locus virum honestat Quâ— malâ—s est vbique malâ—… est yet say they whensoever they sate in iudgment vpon the decision of any doubt and vpon the determination of any question they were so directed and guided therein that they did never pronounce any definitiue sentence against the truth As if the very place did sanctifie the person and suddainly change his former resolution or else did force him to pronounce sentence against his owne setled conscience iudgment But what an assurance the Bishop and church of Rome haue that their faith cannot faile it may appeare by this that the truth Verum vero consonat alwaies being like to it selfe and one truth evermore agreeing with another diverse of the very maine groundes of their faith are directly contrary each to other As first the church cannot erre and yet the faithfull themselues by vvhom the trueth is preserved in the church when it is preserved vnlesse vve imagine that it may be better preserved by such as are but meere dissembling hypocrites may altogither and that finally fall from God and so by consequent from the trueth 2 Secondly the faithfull being in danger to fall away wholy from God yet are still in possibility to be renewed by repentance for that repentaÌ„ce is only denied to such as sinne against the holy Ghost and yet they are not to be rebaptized whereas if they did vvholy fall away at their reconciliation and regeneration they should be admitted againe to the sacrament of regeneration Or thus The faithful that are borne againe of the incorruptible seede of the vvord and are made the sonnes of God by faith in Christ may wholy fall away from this grace but yet so that they may be renewed againe by repentaunce and recover againe a true faith and so be borne the second time the sonnes of God And yet as they themselues also teach as we can be but once borne the sonnes of Adam so we can be but once regenerate and borne the sonnes of God 3 Thirdly the children of the faithful in baptisme are devoted to the service of God only as being only baptised in his name and yet they may as they teach bee devoted also to the service of the saintes 4 Fourthly al the infants of the faithful haue their sinnes in baptisme fully washed and clensed are made members of the holy catholicke church and so are effectually called to the estate of grace And yet I hope they vvil also teach that these be 〈◊〉 20. 1. not all called at the first houre 5 Fiftly they call their sacrifice of the Masse an vnbloody sacrifice and yet they teach that Christs blood is there really present And if they â—ay that it is called an vnbloody sacrifice for that the bloode is there present after an vnbloody manner they might then as vvel call it an vnbodily sacrifice also for that as they teach the body of Christ is there also but not after a bodily manner whereas in trueth a true body and true blood haue alwaies the manner and condition of a true body and of true blood 6 Sixtly they teach that by the wordes of consecration transubstantiation is made and yet the nature of the bread is abolished and gone before the first worde thereof THIS is vttered by the Priest For in the words of consecration whatsoeuer this word THIS doth signifie in any case it must not signifie true and reall bread 7 Seventhly Matrimony as they teach is an holy sacrament and conferreth grace and yet it is with them a prophanation of holy orders as if one grace did disgrace another and as if one holy thing were a prophanation to another and that single life which vndoubtedly giveth no grace is an holier estate then the estate of Matrimony whereas it may be well knowne of euery young scholer that single life is no vertue but continencie and chastity either in single life or else in matrimony 8 Eightly they teach that grace sometime worketh alone in vs which Gratia operans â—ooperans needs must be if it be at all in our conversion and yet they teach that our free will worketh together also with Gods grace even in our verie first conversion 9 Ninthly they vaunt most confidently themselues to be the only catholikes their faith to be vndoubtedly the sound faith and they determine most peremptonly that the true catholike iustifying faith consisteth only in beleeving the truth of the articles of our christian creede and yet they teach that neither they are nor yet ought to bee assured that they haue obtained a true faith 10 Tenthly they teach that we ought most assuredly to beleue the truth of Gods generall promises as whosoeuer beleeueth in him shall neuer be confouâ—ded yet they say that it is presumption for this or that particular man which beleeueth to perswade himselfe assuredly that he shall never be confounded 11 EleveÌ„thly in their pardons shriftes exhortations to religious actioÌ„s they take vpon them to forgiue to particular persons their sinnes and yet they also to whome particularly they forgiue must sâ—il doubt whether their sinnes be forgiven For al their catholikes must still stand in doubt thereof vnlesse it be otherwise opened vnto them by revelation 12 Twelfthly they teach that they can fulfil the law more also the which thing caÌ„not be performed without grace yea without great grace yet they thus assuredly knowing that they fulfill the law caÌ„not yet for all that assuredly knowe that they themselues are in the estate of Rom. 14 23 grace wheras not only the Apostle but a very heatheÌ„ maÌ„ caÌ„teach theÌ„ that vnto every good actioÌ„ therfore much more to so many as whereby the whole lawe is fulfilled and more also it is a necessary circumstance that is required that it be done vpon an * â—er coÌ„â—…nstaÌ„ assured knowledge 13. Thirtenethly they teach that the fulfilling of the law is an ordinary dutie that is to be performed of the common and vulgar sorte of people and therefore that their relligious men must striue to ascende to a faâ—re higher degree of greater perfection and yet they teach also that the common people cannot attaine vnto the vnderstanding of the sacred scriptures vvhich containe for a good part but an exposition of the lavve and yet as I take it it is a farre harder matter to doe then to vnderstand that vvhich is right 14. Fourtenethly they teach that all pointes of faith necessary to salvation are not contained in â—he holy scripture and yet they alleadge scripture for all pointes vvhich are necessary to salvation And therfore all such pointes may be proved out of the scriptures or else they greatly abuse the scriptures even by the testimonie of their owne consciences in alleaging them against their meâ—ning only for shewe and not for truth 15. Fiftenethly some of them teach that Election which is the precedent cause of the first iustification dependeth vpon foreseene workes and yet that the first
also by nature so wilfully wedded to our corrupt wil for liberty without grace is not liberty but coÌ„â—…macie that we wil none of the knowledge of the Lords waies but as the deafe adder we stop our eares at the voice of the charmer charme he neuer so wisely And so great is the obstinacy of the wicked that they will do wickedly wil not vnderstand vntil the spirit of God of vnwilling maketh willing of obstinate obedient of rebellious pliable and tractable The Philosophers make reason a queene teach that if we would follow her we should not erre and in truth the Lord made her a queene at the first but by yeelding vnto the suggestion of the subtile serpent by casting of the Lords commandement of a queene shee became a captiue of a free woman shee was made a slaue The meanes to be recouered out of the which misery is not to haue an high conceite of our reason and wisdome and to place them in the throne to rule to gouerne but to place that word which is inspired of God in the seate of gouernment and to giue vp all rule and authority thereto and to make our reason and vnderstanding with all the faculties and powers of our mindes handmaides and seruantes to this honorable Lady who so wil make vs againe kings priestes vnto God and place vs as Lords ouer al our corrupt affections tread Satan himselfe vnder our feet For he that made man at the first is only able to new make him againe being now marred by his owne madnes I knowe saith the wise man that God made man Eccl. 7. 31. righteous but they haue sought many inventions yea God made man according to his owne image in all holines wisedome and righteousnes and lighted such a lampe of diuine reason and vnderstanding in his minde that he was not only enabled thereby to rule himselfe and his owne affections but also to order in great vvisedome the whole host army of all the creatures But he being not contented with this so great measure of light would further become as God knowing good and euill and therefore thinking that his light did burne too dimme he vvould needs deliuer it to the Deuil himselfe to be topped vvho topped it cleane out leauing nothing but the smoaking snuffe thereof and so made him vvho was before a childe of light a limbe member of the kingdome of darknes And novv the case of al the children of Adam is such so ful of blindnes and ignorance of God that if any of Sap 13. 1. 1. Cor. 8. 2. them thinketh that he knoweth any thing he knoweth nothing as hee ought to know and if any of them seeme to be wise they must become fooles that they may be wise that is they must acknowledge bevvaile their 1 Cor 3. 18 owne folly and blindnes and seeke againe to the father of light that he would by his spirit of illumination lighten the eies of their spiritual vnderstanding they must haue continual accesse to that glorious word vvhich is a lanterne to their feete and a lighte to their Ps 119. 105 Isa 6. 20. pathes and kindle their candle againe thereat to the lavv and to the testimony they must continually resort if they speake not according to this word it is for that there is no light in them Their hart is altogither out of frame vntil it be fashioned againe and as it vvere new wrought by the spirit of God their siluer is nothing but grosâ—e drosâ—e vntil it be purged by this fire their coine is no better then cleane counterfeit vntill it receaue this stampe they are grovvne out of the Lords marke he cannot acknowledge theÌ„ for his ovvne vntill they be marked againe by the spirit of the living God who is therefore called his seale wherewith his saintes are Eph 4. â—0 Apoc. 7. 3 signed against the day of redemption for that it doth imprint in them the image of God And certainely in this article of our creede the spirit of God the third person in the glorious Trinity is called holy not so much for that holines doth infinitely rest in himselfe as it doth also in the Father the soÌ„ne but rather for that he is the aâ—…or of all holines in the children of God the meanes wherby they are borne againe the Father the soÌ„ne working the same by the holy spirit For the vvhole sanctification of our minde wil and affections and of our whole body soule is wrought entirely 1. Cor. 12. 11. altogither by the operation of this holy spirit vvho before regeneration vvorketh in vs alone and of vnvvilling maketh willing subduing our affections to the obedience of his wil vvho before stood out as traitors and rebels and after regeneration worketh Grâ—tia operaâ—… cooperaâ—… 2 Cor. 3 17 Ioh 8. 34. Râ—m 6. 16. 〈…〉 5. togither with vs giving strength to our wil that it may therby vvorke also So that if the question be of free-vvill in the regenerate we graunt that their vvil is free for that it is made free by the spirit of liberty but in the vnregenerate vve truely teach that their vvil is a bondslaue to sinne Satan withstanding the vvorke of Gods spirit vntil their conversion be vvrought thereby For it is this Lorde that doth prevent vs of vnvvilling making vs willing and then assisteth vs vvhen vve are vvilling least vve vvil in vaine Novv contrary to this most evident truth the church of Rome curseth al those who affirme free-vvil to be altogither lost or that it doth not concurre vvith Godâ— grace in our conversion CHAP. 6. Div. 1. That the true church the spouse of Christ hath a stedfast assurance of the â—…ue of her bride-groome towards her making it the foundation of her most comfortable faith being also thereby induced to harken to his vndoubted and knowne will and to esteeme highly of of his holy word and in no case to disgrace or disanull the same THE description of the true catholike and I beleâ—ue tâ—… holy catholike chuâ—ch apostolike faith set down in these articles of our christian creede doth evidently declare that they are only to be accounted faithfull that holde this faith and the company of the faithfull being the true church that they are also to bee esteemed the true Church Novve this true catholike and apostolike faith as hath beene before declared is that we beleeue in God the Father the Creator the Sonne the Redeemer the holy Ghost the Sactifier that we beleeue also that by this faith we being engrâ—…ed in to Christ so recoÌ„ciled vnto God 〈◊〉 incorporated into the heauenly Ierusalem made members of the holy catholike church a communion of sainâ—s and so obtaine remission of sins shal attaine to the resurrection of the body and â—o liâ—e euerlasting as the very order coherence of these articles doth also insinuate The Deuils
