and grace and euen then by and by after shall follow the iudgement Lumnius devicinitate extremi iudicii lib. 1. cap. 15. Lumnius a Papist concerning the comming of Elias Enoch writes thus That although they shall preach but three yeeres and a halfe yet that the day of iudgement shall be neuerthelesse vncertaine to the world Although saith he we beleeue that Elias shall come and although the remnant of the Iewes be said to be conuerted when as the fulnes of the Gentiles shall haue entred in yet we must thinke that this must be done secretly and by little and little So that all the world shall stand in doubt of the person of Elias and of the time of the conuersion of the Iewes euen as the world stood in doubt of the persons of Iohn and of our Sauiour Iesus Thus farre Lumnius But this his exposition agrées not with the rest of the papists Reu. 11.6 for they expound those two witnesses in the Reuelation literally to be meant of the persons of Elias and Enoch And that they shall haue power in the daies of their prophecies to open and shut heauen and to turne water into bloud If they shall do these euident signes surely no man can say that they shall come secretly These signes also are so manifest that no man can doubt of their persons Nay Saint Iohn there saith Vers 9. that all people and nations shall see their bodies lie dead in the citie that spiritually is called Sodome and Egypt and that they shall be glad of their deaths and shall send presents one to another because they were slaine For they shall vexe the people of the earth and not conuert the Iewes as they imagine These prophets then shall not come secretly when they come as Lumnius imagineth but all the world shall heare of them and hate them They shall be enemies to their carnall mirth and spirituall fornication How angrie will the adulterer be to be depriued of his pleasure so pleasant also is spirituall fornication to flesh and bloud These two witnesses then are the preachers of the gospell Mat. 24.12 which shall preach the gospell to all nations In testimonium and not in patrocinium for a testimonie of their condemnation not for a helpe of their saluation as the same Lumnius alleageth out of Hilarie Lum ca. 14. Reue. 10.11 Which vnder the type of Iohn in the chapter going before haue receiued the little booke yea from the hand of the Lord to preach againe to nations peoples tongues and many kings not Elias and Enoch Ferus also of the vncertaintie of the day of iudgement writes thus If you enquire of me the daie and howre I will not tell you In 24. ca. Mat. but if you will know the seasons and beginnings I will hide nothing from you I haue shewed you in many words how that that day is not vnknowen vnto me But I haue brought you to the gates onely thereof for he had said before know ye then that it is euen in the verie gates But it is for your profit that I will not open the gates vnto you least you should waxe carelesse For so it is written of me I am thy God teaching thee profitable things onely as much as might profit you I haue taught but that which might engender in you a false securitie I conceale from you Here therefore thou seest the cause why he would haue both the day of our death and of iudgement vnknowne vnto vs least we should be more slouthfull but being alwaies vncertain of this we should euer liue in feare should euer watch being careful as though we should be iudged the next day and that we should looke for him euerie day whō we know not when he wil come Thus far Ferus Here is then a Christians life euerie day to looke and waite for Christ and so to liue as though he should not liue til to morrow according to that saying of the heathen Philosopher Who being bidden to a feast against to morrow Surely said he I neuer thought that I should liue til to morrow these many yeeres And it is reported that Saint Ierome that in all his doings he thought he heard that last trumpet sounding in his eares Then Elias comming shall not giue Christians warning thereof thrée yéeres an halfe before it come as the Papists do teach In ca. 11. Mat. Ferus also writing vpon these wordes And if ye will receiue him he is Elias which is to come saith thus As though he should say that you may plainly see that there is no other prophet to be looked for of you who should shew you that Messias should come Iohn is that verie same Elias which Malachie promised vnder the name of Elias And in these words he makes answere to a question couertly all men were perswaded that Elias should come before Messias came whom because they saw not they doubted of Christ And therefore the Apostles when they saw the Lord transfigured said Wherefore