1. 19. obedience to the same And hereof it is that this true church is sometime called Gods feilde wherein the most pure seede of his Math. 13. 3. holy worde is sowen and not the darnell and cockell of mens inventions sometime his sold wherein are his sheepe which harken onely Ioh 10 5. to the voice of their sheepheard not to the voice of a stranger sometimes Gods family and housholde wherein he ruleth alone all autority Eph 2. 19. of commanding being yeelded to him sometime the mother of the faithfull hauing her children begotten by the immortall seede of the worde of God and nurced also by the sincere milke thereof drawen out of her two brestes which are the olde and the newe testament Lastly Aug in ep Ioh. tract 3. Apoc. 8. 20. she is called a goldeÌ„ candlesticke for that she resteth not on her own light but holdeth out the candle of the word of God to al such as are of his family houshold to direct them therby in the waies of the Lorde and to detect vnto them all stumbling blockes by pathes which might cause them either to stumble or fall or else to wander out of the right way And the verie name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a convocation or congregation doth signifie a company wakened by the shrill call of the voice of a crier out of the drowsie sleepe of ignorance and sinne emploied in the workes and the waies of piety and godlines By all which appellations is signified that the true church hath her children begotten onely of the immortall seede of the word of God and nourished with the sincere milke of the same directed by the light thereof and alwaies ruled by that autority wakened thereby when they fall a sleepe and reclaimed when they beginne to wander made fruitfull also to all good workes Now the church of Rome hath her children begotten also of the corruptible seede of mens traditions and ruled by her owne decrees and decretals for shee will not haue them harken onely to the voice of the true shephearde vttered in the sacred scriptures nor to be obedient to the commaundement of the master of the family onely therein contained nor to be guided by the candle onely of that vndoubted will of God shee deemeth that foode to be to harde meate for them and therefore shee setteth before them the festivityes of her golden legend so causing the prophecy of the Apostle to be fulfilled who saide that the time should come that men shoulde turne away their eares from the truth and 2. Tim 44. should be turned vnto fables Moreover shee addeth to the Canonicall scriptures the bookes Apocrypha and her vnwritten verities to the written word and whereas the holy scripture is profitable after so sufficient a manner to teach that the faithfull christian the man of 2. Tim. 3. 17 God may thereby be made absolute and perfect shee denieth this sufficiency and perfection thereof and whereas the spirit of truâ—h calleth this word a light she calleth it darke and whereas hee avoucheth it to be easie to him that will vnderstand she chargeth it to be an obscure and hidden doctrine even to the Lords owne chosen and peculiar people yea whereas our blessed Saviour the very wisedome of God speaking to the multitude commandeth them to search the scriptures yet shee very flatly forbiddeth the same Ioh. 5 39. Where by it is evident that seeing shee thus disgraceth the holy scriptures inspired of God that vndoubted worde of the bridegrome and his last will and testament sealed with his own blood calling light darkenes and darkenes light harkeneth not wholy â—sa 5. 20. to his decrees therein contained neither suffereth him to strike the stroke only to rule therewith in his owne family repealing disanulling his direct coÌ„mandemeÌ„ts that therefore shee is not to be esteemed the chast faithfull spouse of Christ but a cursed harlot a faithles adulteresse The which thing that it may more evidently appeare I wil here set downe sixteene distinct direct oppositions betweene the true church and the false betweene the faithfull servantes of Christ and the Sinagogue of Satan the limbes of Antichrist Opposit 1. The faithfull especially vnder the raigne of Antichrist flye only to the scriptures as to the onely sufficient iudge for the deciding of all controversies and that according vnto the precise commandement of Christ and the ensample of his faithfull servantes whereas seducing and seduced heretikes take away this key of knowledge and shut the gates against the truth not onely defaming the faithfull for the study of holy scripture but also disgracing those most holy bookes
in respect of them for that their number is alwaies the greater â—as shee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy in respect of the godly for that they are the better part Wherfore all vngodly and faithlesse dissembling hypocrites as they seeme onely to be holy and are not so they seeme also but are not in deed the true members of the holy catholike church For how can they haue the church to be their mother which are not begotten againe of the immortal seede of the word of God which liueth and lasteth for euer How can I say those bee members of the holy catholicke church and haue her for their mother vvho haue not God for their father who as they honour not God as a father neither endevour to resemble his image so he doth not acknowledge them for his sonnes nor accept them as inheritours of his heavenly kingdome And doth not our creede reach vs also that this holy catholike church of Christ is a communâ—on of saintes who haue in this life remission of sinnes and shall attaine in the life to come to a glorious resurrection and to lâ—e everlasting But the wicked vngodly dissembling hypocrites the sonnes of the bond woman which are base-borne and bastarde brethren they haue no part nor portioÌ„ in these blessings of God with the sonnes Gal. 4. 