vs but one onely intercessor Christ in heauen they seeke for none other intercessor there because they haue the same full and perfectlye in Christ But they which do not beleue nor acknowledge Christ for their only and perfect intercessor aduocat such infidels shall neuer be holpen with any prayers of Aungels or saincts if the case stoode so that they did praye for them 191 The Papists will haue Christ to bee in part a Sauiour THe Papistes would weaken the ground of our Faith by a number of corrupt doctrines As first that in part wee haue saluation and remission of sinnes by the merites of sainctes for thus they pray Graunte vs O Christ by the blood of Thomas which he shed for thee thither to go whither he is ascended And to Saint George they pray thus Let him saue vs from our sinnes that we may reste with the blessed in heauen And touching Saint Anne they say thus O God thou which wouldest S. Anne to become the mother of thy mother grāt we beseech thee that by the meritts of the mother and the daughter we may obteine the heauenly kingdome Here are three Sauiours besids Christ in like manner doe they acknowledge a thousand moe Secōdly they say we haue remission of sins and saluation in part by our owne merits and good doings For thus writeth one of their champions that the passion of Christ may be the 1. and principle cause of attayning grace and opening the waye to heauen but it is neuer the whole cause for the euer there goeth with Christ some merit of him that receyueth grace Furthermore what shall bee saide of pardons of Pilgrimages of Purgatory of holy water and a number of such like superstitious and false errors by which not without blasphemy they match transitory things and vain deuises of men with the bloud of Iesus Christ the sonne of God our sauiour the most excellēt price of our redemption expreslye contrarye to the holye Ghost thus writing by S. Peter 1. Pet. 1. i8 Ye are not redemed with trāsitory things as with golde or siluer but with the bloud of that immaculat lamb Christ Iesus 192 Contrariety betweene the religion of Christ and the Pope WHereas the doctrine of Christ is spirituall altogether consisting wholly in spirit and verity and requireth no outward thing to make a true Christian man but onelye baptisme which is the outward profession of Faithe and receiuing of the Lordes Supper If the religion of the Churche of Roome bee examined it will easily bee founde wholly to consiste in nothing else but altogether in outward and ceremoniall exercises as outward confession absolution at the priestes hande outward sacrifice of the masse buying of pardons purchasing of obites externe worshipping of Images and reliques pilgrimage to this place or that building of churches founding of monasteries outward workes of the law outward gestures garments coulors choyse of meates difference of times and places peculiar rites and obseruancies set prayers and number of prayers prescribed fasting of vigiles keeping of holy dayes comming to church hearing of seruice externe succession of Bishops externe forme and notes of the church c. soe that by this religion to make a true christian and a good catholicke there is no working of the holy Ghost almost required 193 Succession is nothing without the doctrine of the Apostles THe aduersaries of the truth to the intent they might proue themselues to be the true church they obiect the succession of Bishops for the space of many hundred yeares in the Apostolicall sea whereas their doctrine being compared with the doctrine of the Apostles by the diuersitie and contrarietie thereof will easilye appeare to be the doctrine neither of the Apostles nor of anye apostolicall men Succession in deede with continuaunce of Apostolicall doctrine ought to be of great authoritie but without it nothing The sonnes of Aaron had more allowable succession from Aaron then the Bishoppes of Rome haue from Peter and yet because they brought strange fire into the temple of God they were reiected and perished Leu. 10.1 Those which in the church of God doe imitate them and contemning the truth deliuered by God desire strange doctrines and bring into the church the instruction of humaine ordinances them doth Christ sharpely reproue in his Gospell saying Mat. 15.3 you cast away the cōmandements of God to establish your owne ordinance Annas and Caiphas had full succession from Aaron yet it were hard thereupon to conclude that they had the right of the true church christ and his apostles to be Scismatickes 194 Succession proueth nothing THey greatly erre which thinke that any thing may be proued by succession whilest they leaue out that which is of most force therein that is that if like as they haue succeeded in the place of godly men they haue also succeeded them in the spirite of Christ in doctrine in faith grauitye godlinesse humilitie and patience Mat. 23.2 The high priestes and prelates who in the time of Christ did sit on Moses chayre coulde haue deriued the petigree of their succession from thē selues euē to Aaron but because their life and doctrine did not agree with the life and doctrine of Aaron and other godly priestes their succession auayled nothing against Christ and his Apostles neither were Christe and his Apostles false teachers or disseuered from the true Church because they were not able to proue their succession as the Pharesies could For the word of God and the institution of Christ was sufficient for them Wherefore sith euen we also now haue on our side the words of God and the institution of Christ there is no succession of Bishops that can proue vs to bee out of the true Church The histories of Popes and other like Prelates which are written yea euen by their deare frendes and defenders do sufficiently testify that almost all of them haue obteined this dignitie and place by most filthy meanes by simony wicked artes violence murthers and trayterous conspiracies Wherfore if it would please them a little more narrowely to consider hereof they should finde by better aduise there were no iust cause to brag of their succession but rather to burye the same in silence seeing by it their euils and horrible filthines is so clearely detected But God hath done this to th' end the truth might be reuealed and the godly warned to gather them selues together vnder our head Christ and into his true church 195 The description of the inuisible Church and visible THe church sometime in the scripture is taken for the whole number of the elect of God that are and haue bene from the beginning of the world in all places and ages euen to this day And this is that Church which is the piller of truth This is that church that neuer can abide in error Mat. 16.18 This is that church that by imputation of Gods mercy is the immaculate and vndefiled spouse of Christ but this