do the Pharisees say that Elias must first come To whom he answered Elias is come alreadie But who this Elias was here he signifieth Iohn himselfe is Elias not in person but in spirit and power For as Elias with great zeale was zealous that he might bring the people of Israel to the true God and for this cause he spared not kings so Iohn by the same zeale endeuoured to bring the people vnto Christ After Iohn therfore no other thing is to be looked for but that great terrible day of the Lord. The which also followes in the same prophet Thus farre Ferus If after Iohn nothing is to be looked for but that terrible day of the Lord then not Elias and Enoch according to master Bellarmines assertion Cuthbert Tunstall Bishop of Duresme thus writes in a Sermon put in print which he preached before king Henry the eight on Palme sunday vpon this text Let the same mind be in you that was in Iesus Christ These many yeeres past saith he little warre hath beene in these parts of Christendome but the Bishop of Rome either hath beene a stirrer of it or a nourisher of it and seldome any compounder of it vnlesse it were for his ambition and profit Wherfore seeing as Saint Paul saith in the four 10. chapter of the first Epistle to the Corinthiās That God is not the God of dissension but of peace who commaundeth by his word alwaies peace to be kept we are sure that all those that go about to breake peace betweene Realmes and to bring them to warre are the children of the diuell what holy names soeuer they pretend to cloake their pestilent malice withall which cloaking vnder hypocrisie is double diuellishnes and of Christ most detested because vnder his blessed name they do play the diuels part And therefore since Christ is on our side let vs not feare thē at al but putting our confidence in Almightie God let vs
beene paid The Lord had such an earnest care of thy saluation that almost he hazarded his owne that he might gaine thee Hee tooke vpon him all our losses that hee might place thee in heauen that he might consecrate thee with heauenly vertues And hee addeth Very miraculously he gaue himself for vs al that he might declare that he so loued vs all that he gaue his welbeloued sonne for euery one of vs. For whom therefore hee that gaue that which surpasseth all things is it possible that in him he shall not also giue vs all things For he excepts nothing who hath giuen the Author of all things There is nothing therefore that we may feare shall be denied vs there is no cause why wee should doubt of the continuance of this bountifulnes of God towards vs whose goodnesse hath beene so long in continuance and so liberall towards vs that first he predestinated vs then hee called vs and those whom he called them he iustified and those whom he iustified also he will glorifie Can he forsake those whome he hath bestowed so many benefits vpon euen till he crowne them Amongst so many benefits of God shall we feare any of the wiles of our accuser but who dare accuse any of those whom he hath chosen in Gods iudgement can God the father who hath bestowed them cal his gifts back againe and dismisse those from his fatherly fauour whom he hath adopted to be his children But perchance thou fearest least that the iudge will bee seuere consider who shall bee thy iudge To Christ hath the father committed all iudgement can he condemne thee who hath redeemed thee from death for whome he hath offered himselfe whose life he knowes to bee the wages of his death shall he not say what profit is in my blood if I condemne him whom I haue saued Againe thou considerest him as a iudge and not as an aduocate can he pronounce sharpe sentence vvho ceaseth not to request that the grace of his fathers reconciliation may be bestowed on vs Here Ambrose first teacheth the excéeding great loue that God hath towards his children and that hee gaue his sonne for euerie one of vs And shall not then euerie particular man embrace this so mercifull and gracious a gift in his owne armes that is by the faith of his owne soule And lastlie the great assurance that euerie Christian ought to haue of his saluation Our Iudge is our aduocate and shall wee feare the sentence of condemnation 6. Of the reading of the Scriptures and of their sufficiencie STaphilus a Papist Counseller to the Emperour Staph. of translating the Bible into the vulgar tongue whose Apologie was traÌ„slated by Thomas Stapleton student in Diuinitie in his Apologie writes thus Surely I could neuer yet find in holy Scripture that the common people ought of necessity to read the scripture but that of the reading thereof much Schisme and the destruction of manie soules hath