30. of the free woman which are the elect chosen children of God and the true members of the holy catholicke church of Christ Wherefore the church of Rome greatly disgraceth this holy catholike church of Christ in that shee would allowe an interest in her to impuâ—e and vngodly dissembling hypocrites as on other respectes shee advaunceth her to high in assigning her that priviledge that shee cannot erre and graunting that ability vnto her children whereby they may perfectly fulfill the law of God Div. 4. That the church may erre in matters of faith THe Apostles prophets had their doctrine from God not onely mediately by instruction but also immediatly by revelation Holy but revelations are now ceased and the church hath her doctrine now mediatly onely by instruction out of the divine and sacred scriptures and therefore the church may erre albeit the Apostles and Prophets were free from errour For in learning out of the scriptures the dulnesse and blindnes of our capacity oftentimes misseth of the true sence and meaning thereof which is no impediment when as the spirite of God by revelation vseth not the blockishnesse of our vnderstanding to bring vs to the knovvledge of God but doth immediately by his power shâ—dde it in our heartes or else teacheth vs by such as are instructed immediately 〈…〉 2. Div. 3. That every member of the church breaketh the law and doeth not perfectly fulfill the same NO man loveth the Lorde with all his heart power and strength so that all his â—ffections cogitations thoughts are only employed in the Lords service and in obedience to his commandementes and therefore no man perfectly fulfilleth the whole law For our loue doth so follow ouâ— knowledge that no man can perfectly loue God that perfectly knoweth not his loue and goodnes towardes vs but in this life wee knowe but in 〈◊〉 13. 9 parte vvee vnderstande but in parte wee see as through a glasse and in a darke speaking and so our loue also is but in parte it is no wise so perfect as it ought to be VVherefore that perfect loue beeing not in any which the lawe requireth that which wanteth thereof is sinne â—…p 29. and a breach of the lawe and commaundementes of God For to loue the Lorde withall our hearte soule and strength is not a point of perfection counselled onely in the gospell aboue the lawe but a necessary duety commaunded in the lavve and therefore our Saviour calleth it in slâ—tte tearmes not onely a commaundement 〈◊〉 â—…2 38. but also the first of the commaundementes VVherefore all being guilty of the breach of this commaundement there is none that is able to fulfill the vvhole lawe much lesse to doe any worke of supererogation more then is commaunded in the law of God Many prowde debtours hauing not as yet wasted their whole stockes but beeing only declining and ready to fall conceaue so well of themselues and of their owne ability that when they looke but vpon the particular billes of their debt they conceaue some hope to recover and to bee able in time to discharge all but vvhen they cast them all togither and so take a viewe of the totall summe that appeareth by and by to bee so great that thereby they are cleane dismaide and discouraged and vtterly excluded from all hope But the pride of our Romish banke-ruptes is in a farre higher degree in that the summe of all the commandements contayning the summe of our vvhole debte bee it neuer so great and neuer so huge yet it doeth not mooue them to acknowledge their inhabilitie but they still imagine themselues to be able to fulfil the whole lavve and so to discharge their vvhole debte yea and more also vvith the surplussage vvhereof beeing due vnto them The meanest in the church of Rome are taught that they may fulfil al the commandementes whereas the very best in the church of Christ more or lesse faile in all vppon a reckoning and an accountes they thinke themselues able to helpe tovvardes the dischardge of the debtes of others also VVhereas in trueth if vvee vvoulde duely looke into the greatnesse of the duety that is required at our handes in any one of the commaundementes wee should perceiue the very debte of every one of these particular billes to amounte and grovve to so great a summe that as long as vvee liue heere in this life such is our spirituall penury and beggary vvee are neuer able to discharge the same 1. CoÌ„mand For vvho is there euen amonge the most perfecte and iust that neuer preferreth profite or pleasure or the satisfying of one affection or other before iustice and righteousnesse and before his loue and obedience to God thereby placing them after a sort in Gods throne 2 who alvvaies so highly conceiveth of the incomprehensible maiesty of the almighty Iehovah as hee ought to doe and of his incomparable and vnmatchable glory that cannot be resembled by any similitude without great impeachment and derogation to the same 3 Who conceiveth so reverently of the infinite power of the most mighty creator of heaven earth that hee neuer taketh his glorious and dreadfull name in vaine but euer vseth it with such reverence and feare as is due vnto it 4 VVho sanctifieth on that manner the Sabaoth day that ceasing altogither from satisfying his owne vvill hee suffereth the Lord by his holy spirite and sacred vvorde vvholy to vvoâ—ke in himselfe and so employeth himselfe only in his service Yea who is it that keepeth a perpetuall Sabaoth vnto the LORDE 5 VVho is it that so honoureth his pâ—rentes and the rest of his
be the kingdome of heaven the second hell where every apostata and infidell is tormented And as for any thirde place vvee are vtterly ignorant thereof neither doe vvee finde any such in holie scripture Div. 9. That our Saviours resurrection is as strong an argument against his bodilie presence in many places as in all BEllarmine vseth this argument of Christes rising and leauing He arose againe from â—he dead the sepulcher against the Vbiquitaries vvho affirme Christes body to be present in all places whereas it may as well bee vrged against him and his fellowes vvho teach that his body is in tenne thousande places at one time euen vvheresoeuer there is any 〈…〉 seeing that nature which may be in so many places at once may as well be truely in all places And if it cannot stande vvith the verity of CHRISTES bodie being a creature finite and limited to bee euery vvhere neither canne it stande vvith the trueth thereof to bee in many places at one time Div. 10. That Christ needeth not to descende bodily to vs seeing wee must ascend by faith vnto him that so we may be partakers of him and of his passion AS our Sauiour Christ vsed this argument of his ascension to He ascended into heauen Ioh. 6. 