our owne workes The Lord saith Ioh. 15. Iac. 1. we cannot beare good fruite of our selues S. Iames warneth erre not my deare brethren euery good geuing euery perfect gift is from aboue S. Paul sayth Rom. 8. Col. 1. Rom. 6. that to sinne is to walke after the maner of men that he doeth not the good thing which hee would but the euill which hee would not that it is sinne which dwelleth in him that in his flesh dwelleth no goodnes that they which are carnall or in the flesh cannot please God that they are in the flesh which haue not the spirit of Christ that we know not our selues what we ought to pray for that the concupiscence of the flesh is enmitie against God that we are seruants of sinne Dauid saith Psalm 14.40.18 that none doth good no not one that what men doe in the presumption of their heart and in their counsels is sinne Thus we may not attribute any good deedes to our owne nature but it is God that worketh in vs that which is good Math. 14. If the Lord had not taken S. Peter by the hand he had perished in the Sea in like fort if God vpholdeth vs not we should sinke into the bottomlesse sea of our concupiscences into the sea of our sinnes into the sea of our froward and defiled nature if God should not call vs as he did Adam we should flie from him and doe nothing els but depart from him so farre as we could I am the light of the world Ioh. 8.15 saith our Sauiour he that followeth me walketh not in darknes if ye bide not in me as the branches in the vine-stock ye can bring foorth no fruite 2. Cor. 3. S. Paul saith that euery good thought is of God that the holy spirit prayeth for vs because we know not what we ought to pray for Rom. 8. that without this spirite we are enemies to God in thought and in euill workes that with this spirit he fighteth against the law of his mēbers Col. 1. this is that vnderstanding which maketh the inwarde man Rom. 7. wherwith he serueth God that God geueth the will the performance that he it is which geueth the holy spirit worketh his vertues in vs that whatsoeuer he did was done by the grace of God Iac. 4. And S. Iames biddeth vs limit all our affaires euen the most cōmon with this cōdition if the Lord will And this doth the Hebrewes ordinarily admonish by the parable of a Bridegroome who said absolutely I will sleepe with my spouse this night and when one of their wisemen aduised him to say if God will he wilfully replyed that is in my will and power will he or will he not it shal be done but they were scarce in bed together when they both died from whence they haue this Prouerbe among them the Bridegroome gets himselfe to bed and wots not what may him bestead Moreouer they teach how the duetie of him that prayeth is to referre the issue of his request expresly to the will of God and neuer to make his prayer peremptory without exception which is to be vnderstood when it is not euident that the holy Ghost hath endited our prayer but hereby appeareth their opiniō that man knoweth not what he ought to craue and therefore is bound to referre not his actions alone Psalon 51. Psal 119. but his petitions also and wishes to the will of God So Dauid craueth of God a cleane hart and to haue a right spirit renewed within him he craueth his holy spirit that he may prayse the Lord and that his praier may be acceptable to him The faithfull haue euermore confessed that all their good came from God the same is most common in the Scripture Psal 118. it is the voice of the righteous saith Dauid Vertuous and holy men haue alway in the Church bene named men of God specially among the Hebrues who called them likewise men of mercy as if they would haue sayd God bestowed on them more grace and mercy than on others contrariwise it is the voice of Antichrist to glorifie the flesh to glorifie man as saith S. Peter as it is the voice of true Christians 2 Pet. 2. that our good commeth from aboue it is not in vs it is not of vs it is none of ours Finally we learne in the Scripture that the Lords will is not to grant vs full and perfect victory ouer sinne in this world least we should proudly brag of the merit of workes He giueth vs his holy spirite and sometimes also true victorie ouer sinne to encourage vs against despaire in our continuall battaile but the principall end is that hauing felt our owne feebleforce and acknowledged our want of power we might with our whole hart repaire to him and finding how vaine it is to repose trust in any els we should of necessitie be driuen to confesse that we can not be saued but by him which would lead vs with S. Paul to this depth of contemplation Rom. 7. who shall deliuer vs from the bodie of this death For so S. Paul confessed that although he was endued with the holy spirit neuerthelesse for the most part he did not that which he would and whereas he imputeth the same to sinne that dwelt in him he confesseth himselfe a sinner So doeth the Scripture report to vs the sinnes of holy persons Prophets and Apostles enriched with the holy spirit And S. Paul saith that God gaue him a prick in the flesh 2. Cor. 1. the messenger of Sathan to buffet him because he should not be exalted out of measure and therefore was his prayer excluded which he made for his deliuerance vnto God thus I be sought the Lord thrise that it might depart from me and he said vnto me my grace is sufficiēt for thee for my power is made perfect through weaknesse and therfore the Apostle became resolute to reioice in his infirmities Let vs come to S. Iohn who writeth if we say we haue no sinne we deceiue our selues and the truth is not in vs we make God a lier his word is not in vs. 1. Cor. 1. It is writtē also that the Lord hath chosen the weak vile things of this world to th' end that he which glorifieth himselfe should glorifie himselfe to the Lord. Rom. 8. 2. Cor. 5. And in that regard doth the Apostle call the holy spirit giuen in this world by God to his elect the earnest penny or first fruicts of the spirit And in very truth if we were willing and able to giue assured iudgement of our selues if we were not vnwilling to bring to light things that are hidden and the counsels of our hearts we should perceiue and iudge that what resistāce by the grace of God soeuer we make we quaile and yeeld not withstanding for the most part There streameth daily amids our willes and our zele I wote