proceeded daily experience teacheth vs and holy writte warneth vs where our Sauiour thus speaketh It is giuen to you to know the mysteries of the Kingdome of God but to the rest in Parables that seeing yet they see not and hearing they vnderstand not Who are those vnto whom our Lord saith To you it is giuen c. Surely the Apostles and their successours the rulers of Christs flocke And Who are they that should learne by parables Surely such men as were better not to know the mysteries least misusing them they procure to themselues a greater damnation For precious stones ought not to be cast before hogges and such of al likelyhood are the Lay ignorant people Thus farre Staphilus Let all true Christians marke what commendations the papists yeeld vnto the scriptures that dailie experience teacheth that the destruction of many soules haue procéeded thereof when as Gods spirit calles the scripture alwaies The word of life Ioh. 6.68 1. Tim. 1.10 and the holesome doctrine of Christ The one marke were sufficient to descrie of whose spirit they are that write this of the scriptures But it is also worthie the marking Lib. 2. ca. 21. de offic bon patr how in this point the papists disagree among themselues Viuiennus a Papist writes thus I counsell thee and all other which haue not as yet purchased to themselues the sound knowledge of the holy scriptures that they eschew that booke of his meaning Ouid and in the meane while that they reade the Bible and other godly mens works For it is not possible that he which is not very expert in the scriptures should not stumble very dangerously and that his faith should not by some meanes be shaken and weakned Hector Pintus also a Papist of the holie scripture writes thus But amongst all other they beare the bell who being guarded with the furniture of vertue giue themselues to the study of the holy scriptures that they may behold with the eyes of their mind the hie mysteries of God clearer then the sunne it selfe for the knowledge of the holy scriptures is that heauenly philosophy wherewith the soules of men are refreshed and are nourished to euerlasting life This is the finder out of vertues and expeller of vices which eases our soules takes away vaine cares deliuers vs from wicked desires and giues vs tranquillity of life wherfore the course of a mans life being well passed ouer and according to the precepts thereof is to be preferred before all the prosperity in the world The diuine and Kingly prophet foreseeing that in his mind calles Him blessed that studies in the law of God day and night For as the same in another place testifieth The law of God is an vndefiled law conuerting the soule and the Testimonie of the Lord is faithfull and giueth wisdome euen to children For such is the excellency of Gods law that it conuerts the minds of men from an euill custome to an honest kind of liuing and to those men which wander and goe out of the way it shewes the right path to obtaine euerlasting glory Thus farre Pintus The which his saying if it bee true as it is most true then is Staphilus and Maister Stapletons sentence false that the reading of the scriptures should leade manie soules to destruction it leades them the waie to euerlasting life which wander and go out of the way saith Pintus Pintus pro â—em in Dan. And of the authoritie of the scripture also he yéelds this excellent Testimonie The most part of the Papists saie that the Scriptures take authoritie of the Church but Pintus of them writes thus Euen as saieth hee that same strange precious stone called Draconites is not polished nor admits any art or cunning about the dressing of it but of it selfe is very beautifull and bright so the diuine scripture is not adorned with childâ—sh eloquence of words nor stands need of the skill of mans Rhetoricke being famous and excellent by her owne maiesty and proper brightnesse Thus farre
heauenly phisition hath bought for thee with the price of his bloud hath bestowed freely vpon thee what to these things shall those most miserable men answere what shall they say for themselues what shall they doe surely euen that which our Sauiour euen here saith Then shall all the kinreds of the earth lament c. Thus farre Granatensis But here some will say all the infidels in the world shall wéepe at the beholding of this signe And shall they all be saued I answere The scripture saith not that all those which then wéepe shall be damned And therefore where the scriptures hold their peace let man take héed how he pronounceth sentence Let vs leaue them to the mercy of God God may among those weepers saue some if it please him as among two théeues he saued one on