62. teach his disciples which murmured at his doctrine that it was not a grosse carnall and bodily eating of his flesh that he vrged as necessary to eternal life but a spiritual partaking therof by faith that at his ascensioÌ„ they should see that he would take away his flesh from them place it in heauen at the right hand of God and not leaue it here to be grosly devoured with their mouthes and swallowed downe into their stomakes euen so may wee now vse the selfe same argument against the church of Rome which teacheth the real presence of Christ in the Eucharist Christ hath by his ascension taken vp his flesh into heauen hath placed it at the right hand of God and therfore it is not to be sought for here on earth as if it might be either carnally touched with our hands or really receiued into our stomakes For so doth Austine and Athanasius vse this argument of Christes ascension When yee shall see the sonne of man saith Austine ascending thither where he was Aug. in Ioh. tract 27. also before then surely yee shall see that he giueth not forth his body after that manner as yee take it yea then shall yee perceiue that the grace of Christ is not consumed with morsels So Athanasius Therefore doth Athan. in illud Evangelii Quicunque dixeriâ— verbum in filium hominis our Saviour Christ mention his ascension into heauen to drawe from them their carnall cogitations and that they might learne that the flesh whereof hee spake was a celestiall foode from heaven a spirituall nourishmente vvhich hee himselfe giveth The vvhich argumente these learned fathers vvoulde neuer haue vsed if they had knowne or beleeued the doctrine of the church of Rome which teacheth that our Saviour hauing by his ascension taken away his bodily presence from vs yet continually causeth his body to be made of bread in the sacrament of his supper that so it may be carnally albeit invisibly received But this invisible presence they did not see nor beleeue and therefore they condemned all carnall eating with the mouth and allowed of the spirituall receaving thereof onely by faith By faith saith S. Ambrose Christ Amb. in Luc li. 6. ca. 8. de filia princ Synag resuscitata li. 10. cap. 24. de hora dominicae resurrectionis is touched by faith he is seene hee is not touched with our body nor seene with our eies And againe We touch not Christ by corporall handling but by faith therefore neither on the earth nor in the earth nor after the flesh ought we to seeke Christ if we will finde him I am the bread of life saith our Saviour Christ Ioh 6. 35. that came downe from heaven He that commeth to me shall never hunger and he that beleeveth in me not he that seeketh to eate my flesh and drinke my blood with his mouth shall never thirst So then to come to Christ by faith and to beleeue in him is so effectuall a manner of eating of his flesh that thereby it becommeth to the faithfull receiuer an incorruptible foode the vertue whereof is neuer consumed How saith Austine shall I possesse Aug. in Ioh. tract 50. 25. Christ being now absent how shall I sende vp my hande to heaven to take holde of him sitting there Sende vp thy faith and thou haste possessed him And againe Why preparest thou thy teeth and thy belly Beleeue and thou hast eaten He must flie on high saith Chrysostome that wil come Chrysost in 1. Cor. hom 24. to this body yea to heaven it selfe or rather aboue the heavens for where the body is there the Eagles be And this was the iudgement of the vvhole church in purer ages when at the receiuing of these holy mysteries the people were vvarned to lift vp their hearts and they Sursum corda were to answere we lift them vp vnto the Lord. Whereby they were admonished even at the receiuing of this holy sacrament not to seeke Christs body here below on earth vpon the Lordes table vnder the shewes of bread and wine but to lift vp their hearts to heauen to the Lord of life that so they might possesse him which is life it selfe Div. 11. That Christ being placed at the right hand of God is made Lorde of heaven and earth and protectour of his church and not any saint or saintes departed CHristes sitting at the right hand of God is the dignity and He sitteth at the right hand of God Maâ— 28. 18. Phil. 2. 11. Act. 2. 36. Apo. 19. 16. authority whereunto he is advanced to be as it were Lord gouernour of heauen and earth as himselfe testifieth All power is giuen to me in heauen and in earth In respect whereof everie knee must bow to him and euery tongue coÌ„fesse that Iesus is the Lord yea the Lord of Lords and king of kings Whereby it is evident that he is patron and protectour of his church to rule it by his spirit to direct it by his word to instruct it by his ministers to enrich it by his graces and in the end to giue it a full and final coÌ„quest over all her enemies For it is he that ascending vp on high ledde captiuity captiue and gaue giftes vnto men and declared himselfe Lord of heauen it selfe by powring downe the heauenly treasures of his holy spirite in the shape of fiery tongues vppon his Apostles whereby they were not only endued with all celestiall Act. 2. 1. wisedome and with the knowledge of all tongues but also furnished with all other giftes meete for the discharge of so weighty an office Neither hath this great state of states dispossessed himselfe of the seate of
his kingdome and giuen ouer the regency of heauen and earth he hath not resigned his office to any of his servants nor surrendred his right to any of the saints nor so much as granted to any of theÌ„ the advousen or gift of any of his blessings but he holdeth the scepter still in his owne hand reserving all his graces in his owne gift and keeping them all at his owne disposition For it is he that still hath the keies of David that openeth Apoc. 1. 