was onely able to giue a sufficient price for that heavenly purchase as al the faithfull from the begining of the worlde haue vndoubtedly beleeved Apoc. 19. 10 so that it is a sure token of the spirit of a true prophet to giue testimony therevnto Wee haue saith Austine Iesus Christ our Aug. in Epi. Ioh. tract 1. advocate and he is the propitiation for our sinnes he that holdeth this holdeth no heresie he that holdeth this maketh no schisme And if the very Apostle Saint Iohn had saide saith the same Father If any man sinne Aug cont Epistâ—l Paâ—… l 2. Cap. â— yee haue me for your advocate and I obtaine pardon for your siâ—…es What faithfull person woulde haue endured him VVho woulde haue taken him for an Apostle of Christ and not for a very Antichrist And yet the church of Rome the lesse catholike and the more haereticall schismaticall and Antichristian is she teacheth vs not to rest vpon the mediation and merite of Christs passion as the onely propitiation and satisfaction for sinne and the onely meritorious cause of our saluation but also to trustâ—n our owne merites in the workes of supererogation performed by the saintes and in their praiers and intercessions Opposit 15. The sincere professors of the catholike faith acknowledge Christ to be nowe onely in heaven according to the flesh whither he is ascended and from whence they looke for him to come to iudgement wheras seduced and seducing heretikes * See fol. vvill needes haue him to be here also now in earth albeit he be seated aboue the highest heavens THe flesh of CHRIST when it was on earth surely it was not in heaven and nowe because it is in heaven certainly Vigil contr Eut l. 4 Cap. 4. it is not in the earth Yea so farre is it from being in earth that vvee looke for Christ after the flesh to come from heaven whome as he is GOD the Word vve beleeue to be vvith vs on earth Then by your opinion either the word is comprised in a place as vvell as the flesh or else the flesh is every where togeather with the vvord seeing one nature doth not receiue in it selfe any different or contrary estate Now to be contained in a place and to be present every where be thinges diverse and very dislike and for so much as the Word is every where and the flesh of CHRIST is not everie where it is cleare that one and the same CHRIST is of both natures that is every where according vnto the nature of his Deity and contained in a place according vnto the nature of the humanity This is the catholike faith confession which the Apostles delivered the martyrs coÌ„firmed and the faithfull persist in to this day And therefore whereas the church of Rome teacheth that the flesh of Christ is in heaven and in earth togeather at one time confoundeth the distinction of the properties of the tvvo natures of CHRIST by teaching him according to the property of his humane nature so to be contained in a place that he is also in ten thousand thousand places at one time What doth she thereby but condemne the catholike faith and confession delivered by the Apostles confirmed by the martires and continued among the faithfull vnto the time of Vigilius Opposit 16. The catholike faith by the warrant of the word of God acknowledgeth but two places after this life and the contrarie opinion proceedeth from See Aug. â—uch ad Lâ—… Cap. 6. 7. a blinde albeit it seemeth a kind affection LAstly to omitte other thinges which might be alleaged to this purposâ— for there are so many oppositions betweene the doctrine of Christ and Antichrist as there are maine groundes of our christian profession as it may appeare throughout al the partes and parcels of this treatise the catholike faith teacheth that there are but two places after this life So Austine Aug. Hâ—…pog Lib. 5. The first place the catholike faith builded vpoÌ„ â—iuin autority beleueth to be the kingdome of heaven the second to bee hell where every apostata and infidell is tormented And as for any third place we are vtterly ignorant thereof neither doe we finde any such in the scriptures And what shall the church of Rome be still esteemed to be catholike which will not allow of this pointe of the faith neither which yet S. Austinâ— allowed to be catholike Div. 2. That the church of Christ is not alwaies visible OVr creede teacheth vs to say I beleeue and not I see the I beleeue the holy catholike church catholike church that is hovvsoever the members of the true church are not alvvaies visible nor their companies conspicuous yet I beleeue that GOD hath his church and congregâ—tion in some place or other which rightly and sincerely worshipeth him in spirit truth And therfore this church as it is sometimes likened to the Moone in her full brightnes so it is sometimes compared to the same greatly obscured and after a sort loosing her vvhole light And as it is sometimes resembled to a city built vpon a hill vvhich is admirable for her exceeding beautie and glorie so it is sometimes also compared to a cottage in a vineyarde and to a lodge in a garden of cucumbers and to a besieged câ—…ty defaced and wasted with extreame misery and to a countrey overâ—… and after a sorte dispeopled by the sworde of the enemy As it came to passe not onely amonge the Israelites in the time of Elias but also in the kingdome of Iudah in the time of Isayas who complaineth that al maÌ„ner of corruptions in al estates of meÌ„ were so grievous had made so great havocke that had not the Lord reserved vnto himselfe a small reâ—nant they had beene made as Soâ—oma and like vnto Gomortha And 〈…〉 29. how stoode the case with the church in the beginning of the Apostles times vvas it not such that it gaue iust occasion to Saint Paul to renevv againe the same complainte Yea this remnaunt vvas so smal at our Saviours death that it hath beene deemed by some that the church was only then in the blessed Virgin and in Davids and Ieremies time this company also was so inconspicuous that one of them crieth out 〈…〉 1. Helpe Lord for there is not one godly man left and the other is willed by the Lorde himselfe to runne to and fro through the streetes of Ierusalem and to inquire if there were one that executed iudgement and embraced truth and hee would spare all for ones sake Div. 3. That hypocrites and vngodly persons are not the true members of the holy catholicke church of Christ which is the congregation of the predestinate THe true church is holy and so are al the true members therof for that they are vnited and ioyned togither by the bands of one holy and pure spirit 〈…〉 1. For if the vngodly were members of this church shee were to be called vnholy
superiors in the Lord that hee neuer so much as murmureth and â—…dgeth at their lawfull authority 6 7 8 9 Who is so far of from murder adultery thefâ—â—nd from bearing false witnes that he neuer transgresseth in any of these not so much as by hatred carnall lusts covetous desires or lieâ— 10 Lastly who hath his whole heart so possessed with the loue of God and his neighbour that he neuer delighteth no not for a moment of time in any thought or desire coÌ„trary the evnto David a man after Gods owne heart who is said after a manner to haue fulfilled all his wil and whose posterity is commeÌ„ded for walking in his steppes after that he had most highly magnifiâ—d the law of God as holy and righteous altogether and had testified thâ—t in keeping thereof there vvas great revvarde addeth immediatly but vvho can tell howe of te hee offendeth O clense â—…l 19. 12. thou me from my secret sinnes As if he had said I know that I even I my selfe not seldome but often offende against this righteous and perfect â—avv yea further I acknowledge my frailty to be so great that I am perswaded how that some times I commit also faults some or other which escape my knowledge and are secret from me Wherfore if we say we haue no sin we cannot but be charged â—oh 1 8. as transgressors of this law we deceaue our selues and the trueth is not in vs. For not only Saint Ambrose hath confessed of himselfe â—…b de saâ—…mentis li â—…â—ap 6. that he did sinne continually but the Apostle Saint Iames hath testified of all that in many thinges wee offende all not some of vs saith he but all of vs offende and that not in a fewe but in many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 2. thinges from the number of which offenders hee excepted not himselfe albeit he was had in great admiration even of the enemies of the christian faith for his most iust and vpright life nor any of the rest of his fellow Apostles Yea Adam himselfe before his fall being entrenched as it were within the fortification castle of his owne complete and perfect innocency the vvalles whereof being as walles of yron and the gates thereof as of pure brasse a may den-hold that was neuer taken neuer shaken by any shot neuer weakened by any battery having neuer sustained any manner of breach in any part or parcell thereof our greate grand-father Adam himselfe I say being here set vpon withstoode the assault a very shorte time but straite-waies yeelded suffering the same to be soone surprised and himselfe to be taken prisoner by the enemies force Nowe this holde of innocencie vvhich is restored vnto vs againe by our most powerfull redeemer and vvherein vvee the posterity of Adam are seated and placed is nothing so strong and sure in it selfe as it vvas at the first vvhen it vvas delivered vnto Adam The gates thereof are very vveake and the vvals thereof of small strength to keepe out the force and fury of the enemy For novv he entreth in at the gate of the eies by pride and covetousnesse of the tongue by lying and slaundring of the handes by bribing and stealing of the tast by gluttony drunkennesse and excesâ—e novve hee attempteth to take the same by carnall security and at another time by murmuring grudging and impatiencie hee putteth it still in daunger by idle vvordes vaine imaginations carnall lustes and earthly affections Many breaches are quickely made and the whole hold soone battered vnlesse it be continually succoured by the Lordes power and still rescued by his aide For how can the weake Lambe stande against the bloody wolfe or the silly sheepe against the roaring Lyoâ— No mervaile then that we be sometimes vvounded and sometimes forced to giue ground and be driuen from our place and standing in these our ghostly and spirituall skirmishes No mervaile though oftentimes we transgresse the most holy and righteous lawe of God and turne out of the direct way of his commandements VVell may it agree with the church triumphant in heauen resting in the place where righteousnesse dwelleth and enioying the security of the full conquest victory to be free from the danger of al wounds to attaine to the fulnesse of all righteousnes and to be most glorious without spot without wrinckle how beit surely the church militant remaining in this wicked and sinfull world where shee is still so fiercely assaulted is sure neuer long to escape without blowes neuer to be pure from all staines neuer to be free from all sinnes Now sinne being a transgression of the law and a breach 1 Ioh. 3. 