not what sensualitie concupiscence enuie and infidelitie that steyneth our workes So that if all our actions should be examined by the word of God not one of them should be found able to stand before his iustice But if we iudge not nor confesse them now delay of time wil not amend or abolish their guilt the presence of the Lord how late soeuer he commeth will force vs to confesse for he can well discouer and iudge them Herevpon we may conclude that in our nature is no goodnes that the vnderstanding and good we haue descendeth from on high is brought by the holy spirite that the measure of the same spirit which we enioy in this world is as nothing in comparison of that we hope for is but a skantling a glimse a surface or smattring and as it were a smacke to make vs seeke hope and ardently long for that fulnesse of perfection which abideth vs in the world to come It sufficeth not the Pope to teach that man of himselfe may do some good thing Whether a man by his works may merit ought at Gods hand but he will haue vs further to beleeue that man may do good works inow to saue himselfe to satisfie the iustice of God to repaire and wipe away the sins and steines of his soule of his flesh and of his predecessors to merit not only for himself but also for many mo that vnmeafureable blisse and glory euerlasting which the wit of ma is vnable to copreliend Lo here a flatte contrarietic of the Pope to Christ lo here a doctrine bearing the right stampe of Antichrist lo here the diuinitie that brings the traffike of Church-men in request who keepe shop for open sale of mens saluation and make marchandise of their soules through couetousnes by fayned words as S. 2. Pes. 2. Peter hath foreshewed We did sufficiently deface this doctrine when we proued afore that man could doe no good that for the little good which commeth from man it is God that doeth it in him and by him Howbeit the holy Scripture informeth vs how God gaue his law to men not for to geue life iustifie and saue them by the same Gal. 2.3 but to make them know the vnablenes frailtic and corruption of their nature and to force them to acknowledge it impossible for man to performe his obedience to the maiestie of God to satisfie his debt to the iustice of God and to escape eternal death which should compel them with all humblenes to crie and craue forgeuenes grace and mercie Obedience to the law was inioyned vpon paine of death Iac. 2. it is said that whosoeuer shall keepe the whole law and yet fayleth in one poynt he is guilty of all Now there is not one man found be he Prophet or Apostle Gal. 3. which hath not disobeyed many commandements of the law and therefore th'Apostle saith that the Scripture hath shut vp all vnder sin that the promise by faith in Christ Iesus might be geuen to them that beleeue There is none iust no not one all are vnder sin Rom. 3. 1. Iohn 1. Isay 43. we deceiue our selues we make God a lyer if we say we haue no sinne Let vs be iudged together saith the Lord in Isay count thou that thou mayst be iustified thy first father hath sinned and thy teachers haue transgressed against me or bettayed my cause The Prophets and Apostles haue all frankly acknowledged themselues sinners they could neither accomplish the law nor be saued thereby This acknowledgement of himselfe his corruption sinne weakenes hath prouoked and enforced man to cry for mercie to the Lord and say with Dauid and Paul Psal 32. Rom. 4. blessed are they whose iniquities are forgeuen and wose sinnes are couered blessed is the man to whom the Lord imputeth not sinne Againe haue mercy on me haue mercy on me Psalm 52. for my soul trusteth in thee with Esdras there is no man among them that be borne but he hath done wickedly 4. Esd 8. nor any that doeth confesse thee which hath not done amisse for in this ô Lord thy righteousnes and thy goodnes shal be praysed if thou be mercifull vntothem which haue not the substance of good workes 4. Esd 7. and elswhere if God were not aboundant in his mercies the world could not contime nor they that haue the possession thereof No man can humble himselfe enough before God no man can too basely esteeme himselfe before his most glorious maiestie pride did put the Pharifee farre from God humilitie brought the Publican neere him pride caried our first Father out of the most honourable subiection of the Lord. Pride is the originall and cause of Antichrist and of backsliding as saith Esdras 6. Esd 8. Our Lord God hath fought so openly and with so great care against this opinion of merite by workes that I am astonied with wonder that men who say they are Christians durst thinke decree publish and receiue the same He hath aduertised vs that if we should accomplish the whole law yet could we not merit any thing at his hand After he had declared in S. Luke Luc. 17. that the master will not thanke that seruant nor thinke himselfe beholding to him because he did that which was commaunded him he addeth so likewise ye when ye haue done all those things which are commaunded you say we are vnprofitable scruants wee haue done that which was our ductie to doe Luc. 18. What made the Pharisie reiected but the confidence he had in his workes The most praise-worthie and allowable works are martyrdomes and sufferings Rom. 8. now th'Apostle teacheth vs that those sufferings are not worthie of the glorie to come Gal. 2. Gal. 5. agayne that no flesh shal be iustified by the works of the law that whosoeuer will be iustified by the law are abolished from Christ and are fallen from grace that they despise the spirite of grace Heb. 10. that if righteousnes is by the law Iesus Christ died in vaine Gal. 2. Hee seemeth angry with a most vehement zele against the Galatians who busied their mindes about merits of workes he calleth them foolish in that they would leaue the spirit to walke after the flesh he vrgeth them he threateneth them by infinite arguments he concludeth that no man is iustified towards God by workes This is the doctrine published also with so great earnestnes in all th'epistle to the Hebrewes Then let vs condemne this doctrine of the Pope it exalteth the flesh it placeth the power of flesh and bloud in place where God should be it disanulleth and maketh voyde the loue the comming the word the death and passion and merite thereof the grace mercie of Christ Iesus It is scornefully to abase spitefully to defie the election and councels the iustice and mercie of the Lord it is to despise the spirite of grace it is to goe about to assaile
yet went out of it for they neuer had entered into it But Antichrist was to be borne in the Church Marc. 13. Dan 9. Thess 4. Pet. 2. 1. Ioh. 2. was there to abide and reigne according to the prophesies of Iesus Christ of Daniel S. Paul S. Peter and S. Iohn The Pope was borne there went out from thence yet abideth reigneth there with great power pompe and tyranny The first weapons of Antichrist should be seducings and spirituall poysonings as the Apocalyps warneth vnder the name of the Whore and hir enticements which can not he applied to them that planted their false religion and performed all by fire sword and furie But the Pope hath layd the ground-worke and mayn-stay of his first and principall greatnes and power on will-worships on the show of counterfeit holinesse on false miracles seducing and bewitching peoples and nations with words and deeds well pleasing flesh and bloud as also with promisses and presents of goods and honors Other ring leaders of heresie as Arrius Maniche Pelagius and such like reigned not as Antichrist was to reigne in the temple of God with all excesse of power and glory they neuer exalted themselues aboue kings aboue all which is called God their seducings and oppressions were neuer so generall and continuall as the great Antichrist should bring to passe Take the paine your selfe for you ought it is as much as your saluatiō is worth to consider more heedfully the prophesies of Antichrist and compare the Gospell with that which they teach and practise in your Church ye will find that I tarry not on euery poinct but do ouerpasse farre moe matters then I touch your ghostly Fathers and Doctors like very Pharisees and hypocrites as they be for the most part do set vp against all these truths the defense of the Pharisees against Iesus Christ How can it be say your Doctors that so many holy fathers so many learned clerkes so many men so many peoples and countries haue consented to the doctrine of the Pope for so many hundred yeares if it were against God and against Holy-writ specially seing our Sauiour hath said behold I am with you vntill the end of the world This defense pleaseth flesh and bloud passing well the flesh fancieth them too well who teach that it is not ordinary for a man to wander out of the way to sinne and to go on in his wandring and sinne Vnder the warrant of this defence infinite soules doo stay waxe sluggish and are luld asleepe barking at such as would wake them out of this drousie disease But the wisedome of this world is foolishnesse with God 1. Cor. 3. 