vnfaithfull vnto GOD and to his Church we shoulde be like them which suffer the sheepe to be deuoured in sparing the Wolues 73 Of true and false witnesses VVHEN we witnesse or speake truth against the wicked for to send him to death though we saue not his life Yet do we not cease to be true witnesses and to saue liues For in purchasing the punishment of the wicked wee are cause that diuers doe liue in peace and reste and thus doe wee preserue and saue liues the which is a very acceptable thing before GOD who will haue the Magistrates to punish the malefactor Deu. 17.9 Ro. 13.3 i. Tim. 2.2 vppon the othe of two or three witnesses that the euill being purged we might lyue in peace Nowe if the Lorde be carefull of such temporall and corporall sauing and preseruing Let vs vnderstande that by a farre stronger reason he taketh care for the spirituall and eternall sauing of liues as he hath alwayes shewed when he raysed vp true men which haue geuen themselues to shew the way of trueth vnto his people as were Noah Abraham Lot Moyses Iosua the iudges the holy kings and Prophets And not content heerewith Hee hath sent his owne sonne who not onely was a true and faithful witnes for to preache deliuerance as a minister and seruaunt but by himselfe hath made the purgation of our sins sheading his moste precious bloode for the eternall redemption of our soules And if the deliueraunce of our soules be so pretious before God Heb. 1.3 9.12 Ro. 8.32 that he hath not spared his owne sonne It folloeth therefore that we must be careful thereof before all other thinges Otherwise we are great contemners of God and renounce to be saued and redeemed by Iesus Christ the which is to do him great iniury and consequently to put our soules in bondage with the Deuill Nowe for to be carefull of our deliueraunce we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuth as lay in their ministerye haue deliuered vs from death and dānation euen so still now we shoulde demaunde of him such Pastors and Ministers which wil be true witnesses and declare nothing vnto vs but the pure word of God to the which if we cleaue by faith repentance 2. Tim. 4.3 Io. 8.44 they shall deliuer our soules But as they are the most profitable witnesse which preach vnto vs Iesus C. euen so the most exquisit deceiuers ar they which vnder the shadow of religiō do set forth mens traditiōs doctrines of diuels vaine speculatiōs and subtil questiōs For such so much as they can do shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuill 74 Wee muste not vpholde the slaunderer but beare with our brethrens infirmitie IN the worde of God not only those are charged with this sinne of false witnesse that first set on foote and erect a false tale to the discredite of their neighbour but those also that by their approuing of it and eares willingly opened vnto it doe vphold the same For notwithstanding it were set vp yet must it of necessity fal down againe if it shoulde finde none that would by the receiuing and approuing thereof vnderpropp it and as it wer lende their shoulders vnto it Therfore it is said by the holy Ghoste in Exodus Thou shalt not receaue a false tale Ex. 23.1 neither shalt thou put thy hande with the wicked to be a false witnesse It shall not excuse vs that we were not the first authors of it neither yet that many aswell as we did beleeue it but we are taught to take heede how we giue credite to report euen strengthened with the approbation of many whereof notwithstanding wee our selues haue no certayne knowledge that we be not so hasty to giue sentence in our hart and much lesse in place of iustice vse our testimonye against any vpon no sufficient ground moued onely by the speech reportes that runne abroad We are taught neither to goe nor ioyne with the mightie to witnesse a false matter for fauour or feare neither yet vpon a kinde of foolish pittie to honor the poore and to ioyne with them in their vniust cause so pretious woulde the Lorde that the regarde of his trueth should be It is not lawfull for vs to agree with any against God And as for the easie eare that so soone receiueth the slaunderers report the holye Ghost geueth the medicine for it in the prouerbes Pro. 25.23 As the North winde saith he driueth awaye the rayne so doth an angry countenance the slaundering tongue It is the ouer good entertainement that the slaunderous tongue findeth that cherisheth it for the heauie countenance driueth such guestes cleane away It is forbidden as a sinne against this ix commaundement to blaze abroad the infirmities of our brethren and therefore wee must admonish one another and so to hide sinne and iniquitie we desire you brethren saith S. Paule admonish them that are vnruly 1 The. 5.14 comfort the feeble minded beare with the weake be patient towardes all men It is forbidden to expounde thinges that might bee well taken into the worse parte and for some litle blemish to deface the whole It is commaunded vs to shew foorth our zeale against sinnes that be alreadye rype in our selues Mat. 7.3.4 and to turne it that way to be reuenged vpon them when it woulde be so gladly occupyed in suspecting and surmising euil in others which either is not so at all or at the least not so cleare as in our selues So that alwaies this bee our rule from the sight of our owne sinnes to proceede to the reprouing of others 75 The exposition of the last commandement IN the former commaundementes Ro. 7.7 Ge. 6.5 8.12 God would suppresse our will and affections but in this tenth commandement in playne wordes hee forbiddeth all inwarde desire whatsoeuer is vnlawfull to be done as the rebellion of the flesh all corruption of the olde man all blot of originall sinne he vtterly inhibiteth al euil thoughts light motions sodaine affections yea though we neuer fully purpose them neither consent willingly to do them Pro. 20.9 Ro. 7.23 Ep. 4.22 Col. 3.9 Ro. 6.6 Concupiscence wherewith wee loue our selues and seeke our owne cōmodity only not caring for others and are wholy in our nature corrupted is the very selfe same vice or originall sinne wherunto we are borne or subiect God requireth of vs holines and cleannes and not onelye outwarde righteousnes of works but the mind spirite and the powers of the mind perfection and holines such as he him selfe is indued withal And because that al mē are corrupted therfore vnperfect by nature in mind thought also in it selfe by this commaundement we are all conuicted and found guiltie of sinne before God as is more at large taught in the seauenth and eight chapters of S.