4. of the commandement therefore there is none to be founde that perfectly keepeth the whole lavve and exactly fulfilleth all the commandementes Div. 6. That the spirite of God the spirite of truth is not alvvaies annexed to the outvvard face of the visible church and to such as haue the cheife roomes therein much lesse to any particular church as to the church of Rome or to any other .. BEFORE the ascension of our Saviour Christ it was true â—…olike that the Psalmist saith In Iurie GOD vvas knovven his name vvas greate in Israell hee had not dealt so vvith any 〈◊〉 75. 47. 20 other nation neither had the Heathen knovvledge of his lavves And therefore the Apostles vvere vvilled for a time not to 〈◊〉 10. 5. goe into the vvaie of the Gentiles nor to enter into the cities of the Samaritanes but to goe onely to the lost sheepe of the house 〈◊〉 15. 26. of Israell Yea it vvas tolde the vvoman of Canaan by our Saviour himselfe that it vvas not meete to take the childrens bread and to cast it vnto dogges VVhereby hee signifyed that the Israelites onely vvere receaued by GOD into the number of his elect and chosen children and that all other nations vvere as hogges and svvine vvallovving in the mire of ignorance and sinne and therefore most odious and abominable before GOD. But novv by the death of CHRIST 〈◊〉 2 14. 〈◊〉 28. 19. 〈◊〉 10 34. 〈◊〉 3. 28. 〈◊〉 â—… 10. 12 the partition vvalle is broken downe and the Apostles commission is enlarged to goe and teach all nations and to preach the gospell to every creature For there is novve no more respect of Iewe then of Grecian but all are one in Christ Iesus and Gods favor is so procured to all that as he is Lord of all so he is rich vnto all 〈…〉 23. that call vpon him And now is the houre come that the true worshippers worshippe not God in the mount of Samaria nor yet at Ierusalem but worshippe him euery where in spirite and truth For now the true service of God and the sincere faith of Christ is not tied to any one place or countrey but lieth open to all nations and the church of Christ is now catholike not annexed any more to any one people but dispersed abroad
people to beleeue in grosse and blindefully as the church beleeueth but that they ought to vnderstand the seuerall pointes of their faith IN the Lords praier we are taught to call 〈◊〉 in 〈…〉 alâ—…tie â—…er of heaven earth c. God not my father but our father to teach vs in charity to presume such to bee Gods children which cal vpon one common father togither vvith vs in the name of our Lorde Iesus Christ our sole and onely mediatour But in our creede we are taught to saye not vvee beleeue but I beleeue to teach vs that it is not the faith of any other but everie one 's owne particular faith vvhich ioyneth him vnto the house-holde of faith and causeth him to be admitted amonge the members of the faithfull For as by beleeving that such a one or such a one taketh a verie good course to make cloth or to manure the grounde maketh not an other man a good cloth maker or husband-man vnlesse hee knovve the like courses himselfe and bee able also to practise the same even so it maketh not a faithfull christian to beleeue as such or such a faithfull man beleeueth except hee himselfe holde a right faith For an others faith can make mee no more faithfull then an other mans charitie can make me charitable or an other mans patience can make me patient The iust shall liue by his owne faith and Hab 2. 4. not by the faith of any other And so we are taught by the general coÌ„fession of all the articles of our christian faith which is to be made of every faithfull christian that the true christian catholike faith is not to beleeue in grosse and blindfully as the church beleeveth but distinctly and particularly both concerning God that he is one in substance and essence distinguished into three persons the father the sonne and the holy ghost and also concerning his workes that he made vs and not we our selues that he redeemed vs and not we our selues and that he sanctified vs and not we our selues Where vnto agreeth the creede of Athaâ—asius Wherin it is most pereÌ„ptorely avouched that not not only the learned but the vnlearned also even whosoever will be saued not as in the last place but before all thinges neither as a matter only convenient but as a thing most necessary must holde the catholike faith and that he must beleeue and confesse the mistery of the vnity in trinity and of the trinity in vnity with that other great missery of godlines also God manifested in the flesh For as with the hart man Rom 10 10 beleeveth vnto righteousnes so with the mouth he confesseth to salvation So that the true faith both instructeth the harte with knowledge and directeth also the tongue in the confession of the same For as Ierome faith of the scripture that it consisteth not in the reading but Advers Lucif in the vnderstanding so we may say that the catholike faith consisteth not in the wordes wherein it is expresse but in the catholyke sence and meaning and therefore not the bare reciting of the wordes of the creede but the right vnderstanding of the of the sence and meaning thereof maketh a sonnde and a catholike christian This is everlasting life saith our Saviour Christ to Ioh. 17. 3. knowe the true God and whome thou hast sent Iesus Christ The which knowledge vvhen the Apostles were to preach to other they are saide to haue receaued the keyes of the kingdome of heaven and the same knowledge when they vvere endued withall themselues it vvas a token and signe vnto them that they vvere then receiued among the number of the faithfull Vnto you saith our Saviour Christ vnto his disciples it is giuen Mark 4. 11. to knowe the misteries of the kingdome of heaven but vnto them vvhich are without all thinges are done in parables that seeing they may see and not discerne and hearing they may heare and not vnderstand least at any time they shoulde bee converted and their sinnes shoulde bee forgiuen them A manifest distinction betweene the children of light and the children of darknes vnto the one is giuen the key of knowledge which openeth the dore into the kingdome of Luke 11. 52. heauen the other are left in their blindnes and darkenesse to fall thereby into the pit of eternall destruction For the father of light bringeth his children of light by the light of his word to the kingdome of light and the prince of darkenes bringeth his children of darkenes through the darkenes of ignorance to his kingdome of darkenes Wherefore well may it agree to the Idolatrous Athenians to haue an altar dedicated to an vnknowne God and Act. 17. 23. to professe a blinde kinde of service of God And well may it beseeme the schismaticall Samaritans to worshippe as their fathers worshipped Ioh. 4. 20. and to beleeue as their progenitors beleeued and in truth to beleeue and worshippe they woâ—e not what Surely the faithfull servants of the true God know what they worshippe having for the warrant thereof the infallible word of the everliving Lord and therefore salvation is from them For the true christian saving faith is a wise intelligent and an vnderstanding perswasion it is not a blind blockish and a brutish fancy a blind faith is no faith and a blinde confession is no confession Be not saith the prophet David like the horse and mule in whom there is no vnderstanding Psal 32. 9 1. Cor. 14. 20. Beloved saith the Apostle be not children in vnderstanding but in malice be yee children in vnderstanding bee yee of perfect age And againe be not vnwise but vnderstande what the will of the Lord is If thou Eph. 5. 15. 1. Cor. 14. 16. praiest saith the same Apostle in an vnknowne tongue how can the vnlearned say Amen and ratifie it with his consent euen so if any professing themselues members of the visible church know not the particular points of the christian faith held and taught in the same church how can they faithfully beleeue the same or how caÌ„ they rightly consent thervnto Surely as the seed that falleth on the high way is devoured vp of the fowles of the aire can never giue hope of Math. 13 4. any good harvest so the word of God the seede of faith not vnderstoode can never make vs fruitfull vnto the Lord. Wherefore it was a most godly wish of Moses the man of God O that all the Num. 11. 29 Lordes people could prophecy and that the Lord would put his spirit vpon them And good cause had the childreÌ„ of the captivitie after their returne to their owne couÌ„trey greatly to reioyce before the Lord not onely for that the law of God was distinctly read soundly and sincerely expounded vnto them but especially for that the Lord had opened their eies and had caused them to vnderstaÌ„d the same For all such as the Lord will haue to
into the vvhole vvorlde and preach Mar. 16. 15. the gospell to everie creature hee that shall beleeue and bee baptized shall bee saved hee that shall not beleeue shall bee condemned And this graunt being thus proclaimed he signed it as it vvere vvith his ovvne hand by giuing testimony thereto by diverse strange signes and vvonders vvhich coulde not bee vvroughte but by his ovvne singer and further ratified the same by his holy Sacramentes as it vvere with his owne sacred seale â—dding therenuto the blood of all his holy Martyrs and vvitnesses vvhich they most willingly shedde for the full confirmation of the trueth of the same Neither wanteth it also the testimony of the sonne of God giuen after a sorte vppon his solemne oath Verily verily I say vnto you hee that heareth my Ioh. 5. 24. vvorde and beleeueth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death to life vnto all which testimonies wee may adde also the vvitnesse that hath beene giuen thereto euen by all the prophets For to Christ giue all the prophets witnesse that through his name all that beleeue Act. 10. 