1. Cor. 2. and the naturall man perceyueth not the things of the spirit of God saith Sainct Paul flesh and bloud are blind and can not discerne these mysteries then let vs not consult herein with worldly wisedome or with flesh and bloud but with the spirite of God By this spirite in the holy historie wee are taught that Adam after his fall by sinne was somewhat relieued and reformed by the Lord that God by his Angels visibly did warne him and his children from time to tyme to walk and liue according to his commaundements with promise to restore and repaire the decay of mankind notwithstanding in lesse then two or three generations they forsooke the voyce and way of God and were corrupted after the imaginations and deuises of the flesh and this corruption lasted aboue sixteen hundred yeares Then the mercyfull Lord willing to shew his fauour towardes mankind repayred his Church renewed his commaundements to Noë and his children but againe within lesse then foure generatiōs the people went astray forgat God his commaundements A long time after that going astray the Lord called Abrahā restored his Church by him leauing the rest of all mankind in their corruption who remained therein till the comming of Christ for two thousand yeares and vpward The holy Ghost mereouer teacheth how after the Church was restored in Abraham confirmed in Moses and in all the children of Israëll there folowed many reuoltes in the Church of Israël euen as generall as the former aboue rehearsed for they seemed all to haue forsaken the right way insomuch as the faithfull appeared no-where these apostasies or backslidings endured some for two hundred yeares some more some lesse though the Lord in the meane while awaked them and called them againe by his Prophets Ye know further how the Greeks for the most part swarued ye count them for heretikes or infidels in maner al. Now so it is that th'Israëlites and Greekes may as well or better then you preuaile with these wordes of Christ I will be with you vntill the end of the world for as large and more expresse promises then that had bene made to th'Iraëlits and this promise pertained as well to the Greekes as to you because they were instructed in the Gospell before ye were and that more carefully and by mo Apostles then ye were and yet for all this both th'Israëlites Greeks are gone astray from the faith these many hundred yeares past which also hath befallen the Churches of Affrik who may chalenge to themselues th' assurance of those promises with as great reason as you may Besides that your owne Churches haue bene defiled and ouergrowé with heresies namely when the barbarous nations of the North and enemies of our faith left no face of a Church almost throughout Europe We must acknowledge therefore that such promises of God do neuer passe without this condition if ye abide in me in th' obedience of my word according to the doctrine of Moses Leuit. 26. Deut. 8. Isay 29. Els why should the Lord say in Isay to the children of Israel because this people come neare vnto me with their mouth and honour mee with their lips but haue remooued their heart farre from me their feare towardes me was taught by the precept of men therfore behold I will againe do a marueilous worke in this people euen a marueilous worke and a wonder for the wisedome of their wisemen shall perish and the vnderstanding of their prudent men shal be hid 30. and againe in the next chapter the Lord sheweth why they are plagued notwithstading his promises because saith he you haue cast of this word and trust in violence and wickednesse and stay thereupon therefore this iniquitie shal be vnto you as a breach that falleth or a swelling in an hye wall whose breaking commeth soundainly and in a moment 59. and in another place your iniquities haue separated betweene you your God and your sinnes haue hid his face from you Ose 4. that he will not heare and in Osea seing thou hast forgotten the law of thy God I will also forget thy children Iohn 8. Also Iesus Christ saith if ye continue in my word ye are verely my Disciples Now let vs gather of all these histories sayings that
doth all things the good th'euil but those things that we call euill and are euill in vs are good in him All actions considered in God are most iust and most good they come from on high most pure and most cleane they corrupt and defile themselues here below vnder the Sun amid the malice of men of Satan According to this Isay 10. after God in Isay had said that Senacherib should serue him to chastise his Church he addeth but he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut of not a few nations for he saith are not my Princes altogether kings and a few lines after shall not I as I haue done to Samaria and to the idols thereof so do to Ierusalem and to the idols thereof but when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem I will visit the fruict of the proud heart of the king of Assur and his glorious and proud lookes Likewise though th'actions of Cyrus were euill considering he made warre for his owne ambitions sake spoiled nations of that whereto he had no right yet were those actions good in God For those peoples had well deserued this punishment through their wicked life and aboue all their Idolatry and namely the Medes who had entreated his people so roughly and therefore he deliuered them out of captiuity by such actions of Cyrus which is another reason of the goodnes in them Isay 45. I haue raised him vp saith the Lord in righteousnesse The actions of Pharao in that he rebelled so often against the ordinance of God were most euill but if we consider them as comming from God they are most good most iust profitable to th'edifying of the Church Exod. 9.10.11 For by these means the Lord plagued Pharao for the wrongfull oppression done to his people he multiplied his wonders in the land of Aegypt he shewed his power to his Church and his loue towardes the same he made his power knowen in Pharao that his name might bee declared throughout the worlde In like sort Rom. 9. Gen. 27. Ioseph was sold by his brethren prouoked thereto with enuy they bare him but God by this their sinne brought Ioseph into Aegypt preserued Iacob and his whole Church from the dearth Gen. 45. saued their liues by an excellent deliuerance This deede was most lewd in the brethren of Ioseph but most good in God profitable and necessarie to his Church this is that which Ioseph faith to his brethren when ye purposed euill against me God disposed it to good The euils and miseries which God sendeth to his Church to his Elect being considered in the will