to saluation and not conteining al necessary truth but that there are many articles of necessitye to be beleeued which are not conteined in the scriptures For so saith one of their champions Lindan li. 1. c. 10. The Apostles saith he would not commit certaine principall pointes of our religion to paper and inke thereby to perish and to be forgotten but they committed them to the faithful harts of christians As though those things remained more sure which be cōmitted to the fraile memory of feble men in this sinful world then those things that by the spirit of god are put in writing This is the cause why they blasphemously cal the sacred written word of God The Papists blasphemy a dead writing a dumbe Maister doubtfull and vncertaine A black gospell dead inke inkie diuinitye A nose of waxe a leaden rule c. This is the cause why they say that the scriptures take authoritye of the church Frier Soto and that without the authority of the Church the scriptures haue no authority As though the Maiesty of Gods wisedome and his trueth conteined in the scriptures depended vppon the authority of man For though the Church bee neuer so holie yet it consisteth of men which oftentimes haue and do erre when they leane not to the word of God Petrus de palude de potestate Papae Art 4. Herueus de potest Papae If they would hearken to Gods worde then would they not say that the Popes onely power passeth all the power of the whole Church besides And that the Pope by vertue and power is the whole church and so conclude theruppon that there is neither holy ghost nor interpretation or sense of the scriptures but onely in the Pope Indeed it is true that as the Scriptures were written by the spirit of GOD 2. Pet. 1.20 So must they be expounded by the same For without that Spirit we haue neither eyes to see nor eares to heare It is that spirit that openeth and no man shutteth the same shutteth Ma. 11.15 Reu. 3 7 and no man openeth The same spirit prepared and opened the heart of Lidia Act. 16.14 Io. 6.45 that she should geue eare to and consider the things that were spoken by S. Paule And in respect of this spirit the Prophet Esay saith Esa 53.13 Ier. 31 33. They shal be all taught of God But God hath not bound himself that this spirit should euermore of necessitie dwell in Roome Esay 62.2 but vpon the lowly and humble hearted that tremble at the word of God Chrisostome saith they that speake of themselues Chrisost de sancto ado spi falsly pretend the holy ghost And againe if any thing be brought vnto vs saith he vnder the name of the holy ghost besides the gospell let vs not beleeue it For as Christ is the fulfilling of the law and the proph so is the holy ghost the fulfilling of the gospel Now with what spirit the Bishops of Rome haue expounded vnto vs the holy scriptures it is so manifest and apparantly knowne that we need go no further but to their owne writings canons sufficiently to proue that the Pope is Antichrist 1. Io. 2.22 and that his prelats and disciples are the spirituall wolues of whom Christ in his gospell geueth warning Mat. 7.15 though they couer themselues neuer so closely vnder the clothing of Christes true sheepe Christ was humble and lowly The prophet in his owne person speaketh of him I am a worme and not a man ashame of men and the contempt of the people And S. Paule saith he humbled himselfe Ps 22.6 Phil. 2.8 and became obedient vnto the death euen the death of the crosse Behold his parents his birth his cradle beholde his life his disciples his doctrine and his death All were witnesses to his humility He saith of himself the son of man hath not whereon to rest his head And to his disciples he saith Mat. 8.20 The Kings of the Gentils raigne ouer them they that beare rule ouer them are called gratious Lordes but you shall not be so Luk. 25.22 Ma. 11.29 And againe Learne of me that I am meek lowly in heart and ye shall finde rest vnto your soules Now on the other side if wee consider the condition of Antichrist beholde his birth his place his chaire his estate his doctrine his disciples and al his life there shal nothing be seene but pomp and vaine glory he is proud in life The image of Antichrist proud in doctrine proud in word and proude in deedes He is like vnto Lucifer and setteth himselfe before his brethren and ouer nations and kingdomes He maketh kings and princes to kisse his feete to cary his traine to hold his stirrop c. He claimeth power ouer heauen and earth Hee saith he is Lord ouer all the worlde the Lord of Lords and King of Kings that his authority reacheth vp into heauen down into hell that whosoeuer he blesseth is blessed and that it is cursed whatsoeuer he curseth He selleth merits the forgiuenesse of sinnes the sacrifice for the quicke and the dead He maketh marchandise of the soules of men He remoueth Kings deposeth the stats princes of the world He taketh vpon him the authority and name of the liuing GOD which made heauen and earth Extrauag Io. 22. euen the name of GOD the Father of our Lord Iesus Christ And in this pride hee exceedeth all others that haue bene wicked But some will peraduenture reply that the Pope at this daye is not called GOD but that hee abaceth and writeth himselfe by a title of humility and is called so the seruant of seruaunts Thus indeede he is written but marke how much the matter is amended Extra de Maior obedien This seruaunt saith I doe make holy the vnholy I do iustifie the wicked I doe forgiue sins I open and no man shutteth This seruaunt can say that whosoeuer obeyeth not him shall be rooted out and that he may dispence for any commaundement of the old or new testament 9 Que. 3. cuncta pet de pal de pot pa. Art 4. No man may iudge this seruant For they say the Pope is exempted from all law of man again neither all the clergy nor all the wholeworld may either iudge or depose the Pope Such a power this seruant of seruāts claimeth to himself what greater power may be geuen vnto God And this power the Pope at this day challēgeth as proper to his seat that he hath the authority which is due vnto Christ ouer his Church none may say he doth erre or aske why hee doth so Now the first Sheepes clothing wherewithall the false Prophetes and members of Antichristes schoole doe vse to hide and couer their deuelish hypocrisie is fasting prayer almes deedes The first sheeps clothing wherwith the false Prophets doe hide thēselues and outwarde holinesse of life The which things