43. in him shall receaue remission of sinnes Now then seeing this doctrine of the gospell of Christ is ratified vnto vs by so many witnesses we ought not only to be fully perswaded of the truth thereof in generall that whosoever beleeveth shall be saued but also in particular that I and thou and he which beleeue shall assuredly also bee partakers of eternall salvation For the generall is no otherwise true then it may bee verified in all the particulars And if I and thou and hee which beleeue cannot bee assured of our saluation then it cannot bee true that vvhosoeuer beleeueth shall be saued seeing the drift and purpose of the generall was to containe vnder it al the particulars If a Prince in the time of a â—utiny or rebellion shoulde cause a generall pardon to be proclaymed to all that woulde submit themselues and accepte of mercy who is so simple that doeth nor vnderstande that the scope of the generall pardon is to assure every one of the rebels in particular that he may enioy the benefite thereof if that hee will submit himselfe and accept of mercy The most mighty Lorde of heauen and earth hath caused to be proclaimed a great Iubile the acceptable yeere an yeare of release and pardon euen to all disloyal and rebellious sinners whoseuer they bee and vvhatsoeuer their offences haue beene if that they will accepte and faithfully embrace his mercy offered vnto them in Christ Iesus ought not then euery particular christian to whom the Lord hath giuen grace faithfully to embrace mercy in CHRIST assuredly perswade himselfe of the remission of his owne sins and of life euerlasting It is vvritten saieth Cyprian the iust shall liue by faith there is the generall Nowe saith he if thou bee iust and livest by faith and if thou rightly beleeuest in GOD why doest thou not vvillingly embrace death vvhereas thou art to bee vvith CHRIST and oughtest to be SVRE of the promise therein there is the vse and benefite which every faithfull christian ought to embrace and to apply particularly to his owne conscience Doth God saith he Cyp serm 4. de mortalitate promise vnto THEE at thy departure out of this life eternall life and doest thou vvauer and doubte of the same in which wordes we may perceaue that the generall promise doeth belong to every faithful maÌ„ in particular as well as if his own name had bin set down in the same that he ought in no case to doubt but assuredly to perswade himselfe of the benefit therof for to be doubtful not fully assured were to be vtterly saith he ignoraÌ„t of God to offend Christ the teacher of faith with the sin of infidelity for one which hath a place in the church not to haue faith in the house of faith Wherefore it is not a falling a way by presumption but aâ— standing by faith for every faithfull christian to striue to assure himselfe particularely of the remission of his owne sinnes and of life everlasting Otherwise why did the Apostle assure the Iaylor in particular of his eternall salvation if he did faithfully embrace the glad â—idings of the gospell Beleeue than in the Lord Iesus and thou shalt be saued thy house holde Act. 16. 31. And why else did our Saviour himselfe thâ— teache giver of faith seeing their faith which brought vnto him the man sicke of the paulsy with the faith no doubt of the sicke party himselfe assure the sicke party in particular of the remission of his owne sinnes man thy sinnes are forgiuen thee So likewâ—se to the penitent Luc. 5. 20. Luc. 7. 48. woman thy sinnes are forgiuen thee thy faith hath saued thee goe in peace As also to the faithfull and penitent the se to day shalâ— Luc. 23. 43. thou be with mee in Paradise And why eâ—se â—…cheth the church of Rome her selfe that her preists in hearing auricular confession can Conc. trid de part fructu poenit c. 3. and doe by the authoritie of the keyes committed vnto them in their sacrament of penance vpon the viewâ— belike of that faith and repentance of such as open their sinnes vnto them giue vnto them the remission of their sinnes in particular assuring them thereof to the great consolation of their spirites and to the peace and quietnes of their consciences For if other men which cannot looke into my heart and conscience so well as my selfe can vpon the view of my repentance and faith remiâ—te vnto me my sinnes or at the least but assure me thereof vnto the peace oâ— my conscience and consolation of my spirite then no doubt but my selfe which can farre better looke into mine owne conscience and behold mine owne faith and repentance then any other especially when Ihâ—uâ—receaued instruction of such aâ— know how to minister a wordâ— in due season may thereby assure my selfe of the remission of mine owne sinnes and of my deliverance from eternall Hebr. 2. 4. Mark 16. 20. condemnation And why did the Lord himselfe with signes and wonders and with â—…vers miracles and giftes of the holy ghost giue testimonie vnto the gospell when it was first preached and confirme this ioyfull â—idings of salvation in Christ sent to all that beleeue but that every faithfull man thereby might vndoubtedly be assured of the remission of his owne sinnes and of his iust title to the inheritance of the kingdome of heaven What shall we thinke that the divine power of God would as it were subscribe to that doctrine which was not heavenly and divine or that the truth it selfe would warrant a lie and that with such strange signes and wonders Neither hath the Lord onely confirmed this doctrine of the gospell of his sonne with straunge wonders wrought by his owne hande but also
vertue of CHRISTS bloode to vvash and clense the staines of all the sinnes of the faithfull were infidelitie or not to doubt thereof but to doubt vvhether it bee availâ—able to purge and clense THINE iniquities sinnes is to bewray thine infidelity in another degree even in that thou beleevest not thy selfe to belong to that number nor yet to bee partaker vvith them of their mercie VVherefore to teach the faithfull that they shoulde bee persvvaded of the remission of their ovvne sinnes through the death of Christ is to plucke vp the rootes of infidelity it is not to teach pride but faith nor to open a gappe to all â—inne and vvickednesse but contrarivvise most effectuallie to provoke to repentance loue and thankefulnesse and to the practise of all other christian dueties Aâ—d in truth we cannot bee rightly offended with our selues for offending so merciful and gracious a God vntill he hath given vs some sense feeling of his vnspeakeable mercy towardes vs in assuring vs of the pardon of our offences and sinnes Neither can vve vnfainedly loue the Lord and desire to be thankfull vnto him as we ought to be vntil we be perswaded that he loueth vs and beareth a kinde affection tovvards vs. Neither yet can we wholy resigne our selues to God vntil we perceiue that we are not our ovvn but that we are bought with a price that so we should 1. Cor. 6. 20 sanctifie the Lorde both in our bodies and in our spirites which are the Lordes My beloued sâ—ith the spouse is mine and I am his he hath Cant. 2. 16. giuen himselfe to me and hath assured me of his loue and therefore I giue my selfe to him and assure him of mine obedience VVee loue him saith Saint Iohn because he loved vs first For as 1. Ioh. 4 19. one fire kindleth another and one heate raiseth vp another so the â—iâ—…y heate of the Lords kindnes and loue felt in the hearts of the faithful doth kindle againe the fiâ—e of their loue and thankefulnesse towards God causing them to busie all their thoughtes and cogitations how they may after the best manner perfourme this there bouâ—den duety and service to God When the Lord by the prophet had mentioned his great mercies bestowed vpon his people of Israel the prophet straâ—t-waies in the person of the people breaketh out into these words Wherewithall shall I come before Mich 6. 6. the Lorde and bowe my selfe before the high God Likevvise David vppon the like consideration VVhat shall I render vnto the Psa 116. 12. 103. 1. Lorde for all his benefites bestovved on mee and againe Praise the LORDE O my soule and all that is within mee praise his holy name praise the LORDE O my soule and forget not all his benefites vvho forgiueth all thy sinnes and healeth all thine infirmities vvhâ— saueth thy life from destruction and crowneth thee with mercy and loving kindnes In which words we may perceaue that the sence and feeling of the Lords mercies in reâ—…tting to the prophet David his manifold sinnes was in him as a great vehement flame kindling in his very hart soule a most fervent zealous desire of magnifying and extolling the Lords mercies So Mary loved Luc. 7 47. much because manie sinnes vvere forgiven her â—eeling first the great aboundance of Gods loue tovvardes her selfe in pardonâ—ng her manifolde and grievous sinnes vvhich caused in her as it vvâ—re a reflexion and reciprocation of her loue towards God for those his great and endlesse mercies And surely if the small kindenes of a man and that towardes his enimy doth oftentimes â—eape coales of fire on his heade turning malice into meekenesse Rom. 12. 20 and currishnes into kindenes and so overcomming evill with goodnes how much more the infinite loue of God in pardoning our manifold and grievous sinnes being once felt within vs vvill it not possesse our soules with his loue and winne al our affections to his obedience Surely it vvil cause vs to reioyce if wee may suffer any tribulation for his names sake or performe any other duety whatsoeuer that may be grateful and acceptable vnto him We reioice saith the Apostle in tribulations knowing that tribulation Rom. 5. 4. bringeth foorth patience and patience experience and experience hope hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the holy Ghost And to say the truth who euer were greater enimies to carnal security and dissolutenes of life more zealous followers of Christ more religious embracers of true piety and godlines then such as aboue all other haue felt the loue of God most aboundantly towardes themselues in assuring them most vndoubtedly of the forgiuenes of all thâ—ir sinnes of their inheritance in the kingdome of glory Wherefore this doctrine which teacheth the faithful to raise vp themselues to a stedfast assurance of Gods mercies tendeth neither to pride noâ— to dissolutnes of life but that doctrine which teacheth to doubt of Gods favour is no better then a flat stepmother to faith and a naturall nurce to infidelity For he that wil rightly come vâ—to God must come vnto him without doubting whereby we see that faith Iac. 1. 6. and doubtfulnesse cannot wel agree together So vvhen God promised Abraham a sonne in his old age adding further that Rom 4. 2â— in his seed al the nations of the earth should be blessed Mâ—t â—4 31. Rom. 14 23 In Gen 4â— The popish faith â—…ke to the Infidell Poets he doubted not saith the Apostle through vnbeliefe shewing thereby that doubtfulnes ariseth of infidelity Wherefore for any that professeth himselfe to belong to the number of the faithfull to doubt of the performance of any of the Lordes promisâ—s in generall or in particular of the promise of forgiuenesse of sinnes and eternall life made to al that beleeue doth argue a very small faith at the least if it doe not convince the party of â—latte infidelity Non si mihi Iuppiter ipse sâ—…n â—…at â—…am sâ—crem hoc contingere ponâ—… Wherefore as Martin Luther truely avouched if there were no other errors and heresies in the doctrine of the church of Rome but euen this that they teach that the faithful which are iustified before God ought not yet assure themselues of 〈◊〉 owne iustification and of their owne vndoubted calling vnto the estate of grace but remaine stil pensiue and doubtful of the remission of their sinnes and of their interest in the kingdome of glory yet this alone were a sufficient motâ—ue to make a separation from her as being the mother of infidelity and not of faith Div. 3. That we ought to beleeue onlie in God and not in the church or in anie creature THose things which the Gentiles offer vp in sacrifice they I beleeue in God I beleeue the church offer to devils not to God the Iews all hereticks beleeue not in the true God but
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