the crosse Luke 25.43 Hab. 3.1 That saying of Abacucke may then be fulfilled When thou art angrie thou wilt thinke vpon mercie And Dauid saith I will sing of mercie and iudgement Psal 101.1 Luke 16.9 Iudgement excludes not mercie euen in that terrible and great day of account Mercie must saue all Christians Io. 2.13 and why may it not at that time saue some Iewes also Especially séeing God promiseth here by his prophet that he will powre vpon them the spirit of grace and mercie and then they shall weepe This wéeping thall procéed of grace and therefore shall be healthfull This powring forth of the spirit of grace and mercie and this hauing respect then to him whom they haue pearced and this weeping belong all to one kind of people and are fruites and effects the one of the other The former the powring out of the spirit of grace and mercy doth belong to the elect and this latter the beholding of him whom haue they pearced and these teares to the reprobate As Ribera would haue it on that place of Zacharie And that the crosse was taken for the signe of the sonne of man in the primitiue Church Eusebius testifieth Rib. in za c. 12. For so when as the Christians admitted vnto their society one Basilides he saith they gaue him the Lords signe And the next day he was martyred And he that translated Eusebius addes in the margine that by the Lords signe he vnderstands the crosse But if we shall not admit his exposition Eus lib. ca 5. let vs heare what Sibylla an ancient Prophetesse prophecieth of Christs comming to iudgement and of this signe Sib. lib. 8. Orac fol. 383. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Verses are thus turned into English Vnto all men a famous signe whereby they may be knowne In those daies shal be giuen euen by the wood a trumpe most dire Of all the faithfull much esteemd but to the worlds state Reposing trust in earthly things a cause of great offence Here Sibylla in her Achrostickes as she doth most truly and plainly paint out vnto vs Christes name and his merits This King saith she whom we haue described in the first letters of our verses is our God and our eternall Redeemer and Sauiour who suffered for vs And of his comming againe to iudgement why should she not also saie the truth in the appearing of this the signe of the crosse It is a great argument to make one be trusted if he shall haue borne true witnes often before in other matters The true faith of Sibylla in the former may also win her credit with vs in this latter And to confirme the authoritie of her prophecie Cic. lib. 2. de Diuin Au. de ciuit dei lib. 18. ca. 23. that it is no new thing forged of late since Christs passion Cicero makes mention of this her Achrosticks who was before Christ and Lactantius in his booke often cites her verses And saint Austen saith That a certaine noble man called Flactianus who was the Emperors Lieutenāt when as they two talked togither of Christ shewed him a Greeke booke saying that they were the verses of Sibylla Erithrea and that he shewed him in a certaine place of that booke in the beginning of euerie verse letters set in such an order that these words might be read therein Iesus Christ Son of God Sauiour This account all these famous men made of Sibylla her verses and shal we discredite them Gualter also a learned man of our daies of famous memorie so expoundes that place of saint Matthewes gospell and by the signe of the sonne of man vnderstandeth the signe of the crosse These be his wordes Most of the auncient fathers expound the crosse to be this signe whose image as Eusebius witnesseth with this inscription In this signe thou shalt ouercome appeared to Constantine when he made warre against Maxentius that he might helpe the Church which seemed then forsaken In cap. 24. Euan. secun Mat For because Christ by the merit of the crosse ouercame all the power of the enemie the signe of the crosse appeareth most fitly before any other to our victorie and by it also we shall ouercome And it is verie profitable for vs often to muse vpon this and it is a shame for vs to feare any misfortune when as the verie name of the crosse promiseth vs most certaine victory Thus farre Gualter Wherein he doth not onely declare his owne opinion but also the opinion of the fathers concerning this matter That same learned father also Thomas Cooper sometimes Byshoppe of Lincolne in his visitation there agreed with Gualter in this his exposition who spake to this effect to his cleargie in Latine in my hearing all the rest of his Sermon being in English Annon potestis ferre fratres mei Anno Dom. 1583. signum illud formari hîc in terra quod ante aduentum iudicis erit