beare If a poore silly sparrow as Christ assureth theÌ„ falleth not to the grounde without their father that is in heauen 1. Cor. 10.13 Mat. 10.29 they are perswaded that they are far more pretious in the sight of god theÌ„ all the sparrowes in the worlde and therefore that an haire shall not fall from their head without his wil and pleasure The example hereof euidently appeareth in Iob and in the Apostles of Christ The deuel couldâ— not vexe Iob vntil it was graunted him by God Sathan desired to sifte the Apostles as men vse to sifte corne but Christ prayde for them that their faith might not fayle Yea a legion of deuils were not able to hurte a heard of hogges Luk. 12.32 but by the permission of Christ This comfort neuer faileth and when the faithfull betake themselues to this defence they maye be truely sayd to rest vnder the shadowe of the most highest Mat. 19.29 They which refuse persecution offered for Christ his sake cannot be his true disciples but shewe them selues to haue been hypocrites and dissemblers 147 The fauour of God the onelye foundation of consolation EXcept God be gratious vnto vs although all thinges looke pleasantly vpon vs yet no certaine trust can be conceaued And on the contrarie part his onely fauour is a sufficient solace in all sorrowe and a strong defence against all tempestes of aduersities And hereunto appertaine many testimonies of the scriptures where the Sainctes trusting to the only power of God dare despise what soeuer thing commeth againste them in this world Though I should walke through the valley of the shadowe of death I will feare no euill saith the prophet for thou art with me In the Lorde put I my trust Ps 11.1 how say yee then to my soule flye to your mountaine as a byrde I will not saith hee be afrayde of ten thousand of people that shoulde beset mee rounde about Ps 3.6 For there is no power vnder heauen or aboue heauen that can resiste the arme of the Lord therefore he being our defender noe harme at all is to be feared 148 The will of God is alwaye iuste although we see not the reason thereof THe wil of God although the reason therof be vnknowne vnto vs is to be counted iust For the Lord hath his right takeÌ„ from him if he be not at liberty to doe with his creatures as he seemeth best This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproch if such libertie be geuen vnto him as though they with their disdainefulnes were better diuines then the holy Ghost who hath appointed this rule of humility to the faithfull that they shoulde wonder at the power of God and not esteme it after their own iudgement The Apostle Paule represseth this arrogancie of striuing with God in his Epistle to the Ro. by a most fiue similitude wherein he seemeth rather to haue alluded vnto Esay then Ieremie Ro. 9.20 Esay 5.9 Ier. 18.9 6. For nothing else is taught in Ieremie then that Israel is in the hand of the lord so that for his sinnes he may breake him in peeces as a potter may his earthen vessell But Esay goeth higher saying wo bee to him the gainesayeth his maker namely to the pot that striueth with the potter shall the clay say to the potter what makest thou c. And surely there is no cause why a mortall man shoulde preferre himselfe before an earthen vessel wheÌ„ he compareth himselfe with God 149 Through faith our sinnes are forgiuen WHo soeuer beleeueth in Christ is not iudged that is to saye by the grace and mercy of God he is saued the sentence of deserued condemnation also being taken awaye So the Apostle sayth there is noe condemnation to those that are in Christe Iesus Ro. 8.1 Mar. 16.16 And whereas our sauiour Christe affirmeth that al the faithfull are out of perill of death we may therby gather howe necessarie the certainety and stability of faith is to take away the trembling and oppressing feare of conscience Hee pronounceth that there is no condemnation Io. 3.18 so soone as we beleeue and therfore if for faithes sake a man is not iudged as the truth it selfe plainely affirmeth where is then indulgences and pardons Where are the Romish satisfactions And where is the fayned fyre of purgatorie and such like humaine imaginations and deuises Surely they are vanished away and perished for euer For the truth hath said which ought neuer to be forgotten that who soeuer beleeueth in him hath euerlasting life Io. 6.47 150 Of the true knowledge of God THere is but one God in essence or nature which is the father of whom are all thinges and we in him Ier. 23.33 The same God is inuisible and immartall 1. Tim. 17. He is in al places seeth all thinges and filleth the heauen and the earth He is almightie infinite and eternall he is the maker and preseruer of all thinges He is onely wise gentle iust true merciful The Lorde Exo. 34.6 the Lorde sayeth Moses is stronge mercifull and gracious flowe to anger and aboundaunt in goodnesse and trueth In this deuine essence three persons doe subsist Mat. 3.16 28.9 being truely distinguished from euerlasting in their seuerall properties the Father the Sonne and the holye Ghost But the comforter which is the holy Ghost whome the Father will sende in my name hee shall teach you all thinges and bring all thinges to your remembraunce which I haue tolde you Io. 14.26 These three persons are not three Gods but they are coeternall and coequall 1. Io. 5.7 Act. 17.23 distinct concerning their properties and yet without any manner of inequalitie being by nature so vnited togeather that they be but one God eternall infinite and most perfect in it selfe 151 The power and godhead of God are seene and howe AMongest the properties and persons which are in God which is one there is such distinction that to the Father we must attribute the beginning of working and creating we must holde him for the fountaine and spring of all things To the son we must attribute wisedome couÌ„sell Ps 33.6 the gouernment of things that are made To the holy Ghost we must attribute the power and efficacie of working executing And although that the eternitie of the Father is also the eternity of the sonne and of the holy Ghost for God could neuer be without his wisedome power and in the eternitye there ought neither first nor last to be sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie â—â— namely that we set the Father first in order and in the second place the sonne which commeth of him in the third place the holy ghost which proceedeth from them both For also the mind of euery one inclineth to consider first God afterwards his wisdome which springeth