is a manifest falling away from the faith and a note of pride either to reiect any of those thinges vvhich are vvritten in the Lordes bookes or to bring in any thinges vvhich are not vvritten but are either receaued by tradition from other or else are sucked out of our own braines yea that is the vilest as Austine saith and the basest kinde of Aug. de veâ— rarel ca. 38. Idolatrie when men vvorshippe GOD after their ovvne fancies obseruing that for a religion vvhich their deceiuing and svvelling mindes imagine Nay it is no lesse an offence to frame God after our ovvne Hil. in Ps 1. fancy then to deny him And therefore it is not vvithout cause that Saint Austine is so bolde to say that if any one concerning any Aug. coÌ„t lit Petil. l. 3â— 6. thing whatsoever which doth belonge to our faith and our life albeit hee bee an Angell from heaven shall â—each you any thing besides that vvhich yee haue learned out of the scriptures of the lavve and Gospell let him bee accursed VVherefore the church of Rome in that shee restraineth the people from the reading of the scriptures disgracing those holy and heavenly bookes and reproaching such as are studious of the same denying also the sufficiency of the doctrine therein contained and adding thereto her vnvvritten verities and her vvil-vvorshippes of her owne devising is most iustly charged to haue fallen from the faith and to haue sorted her selfe both vvith olde â—nd nevve haeretikes to haue spotted her selfe with the vilest and bâ—…st kind of idolatrie and with the deniall of the trewe GOD and therfore to be held for a cursed company and for the Congregation of the malignant Opposit 2. Dumbe and dead images are blinde and wrong guides which turne vs out of the way of truth and verity but the writings of the Apostles and prophets are sure guides and vn erring teachers appointed by God to bee our instructers and to set before our eies and after a sorte to painte out vnto vs in most liuely coloures all those thinges vvhich concerne the true worshippe of God and the salvation of our ovvne soules IMages are teachers of lies especially such as are made to represent Hab 2. 18. Ier. 10 8. Aug. de â—iv Dei l 4. c. 31 Idem de coÌ„sens Evâ—ng lib. 1. ca. 10. Lact instit lib. 2. ca. 19. the sacred Trinitie which cannot be represented for that it is invisible and incomprensible And therefore al such images doe both diminish the feare of the divine maiesty and also teach errours concerning the same VVherefore they haue deserved to erre vvho haue sought CHRIST not in the sacred hookes but on painted vvalles and may vvorthily bee iudged to haue no religion at all or at the least no sounde and sincere religion For al sound and sincere religion is to bee learned not of dumbe and mute images but out of the canonicall and sacred scriptures vvhich Rom. 15. 4. wer not only writen by the appointment of god that they might be our instructers and teachers but also were so penned by the direction of his Spirite that they are very profitable and availeable thereunto yea they are so profitable to this purpose that they are able to fence vs against all corruptions both in doctrine and 2. Tim 3 15 16. manners and to make vs vvise vnto salvation through faith in Christ For in them are most liuely drawen out the true images of a sounde faith and of an holy and a godly life vnto the which if we vvill compare the counterfeites of the same dravvne out by men we shall easily be able to giue a true iudgement therof O foolish Galathians saith the Apostle vvho hath bewitched Gal. 3. 1. you that yee shoulde not obey the trueth to vvhome Iesus Christ vvas before your eies painted and even crucified among you And in deede Christ is best painted out before the eies of the people by the doctrine of his painefull pastours and teachers and not by the pensile of the artificiall painters Such a faithful teacher vvas Iohn Hus of vvhom it is recorded that hauing painefully taught in his church called Bethlehem the gospell of Christ dreamed a little before his death that he had drawne out there divers goodly images the vvhich being defaced by the limbes of Antichrist hee further dreamed that hee sawe the same more liuely drawne out againe by better painters vvhereby vvas fore-signified the preaching of the learned and godly preachers of these last times And verily where the dignity and povver of Christs death is sufficiently set out by painefull preaching there is no neede of painting it in pictures and images made and framed by artificiall painters It vvas the Devils vvorke to cause that kinde of teaching to cease which was made the meanes ordained by God both to convert the infidels and also to confirme the faithfull in the truth of the gospell to bring them out of the kingdome of darkenes into the kingdome of light that he might bring in his kingdome of darkenesse by the corrupt teaching of blinde and dumbe Images VVherefore seeing that the church of Rome alloweth still of these her lay mens bookes vvhich the prophets call teachers of lyes and vvill not haue all trueth to bee learned onely out of the booke of bookes the booke of truth no mervaile that shee hath so shamefully embraced lies and so fowly fallen away from the truth Opposit 3. The doctrine taughte and penned by the prophets and Apostles hath no neede of any nevve miracles seeing it is sufficiently confirmed alreadye by olde but the Turkes Alcharon and the Popes Decretals haue neede to bee confirmed with new miracles for they containe new doctrine OVr faith is neuer so honourable nor GOD so well pleased with vs as when we seeke no signes for the confirmation therof when the word of God hath such a perswasioÌ„ in our hearts we haue so deepely tasted of the sweetnes therof that vve are ready to say to al miracles Get you hence Blessed vvere they vvhen miracles vvere in vse that by miracles vvere brought to embrace the true faith but more blessed are they that embrace faith for it selfe and not for that it is testified by miracles Blessed no doubt vvas Thomas for that hee sawe and beleeved â—…h 20. 29. â— Cor. 1. 22 â— Cor. 14. â—… but blessed are they rather vvhich see not and yet beleeue The vnbeleeuing Iewes sought for a signe and had also in admiration strange tongues vvhich vvere appointed for vnbeleevers to conuert them to the faith they that are already converted haue no neede of the same VVhen they vvere offered of God he shevved his compassion on mans infirmity now he hath taken them avvay he shevveth greater mercy in that he strongtheneth our faith vvithout them And verily if the vvorde it selfe being now acknovvledged to be the vvorde of God bee not able to vvinne credite to the doctrine therein contained neither vvill vvee
the Lords saints who the â—po 18 24. merciful spouse of Christ that crieth to God for the pardon of her most grievous and cruel persecutors â—ct 7. 60. Opposit 8. The sting of conscience which some haue felt which were either persecutors or revolters from the gospell of Christ is a manifest demonstration of the impregnable povver of the gospell of Christ vvhich cannot be vanquished and of the light thereof which cannot bee put out THe extraordinary iudgments of God and especially the See Actes and Monumeâ—ts vol. 2. fol. 1902. gnawing vvorme that hath beene felt not only in the guilty consciences of some of the great persecutors of the gospel of Christ but also of some that haue beene revolters from the same for some worldly carnall and earthly respectes both in the Primitiue church and in these later ages also doth manifestly coÌ„vince that this doctrine of the gospell proceedeth from the Rom. 2. 16. 2 King 10. 10 Math 5 18. iudge of all flesh and shal condemne all the condemners thereof yea that in the ende it shall force themselues to pronounce the sentence of iust condemnation against their owne soules VVhereas no such examples may truely be found among those which either by their authority haue restrained or by the â—ight of the truth haue beene reclaimed from their popish heresies Opposit 9. True religion teacheth the faithfull to devote themselues to the worshippe of one true all sufficient God and not to giue religious worshippe to any creature THe worshippe of God is called Religion for that it doth relige Aug. de vera rel ca. 54. Idem de coÌ„sâ—n Evang. li. 1. cap. 18. and binde vs to one GOD. And therefore the Romaâ—es vvho receaued into their Panthcon the Gods of all the nations vvhom they subdued to their Empire hauing subdued the Ievves refused their GOD beeing the true and onely God for that they vnderstoode that hee vvoulde bee vvorshipped alone or not at all VVhat religion then is that which doeth not teach to worshippe God alone but to worshippe with religious worshippe saintes and angels also yee their dead and senselesse images Verily S. Austine avoucheth â—…g Ep. 44. that no dead person is worshipped of Catholike christians Wherfore the Romish religion is not catholike nay it is not to be counted religion at al for that it doth not binde vs to one God onely but willeth vs to giue religious worshippe to dead creatures also Opposit 10. The true worshippe and service of God is not clogged with a number of outward ceremonies and bodily observations but consisteth in a pure and sincere spirite Neither is it bettered more by one place then by another THe houre cometh saith our Saviour Christ and now is when 〈◊〉 4. 23. yee shall neither in this mountaine nor at HierusaleÌ„ worship the father but the true worshippers shall worshippe him in spirite and truth for the father requireth such to worshippe him God is a spirite they that worshâ—ppe him must worshippe him in spirite and truth And therefore when the church beganne to decline from the spirituall worshippe and service of God and to corrupte the same with a multitude of ceremonies it was no small greife to the godly that then liued as it it may appeare by the complainte that Saint Austine made to Ianuarius For bodily exercise even when it is â— Tim. 4. 8. best vsed profiteth litle it is godlines that is profitable to all thinges hath the promises both of this life and of the life to come And as the same Apostle testifieth the kingdome of God consisteth not in meate â—om 14. 17 drinke nor in any outward or bodily observation but in righteousnes peace and ioy in the holy Ghost and he that in these thinges serveth Christ is acceptable to God and approved of men Nowe â—…on vox 〈◊〉 votum â—…acra auruÌ„â—…n requiâ—…nt â—…gnei sacerâ—…tes auâ—…i calices this principall kinde of seruing of Christ in spirit and truth which is most acceptable to God and most approved of all good men is willed to stand aside by the church of Rome for she will haue her most goodly and solemne service of God and that vpon her greatest feastes to consist in all manner of melodious musike in singing quavering and orgaine playing in glistring copes and sumptuous vestimentes in creeping to the crosse and kissing the pax and in bowing and bending to dumbe images in long praiers mumbled vp without vnderstanding in a strang tongue nuÌ„bred vpon beades in wearing this attire and that attire in going bare-foote in sack-cloath and woll-ward in abstaining from these and these kinde of meates and in an infinite number of the like bodily exercises Wherein shee playeth like some wanton children and lustfull women which feede so long vpon earth or ashes or some other like trash vntill their stomakes loath all maÌ„ner of good and holesome nourishmentes But these are nought also but false appetites and vnnaturall lustes tending in the one to the corruptioÌ„ of their bodies and in the other to the destruction of their soules Moreover whereas our Saviour Christ hath in plaine wordes avouched that the true worshippers of God shall not worshippe at Ierusalem the church of Rome that she may either shewe her selfe to be contrarie to Christ or else her children not to be the true worshippers of God sendeth theÌ„ on pilgrimage to Ierusalem there to worshippe esteeming that to be a chiefe pointe of high devotion yea shee hath caused not onely great treasures but also much christian bloode to haue beene wasted for the recovery of that country out of the infidels hands calling it still the holy lande albeit the Lorde long since hath reiected and defied it and hath as it were spit in the very face of it and hath polluted it with his extraordinary plagues because of that cursed peoples extraordinary sinnes And seeing that the name of a Iewe hath long since beene a name of reproach and detestation euen an abhorred and an accursed name why is not the name of Iurie also to be had in the like curse execration Surely the Lord himselfe as the Evangelists doe testifie hath had it Math. 24. 15 Luc. 21. 20. in extreame detestation and set therein the abomination of desolation that is as S. Luke expoundeth the same a fierce army making vtter desolation which testifiâ—d that the Lorde had vtterly abhorred it and had made the most dreadful destruction thereof to be a witnesse of the same And therefore it is the duety of Monkes as Bernard saith to goe on pilgrimage not towardes the earthly but the heavenly Ierusalem and that not with their feete but with Bern. Ep. 319. their affections For with pure sanctified affectioÌ„s we draw â—igh to God and to the holy and heavenly Ierusalem Opposit 11. The faithfull are in heavines through manifolde tribulations if neede require vvhich is when either God himselfe afflicteth them