and intention of the persecutors are actions most euill but if we weigh them by the iustice and bounty of God they are iust and profitable For by the same are th'Elect admonished of their faults and instructed that they can not stand without Gods grace and that th' effect of their hopes is reserued them in an other world in the meane while they are by those afflictiōs stayed in th' obedience of God their feare is renewed and their loue and deuotion made more earnest then afore The children of God do marke and espie in all the sinnes and imperfections of men as it were through the clouds certaine beames of iustice and bountic comming from God which make them affirme that all commeth from God 2. Cor. 12. So S. Paul saith that God had giuen him a prick in the flesh the messenger of Sathan to buffet him and that it was to th' end he should not glorifie himselfe aboue measure and that the power of Christ might be made perfect in his infirmitie Rom. 11. Whereunto that hath relation which he saith that the Lord hath enclosed all in vnbeliese to th' end he might haue mercy vpon all So the stubbernesse of the Iewes in them is most bad in God it is good and necessary for vs being Gentils By the fall of the Iewes saith S. Paul saluation commeth vnto the Gentils This is saith he a great secret that partly blindnesse of heart is come to Israel vntil the fulnesse of the Gentils be come in So the condemnation and passion of Christ is our iustification and soule-health Antichrist and his doctors by their seducings commit most detestable sinnes and yet do such seducings serue to the glory of God 2. Thess 2. S. Paul writeth that God will send a strong power of delusion to the doctrine of Antichrist that all might be damned which beleeued not the trueth Then let vs acknowledge with the Scripture that whatsocuer is done God doeth it and that both the good and the euill are done for his iustice This is that great secrete of the Apostle Paul which hath not bene communicated to the Pope This is that which Dauid speaketh of Psal 76. that the rage of mā shal turne to the praise of God But albeit cuill actions doo turne to Gods iustice let vs not for all that be the lesse carefull to eschew them For men cease not to be culpable of the euil in their actions seeing that in the deede doing they are not moued thereto by the true zele of Gods iustice but by the deuill by sin by their concupiscences wicked desires They serue God not thinking of his seruice at al as hath bene noted of Senacherib for our selues let vs serue him in deede and in will of set purpose and not at auenture and as though we thought not of it let vs betake our hearts and hands to the mouing and guyding of his holy spirit let vs obey his word and we shall doe well Iud. 1. Whether mā may do that which is good and how let vs serue him as Iuda and not as Adonibezec The Pope teacheth vs that man of himselfe may doe that which is good Thus it sufficed him not impiouslie to abridge the power of God by the former partition he proceedeth yet to another abridgement thereof by this doctrine Whereas he affirmed before that all good actions come from God now he learneth vs that man may also doo them of himselfe But the holy Scripture teacheth vs quite contrarie that man neither can nor doeth bring any good thing to passe that he is the seruant of sinne that it is God which worketh the good that is in vs and that commeth from vs that by the sinne of Adam we haue bene made subiect to sinne that sinne and Gods curse haue so corrupted our nature that it neither knoweth nor can nor doeth any thing cls saue sinne but that God by his grace by his holy spirite geueth vnto those that are his a certaine light of vnderstanding which striueth against sinne howbeit sinne most often ouercommeth this light that God will haue it so to the end his power may be perfected in our infirmitie and that we glorifie our selues in him and his grace and not in our selues
and breake in vpon the Lord in his own Paradise 2. Pet. 2. it is to deny the Lord that hath bought vs as saith S. Peter that to bring into the Church the merit of works is according to the same S. Peters saying to tempt God Acts 15. to lay a yoke on the Disciples neckes which neither our fathers nor we were able to beare it is to ouerthrow the counsel holden by the Apostles in the Citie of Ierusalem wherein was concluded that saluation depended not of workes but onely of the grace of the Lord. Let vs refuse this pride of the flesh least we be abolished of Christ and fall from grace Leaue we these marks of Antichrist to the Pope leaue we him with all the wicked to awayte for the merite of their works while we with all the faithfull awayte for the grace and mercy of God Let vs not deceiue our selues but confesse that all are shut vp in vnbeleefe that Iesus Christ might shew mercie vpon all Then let vs flie vnto him both willingly and for necessitie sake And as we triumph with S. Paul in our infirmitie and in the glorie and mercy of Christ Iesus so let vs notwithstanding bid our flesh battaile and continually fight against it with the first fruicts of the spirit to the encrease of our sanctification so farre as our power wil extend And let vs meditate with vnderstanding these wordes of Esdras let not the sinner say that he hath not sinned 4. Esd 16. for coales of fire shall burne vpon his head which saith I haue not sinned before the Lord God and his glory But learne wee by the holy Scripture the order and cause of our saluation first how Paradise is open to them onely whom God hath called chosen and predestinated to saluatioÌ„ that saluation is freely geuen to men that Iesus hath purchased it for the elect by his suffering and death that the holy Ghost inableth the elect to receiue the merite of our Saulours death and passion by faith Finally learne we to what ende good works are commended and commanded to man Iesus Christ saith in S. Iohn all that the Father giueth me Of Election and Praedestination Iohn 6. shall come to me and him that commeth to me I cast not aways none can come to me except my Father which hath sent â—e draweth him none can come to me except it be giuen vnto him of my Father Iohn 1. the faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but are borns of God againe glorifie thy sonne that he may giue euerlasting life to all them whom thou hast giuen him I haue made thy name manifest to men whom thou hast giuen me of the world I pray not for the world but for them whom thou hast giuen me Ioh. 13. ye are happy saith he to his Apostles I speake not of ye all Math. 11. Mat. 20.22 I know whom I haue chosen and in Matthew I giue thee thankes for that thou hast hidden these things from the wise and hast reueled them to little-ones moreouer many are called but few are chosen when S. Peter confessed him to be the Christ the sonne of the liuing God Math. 16. he saith blessed art thou Simon the sonne of Ionas for flesh and bloud hath not reueled it to thee but my Father which is in heauen It is written by S. Paul 1. Cor. 1.2 Cor. 5. 