13. no man shutteth and shutteth and no man openeth He walketh in the midst of the seauen golden candlestickes and holdeth the seuen starres in his own right hand ordering all things as it liketh him best and as it seemeth good to his heauenly wise dome Against the which royall and soveraigne authority of this our one only Lord the church of Rome offendeth in that shee ioyneth the blessed Virgin vvith the rest of the Saintes partners vvith him in these regalityes by making them protectours of his church disposers of his graces and defenders of the faithfull against their mightie enimies For vnto the blessed virgin thus they pray Thou art the sure hope of the miserable the In prosa missae de conceptione mother of the orphanes the releife of the oppressed the helper of the diseased yea all in all vnto all Neither doe they most iniuriously make her CHRISTES mate and fellovve onely as her their Ladie as vvell as him their LORDE and her Queene of heaven as vvell as him King but also in other of their prayers they place her most blasphemously a commander aboue him in this his regall and princely autority O happy In prosa quae incipit Mariae praeconie Roga patreÌ„ Iube natuÌ„ childe-vvife purging our sinnes by thy motherly autoritye commande the Redeemer And againe beseech the Father commande the sonne Div. 12. That Christs seconde coming in the flesh is not secret nâ—… privy but shall bee open and manifest to al mankinde THere are two cominges of CHRIST in the flesh mentioned in holy scripture the first whereof was in humility From thence he shall come to iudge both the quicke the deade Zach 9 9. Heb 9. 28. that by his offringes and death he might worke out our redemption fore-told by the prophet Beholde the kinge cometh vnto the meeke c. The second shall be in glorie to iudge all flesh This second coming of CHRIST in the flesh is put out of his place by the doctrine of the church of Rome in that she teacheth that in his bodily presence he cometh to them continually in the dayly sacrifice of their Masse and that to be eaten and devoured of the very wicked and vngodly that I may say no more And this coming of CHRIST they vvill haue to be close secret and invisible that the prophesie of our saviour might be fulfilled in them There shall bee Math. 23 24. saith he false Christes and false prophetes which shall shew signes and vvonders so that if it were possible they shall deceiue the very elect beholde I haue tolde you before vvherefore if they say vnto you beholde hee is in the desert goe not forth beholde hee is in the secrete places beleeue it not For as the lightning cometh out of the East and sâ—…neth into the West so shall the coming of the sonne of man be In which words of our Saviour we may obserue these two thinges First that the haeretickes of these last times shall avouch a close and secret coming of Christ saying Lee hee is here Loe hee is there Loe he is really present vnder the shewes of bread and wine secretly and covertly here in this corner where this Masse is saide and there in that whereas Christ cometh not secretly and covertly now in his flesh but his second coming shall be as the lightning which shineth from one end of heaven to the other Secondly they shall come with straunge signes and lying wonders to confirme thereby as it is likely their strange and false doctrine Now what heretikes of those last times haue maintained a secrete and an impossible coming of Christ in the flesh and haue sought also to confirme the same See Actes and MonumeÌ„ts Vol. 2. Fol. 1â—48 with such strange signes and lying wonders but onely the deare children of the church of Rome VVherefore howsoever these men condemne for Heretikes all such as doe any way withstand their corrupt doctrine yet we may iustly charge them to be the heretikes of these last times and that by the iudgment Aug. de vnitate ecclesiâ— c. 11. of that learned Father Austine After Christ had spoken these wordes saith he hee presently ascended into heaven thereby fore-arming vs against the heretikes vvhich in succeeding ages should arise say Loe he is there whome he hath thus warned vs not to beleeue Neither is there any excuse remaining for vs if vve beleeue them against the fore-warning of Christ so cleare plaine and manifest that there is none so slowe and dull of hearte that can iustly say I vnderstoode it not CHAP. 5. That our free will worketh not togither with Gods spirite in our câ—…version vnlesse it be to hinder and crosse the same WE are al of vs originally shapen in wickednes I beleeue in tâ—e holy Ghost Psa 51. 5. Eph 2. 3. Ioh. 3 5. and conceaved in sinne by nature the children of wrath inheritors of eternall destruction in so much that vnlesse we be borne againe of water and of the spirit we cannot see the kingdome of God And this our first estate and condition wherein we are all naturally borne being tearmed Gen. 6 5. Ron. 7. 18. the flesh and the old man is so wholy euil voide of al good that it is not so much in some part to be amended as to be cleane cast of mortified and killed and our second estate being called a second birth and a new creature signifieth not Col. 3. 5. Eph 4 22. some altering of the corrupt qualities of the soule but after a sort a ful changing renewing of the same In which worke of our deliuerance we are so farre of by our free wil to haue any inclination or readines thereto that we hate the light whereby we should be Ioh 3. 20. 6. 44. directed and wil not come to our deliuerer except we be drawen the flesh that is our corrupt nature no way furthering but hindering this vvorke For it lusteth against the spirit and the law of the Gal 5. 17. Rom. 7 23. members eueÌ„ after it is in part subdued in the regenerate stil shiueth against the law of the minde the very wisdome of the flesh being enmity with God and condemning his heauenly doctrine Rom. 8 7. 1. Cor 1. 23 Libertaâ—sine gratia non est libertas seacâ—tumâ—cia Aug. â—p 89. Iob 21 14. Pâ—al 8 4. Aug. ad â—…nifac li. 1. ca. 19. of extreame folly Moreouer we are
it came to the full So that albeit the spouse of Christ remained a pure virgine whiles the Apostles Euseb l. 3. Cap 32. Niceph. l. 3. Cap 16. liued yet assoone as they were dead shee began to be corrupted and wicked erroures beganne then not onely to be sowen but also to take roote in the Lordes fielde The which erroures albeit they were sometimes withstoode and for a time repressed by the learned and religious fathers that liued in those dayes yet being countenanced out by the blinde zeale and superstitious deuotion of the multitude and by the cunning plots and pollicies of their autors and abettors at the length beganne to be receaued for catholike as it may in particular more evidently appeare by the historicall observation of the rising encreasing and growing to the full of that one presumptuous heresie of their Papal supremacy Whereas the strange and wonderfull prevailing of the gospell of Christ as at the first publishing thereof by the Apostles themselues even so at the renevvinge of the same in these last times albeit it vvas vvithstoode vvith all the learning of the greate Rabbyes and Doctors through out all nations and persecuted by the sword of such as were in authority and defamed also with all manner of shameful and ignominious reportes doth manifestly declare that it is the most powerfull doctrine of the almighty â—…b 4. â—4 â— Esd 4. 