beleeue euerie thing that is true yet not euerie trueth doeth saue neyther doeth the beleeuing of euerie trueth iustifie a man He that beleeueth that God created all things of nought beleeueth truly he which beleeueth that God is a iust god 1. Tim. 1.17 that he is omnipotent that he is mercifull that he is true of promise beleeueth well and holdeth the truth 1. Cor. 1.9 Eph. 1.4 So he that beleeueth the God hath his election froÌ„ the beginning that he also is one of the same elect predestinate hath a good beleefe and thinketh wel but yet this beleefe alone except it be seasoned with an other thing wil not serue to saluation as it auayled not the Iewes which so sought of themselues and yet think to this day to be only Gods elect people Only the faith which auayleth to saluation is that whose obiect is the bodie and passion of Iesus Christ crucified So that in the act of iustifying these two faith Christ haue a mutuall relation must alwayes concur together faith as the action which apprehendeth and Christ as the obiect which is apprehended For neither doth the passion of Christ saue without faith neither doth faith help except it be in Christ 187 No remission but in Christ WHosoeuer beleeueth to get the inheritaunce of heauen or remission of sinne through workes hee beleueth not to get the same for Christs sake And they that beleeue not that their sinnes are forgiuen them and that they shall be saued for Christs sake they beleeue not the gospel Ma. 1.21 Luk. 1.31 For the Gospel saith that we shal be saued for Christs sake and that our sinnes are forgeuen vs through him He that beeleeueth not the Gospell beeleeueth not GOD whereby it followeth that they which beleeue to be saued by their works or to get remission of their sins by their owne deedes beleeue not God but recount him as a lyar and so vtterly deny him to bee God If we beleeue to get the inheritance of heaueÌ„ through good works then we beleeue not to get it through the promisse of God Io. 3.16 Act. 4.12 For GOD hath said that we shall haue the inheritaÌ„ce of heauen and that our sinns are forgeuen vs for his sonnes sake He condemneth not good workes but hee condemneth the false truste in any workes so all the workes wherein a man putteth confidence are therwith poysoned and become euill 188 Of praier to Saincts how it is repugnant to the Mediatorship and Aduocateship of Christ CHrist is the only reconciler mediator and attonement maker betweene God and vs and for that cause sitteth at the right hand of God perpetually to appeare before his face for vs Against the which article of Christs incarnation the teachers among the Papistes doe teache blasphemous doctrine of inuocation of saints that they are our mediators and reconcilers that by their merits and prayers we haue accesse vnto god and are for their sakes heard receaued and accepted into the fauour of God againe euidently displacing the sonne of God from the chiefe office of his eternal preisthood and setting his creatures in his place and dygnitye and that without anye warrant of scripture either by word or example This doctrine is ioyned with two other detestable errors first that they conceaue of Christ as of a dreadfull GOD and terrible iudge and not as of a mercifull Mediatour and therefore that we haue neede of other spokesmen to make the way to him for vs though hee himselfe moste gratiously and mercifully cryeth vnto vs Ma. 11.28 Io. 16.13 Come vnto me all ye that trauail and be heauy loden and I wil refresh you And in sundry places commaundeth vs to pray vnto God the Father in his name assuring vs that whatsoeuer we desire it shal be graunted vs. And therefore do they shewe themselues to mistrust the credit of Christ Secondly in this praying to Saincts not without great daunger of Idolatry they attribute vnto them diuine power For in their praying to them they imagine of them that they be of vniuersal knowledge and vnderstanding not onely what men speake but also what they think in their heartes Again they attribut vnto them almighty power as being able to worke and bring to passe whatsoeuer is desired of them And lastly they shewe themselues to beleeue that they are more mercifull and ready to heare sinners then Christ himselfe which is flatte blasphemy 189 False doctrine concerning inuocation THe manner of the Papisticall inuocation is not to God alone as they should doe but to dead men saying that saincts are to be called vpon as Mediators of intercession Christ as the mediator of saluation And affirme moreouer that Christ was a Mediatour onely in time of his passion which is manifestly repugnant to the wordes of Saint Paule Romaines 8. Ro. 8.34 Where he speaking of the intercession of Christ Who is saith he on the right hand of God maketh request also for vs c. And if Christ bee a Mediator of saluation what needeth then any other intercession of the sainctes for other sutes For saluation beeing once had what can we require more Or what lacketh he more to be obteyned of the saints which is sure to bee saued onelye by Christ And yet in their catholicke deuotioÌ„s why do they teach vs to pray to the blessed Virgine to saue al them that glorifie her c. If saluation only belong vnto Christ Vnlesse they study of purpose to seeme contrary to theÌ„ selues Hitherto also pertaineth the worshipping of reliques Deu. 6.13 Luk. 4.8 and the Idolatrous adoration of sacramentes as the outward signe for the thing signified contrary to the sense of the holy ghost The prophanation also of the Lords supper and false meriting by Masses 190 Christ is the onely intercessor with the Father THe faithfull children of God are assured and doe receaue this comforte that our Lorde Iesus Christ beeing now at the right hande of God in heauen is gentle willing ready and able to help all those which put their trust in him And therefore in all their necessities they content themselues with the intercession of Christ and with his mediation And that chiefly seeing S. Paule sayeth Tim. 2.5 that there is one God and one Mediatour betweene God and man euen the man Christ Iesus which gaue himselfe for the redemption of all men And Saint Iohn saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous 1. Io. 2.12 and hee is the reconciliation for our sinnes and not for our only but also for the sinnes of the whole world touâ—hing the intercession of our Lord Iesus Christ in heauen we haue the manifest and inuincible testimonies of the holy scriptures but as touching the intercession of Angels and of sanctes which are in heauen we haue no testimony thereof and therefore the godly regard it not They which beeleeue the word of God in whiche wee haue taught