2. Thess 2. Rom. 8. that we are in Iesus Christ that it is God which hath set vs apart to saluation that God hath chosen vs from the beginning to saluation that whom he knew afore them hath he praedestinated to be made like to th' image of his sonne that God did chuse the children before they were borne Rom. 9. and hauing not as yet done good or euill that the purpose of God might abide according to th' election not by workes but by him that calleth that there is a remnant he meaneth of Israelites through th' election of grace Rom. 11. that which Israel sought for he obteined not but th' election obteined it Isai 43. I euen I am the Lord and beside me there is no Sauiour I haue declared and I haue saued and I haue shewed I euen I am he that putteth away thine iniquities for myne owne sake It is God that worketh in vs the will and the deede after his good pleasure But notwithstanding this truth so euident the Papists say that there is no such election and predestination for that it would folow that God should be vniust in chusing some rather then others and that he should lay the euill to their charge whom he made to do it and who neither could nor can withstand his will I am amazed to behold among men any so arrogantly ouer-seene as to plead and protest in this sort against God to make him iust after their maner and to imagine that his word is contrary to his iustice How dare we suppose and propose these doubtes seeing the Lord the Apostles and Prophetes did specially foresee and condemne them by name together with the very same inconueniences and reasons which the Popish Doctors alleage Mat. 20. The parable of the day-labourers was propouÌ„ded by our Sauiour to this end your coÌ„plaint is lesse to be admitted then that of the day-labourers They coÌ„plained to their maister that those which came not till the euening caried away as great reward as they who had borne the burden of the day the heat of the Sunne the master answered to one of them my friend I do thee no wrong diddest thou not couenaunt with me for a penny take that which thine is and go thy way I will giue as much to this last as to thee is it not lawfull for me to do what I will with mine owne goods is thine eye euill because I am good the last shall be first and the first shal be last for many are called but few are chosen Thus since we all deserue eternall death what wrong doeth the Lord to them whom he leaueth therein if men had any right to Paradise there should be some shewe of reason for that which ye say but sith they haue no right thereto that the whole right belongeth to God wherefore will ye prye into his liberalitie and controll him in the bestowing of his owne him that is all-good all-iust and all-mighty Rom. 9. After that S. Paul had bene very long in declaring and prouing election predestination how God had-chosen men yer they were borne and when they had done neither good nor euill that the purpose of God might remaine according to election he addeth what shall we say then is there vnrighteousnes with God God forbid for he saith to Moses I will haue mercy on him to whom I will shew mercy and I will haue compassion on him on whom I will haue compassion so then it is not in him that willeth nor
are one bread and one body because we all are partakers of one bread He saith not that the bread and wine are the body and bloud but that they are the communion of the body and bloud these wordes can none otherwise be interpreted but that the bread and wine signifie the communion of the body and bloud seing that the bread wine can not be the communion for the communion is a thing spirituall hath no being but in the spirite and consideration of man which can not agree with the bread Againe if we must ground this doctrine on the letter the wine is not the communion of the bloud that which is the bloud as you say is the chalice The same Apostle saith in another place I haue receiued of the Lord that which I also haue deliuered to you to wit that the Lord Iesus in the same night that he was betrayed tooke bread whē he had giuen thanks he brake it said take eat this is my body which is broken for you this doo ye in remembrance of me After the same maner also he tooke the cup when he had supped saying this cup is the new Testament in my bloud this do as oft as ye drinke it in remembrance of me for as often as ye shall eate this bread and drinke this cup ye shew the Lords death til he come Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shal be guilty of the body and bloud of the Lord. Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords body See here againe how the Lord commaundeth by th'Apostle that the holy supper be made in remembrance of him likewise he saith not wine he saith the cup. See here also how the cup or the wine is not the bloud but the new Testament in the bloud of the Lord. Further the bread and the cup are there named still the bread and the cup before and after the blessing distributing eating and drinking which sheweth vs that albeit the bread and wine signifie the body and bloud of our Sauiour they remayn notwithstanding in their true and natural substance they remaine bread and wine halowed neuertheles for the vse sake but no way varied altred for the substance Had they bene transubstātiated into the body bloud th'Apostle after the celebration after the participating had not said as often as ye shal eate this bread drink this cup whosoeuer shall eate this bread drink this cup he would haue said as oftē as ye shall eat this body drink this bloud whosoeuer shal eat this body and drinke this bloud True it is that he saith he that shall eat and drinke vnworthily shal be guilty of the body and bloud of the Lord but that is to shew how this eating and drinking is holy and sacred representing to vs the death and passion of the Lord th' oblation and suffering of the body the sheading of the bloud of Iesus Christ the nourishment of the soule This teacheth vs our dutie to take this bread and this wine with an holy and religious reuerence for the question in this sacrament standeth vpon the body and bloud of our Sauiour and not so much on bread wine which are not but signes And here behold why the holy Ghost saith freely that bread and wine are the body and bloud of the Lord. But now commeth a place very notable and vnanswereable a most expresse and pregnant place to them which are acquainted with the Lords voyce In S. Iohn ye may read Iohn 6. how Iesus Christ preching in the synagogue at Capernaū hauing said I am the liuing bread the bread that I wil giue is my flesh then the Iewes stroue amōgst thēselues saying how can this mā giue vs his flesh to eate then Iesus sayd vnto thē except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you whosoeuer eateth my flesh drinketh my bloud hath life euerlasting and I will raise him vp at the last day for my flesh is meat indeed my bloud is drinke indeed many therefore of his disciples when they heard this said this is an hard saying who can heare it But Iesus knowing within himselfe that his disciples murmured at this said vnto thē doth this offend you what if ye shall see the Sonne of man ascend where he was afore it is the spirit that quickneth the flesh profiteth nothing the wordes that I speake to you are spirit and life but there are some among you which beleeue not Thus we can not doubt but that this manner of speaking to eat and drinke the body and bloud of the Lord is spirituall seeing the Lord doeth ascertaine it by name Ye are astonished saieth he at this saying of mine ye must eat and drinke my body and my bloud ye will find