4â— GOD and that strong and puissant trueth that must prevaile according as it vvas most liuely set foorth in the prophesie of Daniell by the little stone cut out vvithout handes vvhich â—…n 2. 34. brake that goodly and glorious image in pieces and became it selfe a great mountaine so that it filled the vvhole earth wherefore if quicke and speedy prevailing be an argument of the miraculous power of God giuing thereby testimony vnto the truth according vnto Augustines opinion and Bellarmines also then is the doctrine 〈◊〉 22. de 〈◊〉 dei c. 5. of such as embrace the gospell the very truth and the doctrine of Popery a fardell of lyes for that the one prevailed with speed and the other crept in by little and little Opposit 6. The powerfull trueth of the gospell breaketh of all familiar vse vvith the Devill and stoppeth the course of his Satanicall illusions vvhich haue great foorth in his kingdome of darkenesse hee being very familiar with his familiars IN the night Lyons Beares and other savage beastes with the venemous serpentes doe bestirre themselues seeking their pray but when the day appeareth they hide themselues in their dennes and holes and so man hath the safer passage to betake himselfe to his labour euen so in the night of ignoraunce and errour the roaring Lyon redde Dragon and subtile Serpent beareth the svvay and the spirites of darkenesse mightely bestirre themselues to establish and strengthen their kingdome of darkenesse but when the lighte of the gospell beginneth to breake foorth and the day-starre of righteousnesse once ariseth then the powers of the kingdome of darkenesse are shaken and the captaines thereof put to flight For Satan is no vvay able to vvithstande Christ Dagon cannot stand before the arke nor superstition endure the strength and power of true religion So that vvhere the trueth openeth her mouth and teacheth there the Devill is driuen out of the chaire and put to silence VVhen CHRIST sent foorth his seuenty disciples to preach the gospell vnto the Iewes hee testifieth of the effecte thereof saying Loe I savve Satan likâ— Luk 10. 18. lightning fall downe from heaven So vvhen the Apostles vvent foorth to preach the gospell to euery creature the oracles of the Deuill vvere stroken dumbe and his common apparitions restrained and hee vvas bounde for a thousande yeares Likevvise Apoc 2. 1. vvhen Paule had preached two yeares at Ephesus the vvorde of Act. 19 19. GOD so mightely grewe and prevailed that many that vsed curious artes brought their bookes and burned them before all men After the same manner vvhen the gospell beganne to bee preached againe in these last daies the apparition of spirites hath ceased and the arte of coniuring hath decayed vvhich was so common in former ages vnder the popish kingdome that the bookes of that blacke science lay open in some libraries publikely to bee reade and the mysteries thereof vvere almost knowen and practised also of euery priest that was but meanely learned And vvhat ordinary apparitions of spirites then were vvhat familiarity with Robin-good-fellovve the Faires and the like all olde mens and womens tongues can yet testifie sufficiently VVhereby it is evident that it was the truth of God that was first taught by the Apostles amongst the Gentiles and nowe renewed againe in these last daies and that both Gentilisme and Papisme are the very proppes and pillars of the Devils kingdome and the professours thereof his great familiars and friendes Opposit 7. The faithfull haue their fierce and furious affections cooled and softned by the Lords most meeke spirit and milde word and of tygers beares wolues are turned into doues lambes and sheepe but the vnfaithfull delight in cruelty and blood WHeÌ„ the Samaritans refused to entertaine Christ Iames Iohn said vnto him Lord wilt thou that we commaunde Luk. 9 54. fire to come downe froÌ„ heauen to consume them as did Elias but Iesus rebuked them saying yee know not of what spirite yee are for the son of man came not to destroy mens liues but to saue them And the wisedome that is from aboue euen froÌ„ the spirit of wisedome is first pure â—ac 3. 17. then peaceable gentle easie to bee entreated full of mercy c. yea so ful of mercy that it mooveth the righteous to shewe mercy to his verie Pro. 12. 10. beast whereas the very bowels of the wicked are cruell And therefore as Salomon discerned the true mother from the false for that she chose rather to loose her deare childe then that her childe should â— King 3. â—3 loose his life so may we discerne the church the true mother of the faithfull from the false church their cruell hard harted stepmother For in that the church of Rome when shee ruled the sworde among vs spared neither age sexe nor calling but brought al to the fire that defied her impieties yea many also that relented froÌ„ the truth coÌ„sented with her in her Idolatries as it is to be seene in diverse places of the Actes and Monumentes of the church of England in that her associats yet for al this yea for all their deep dangerous conspiracies treasons so often attempted against our Prince country enioy both life liberty also amoÌ„g vs all that haue eies may easily discerne who resemble the savage and blood â—hirsty wolues who the milde meeke sheepe who the tigerlike hardhearted stepmother who the natural kinde mother of the faithfull who the cruell and mercilesse whoore of Babylon embrued with the blood of