conspicuum in coelo Can you not abide my deere brethren that that signe should be made here on earth which shall appeare manifestly before the iudge come in heauen In cap. 4. Ioh. Ferus also of the conuersion of the Iewes writes thus Allegorically as the foresaid woman of Samaria was a figure of the Church of the Gentiles so this noble mans sonne was a figure of the Iewes And it makes much to the purpose that the woman came to Christ at the sixt houre but he was healed first at the seuenth houre For the Church of the Gentiles beleeued the true sonne of Righteousnesse Christ Iesus ascending into heauen but when as he shall begin to come downe againe that is when he sendeth before him the signes and wonders of his comming to iudgement then shall the people of the Iewes beleeue Ferus thinkes that the verie signes and wonders which shall immediately precede Christs comming to iudgement shall cause the Iewes to beléeue and not the preaching of Elias and Enoch And it is verie likely that he means among those signes which shall appeare immediately before the iudgement which shall conuert the Iewes shall be the signe
be by it wiser as he himselfe was then the aged By Gods word the holy Ghost shall so teach euerie one of them that now as saint Iohn saith they shall need no other teacher 1. Io. 2.27 Esay 11.9 Then shall be fulfilled that which Esay prophecieth The earth shall be filled with the knowledge of the Lord euen as the waters that couer the sea If this be the marke of the true Church then euerie one that is not to too partiall or will not shut his eies wilfully against the light of the sunne néed goe no further but may here plainly discerne which is the true and false Church and may decide that great doubt which at this day troubles so many mens consciences Hath this knowledge béene in the Popes Church Haue they thus knowen God from the greatest to the smallest Speake truth herein whosoeuer thou art And if it be most apparant that this knowledge hath béene wanting therein be not afraid to say with the Prophet Ieremie and with S. Paul with Esay that she is none of Christs spouse that she hath no part in his testament This same onely marke bewrayeth her and condemneth her The same marke hath God put downe againe of his house and true Church by the Prophet Esay least we should doubt thereof Esay 59.20.21 The redeemer shall come vnto you and vnto thē that turne from iniquitie in Iacob saith the Lord. Here first is Iesus Christ now followes his Church And I wil make this my couenant with them saith the Lord My spirit which is vpon thee the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord frō henceforth euē for euer Here is first a couenant Secondly here are the spirit Gods word vnited and knit togither So that euen as the windes accompanie the waters so doth Gods spirit the waters of comfort Rom. 15.4 that is the waters of the scriptures And these words as they haue bene in Christs mouth for he spake not of himselfe but as his father gaue him commaundement so he spake so they shall be in the mouth of his séed Io. 12.49 and of his seedes séede for euer If these be the true markes of the Church the Popish Church which lacks these markes is not the true Church Nay she hath broken this couenant most apparantly And therefore no doubt she is that whore of Babylon which saint Iohn speaketh of in the Reuelation Reu. 17.2 Io. 6.63 Ro. 8.9 Gen. 1.2 Act. 10 44. 2. Cor. 3.6 Nay she is not onely a trucebreaket but a murtherer she hath debarred Gods people of his word and so also of his spirit which is the verie life of the faithfull and without the which they are but withered braunches For the word and the spirit are knit togither as the Prophet here teacheth vs and therefore shée is guiltie of murther And of such liuing and spirituall murtherers of whom the ciuil lawes of magistrates take no hold Saint Iohn saith also Cap. 9.11 that they will not repent of these their murthers but still maintaine them and practise them euen as the Papists doe at this daie They which wil be accounted Gods séede and his children let them sée that they haue Gods word in their mouthes euen as Iesus Christ had Let it neuer depart neither from their mouthes nor hearts let it alone direct all their workes let them in all their workes saie as he said As my father hath commanded me so doe I. Iohn 14.30 Dauid also thus pictureth out Gods Church Psal 87.1 A paraphrase of the 87. psal 1. Cor. 15.3 Her foundations are vpon the holy hils What other holy hilles are these but the scriptures Gods Church is built vpon the scriptures vpon them shée groundeth all her doctrines God loueth the gates of Sion more then