these wordes much more strange when I shall ascend into heauen with my body for then will it seeme to you a great deale harder to eat my body being so farre distant from you Ye must not conceiue my words so it is not my body that ye must eat it is the merit of the death and passion of my body it is my iustifying grace that ye must eat and receyue by faith and spiritually Iohn 6. wherewith ye must be quickened My words are spirit and life it is the spirit that quickeneth the flesh profiteth nothing We may moreouer out of this place draw many other arguments to establish our beliefe that the words of eating and drinking the body and bloud of Iesus Christ ought not to be taken but spiritually were it needfull to confirme that which himselfe hath so cleerely expounded he saith if ye eate not the flesh of the Sonne of man and drinke his bloud ye shal haue no life in you now to stay on the letter of these termes not take them spiritually would cause a great blasphemy to ensue for how many men are there in the world which neuer eat the body of Iesus Christ and yet haue life in them but our Sauiour in plaine termes saith they haue no life chuse then either to giue him the lye which were blasphemous or els confesse that he speaketh spiritually and that by life he meaneth spirituall life Which being so why do we not also acknowledge that these wordes of eating and drinking the body and bloud of the Lord are spirituall and ought to be vnderstood of th'eating and drinking which the soule doeth by faith specially seing he interpreteth himselfe both for th' one and th' other according to this sense for after he had spoken simplie of life he addeth he that eateth my flesh and drinketh my bloud hath life euerlasting likewise after he had said fimplie that wee must eat and drinke his flesh and his
bloud he addeth ye shal not eate my body being the bread descended from heauen as your fathers did eat Manna that is to say ye shall not eat it with carnall teeth as your fathers did eat Manna for they did eat that carnally but ye shall eat this spiritually Moreouer to shew that this speach is spirituall and that his body and bloud should be taken spiritually and by faith he saith I am the bread of life he that commeth to me shall haue no hunger and he that beleeueth in me shall haue no thirst for there he speaketh of spirituall hunger and thirst and referreth all to faith On th' other side if we take the body and bloud of our Sauiour carnally with the mouth it should folow that S. Paul is contrary to Christ For he saith 2. Cor. 7. that by eating and drinking we profit nothing to Christ that meate maketh vs not acceptable to God if wee eate sayth hee it aduantageth vs not and if we doo not eate wee haue neuer the lesse and yet in S. Iohn Christ sayth Iohn 6. that if wee eate not his flesh wee shall not haue life euerlasting In like sort S. Paul saith 1. Cor. 11. that whosoeuer shall eate vnworthily the bread of the supper he shal be guiltie of the Lords body and yet Christ teacheth vs. that whatsoeuer entreth by the mouth Math. 15. defileth not the man We cannot agree S. Paul with Christ the holy Ghost with himselfe if we affirme not that the Lord and S. Paul doo speake in the one place to wit concerning the supper of spirituall eating and in the other of corporall eating In such wise that S. Paules doctrine remayneth true where he saith that by eating and drinking we profit nothing towarde Christ albeit that we must eate and drinke the body and bloud of our Sauiour as himselfe saith for it is spiritually that we must eate and drinke of which maner of eating drinking the Apostle purposed not to speake at all in this place the doctrine of Christ also abideth sure that whatsoeuer entreth by the mouth defileth not the soule albeit th'Apostle saith that whosoeuer receiueth the bread of the supper vnworthely maketh himselfe guilty of the Lords body for the abuse which is committed in receiuing the bread of the supper is principally considered in the soule conscience and faith Lo this speech of the holy supper is like to that of Iesus to Nicodemus Iohn 3. truely I say to thee that he which is not borne againe cannot see the kingdom of God How may a mā saith Nicodernus be born whē he is old can he enter againe into his mothers wombe be borne Iesus answereth truely truly I say vnto thee that whosoeuer is not borne of water and of the spirite he cannot enter into the kingdome of God that which is borne of flesh is flesh and that which is borne of the spirit is spirit Maruell not at that which I haue told thee we must be borne from aboue the winde bloweth where it will and thou hearest the voice but knowest not from whence it commeth nor whither it goeth euen so is euery man that is borne of the spirit We all agree that this maner of being borne againe is spirituall for otherwise it should be against nature Now so it is that we haue many mo reasons and considerations which enforce vs to beleeue that this maner of eating and drinking the body and bloud of Iesus Christ is spirituall For besides that the holy Ghost hath declared the one and the other forme of speech to be spirituall it is altogether impossible in nature that one body should be turned into another diuers in kind by words and in a moment This cannot be in nature that a liuing body should become of the substance of any other body without death or corruption it cannot haue change from substance into substance without corruptiō without being not that which it was afore Ioh. 12. the Lord himself saith it is a thing impossible The Pope saith not that by this transubstantiation the body of Christ dieth and corrupteth that were to heape vp too many blasphemies and heresies one vpon another and were it so Christ were to die and suffer infinite times Heb. 9.10 which is flat against the scripture For it is written that he died once for all that he made one onely oblation of his body that there remaineth no more sacrifice for sinne that he liueth for euer at the right hand of God His body is glorified it is no more subiect to suffering and corruption Againe we see not the bread corrupt it appeareth after the breaking and blessing as faire and vnaltred bread as afore On the other part it is impossible in nature that a body such as we ought to beleeue that of Iesus Christ hath bene and is to wit a true body can at the selfe same time be in diuers places If the body of Christ is in the bread of the supper it is in places innumerable at the same time it is in heauen it is in earth in sundry infinit parts thereof This properly is to deny Iesus Christ to become in the flesh 2. Ioh. 4. which is a marke of Antichrist as saith S. Iohn Is there any thing more contrarie to sense to reason to charitie to godlines to the feare honor loue which we by duetie must beare towards God is there any thing more impossible tha to breake chew and swalow the body of our Lord his glorified body to breake teare rend it in peeces to make him die whom the Apostles assure vs eternally doth liue at the right hād of God the curse of God hath bene yet is on them that did put him once to death think ye Ioh. 19. that put him to death euery day so much as in you lieth to escape the curse of God If Christ his body is in the bread the prophesie cited by S. Iohn ye shall not breake a bone of him is in great ieoperdie for the Priestes vndiscretly breake the bread without looking where the bones be It appeareth of old that in the law of Moses Leuis 4.5 they did not eat of the beast which was sacrificed for sinne to foreshew that the true sacrifice for sinne should be made by Iesus Christ of whose body we should not eate hereupon S. Paul Heb. 13. after the recitall of this auncient sacrifice saith we haue an altar whereof they may not eate which serue in the tabernacle Let vs consider withall that the corporall presence of Iesus Christ in the bread and wine of the holy supper here below is contrary to th'articles of the faith for we beleeue that Iesus Christ is ascended into heauen that he sitteth on the right hand of the father Act. 3. that he shall come to iudge the quick and the dead Let vs confider how S. Peter saith that the heauen must conteine Iesus Christ vntill the time