to keepe the Lordes day holy vnto the Lord. Contrarily the church of Rome depriveth the people of the benefite of publike praâ—er and of the worde of GOD by locking them vp from them in a strange tongue and so taketh avvay the meanes whereby that day should be sanctified and in steed thereof hath brought in such abuses as vvhereby it cannot be but greately prophamed For the practise of her greate Masters in former times hath beene to solemnize the greate feast of the Lordes Nativity vvith a LORD of misrule as if our Saviour had come in the flesh to deliver vs from obedience to all good lawes and to procure a dispensation for all disorder as also to celebrate that other greate feast of VVhitsuntide at vvhat time our LORD and Saviour CHRIST Iesus to make manifest his great power that hee had in heaven and earth sent downe in forme of cloven tongues his holy spâ—rite vpon his Apostles with a freer vse of all such exercises as kindle the coales of vncleane lustes and blow the bellowes to al filthy communication which are things well-pleasing to the vncleane spirite but most offensiue to the holy Ghost and no way tending to the sanctification but rather to the prophanation of the Lords day VVhereas the purpose of the church of Christ in forbidding Marriages about the times of the three great solemnities of Christians was lest by the more free vse of these earthly pleasures and delightes which abound most commonly at marriage feastes the peoples mindes should bee somewhat hindered from the carefull preparation to receaue the holy sacrament which was most vsually celebrated at those times and from the thankefull commemoration of those great benefites which are then also especially to be most religiously remembred Moreouer whereas the Lord in this commaundement giveth a speciall charge to all his people that in no vvise they forget but carefully remember to obserue and keepe holy the Sabboth day by frequenting the publike assemblies and by ioyning vvith the congregation in praier and in hearing the word of God and in causing those of their families to do the like as also on the other sixe daâ—es to vvalke paineâ—ullie in their severall callings to his honour and the good of his people vvhat shall vvee thinke of the Monkes Eremites and Anâ—chorists of the church of Rome which are had in so high reputation for their extraordinary and as it is thought Angelicall holines vvhich liue in the open and manifest breach of both the partes of this commaundement For they both forsake the publike assemblies contrarie to the Apostles 〈◊〉 10. 15. commandement on the Lords day and do not performe on the other sixe daies the painefull vvorke of any profitable calling to the Lords church and yet they are put in great hope by their holy mother the church of Rome that by omitting these so necessary dueties so straitly enioined by the Lord himselfe for the better perfourming of their ovvne vvill-vvorshippes they are in the readiest way to the greatest perfection CHAP. 9. 5 That the Pope cannot exempt the cleargy from secular iurisdiction nor licence any Princes subiectes to withdraw their loyalty obedience and to take armes against their soveraignes 6 That the Pope cannot make it lawfuâ—l much lesse meritorious to lay violent handes on the Lordes Annointed 7 That the Pope cannot authorise stewes and incestuous marriages disallowed by God 8 That the Pope cannot make good the sale of Masses and Pardons but that it shall be condemned for theâ—t before God 9 That the Pope cannot licence any to conceale the truth or to avouch any thing contrary thereto especially vvhen they are commanded by the Magistrate and that vpon their oath to open the same nor yet to breake faith and promise made no not to heretikes 10 That concupiscence entertained and liked for a while albeit it get not our full and setled consent is sinne COncerning the commaundementes of the second table which lay downe our duety tovvardes our neighbour and belong to the preservation of humane society the church of Rome is an oâ—…ender also against the same neither can she being charged therevvith iustly and truely pleade not guilty 5 For against the fift commandement shee offendeth by exempting ecclesiasticall persons from secular iurisdiction and by discharging as shee thinketh it expedient all manner of subiectes from their oath of obedience made vnto their naturall Princes and in exciting them also to take vp armes against them and so to stande out in open rebellion For this is not to honour the parentes of our countries Rom. 13. 1. and to yeeld subiection to higher powers albeit they be heathenish and persecuting Idolaters 6 See Cardinal de Como his letter to Will Parry Against the sixth commaundement she offendeth in teaching it to bee not onely commendable but also meritorious to murder even the Lordes Annointed the vvhich outragious villany many other murders also are like to follovve all true subiectes especially such as by speciall oath hand and promise of association are bound more precisely thereto being ready to adventure their liues and liuings for the avenging of the death of their leige and loving Soveraignes But this heard hearted steppe-dame little regardeth the liues of many beeing ready at all assayes to embrue her selfe over with blood so that shee may bring to passe her plots and purposes 7 〈◊〉 luâ—…d turâ—… est â—…dor ex â—…alibet Against the seventh shee offendeth in allowing or at the least in tolerating of open stewes for her great revennew shee receaveth by them and in dispensing with incestuous and vnlawfull marriages belike vpon the former respect 8 And albeit shee hath no colour nor shevve to allovve of theft done by violence yet shee her selfe vvaxeth vvonderfull rich by that vvhich is done by fraude and deceite in that she perswadeth the Laity to pay vvell for her Masses and Pardons thereby robbing them of their landes and goods for certainely this is no better then cunning cousonage yea then statte thefte before God If anie Priest saith Saint Augustine â—…e verb â—…ecunâ—… Math. 19 â—0 47. not contented vvith the wages which hee hath by the commaundement of Goâ— for his service at the altar doth play the merchaunt and set to sale his praiers and to readie to receiue the very vviddovves rewardes such an one is to bee accounted rather a merchandizer then a Clerke Neither may vvee alleadge No man can charge vs vvith invasion no man can accuse vs of violence as if oftentimes flattery did not gette a greater booâ—y from vviddowes then force And it skilleth not before God vvhether by force or subtlety thou gettest the goods of others so thou enioy them by either 9 Novve hovve this painted Babylonish harlot vvhich boasteth 〈◊〉 tract 〈◊〉 con 1. â—…6 â—…se poâ—…s this â—…ee 〈◊〉 hearte 〈◊〉 suffiâ—… so much of fidelity and truth liketh in deede of true and faithfull dealing betweene man and man hovv farre shee is of from
other to full into temptation by refusing the meanes ordained by GOD for the better vvithstandinge and subduinge of the same Our father which art in heaven THE Lordes praier beeing a most perfect and absolute forme of praier teacheth vs in generall two thinges first to whom and secondly for vvhat vvee ought to pray The party to vvhom wee ought to pray is God who is nowe become our loving father in Christ and so most readye to graunte our requestes he is also saide to bee in heaven as holding the kingdome and dominion over all and so most able to fulfill our desires and therefore good cause haue vvee in all our necessities to come and to seeke onely to him and to no other And so did the faithfull in the Primitiue church as it may appeare by Tertullian in his Apologie and defence of the Christians that he made on their behoofe against the Heathen You saith he speaking to the Infidels seeke your safety vvhere it is not and aske it of them by vvhome it cannot be giuen neglecting him in whose power it is Moreover yee seeke to destroy those Christians vvho knowe both to aske and obtaine it also For vvee Christians saith he looking vp to heaven vvithour handes spreadde abroad as being innocent and vvith our hâ—…de vncovered as beeing not ashamed and vvithout a prompter as praying from the hearte doe all of vs alvvates pray for all Emperours that GOD vvoulde graunte vnto them a longe life a safe Reigne a trusty Courte a faithfull Councell valiant armies dutifull subiectes a peaceable governmente vvith vvhatsoever else that may bee vvished for either of Prince or people These thinges I cannot aske of any but of him of vvhome I knovve I shall obtaine them For it that is hee alone that doth performe the same and I am hee vvhich shoulde obtaine them which am his servante and doe honour him alone c. In vvhich vvordes of Tertullian vve may obserue a manifest distinction made betvveene the true and faithfull christian and betweene the blinde and supersticious Idolaters the one of them seeking to the one true and al-sufficient GOD who is onely able to helpe and succour them and the other going and running to such which are not able to performe the same And verely if ye read over the whole volume of the sacred scriptures ye shall finde no example of any of the faithfull that made their prayers to any strange God or to any saint or Angell or to any other creature whatsoever but only to the one true and al-sufficient â—ehovah ye may finde indeed the example of the damned spirite of the rich glutton in hell vvho being vtterly excluded from Luc. 16. 