all the dwellings of Iacob Here is next her glorie her beautie her strength her felicitie God loueth nowe the meanest christian better then the best Iewe euen the gates of Sion before the stately pallaces of Iacob Ier. 9.23 So that now let not the wise man reioyce in his wisedome nor the strong man in his strength nor the rich man in his riches but let him that reioiceth glorie in this that he knoweth me saith the Lord. 1. Cor. 1.31 And wherein this knowledge consisteth S. Paul teacheth that is to know that Iesus Christ of God is made vnto vs wisedome and righteousnesse and sanctification and redemption That according as it is written saith S. Paul let him that reioiceth reioice in the Lord for these things for this wisedome of Gods word for this strength of faith for the riches of Christ merits which all are ours And therefore he saith so often to the Philippians Phil. 4.4 Reioice in the Lord and againe I say reioice And why because God loues thee If thou be a christian euen whosoeuer thou art though thou be neuer so meane a christian though thou be but a gate no stately pallace yet the Lord loues thée more then all the pallaces of Iacob Though thou be but a little one in Christ Mat. 18.10 yet thy Angell thy seruant that attends vpon thée beholds the face of God in heauen And this loue of God is another marke of Gods Church Glorious things are spoken of thee O thou citie of God The Church is called here the citie of God Reu. 22.17 shee is called also the Spouse of Christ And againe Esay writes thus of her Esay 54.10 For a moment in my anger I hid my face from thee for a little season but with euerlasting mercie haue I had compassion of thee saith the Lord thy redeemer And againe O thou afflicted and tossed with the tempest that hast no comfort Behold I will lay thy stones with the carbuncle and lay thy foundations with Saphires And I will make thy windowes of Emerauds and thy gates shining stones and all thy borders of pleasant stones And thy children shall be taught of the Lord and much peace shall be to thy children In righteousnesse shalt thou be established and be farre from oppression for thou shalt not feare it and from feare for it shall not come neere thee These are great blessings euen in worldly affaires in things that concerne our bodies but in those things which concerne our soules how farre more excellent are they such glorious things are spoken of Gods Church But the Romish Church by their placing of peblestones and stones that lie in the hie waie in the windowes of Gods church that is simple and vnpreaching Prelates and also by teaching the doctrine of the vncertaintie of saluation hath obscured this glorie I will thinke of Rahab and Babylon with them that know me c. Here is another marke of the church She shall now be spread ouer the whole world
with the holy Ghost And this is that which Christ promised once If two of you shall agree vpon earth whatsoeuer thing they shall aske it shall be done vnto them Ferus would haue common praiers made with the common consent of the whole Church or else saith he they are of no force Contrarie to the common practise of the Roman Church amongst vs in times past Againe he writes thus of the euill life of the Church which offends manie Ferus in cap. Act. 23. Although it be a great imperfection and defect where the life is not approued and vertuous yet there is lesse danger if the faith be right and sound then if the life were good and the faith euill For without faith it is impossible to please God and he that comes to God must beleeue Therefore it is of more force if the faith be pure and good then if thy works were good Thus farre Ferus He preferres that Church which hath a right faith although in some respect she faile in good workes before that Church which hath good works and an euill faith And of the Church Ferus in Act 21. and of the sacrifices thereof he writes thus Paul taught that Gods house was the Church and that now the true sacrifice was to bee offered in euerie place So Theodoret expounds it in cap 1. Malach. alleageth this place of S Paul and that of our Sauiour Ioh 4.23 1. Tim. 2.8 the which thing also Malachie prophesied Ferus séemes to expound the sacrifice which Malachie speaks of to be Christian prayer as Saint Paul doth also who saith I will that men pray in all places lifting vp pure hands without wrath or doubtfulnesse S. Paul here without all doubt alludes to Malachie Here is pure hands and that pure sacrifice void of wrath and doubtfulnesse Here is in all places And expounds that place of Malachie of Prayer and not of the Eucharist as some of the Papists do Iacob Vshanskus Guesnensis