Church is not alwaye seene Ro. 11.4 1. Cor. 6.11 This is the inuisible Church that is known to God alone and is neuer certainely truely and for the whole reuealed to man For they by hypocrisie may seeme members of this Church which indeede are no partakers of it as appeareth by the example of Iudas And contrariwise they to mans iudgement may seeme not to be of this Church which yet in Gods appointment are the certaine members thereof as euidently was shewed in the example of Sainct Paule But the visible church that is discerned of man and by outward tokens is knowne to the world may in this manner be described It is the multitude of all them bee they fewe or many which being vpon the face of the earth and called by the word of the Gospel do protest to beleeue in our sauiour Christ looking for sanctification saluation by him worshipping him according to his word Mat. 28.19 Mar. 16.15 That it is the whole multitude of al beleeuers it is euident when Christ himselfe saith go ye preach the gospel to al creatures He excepteth none therefore the grace of God benefits of his church are not tyed to any one place as to Rome to Hierusalem to Constantinople or to any other place That the number of this church may be aswell small as great Christ himselfe teacheth saying My flocke is very smal Luk. 12 32 Mat. 18 20 And where two or three are gathered together in my name there am I in the middest of thē Hereby we may learne that the argument of multitude or great nūber is not alway strong For by it the doctrine of the prophets the doctrine of Christ and of his Apostles might bee reiected which vndoubtedly were but fewe in comparison of them that misliked and reproued it That this multitude must be called by the word of the Gospell S. Paule affirmeth Ro. 10. Faith saith he commeth by hearing and hearing by the word of god Ro. 10.17 And therefore did Christ sende his Apostles to preach the gospell that therby men might be brought to the beliefe of the Church 196 The Church may erre THe Church is cleane through the grace of God in Christ Iesu and yet by her owne nature and through the manifold infirmities of the flesh which she retayneth euen vntill this temporall death she hath neede to be washed and purged For the which cause the dayly prayeth Mat. 6.12 Forgeue vs our trespasses as we forgiue them that trespasse against vs. And Sainct Iohn saith if wee saye wee haue not sinne we deceiue our selues 1. Io. 1.10 and there is no truth in vs. Wherfore being deliuered from this flesh we are made perfectly pure in the life to come free from all blemish But so long as the sainctes liue here on this earth clothed with their flesh they are subiect to many infirmities And therefore it is most certaine by this reason that the church both maye and doth erre◠although it cannot be moued Mat. 16.18 Io. 10.27 because she is grounded vpon the true rocke and soe long as she heareth and followeth the voyce of her true pastor shee erreth not 197 The name of the Church abused by Wolues THe false prophets and enimies of the truth do coulor and hide their hypocrisie vnder this goodlye name and title of the holy Apostolical and Catholicke Church wherewith they seeme gloriously to aduaunce set forward themselues as though that all their doctrines traditions and deuises of newe worship proceeded not from themselues but were established by the perpetuall consent of the Church and allowed by the sentence and interpretation of the best counsels learned fathers doctors and yet being rightly and truely examined it is nothing so Consent of the Church in deede to true and godly Preachers is not only a beautifull garment but also most necessarie that men may not faine and deuise doctrines opinions and phantasies of their owne heads but professe beleeue and teach the consent of the true Catholike Church in the doctrine that was first planted by god himself in Paradyse and after renewed and continued by the Patriarches and Prophets and so published into the whole worlde by Christ himselfe and his Apostles The summe whereof is breifly conteyned in articles of our faith teaching vs the inestimable goodnesse of Almightie God towarde vs aswell in making of the world as in redeeming mankinde by the incarnation and death of his sonne c. This faith and beleefe ought to be established and conserued by the consent of the Catholicke Church from the beginning But it is of all Christian hearts to be lamented that most wicked and rauening wolues vnder this title of the Churches cōsent do abuse the people of god bring into the church and maintaine strang worshipping of God and whatsoeuer they haue newly deuised without iust warrant of the holy scriptures and contrarye to the manifest doctrine of the Prophetes Apostles and auncient fathers of the primitiue church Yea and such they haue beene that haue most cruelly persecuted Gods good prophets and the doctrine that they haue taught For who persecuted Ieremy and the other Prophets Were they not those that sayde the Temple of the Lorde the Temple of the Lord Shall the truth departe from the Priestes Were it not they that stroke Micheas Ier. 7.4 Ier. 18.28 1. Kings 22 24. Ier. 32.3 caused Ieremy to be put in prison Who were they that put Christ to death and persecuted his Apostles Do not the Euangelistes and Acts of the Apostles declare Doth not christ giue his Desciples warning that it should be so These thinges sayeth he haue I spoken vnto you that you may not be offended Io. 16.1 They shall excommunicate you out of their Synagogues and all for my names sake 198 What ministers ought to be in the Church IT is required of al those that take vpon them the name of gods ministers that they haue a desire and zeale to bring men vnto God to follow the trace which God hath commanded al his to keepe that is that they winne the world vnto the obedience of him Secondly besides their good zeale they must also haue a certaintie of doctrin so as hee that speaketh may not take any thing vpō him nor passe his bounds 1. Tim. 4.16 1. Cor. 11.23 1. Co. 15.3 but from hande to hande deliuer the thing that is commanded him in such wise as Iesus Christ may always be heard and suffered to speake and all mouthes else be stopped sauing onely in way of hearkening that his doctrine may be knowen vnto vs. 199 The title of the ministerie and duty THe ministers of the worde are called by the holy Ghost the light of the worlde Mat. 5.13 Eze. 34.2 the salte of the earth They are called Pastors and Shepheardes they are called Husbandmen Guides Stewardes and Messengers besides manye other excellent titles giuen them in the holy scriptures 1.