24. the favour of GOD and from all hope of grace and mercy appealed after a sorte from GOD to Abraham saying O Father Abraham sende thou I beseech thee Lazarus if it bee but vvith one droppe of vvater to cooâ—e my tongue and so somewhat to slocke mine intollerable tormentes And yet so grosse and palpable darkenes had over spredde the vvhole face of the Romish church in these latter ages that their profounde Doctors and greate Masters did not onely teach the people to pray vnto saintes but also to say vnto them the Lordes prayer which was made to this end to leade vs onely to God For the testification of which blindenes to all posterities these â—imes vvere made in Scotland concerning the same Doctors of Theology of fowre-score of yeeres And olde ioly lupâ—… the balde gray Friers They would be called Rabbi and Magister noster And wote not to whome to say their Pater noster â—…res noâ—… colleâ—… Conâ—…nt iâ—…um â—…ero 〈◊〉 sancti â—…miles â—…mo See â—…s and â—…meÌ„ts â—…2 Fol. â—… Now concerning the matter of this praier the petitions theÌ„selues and first concerning the sanctification of the Lordes name set downe in the first petition the first table of the law doth teach vs 1. first to acknowledge God to be all sufficient and therefore to cleaue onely to him 2. secondly to acknowledge him to be of incomprehensible glory and therefore not to presume to resemble him by any similitude 3. thirdly to ascribe to him infinite power and therefore to sweare onely albeit never vainely by his name 4. fourthly to acknowledge him to be of infinite wisedome and his word the conduite of the same to deriue it to vs and therefore to yeelde our selues wholy to it to be ruled thereby And this is to giue to God that which is Gods to yeelde vnto him that honour which is due vnto him and so to sanctifie his holy name according vnto the exhortation of the prophet Ascribe vnto the Lord O yee kâ—nredes of the people ascribe vnto the Lord worshippe and power ascribe to the Lord the honour due 〈…〉 96. vnto his name worshippe the Lord with holy worshippe The articles of our Creede doe teach vs also to ascribe vnto God onely the creation and government of this worlde and redemption and sanctification of the church and so to sanctifie his holy name And the whole company of heavenly spirites wondring at the admirable power holines iustice truth which most gloriously shiâ—e in all the workes of God doe conspire togeather as it were with one voice to sanctifie and magnifie the most holy name of the Lord saying Greate and marveâ—lous are thy works Lord God almighty â—…c 16. 3 iust and true are thy waies O King of saintes who will not feare thee and glorifie thy name for thou onely art holy Whereby we may perceaue that the whole body of the doctrine of Christ and the whole study of his holy saintes tende to thiâ— ende even to sanctifie the glorious name of God by magnifying his infinite greatnes and goodnes which in truth can never be sufficiently expressed nor magnified in that manner as it ought to be Now how the church of Rome the church of the malignant doth hinder the sanctification of the Lordes name and darken and obscure his great glorie it hath beene before touched in the setting downe of those principall pointes and cheife groundes of our christian religion 2. The second petition doth teach vs to pray for the planting establishing of the kingdome of God Now this kingdome is tvvofold the kingdome of grace and the kingdome of glory Amonge the auncient Romanes there was no passage to the temple of Honour but through the temple of Vertue and we that are Christians are taught that we must haue our partes in the first resurrection from sinne if we looke to be partakers of the second resurrection Apoc. 20. 6 and to be delivered from the second death For we cannot asceÌ„d to Glorification but by the steps or staires of Iustification and Vocation Rom. 8. 30. that is we cannot come to the kingdome of glorie but first we must be partakers of the kingdome of grace Now the word of grace the word of life being the power of God to salvation to all
but vvill offer vp him againe vnto GOD and that as a propitiatory sacrifice both for the quicke and deade In so much that this holy sacrament being ordained of GOD to testifie the sufficiency of that sacrifice vvhich our Saviour himselfe once offered vpon the altar of the crosse is cleane perverted by the church of Rome and as it vvere forced to witnes the contrary and being appointed to coÌ„tinue the memory of CHRISTES death and of the singular vertue thereof in procuring the full and perfect redemption of man by this meanes it is abused to evacuate the crosse of CHRIST and to annihilate the vertue of that perfect redemption Thus haue they turned this holy and blessed sacrament into a sacrilegious and Idolatrous sacrifice the vvhich because it is grounded vpon their doctrine of Transubstantiation and the Reall presence I vvill therefore adde one vvorde also for the confutation thereof The vvorshippers and adorers of their bredden CHRIST doe charge vs for that vvee deny Transubstantiation and their Reall presence to make CHRIST a liar and to deny his plaine vvordes or at the least greately to darken and obscure them vvith tropes and figures But that all indifferent persons may vnderstand vvho they be that make Christ a liar darken and obscure his plaine words I vvould demande of them but this one questioÌ„ which is In vvhat outward elements Christ ordained this holy sacrament of his body and blood and vvhat therein be the visible signes of the invisible grace whether bread and vvine in their nature and substaunce or the bare and naked shevves thereof Verily the Evangelisteâ— vvith the Apostle doe Mat. 26. 26. Luk. 22. 19. 1. Cor. 11. 24. testifie that our Saviour Christ at the institution of this holy sacrament tooke bread in his nature and substance and not the bare and naked shevves of bread and when he had given thankes he brake it gaue it to them saying this is my body which is given for you do this in remembrance of me And in truth sacramentes if they haue not a certaine similitude as Austine saith with the things whereof they are sacraments Aug. ad Bâ—nif â—p 23. they are no sacraments at all but loose the name and nature of sacraments Now true and substantiall bread and wine haue a certaine similitude vvith Christ the heavenly Mannah and true bread of life the bodily nourishment that proceedeth from the very substance of these earthly creatures doth fitly represeÌ„t our spiritual nourishment that we haue by Christ but whitenes rednos roundnes with the outward shewes of bread and wine what resemblance haue they either of Christ himselfe or of the benefits that we receiue by him wherfore it is not a giving of the lie to the Lord of truth nor so much as an obscure and hid kinde of speech but that which is most familiar and agreeable to the nature of a sacrameÌ„t thus to interpret Christs words this is my body this bread is the sacrament or sacred Occam in 4. sent dist 13. Gardiner in Marco Antâ— Const De consecratione dist 2. c. timorem Glossa ibideÌ„ signe of my body Wheras in truth it is not only a great obscuring but a plaine perverting of our Saviours words to interprete them with some of the members of the Romish church as this is my body that is this bread goeth away my body succeedeth in the place therof or with other of them this my body is my body or with a third sort this Individuum vagum this I cannot tel what is my body or this nothing is my body Surely these doubtfull and strange interpretations of Christs words doe not only obscure but pervert the same deluding the harts of the Lords people and vndermining the soundnes of their faith For how can they eate these outward shewes or what benefite could they obtaine by them if they could eat theÌ„ was not this sacrament of the Lordes supper ordained to the same end as all other sacramentes are euen to assure vs of our spirituall vnion with Christ the interest that we haue thereby to all his blessings how is this herein ratified and confirmed vnto vs verily not by the bodily receiving of Christs body nor by receiving of the outward shews of bread wine but by the reverent receiving of the holy sacraments and signes of the body of Christ and of his blood And seeing there is no bodily commixtion betweene Christ and the faithful to what purpose serveth a bodily participation seeing also as they themselues teach Christ being bodily receiued of the wicked departeth againe from them and being bodily receiued of the faithfull yet is not thereby vnited vnto them nor receiued to life but only when he is receiued of theÌ„ by faith Lastly why should the litterall sence of these words this is my body be so much vrged which is impossible barbarous blasphemous See Thom. Biâ—son Epis Winton parte 4. fol. 733. but that all the world might most evidently discerne thereby who is that blasphemous whore of Babylon Thus hath the Bishoppe and church of Rome set vp many manifest contradictions against the gospel and the law the creed the commandements the groundes of faith and of a godly life and so hath brought in that great Apostasie foretold by the Apostle 2. The. 2. 3. the which our Rhemistes themselues vpon the same place do in the end resolue to signifie a revolt from most of the pointes of our christian religion vvhich vvas to be brought in by the greate Antichrist For whereas all other heretikes being in comparison but petty adversaries to Christ haue oppugned but one or tvvo or some few pointes of our christian profession this adversary hath assaulted the whole body thereof that so he might openly proclaime himselfe to be that grande adversary of Christ even that very great Antichrist And therfore we neede not now looke for the coÌ„ming of such an Antichrist which shall seate himselfe in the teÌ„ple of IerusaleÌ„ seeing we may behold him already come placed in Peters chair in the statly pallaces of the church of Rome The which thing as it hath bin sufficiently declared already in the former partes of this treatise so it remaineth further to be made manifest by diverse other particular prophesies wherin the great Antichrist is as it were drawn out in his proper colours that so hee might be the better known avoided which are to be delivered in the chapter following CHAP. 14. 1 That the great Antichrist his adherents shall not be open enemies to all professed ChristiaÌ„s but rather pretensed favorites and friends 2 That the principall point of the Christian faith oppugned by Antichrist and his adherentes shall not be the dignity and authority of the church but the vertue and perfection of the worke of the redemption wrought by the heade of the church vvith his priestly and kingly offices whereby hee accomplished the same as being