to be discerned are meant their corrupt opinions and doctrines for that opinions sayings aswel as doings be they good or badde are the effects fruits of good and badde men yet for that also that doctrine not delivered to others but first conceaved by our selues is not the fruite but the cause of faith and faith engendred by sound doctrine engraffeth vs into Christ and so maketh vs good trees bringing forth good workes as good fruit and faith proceeding from evil doctrine bringeth forth evill workes as evil fruit wee will be contented at this time to vnderstand also by fruits wherby false prophets are to be discerned their evill and vngodly workes Especially if it bee added that workes are no otherwise knowen to be good or badde then as they agree or disagree froÌ„ the precepts and rules of good works which are delivered in the canonicall scripture For that is the most exact canon and rule whereby wee must trie both ouâ— faith and our workes and that faith and workes are onely to be approved which are agreeable and consonant thereto And vnlesse wee keepe our selues most carefully to the triall of this iudge wee may easily bee deceived with probabilities and shewes For according vnto the admonition of our Saviour set downe in the former rule false prophets which inwardly are ravening wolves may bee attired in sheepes cloathing that is may haue an outward shewe both of a sounde faith and also of an holy and godly life For the Devill is a most cunning counterfeite and the skilfullest Ape that ever was He can alleâ—ge scripture and the holy word of God to draw vs from that pure doctrine of that holy word and hee can turne himselfe into an angel of light and make his ministers to appeare to bee the children of light and furnish them with the outward shewe of the workes of light yea he can imitate the miraculous workes and wonders of God to perswade the world that God himselfe by hâ—s omnipotent almighty power doth giue testimony vnto his lies The which thing is so much the more carefully to bee considered of vs for that wee are fallen into these latter daies wherein experience hath taught vs that to be true which vvas foretolde by Isidore Gregory that is that the true Church of See Mâ— Fox vol. 1. fol. 418. Christ should want the glorious power of working of miracles before the comming of Antichrist that he might the more freely and without controlement persecute her as a base obiect that Antichrist should come himselfe not onely with straunge signes and wonders to gette the greater credit and admiration but also with a certaine shew of holines that both the lighenes of the reprobate might be detected that are soone caried away with every shew and also that the patience and stayednes of the faithfull might be made manifest who will embrace the truth albeâ— it be not garnished with outward shewes and sette themselues against falshood and lies although they be never so much beautified adorned with the same Heerein theâ— is coÌ„mended vnto vs one speciall point of Christian wisedome that as Christ who was endued with the spirit of wisedome aboue measure iudgeth not according to the sight of Isa 11. 3. 1. Sam. 16. 7. the eies nor reproveth according to the hearing of the eares but iudgeth righteously as God himselfe looketh not on the outward Good workes in shew are not alwaies good workes in deede but sometimes evill and what is the cause therof not the worke it selfe but the maÌ„ner of doing of doing of it maketh it faulty Aug. de doct Christ l. 3. c. 12. 2. Tim. 3. 5. The shewe of good works may be greater among Hypocrites Heretiques and the ve ry Infidels then amoÌ„g sound and sincere Christians appearance but behouldeth the heart so doth the wise and prudent Christian also He iudgeth of the workes of man not according vnto the glorious shewe of the outward action but according vnto the pure sincerity of the inward intention neither doth hee so much respect the worke done as the manner wherby it is done For as the Philosopher can teach vs he is not a iust man that doth iust actions but he that doth them after a iust maÌ„ner as the schoolmeÌ„ haue taught God is not a rewarder of nownes but of adverbes that is God rewardeth not the deeds that are barely iust but such as are done iustly For a iust deed performed but not iustly is a iust deede in shewe but not in substace Now iust deedes onely in shewe and not in substance may bee founde in false Prophets and seducing Heretiques yea they shal be found in the Hereâ—iques of these last times who shall haue a shew of godlines but shal deny the power thereof And verelie such as â—… open offendors notorious malefactors can hardly perswade others to like of that doctrine which themselues professe whatsoever it be but such as are in outward appearance of an holy life and conversation may greatly prevaile and do much mischiefe if that they be teachers of falshoode and lies and of erronious and heâ—…icall doctrines And this the Devill knoweth right well and therfore ofteÌ„times maketh his ministers to seeme to be of an heavenly and Angelical coÌ„versation that so he may by this meanes more easily bring in his divelish errours And hath not our Saviour tolde vs Luke 16 8. that the children of this world are wiser in their generation then the children of light Mat. 23. 15. And doth not experience it selfe teach vs that they are not onely more painefull industrious compassing sea and land to make one of their profession but also more beneficial and bountifull Exod. 32. 24 giuing away their goodâ—… and treasures and robbing themselues and theirs of their most pâ—etions and costly Iewels to make a golden calfe or some other the like Idoll The Apostle Saint Paule hath testified that the Heretiques of these last times shall forbidde mariage and commaund 1. Tim. 4. 2. to abstaine from meate in hypocricy that so they might seeme very abstemious and chast and of a most severe and straite life And Chrysostome hath witnessed lâ—kewise of them that they Chrysost in matth hom 49. shâ—ll haue a greater shewe of abstinence and continency then shall be found among the true Christians And is it not recorded of The very Turkes that such as are of their religious orders vse wonderfull austerity and rigour in punishing their owne bodies that so they might seeme great mortified me And did not Baals Priestes vse to launce themselues vvith kniues vntill they vvere goared in their owne blood But what doe I speake of rigorous 1. Reg. 18. 28 discipline found among Turkes Heretiques Idolators Were there not among the heathen theÌ„selues as notable examples for the exercise of all manner of civill duties as ever were found among any Christians Was not Aristides most famous for iustice Socrates for sobriety