motion and as they are selfe taught but it is God that giueth it and that of an especiall goodnes I will not the death of a sinner saith the Lord but that hee conuerte and liue Eze. 18.23 33 And how is that possible If we were able to turne our selues vnto the Lord it were a more excellent worke then to create vs and experience it selfe doth sufficientlye condemne vs. It is moreouer an vndoubted doctrine throughout the whole scripture For in euery place our Lord Iesus Christ giueth himselfe the prayse of turning vs shewing that he will soften our stonie hearts Eze. 11.19 20. Phil. 2.3 and make them bowe to obey him and it is his worke not onely to giue vs that we may but that we will and desire to obey his commandementes and to bee shorte there is nothing that the faithfull ought to doe so much as in this behalfe to giue God the glorie confessing that it is in him onely to turne vs that it is he onely that hath adopted vs in such sort that he must needes draw vs by the grace of his holy spirite The Lorde must open our eyes and eares also before we can attayne to this woonderfull wisedome which is conteyned in the gospell Deu. 29.4 Ro. 8.7 because the natural man vnderstandeth not any part of the secrets of God therefore it followeth that it is an especial gift of the holy ghost when he lighteneth our hearts in the faith of his truth 212 Howe we ought to repent THe true preparatiue to repentāce is to be pricked so nearely as we may feele the euill that is in vs condemne our selues for it we must learne to streine our selues to hold our selues as prisoners although the same fall out contrarie to our desire yet neuerthelesse wee must goe on still further that God may winne the vpper hand of vs. We must learn to hate our selues to take displeasure against ourselues and to be reuenged of our owne naughtinesse 2 Co. 7.11 according as the Apostle sayeth 2. Cor. 7. For repentance importeth that men should condemne thēselues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In steede of desiring to bee reuenged of our enemies when they haue doone vs any harme wee should be chafed and angry with our selues yea and punish our selues for faultes when wee cannot frame our selues vnto the will of God Wee should euery man enter into his owne conscience acknowledge howe corrupt and damnable sinners wee are of our selues Mar. 1.15 confesse our sinnes and when we haue doone so let vs enter from them and behold the great mercie of God 213 The qualities of repentance ONe speciall qualitie of repentance is alwayes to bring with it remission of sinnes for where true repentance goeth before there remission of sinnes must necessarily followe after not that repentance deserueth remission of sinnes but because where God worketh repentance there he pardoneth sinne because of his promise Eze. 18.27 When the wicked sayth the Lorde turneth away from his wickednesse that he hath committed and doth that which is lawful and right Esay 55.7 he shall saue his soule a liue And againe let the wicked forsake his wayes and the vnrighteous his own imaginations and returne vnto the Lorde and he will haue mercy vpon him Here we see to whom forgiuenes of sinnes the mercie of God belongeth as namely to the penitent sinners to those that leaue sinne imbrace godlinesse to those that forsake their owne waies and imaginations and turne vnto the Lorde And as for such as walke on in their own waies and folowe the delightes of sin without any sorrowe or purpose to leaue them they haue nothing to doe with the mercie of God and though Iesus Christ had suffered an hundred deathes which could not be yet shall no vnpenitent sinner haue remission of sinnes by his death nor any other benefites of his passion for they belong onely to his Church and chosen people here vpon the earth He therefore that is not of the church he that is not grafted into Christ by faith he that is not a member of his misticall bodie can enioy nothing by Christs death If a mā abide not in me saith our Sauiour Christ he is cast foorth as a branch and withereth Io. 15.6 and men gather them and cast them into the fire and they burne We may reade also in an other place howe God barreth all stubborne sinners from his mercie Deu. 29.18.19 and doth most terriblie shoot out against them He that heareth the words of this curse and blesseth himselfe in his heart saying I shal haue peace although I walke according to the stubbornenesse of my owne heart thus adding drunkennesse to thirst the Lorde will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shal light vpō him 214 Of Sacraments and what a Sacrament is THE Lorde hath added vnto the preaching of the Gospell most holy Sacramentes as namely Baptisme and the supper of the Lorde The Sacramentes are holy actions of the faithfull in the church of Christ ordeyned by the Lorde himselfe to be signes and seales of true doctrine first doubtlesse bearing witnesse that we are receaued of God into grace and into the couenaunte and that he is our God that he clenseth vs from our sinnes regenerateth and reneweth vs and adopteth or chuseth vs as sonnes and receaueth vs vnto the partaking and fellowship of all good thinges which of vs must bee kept holy and we must liue godly and innocently before him They are also testimonies that the true Messias in times past promised vnto the old Fathers from the beginning of the worlde is nowe exhibited or giuen of God vnto the Church of Christ I meane Christ our Lorde who truely gaue his flesh and bloud vnto death to redeeme vs with his flesh bloud to nourish vs vnto eternall life that we againe as the Church by him redeemed Lu. 22.19 should keepe in continuall memory the death of our Lord 1. Cor. 11.26 praise him extoll him and giue thankes vnto him The Sacraments are also to admonish vs of our duties that wee should lead our liues in true godlines brotherly loue hold that one religion with whose sacramentes we are separated also frō al other religions 215 A Sacrament consisteth of three partes SAcramentes doe consist of three partes the first is the outwarde signe the seconde is the spirituall or inwarde grace and the thirde part is the worde of Christes institutiō or promise which is as it were the life and soule of the Sacrament Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bodie Io. 1.7 so doth the grace of God through Christes bloude wash away