vnto our Saviour Christ that he is called by the name of truth and his spirit is said to be the spirit of truth and that it is testified of him that one of the principal causes why he came downe from the father was that hee might beare vvitnes to the truth and why he ascended againe vp to the Ioh. 18. 13. father even that he might send downe his spirit vpon his A postles to lead them into all truth and by the voice of truth to gather Ioh. 16. 13. to himselfe a church and congregation which should be a lover embracer maintainer and pillar of truth For all such as Christ 1. Tim. 3 15 would haue to be saued hee would haue them come thereto by the knowledge of the truth And therfore he sendeth vnto them the 1. Tim. 2. 4. light of his word causeth them with all constancy to embrace the same whereby they are enabled to know the truth and the truth Ioh. 8. 32. doth make them free Free from the slavery of sinne and Satan from all the powers of the kingdome of darknes and the same truth doth sanctifie them being before polluted with blind infidelity Ioh. 17. 17. and ignorance of God and so maketh them fellowe cittizens of the Saintes and enrolleth them into the Lords family So then the faithful embracing professing of the truth being the bādes of our communion fellowship with God and an assured note of the Lords people no marvaile though all nations of the earth of what profession soever they be be they Pagans Turks Iewes or Heretikes make so bold a claime to the possession of truth and be at open defiance with al other which wil not yeeld vnto their pretended title And yet there is but one truth one faith which The greatest chalengers are not the rightest owners of truth The testimony of God is the best evidence for truth is the sure anchor of our hope in God the direct way vnto his heavenly kingdome Neither are they seased of the possession therof who make the stoutest claime and chalenge thereto and seeme to be most earnest in the defence of the same but rather such as can shew for it the best evidence Now the best evidēce for truth is the testimony of God who is onely true and cannot lie who cannot erre be deceiued himselfe or in any wise deceiue others And this is acknowledged by all as it may appeare by the pretence made by the autors and inventors of every devotion who haue fained either conference with some God or goddesse or some revelation from some divine power to get the greater credit to their profession So dealt Numa among the Romans Licurgus amōg the Lacedemonians and Solon among the Athenians The truth is that God who dwelleth in a light that no man can approach vnto whom no man hath 1. Tim 6. 16. seene nor can see whose voice is so terrible and glorious that no man can heare it and liue who is onely knowen vnto himselfe and who onely knoweth what is truth what belongeth to his owne worshippe and service hath revealed his wil vnto his faithfull servants and hath made them his penmen and scribes and as it were the publike notaries of his heavenly wisdome And these publike notaries we that be Christians beleeue not to be Solon Lygurgus Numa Mahomet or the like but the Prophets Apostles and Evangelistes even the penmen and scribes of the word The pen-men of the bookes of the olde new testament are the onelie sure and infallible witnesses of truth of God contained in the bookes of the olde and newe testamēt For as for those lawgiuers among the heathē it is acknowledged that they were great learned and politicke men as being trained vp in those artes and sciences which did florish in those ages wherein they liued wherby they were enabled to set down many witty and skilfull rules for the better managing of humane affaires But as for the most of our Prophets Apostles they were simple and ignorant men brought vp not in famous places and schooles of learning but in meane poore and base occupations and therefore the divine knowledge of all heavenly wisedome wherewithal they were endued most plentifully must needes be extraordinarily derived vpon them from God himselfe the foūtaine and wel-spring of all wisedome seeing they obtained not the same by any ordinarie meanes and the miraculous gifte of tongues bestowed vpon them whereby they were enabled in all languages to open to all nations the wonderfull workes of God could not proceede but frō him who is the author of all languages and tongues as likewise the quicke and speedy prevailing of this heavenly doctrine the strong effectual working therof in the harts of the faithful which made them yong old most desirous to testifie their exceeding great loue to the same with the sheading of their decrest blood doth manifestly convince it to be the most mighty powerfull word of the most mighty powerful God Now as the persons from whom the bookes of the olde new testament proceeded by whom the doctrine thereof was so louingly embraced declare them to be divine so doth the matter also in them contained For where are the deformities of all iniquities and sinnes so liuely drawen forth sette out in their coloures to moue to a through dislike and hatred of them and to vnfained repentance and amendement of life as they are described in these divine bookes And where else may we find such a gratious mediator to reconcile vs to God so great a price given for the purchase of the kingdome of heaven so ample and full a satisfaction for the discharge of al our sinnes such a soveraigne salve for the curing of al our maladies such an effectual meanes to relieve our distresled consciences and to secure vs of the loue and favour of God as are offered vnto vs in the holie scriptures And wheras the penmen of these holy bookes lived in diverse ages countries doth not the perfect cōsent agreement of their precepts and instructions manifestly declare by whom they were directed even by him who is alwaies one and the same never differing or disagreeing from himselfe So doth the perfect accomplishment of so many strange predictions foretolde so many ages before they came to passe evidently cōvince that these books proceeded frō him vnto whō only were known al his own decrees works before the foūdatiō of the world was Veritas docendo suadet Tertul. cōt Valēt laide Lastly the perfect purity holines of all points of faith set down in these bookes that absolute equity righteousnes of all the precepts of piety and godlines therein contained doeth plainely declare also that they proceeded from the holy of holies euen from him whose wil is the rule of all equity and righteousnes So that Moses the first penman of this holy write mighte
Appius Claudius for fidelity Fabritius for abstinence Scaevola for courage Cato for severity Cimon the Plut. in vita Cimonis Athenian for liberality Of whom it is recorded that he tooke away the moundes and fences from his groundes that the stranger and poore might take what fruite they would to refresh and satisfie themselues there withall besides he prepared a large supper ordinarily to the which any poore man might come and receiue sustenance and if he mette any auncient citizen in ragged and torne attire he commaunded one or other of his follovvers to chaunge his apparell with him and of his retinue that accompanied him some carried large suÌ„mes of mony that if they mette with any honest poore man they might giue vnto him all that he needed And yet vvhat vvere all these so glorious and goodly workes but bare shadowes counterfeites of vertuous actions rather then vertuous actions indeede Yea what were they but Splendid a peccata The best workes of the vnfaithâ—ull aâ—e no better then sinnes Rom. 11. 20. beautiful sinnes And as for the parties themselues shal we therfore esteeme them to haue beene good trees for that they had such an outward shew of good fruite Surely the spirit of truth doth testifie of vs that we are all by nature brambles breers wild â—…ues vntill we be grasled into the true oliue Nowe it is faith that doth grafte vs into the true olive as infidelity doth breake vs of Without saith then we are no better then brambles briars and wilde olives And whâ—… Dee men gather grapeâ— of thorâ—es figges Math. 7. 16. of brâ—arâ— Or doth the wilde oliue bring forth a kinde and natural olive Wherfore all these before named so famous and worthy personages in the eies of flesh bloud for al their glorious shew of goodly fruite living without faith without Christ vvithout God being Ephes 2. 12. alâ—ans from the â—ommâ—n wealâ—h of Israell and from the covenants of grace must needes vndergoe that heavy but iâ—st sentence of the Lord of the vineyard Cutte downe the vnprofitable trees for why Luke 13 7. Math. 3 10. cumber they the grounde And againe Now is the aâ—e laide vnto the roote of the treesâ— therfore every tree that bringoth not forth good fruite is bowâ—n downe and cast into the fire For if I giue al my goods to the poore 1. Cor. 13. 3 and haue not loue it profiâ—…th me nothing that is if this liberall fact of mine proceede not from a sincere harty affection to the good of my neighbour as likevvise if this harty affection towarde my neighbour come not from a sincere loue towardes God vvho is loued for himselfe and in whom also I love my neighbour yea if this my loue towardes God flow not from his loue in Christ towardâ— me embraced and apprehended by a true and lively faith all this my releiving of the poore cannot releiue my selfe and all this my mercy toward the needy cannot be a meanes to convey over vnto me the Lordes mercy For vnlesse all my goodnes be after this manner derived from God the onely fountaine of all goodnes well it may vnto men seeme to be goodnes yet it shall not haue his allowance from God But now let vs returne againe vnto our Saviours rule Beware of false Prophots which come vnto you in sheepes cloathing but inwardlie are ravening wolves ye shall know them by their fruites True teachers which with their harts sincerely embrace that holesome doctrine which they professe with their mouthes togither with their faith full disciples and schollers are as trees planted in the paradise of God and watered with the pure streames of the river of the vvater of life that floweth throughout the paradise of God and so receiving the blessing of God doe there by bring forth fruit good in truth and substance and not in shewe onely or outward appearance whereas false teachers as bastard plantes setled in the wildernes of this barren and vnfruitful world and wette with the venemous drops of the infected and deadly puddles of humane devices and dreames doe thereby bring forth fruit sometimes holesome and good in shew but never in substance For an infected fountaine cannot yeeld forth holesome water neither can a corrupt faith bring forth an vncorrupt life For the mind and vnderstanding are the leaders and guides vnto the will and the affectious and therefore if they be misledde with falshood errour and wander and goe astray in the bye pathes of impiety vngodlines howe can they direct the will and affections in the right way of piety and godlines Verily vnto whomsoever God in his iustice hath denied the knowledge of the groundeâ—and principles of a sound faith to them also he doth deny the gift and blessing of an holy life seeing that selfesame holy doctrine that is the cause of an holy faith is also the cause of an holy life as it is made manifest in the fourth motiue As on the contrary side vnto whom God in his mercy hath given the faithful acknowledging embracing of the grounds and principles of a sounde faith vndoubtedly to them hee doeth likewise graunt the practicall knowledge of an holy life For true faith and sincere loue which are the mother and nurce of all good workes are as Hypocrates twinnes borne togither and living without separation so that if one of them be strengthned the other receiveth strength also and if one of them be weakned the other is weakned they go alwaies hand in hand and bee inseparable companions and never breake company giue entertainement to the one thou must giue entertainment to the other sâ—ut the one of them out of thy dores and the other will in no wise be thy guest nor abide vvith thee the least moment of time For albeit a bare naked knowledge of the grounds of faith may be severed from the practise of a godly life yet a faithfull embracing and a sincere reâ—oiceing in them can never be idle and vnfruitfull but alwaies is accompaned with good works which giue witnesse vnto the sincerity Qui non fac it bonuÌ„ non credit bonum soundnes of faith and do sufficiently declare the holinesse of the doctrine from whence â—hey proceede Holy doctrine embraced but in shew and in hypocrisie may be vnfruitfull but being sinâ—…ly received it maketh good trees which cannot bee without gâ—…d fruite Now then this being evident that good workes are the infalhble notes of a good faith it remaineth that as in the former part of this treatise we declared that faith to be only sounde and catholike which was agreeable to the grounds of faith more briefly abridged in the Apostles Creede and set downe more at large in the canonicall seripture so now we set downe those divine rules of an holy life which are delivered in the same books wherevnto we must frame all our works if that wee desire to bee assured that they shall