that all things be restored S. Paul saith Col. 3. seeke the things that are on high where Iesus Christ sitteth at the hand of God for himselfe had said to his Apostles Iohn 16. I go to my father and ye shall see me no more yet a litle while and ye shall see me for I go to my father and elswhere Math. 23. I say vnto you that from hence-forth ye shall not see me vntill ye say blessed is he that commeth in the name of the Lord Acts. 1. and in another place this Iesus which is taken vp from you into heauen shall so come as ye haue seen him go into heauen if the Lord is corporally present in the bread and wine of the supper if he is here below within the Priests pixe or betweene their hands why beleeue we that he is at the right hand of the father why do we looke for his comming from heauen to iudge the quicke and dead why say th'Apostles that heauen must conteine Iesus Christ vntill the time that all things be restored why say they that he is sitting at the right hand of God if he appeareth continually why should they affirme that the second time of his appearing shal be for iudgement why doth he say himselfe yet a litle while and you shall see me no more for I go to the father when is that time among the Papistes wherein they see him not why do the Angels say this Iesus which is taken vp from you to heauen shall come euen so as ye haue seen him go vp to heauen who hath seen him come downe from heauen to shut himselfe within the bread as he was seen go vp to heauen The Pope putteth his onely trust in this aunswere the Lord saith he can make his body be in the bread ergò he is there Behold a very proper meane to proue readily all kinds of heresies phantasies and mockeries and in deed if we were sure that his will is to haue his body here below in the bread in places innumerable aboue at his fathets right hand and so to haue his body to be spirituall we would not doubt of his power to performe it but we can find no-where this wil of his contrari-wise he teacheth vs that his body is in heauen that in the supper we must lift vp our soules on high to the right hand of God there to eate spiritually and by faith as hath benesaid he teacheth vs that his body is a true body 2. Iohn 4. euery spirit saith S. Iohn which confesseth not that Iesus Christ is come in the flesh is not of God such a spirit is the spirit of Antichrist thus let vs ensue his will without enquiring of his power Furthermore if we might certeinely see the body or the'effects of the presence of the body and bloud of our Lord in the holy supper in the bread and wine thereof we would not argue at all either of his power or of his will but we see nothing saue bread like to bread both within and without in and throughout euery part in colour other qualities of nature nourishable and corruptible the host of the Masse nourisheth man nourisheth wormes as bread doth corrupteth and putrifieth as bread which we may not beleeue of our Sauiours glorified body Withall if the body of the Lord were in the bread so many miracles should daily and hourely ensue Luke 8. as would make it past doubt they that touched his garments onely felt his wonderfull vertue with farre more likelihood should they that touch his body feele it but we can see no such effects the Popes Bishops and Priests haue assayed to deriue from it oracles and miracles but still they found it nothing els saue bread they haue chafed thereat so farre-forth as to cast the host into the fire Finally I see no such necessitie for the celebration of the supper that the body should be here below really within the bread no more then in old time Christ was in the labe or at this day the bloud of Christ is in the water of baptisme The faithfull doe effectually receiue in baptisme the washing of the bloud of Christ by faith although nothing but water be administred in the name of the father of the sonne and of the holy Ghost euen so the faithfull may partake in the grace iustification death passion in the body bloud of the Lord by spirituall eating through faith as well yea more cōmodiously then by the reall eating of the body For in this behalfe it behoueth the Spirit by his miraculous operatiō not onely to transubstantiate the body and make it present at the same time in places infinit but also to turne this corporall food into spirit for the spirituall sustenance of the spirit of man which is the principall end of the supper of the death passion of the Lord. It is more agreable to the order established by God in the nature of all things and more consonant to his counsels reueled in his word to lift vp our soules by faith to nourish them with his body and bloud to fill them with his grace and merite of his death and passion to notifie such inward actions by the outward signes of bread and wine then to confound the properties of both natures to make him a body euerywhere present which to be onely pertaineth to his diuinitie to abase his glorious body and subiect it to a world of phantasies profanations and iniuries to haue it broken and torne chewed and swalowed and further to change that body into spirit for the nourishment of the spirit Behold here how the Pope with too-much boldnes and no necessitie aduentureth to commit idolatrie himselfe and to make them grose idolaters which follow him in his doctrine in that he adoreth the bread of the supper euen as the body of Iesus Christ More safe it is to adore it at the right hand of God seing the Scripture assureth vs most certainely that he is there Idolatrie is a sinne too horrible that any man should so freely giue ouer himselfe to the same In such ventrous cases when there is any suspition of idolatrie feare to sinne ought aboue all to ouer-rule our worldly wisdome Away then with this doctrine of the Pope so contrary to th'articles of the Christiā beliefe and all the holy Scripture away with this doctrine that destroyeth the veritie of our Lords body and is suspected ye conuinced of Idolatrie The Pope willeth vs to haue images of Angels Whether we ought to haue images for deuotion sake Saincts and of God himselfe within our Churches vpon our altars within our chappels and priuat closets for prayer He willeth vs to honour and serue these images with such deuotion ceremonies as in effect differeth not from adoration or diuine-honour We find no iote in the Scripture conformable to this doctrine but we find there commaundements ynow most flatly forbidding vs to receiue it Leuit.