Archiep. Heb. 13.15 Ose 14 3. And for all Iewish sacrifices for that sacrifice Mincha which was drawn to the altar now Saint Paul puts downe in another place the fruit of our lips which sentence he takes out of Osee who cals prayers and giuing of thanks the calues of our lips And of religion maintained by warres he writes thus He that maintaines his cause by seditions and tumults of the people Ferus in Act. 21. discouers and bewrayes himselfe that he hath not a iust cause A good cause needs not vproares or mans authority who hath God the fauourer and protector of it And doth not the Pope vse these meanes to further his cause In this he declares he is not of God But in this waightie matter to let all mens testimonies passe which are light vpon the ballance as Dauid termes them Psal 62.9 yea lighter then vanitie it selfe and to returne to that vndoubted fountaine of all truth the word of God with which I began That is an euident and infallible marke of Gods Church which the Angell taught Saint Iohn Reu. 19.10 Who when as he would haue worshipped him said See thou do it not for I am thy fellow seruant and one of thy brethren which haue the testimonie Iesus Worship God Here is an euident marke of Gods Church she worships only God and not Angels And secondly here is a reason why we should not worship Angels we debase our selues in worshipping them they are our fellow seruants And who in common sense will worship his equals By worshipping Angels we forget that great dignitie whereunto Iesus Christ hath aduanced vs. We are now Iesus Christs we are his members 1. Cor. 3.23 1. Cor. 6.15 Therfore as he doth not no more should we worship Angels A second mark of Gods Church here also we may learne She hath the testimonie of Iesus And what is that that is the spirit of prophesie as the Angell after expounds it that is the Spirit of God wherby all Gods children are able in some measure to vnderstand and expound the scriptures For as all Gods children haue Gods Spirit so it is no doubt a fire in them and therefore it will burne through Christian charitie it will lighten their knowledge and disperse the mysts of darknesse This fire hath Antichrist quenched by taking the wood and matter of it awaie I meane the Scriptures from the common people And to this that of Saint Paul hath relation no doubt 1. Thes 5.19 Quench not the Spirit But here they thinke that because they worship Saints and Angels therefore they shall be blamelesse But that shall not excuse them Reu. 14 7. because they are plainly taught and commanded to worship him onely that made heauen and earth And by these words God onely is signified and all other creatures are excluded And this Epithite is commonly attributed to God in the Scriptures Psal 124.8.134.3 Our help standeth in the name of the Lord who hath made heauen and earth Here is as it were a distinction put betwéene the workes and the workman all the works iointly must worship their maker they must not begin one to magnifie or worship another Nay the more to conuince them in this their errour all the Saints and angels haue refused this seruice Act. 10.26 Act. 14.15 Peter to Cornelius Paul to the men of Lystra saying We are men like to your selues why do you honour vs And the angell twise in the Reuelation wheras S. Iohn did not forget himselfe and would haue yéelded to the angell the honour due to God but euen this ciuill outward honor which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angell twise refused alleaging my former reason Reu. 19.10 22.9 that he was one of our fellow seruants and fellow seruants must not worship one another but only their master Teaching vs to be very warie in worshipping yea euen angels least our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as amongst the Papists it hath done These two are easily in words distinguished but not so easily in déed To bowe the knée is but a ciuill honor but yet to bow the knee to Baal Rom. 11.4 God accounts part of his honor And S. Paul writes thus most manifestly of the worshipping of angels Let none ouer-rule you Col. 2.18 or spoile you of your prize which by the worshipping of God you obtaine by humblenesse of mind and worshipping of Angels aduancing himselfe into those things hee neuer saw rashly puft vp with his fleshly mind As though hée should saie No man knowes the estate of angels whether they heare our prayers at all times and can helpe vs at their pleasures or not and who will then pray vnto them nay this shall make vs lose our prize We all in this life as Saint Paul teacheth runne as it were in a race 1. Cor. 9.24 now he that runneth in a race must haue his eyes still fixt on the goale