be allowed and approved of God The proper cause of all good workes delivered vnto vs by the Not our owne will nor the wil of any creature but the will of God is the fountaine and foundation of all good workes Peccatum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To doe our workes in humble obedience to the will of God to serue and please him therein is a sure signe of a good worke and of the true service and servant of God Ioh. 5. 30. spirit of God in the canonical scripture is a religious respect vnto the will of God in doing the same For as rebellious disobedience against the will and commandement of God maketh an evill worke so sincere obedience maketh a good Even when the will of God is the motiue to induce vs to the performance of all our workes when they are done in obedience vnto hâ—m as the duty and service which he requireth at our handes yea when they are done also to this end and purpose that therein we way serue him according vnto his owne will then they are without controversie his right acceptable service and further declare them that so doe the same to be his loyall and obedient servants For how shal we know a loyall subiect to his prince and a true and trusty servant to his master but by their care and labour to serue and please them in their ready obedience to their willes and commandements even so we may soone know discerne the loyall subiectes and the faithfull servants to the great Lord master of vs al if that al our works are done to serue please him to shew our coÌ„formity to his wil. Vpon this ground did our Saviour Christ himselfe iustâ—fie make good all his owne proceedings I can doe nothing saith hee of my selfe as I heare I iudge and my iudgment is iust because I seeke not mine owne well but the will of the father that sent mee So we that are Christians if we desire to haue our workes holy and good wee must learne by the ensample of our master Christ in none of them to seeke our owne will and to walke in our owne waies but alwaies to haue our â—ies bent vpon him who hath sett out vnto vs our limites boundes The which thing if we sincerely performe we shal be as deare vnto our blessed saviour as if we were his brother or mother For who saith he is Mat. 12. 50. my brother and mother Behould he that doth the will of my father which is in heaÌ„ven the same is my sister brother and mother And whom will he admitte vnto the kingdome of heaveÌ„ Not every one saith he Mat. 7. 21. that saith vnto me Lord Lord shall enter into the kingdome of beaveÌ„ but hee that doth the vvill of my father vvhich is in heaven And verely if Gods will be deare to vs we our selues shall be deare vnto him if we bee câ—refull to fulfill his will he will bee carefull to fulfill our will if we endevour to please him he will endevour to please vs if we be ready to performe all that is in his hart he will be readie to performe all that is in our hart yea he will giue vs more then we can wish or desire The cause of our blessednes is our communion The cause of our blessednes is our coÌ„munion with God True blessednesse is our conformity to Gods will with God and our reconciliation vnto him by the blood of Christ whereby he is become our loving father hath adopted vs into the number of his children And true blessednes it selfe which is heere in this life begunne in the children of God and shall be made perfect in the life to come is nothing else but their sanctification by his holy spirit illuminatioÌ„ by his holy word and their conformity to God both in their mindes and vnderstandings and also in their affections and willes For when Gods wisedome is our wisedome and Gods will our will Gods pleasure our pleasure pleasure when the faith that God commendeth is our faith and the workes that he commandeth re our workes when we haue vnfainedly sought to conforme our selues wholy to the most exact rule of the Lords will to be holy as he is holy then doe we see as in a mirrour the glory of the Lord with open face and are changed into the same Image from glory to glory as by the spirit 2. Cor. 3. 18. of God For as sinne is our greatest wretchednesse because it Sinne maketh a pâ—ople miserable maketh vs most vnlike vnto God the holie of holies most like vnto the devill that uncleane and impure spirit even so true sanctity is our greatest glory because it maketh vs most like vnto the Lord of glory Seeing then our workes are right which are squared out by the squier of Gods will seeing our seruing of God according vnto his owne pleasure is his wellpleasing and acceptable service yea seeing our conformity to the will of God is our greatest blessednes it is no marvaile that the spirit of God who is of his most privy and secret counsell doth often vrge in direct termes this will of God as a most strong and effectual motiue and inducement to perswade vs thereby vnto the carefull diligent performance of all good workes This is the wil of God saith the Apostle even your sanctification that every one knowe how to possesse 1. Thes 4. 3. his vessell in holines and honour and not in the lustes of concupiscence as doe the Gentiles which knowe not God As if hee had saide your sanctification and your possessing of your vessels in holines and honour is the thing that God willeth and commaundeth and therfore yee ought most religiously to embrace the same to testâ—fie your obedience to his will And againe Reioice evermore pray continually 1. Thes 5. 16 in all thinges giue thankes for this is the will of God in Christ Iâ—sus towardes you So the Apostle St. Peter exhorting them to whoÌ„ he wrote to repentance and amendement of life telleth theÌ„ that 1. Pet. 4. 2. it is sufficient that before they were called to the knowledge of the will of God they had spent the time past of their life after the lustes of the Gentiles now saith he as much time as remaineth for vs to liue in the flesh we must liue not after the lustes of men but after the will of God And if we would further be instructed in what workes especially it is the will and pleasure of God to haue vs employed they are the workes of the morall and not of the ceremoniall law Sacrifice and offering saith the Prophet thou vvouldâ—st not haue buâ— Psal 40. 7. mine eares hast thou opened Burnt offrings and sacrifice for sin hast thou not required then saide I Loe I come In the volume of thy booke it is writen of me that I should doe thy will ô my God I am content