liken me that I I should be like him saith the holy one we ought not to think saith S. Paul that the Godhead is like vnto gold Act. 17. or siluer or stone grauen by art and the inuention of man It is high time than for vs to giue ouer all these images and content our selues with the Word which is the true image of God it is in vayne to looke for any liuely shew or feeling at the dead works of mens hands it is the holy Ghost that imprinteth in our myndes all right knowledge and from whom we feele all true comfort let vs craue it of him and leaue crouching to images Let vs not make our selues more wise thē th'Apostles to seeke for meanes to perswade which they haue neither sought nor cōmaunded there is yet among vs great likelihood of idolatry the feare of sinne therfore ought to ouer-rule our wisdome Let that suffice vs which the word doth teach Col. 3. Let our conuersation be in heauen saith Saint Paul let not our soules lye groueling on earthly thinges The true knowledge and adoration of the the faithfull is in spirit as Dauid and Iesus Christ say Psal 51. Iohn 4. and take we heed of prouoking the ielousie of God lest we feele th' effect of his threatnings let vs condemne images which offend God and make the silly people hainously to sinne let vs take this sclander and offence quite out of the Church and say with Isay images shal be broken all to peeces The Pope willeth vs to call vpon Angels and Saincts as mediators and intercessors Whether we ought to pray to or call vpon Angels and Saincts and for that end to direct to them our prayers with himnes praises and all other kindes of deuotion We finde no such matter in the holy Scripture but doo finde the scripture against it both in substance of sence and forme of words The Israelites vnder the law were not yet so assured of the bountie grace and familiaritie of God towards men as we are at this day since the comming of our Sauiour They durst not come nigh the mountaine they durst not touch the Arke of the couenant they durst not enter into the Oratorie into the sanctum sanctorum the most holy place fearing to be swallowed vp of death according to the threatnings made and experiences seene of them they had heard no speach in a manner but of the seueritie and iustice of God all that they had seene and heard of the Lord was but terror astonishment and trembling as saith S. Paul Heb. 12. They had most worthy and famous persons by whom many miracles were done in their sight of whom it seemed they held their religion the knowledge of God the law honor life rest goods as Moses Iosua Gedeon Dauid Salomon Elias Eliseus many others But aboue all they had Moses who had by the power of God miraculously brought them out of the bondage of Aegypt that made them on drie foote passe woonderfullie through the red sea that prouided them bread flesh and drinke in the wildernes deliuered them the law of the Lord with whom they saw him familiarly talke that brought them to the land of promise and many times while he liued called on God for them and appeased him what great power vertue and high degree of knowledge the Israelites attributed to Moses aboue all others except the Messias is knowen Howbeit we find not that after his death they directed any prayers to him they made neither to him nor to others any bowing or seruice that I speake not of diuine worships which ye shew euery day to an infinite multitude of Saincts The Israelites sought him after his death neither in heauen or earth they called not on him as their Mediator or intercessor they made no images of him to whom they might bring candles make prayers and sing hymnés with crowching and deuotion but here-against the holy Ghost aduertiseth vs that he was buried in the valley of Nebo in the land of Moab Deut. 34. and that none knew his Sepulchre to this day least the people should fall into idolatrie towards him because of the miracles which the Lorde did by him Th'Israelites called not on Abraham Isaac and Iacob for whose sake the Lord chose them for his people And we that are Christians by the grace of God that are come to the hil of Sion Heb. 12. as saith S. Paul and to the heauenly Ierusalem the Citie of the liuing God to the company of many millions of Angels to the congregation of the first borne which are written in heauen and to God who is iudge of all and to the spirits of the iust sanctified and to Iesus Christ the Mediator of the new Testament that cannot doubt of the goodnes gentlenes and familiaritie of our God of our Mediator that know his office and his will as hauing liued and conuersed with him in this world as hauing heard and touched him yet notwithstanding doo call vpon Saincts and Angels we leaue the Lord to run after them we adore the sepulchres bones and garments of Saincts wee shrine them in siluer and golde we enrich them with pretious stones we preach and commend them more than Christ wee runne after stockes stones and metall we carry them more solemnly than that which we thinke to be the Lords body wee salute them we kneele on the ground before all these things Thus we beseech the Angels and Saincts to make request for vs and honor them in spirit and in flesh in dust and rottennesr there aboue in heauen here beneath on earth in their bones sepulchres garments in as deuout manner as we are able We receiue nor holde it of the Israelites nor of th' old Testament neither holde we it of the new nor yet of the Apostles or Primitiue Church whereunto we should haue chiefe regard to rule our deuotions by It is written Act. 3. that after S. Peter and S. Iohn had healed him that was a creeple from his birth the people amazed thereat did run to them and that S. Peter beholding the same said to the people ye men of Israel why maruell ye at this or why looke ye so stedfastly on vs as though by our owne power or holines we had made this man to walke the God of Abraham Isaac and Iacob the God of our fathers hath glorified his sonne Iesus and a little after his name hath made this man sound whom ye see and know through faith in his name and the faith which is by him hath geuē to this man perfect health it is written Act. 10. that Saint Peter being entred into the house of Cornelius the Centurion Gornelius cast himselfe downe at his feete to adore or worship him but Saint Peter tooke him vp saying arise I also my selfe am a man Act. 17. Saint Paul and Barnabas hauing healed a creeple in Listra being a Citie of the countrie of Lycaonia the