in thy mouth and in thy heart that thou mayest doe it By which words we are to learne that God in his divine and heavenly wisedome hath not appointed either an Angel from heaven or a messenger from beyond the seas to bee the instruments wherby his wil may be related vnto vs but only his holy word sacred coÌ„mandemeÌ„ts In truth such is the pride curiosity superstition and rebellion of sottish sinfull man that he setteth light by the meanes appointed by God for his best instruction would needes haue one raised from the deade or an Angel from heaven to bring him tydings of the Lordes wil and to make relation thereof or else hee woulde receive it by tradition from his auncestors or by descent from his forefathers The rich glutton beeing in hell is saide to haue made his petition to Abraham being in heaven that he should cause one to come froÌ„ the deade to admonish his brethren whom he had lefte aliue behinde him least they also should come into the same place of tor ments Not that the damned spirits in hel are so charitably affected that they could wish others to be delivered from those miseries which they themselues endure wheras on the contrary side they are so envious and malitious that they envy at the happy estate of the blessed and would haue all entangled with them in the same curse But the purpose of the parable is to shew the vanity of such as are aliue who coÌ„tent not themselues with the instructioÌ„ of the word but needs would be taught by a messenger from the dead Now what is Abrahams answere to this petition They haue saith he Moses and the Prophets that is the word of Luk 16. 29. God sett down in their writings let them beare them For howsoever many perswade themselues that they should verily beleeue and amend their liues if one should arise from the deade and admonish warne them of the great danger they are subiect vnto in respect of their sins yet it is a contrary resolution from the spirit of God by the mouth of Abraham If they wil not heare Moses the Prophets neither will they beleeve though one rose againe from the deade For if they will not be taught and reformed by such meanes as God in his dâ—vine wisedome hath thought to be best for their instruction reformation then surely al such meanes must needs be of lesse force and efficacy which blinde foolish man hath of himselfe imagined conceaved And therfore when the vaine people in the time of the Prophet Esay would needes be certified Esa 8. 19. of the Lords will by sorcerers coniurers by informatioÌ„s from the deade What saith the Lord from the living to the deade Doe yee appeale from the censure of the eternall and everliving Lord vnto the sentence of such as are deade To the lawe to the testimony for if they vvhich pretend to certifie you of the vvill of the Lord speake not out of this vvorde it is because they haue no light in them And verely if we meane to consult with God and to haue an answere from him concerning his will wee must seeke for the same froÌ„ the divine Oracles of his sacred word if we be desirous Rom. 3. 2. Psal 119. to be partakers of the Lords counselles our counsellours must bee the Lords owne bookes For they are the Lords testimonies and after a sort his sworne witnesses to testify vnto vs all the truth nothing but the truth in all matters that concerne the glory of God the salvation of our owne soules They containe the full and whole wil and testament of our heavenly father the disposition of all such blessings as he bestoweth vpon his deare louing children the prescription of all such duties as he requireth at their hands And yet there haue bin still are many who had rather seeke for the manifestation of the will of God in the traditions of their auncestors in the examples of their forefathers then in the very will testament of God himselfe Our Fathers Ioh. 4. 10. saith the woman of Samariâ— worshipped in this mount but ye say thaâ— Ierusalem is the place where men ought to worshippe The Samaritaneâ— had forsaked the most certaine infallible rule of the vvritten word pretended the example of their progenitors an olde tradition from their forefathers Our Fathers worshippeâ— in this mount But what replieth our blessed Saviour vnto this so plausible glorious an allegation yee worshippeyee wote not what vve Vers 22. know what we worshippe therfore salvatioÌ„ is from vs. So the Idolatrous Iewes The word say they that thou hast spoken to vs â—n Ier. 44. 16. the name of the Lord we will not heare it of thee but will doe whatsoever goeth out of our owne mouth as to burne incense to the Queene of heaveÌ„ and to powre out our drinke-offrings to her as we haue done both we our fathers our kinges our princes in the cities of Iudah in the streetes of Ierusalem for then bad we plenty of victuals and vvere well and felte none evill So mightely doth crooked custome the example of carnal progenitors other carnal respects prevaile with carnal sensuall men but the spirituall man is taught by the spirit of truth to follow no such deceaveable guids We followed not saith S. Peter deceaueable fables wheÌ„ we opened vnto you the power coÌ„ming of our 2. Pet. 1. 16. Lord Iesus Christ but with our eies we sawe his glory for be received of God the father honour glory when there came such a voice vnto him from the excellent glory This is my well beloued sonne in whom I am well pleased And this voice we heard when it came from heaven being vvith him in the holy mount We haue also a most sure word of the Prophets vnto the which yee doe well that yee take heede as vnto a light that shineth in a darke place Wherby we learne that the word of God delivered either by revelation from himselfe or else sett downe by the pennes of the Apostles and Prophets is a most sure vndeceavable testimony of the Lords wil wheras that which is delivered by tradition from hand to hande hath oftentimes a mixture of decea veable fables in steede of pure and sincere truth as the Iewish Thalmud and the popish Legende can testifie sufficiently And therefore for the safer custodie and preservation of the truth it Luk. 1. 4. pleased the spirite of GOD that the Gospell first preached by the mouth of the Apostles and Evangelistes should afterward be registred by their ovvne pennes and sette dovvne vnder their ovvne handes VVee haue not saith Irene by any other knowen those thinges that belong to our salvation but by those by whom Iren l. 3. c. 1 the Gospell came vnto vs the vvhich they at the first published by mouth and