Christ so is it also plainly against that which Christ himselfe teacheth in the 6. Ver. 56. of Iohn For there hee sayeth thus He that eateth my fleshe drinketh my bloud abideth in me and I in him As the liuing father sent me and I liue by the father so he that eateth me shall liue by me But the wiked and naughty persons abid not in Christ nor liue by him therefore sinful wicked faithlesse persons do not eate Christ nor drink his bloud Ver. 54 In the same ch Christ saith further who soeuer eateth my fleshe and drinketh my bloud hath eternal life c But the wicked haue not eternal life by christ nor shal be raised to life but to eternal damnation therefore it is a false and a wicked doctrine that Iudas and such other naughty persons do eate the very true reall and naturall body of Christ for if they did Io. 6.48 c. then should they be pertakers of those benefitts which Christ truth it selfe promiseth to thē that eate him 234 The agreement of the Popishe doctrine with the Apostles THe Doctrine of the Apostles is that Christ is not onely God eternal with the father but that he is man also Phil. 2.7 Heb. 2.17 Act. 1.11 taking fleshe of the blessed virgine in al things like vnto vs sin only excepted and that in his humanity he is now ascended into heauen sitteth perpetually at the right hande of the Father But the doctrine of the Church of Rome telleth vs that the humanitye of Christ and his very naturall body and blood are really and carnally not in heauen alone but in ten thousand places also vpon the earth at one instant the which property is peculier to God alone For nothing but God can be in mo places but one at once as the whole scriptures do declare The doctrine of the Apostles is Ro. 3.25 1. Io. 2.1 Col. 1.20 that Christ is by GOD appointed to be our onely Mediator reconciler aduocate and intercessor to make attonement between GOD and vs so often as our sinnes shall seuere vs from him and that to that ende he sitteth now at the right hande of GOD that he may appeare before him for vs. But the popish doctrine putting Christe out of office doeth teache that we haue an infinite number of mediators and intercessors to procure vs fauour and to make reconciliation betwene God and vs Act i0 43 Ier. 31.34 Rom. 3.25 Col. 1.14 we are taught by the Apostles that christ is our only redeemer and sauiour and by the price of his blood hath purchased for vs full and perfect remission of sin But the Romish doctrine is that we haue remission of sin not onelye by Christ but by the merits prayers of saintes by masses pardōs by purgatory such like matching the vaine deuises of men for the remission of our sins with the bloud of the sonne of God the most excellent price of our redēption The Apostles teach vs that Christ is our onely high priest He. 10.14 For euen according to the order of Melchizadech that with once offering of himselfe hath made perfect for euer all them that be sanctified But the Papistes would make vs beleeue that Christ hath a state of priesthood succeeding him which must dailie and continually offer the very naturall body and bloud of Christ to God the Father for the remission of the sins of the quicke and of the dead Io. 3.2 Io. 14.26 Io. 16.13 The doctrine of the Apostles is that christ is the onely Maister and teacher of his church and in his holy word hath deliuered vnto it all truth but the church of Rome perswadeth men to beleeue that Christ hath not deliuered vnto vs all truth but that there be many articles of necessitie to be beleeued which are not contained in the scripturs We are further taught by the Apostles 1. Cor. 113 Eph. 5.23 that Christ is the onely head of his church and the ruler and gouernour of the same but the Papistes woulde perswade vs that the Pope and his Successors are the heads of the church of Christ So likewise the Apostles teach vs that Christ is the onely foundation and grounde of his Churche whereupon it resteth and is stayed 1. Cor. 3.11 and the Papistes teach vs that Saint Peter and his successors bee the foundation of the Church and that hell gates shall not preuayle against that Church that is builded vppon that foundation 235 We are vtterly blinde by our nature CErtaine it is that all our senses are so weake that wee shall neuer be able to comprehende one worde of that which God speaketh vnto vs except he inlighten vs by his holy spirite For the naturall man perceaueth not the things which are of God they are too high and profounde for vs. 1. Cor. 2.14 But whereof commeth this default and blindnes but from our owne corruption and wickednesse For it is most certaine and true that the veritie truth of God in it selfe and in his owne nature is easie ynough it is not darke and obscure but plaine to be vnderstood And therefore if we will behaue our selues in such sorte as that GOD may make vs to profitte in his word Ps 34.18 1. Pet. 5.5 we must then be humble and obedient and little in our owne eyes For it is not for naught that he promiseth to teach and instruct such as are humble Let vs not then trust to our owne wit Let vs not come to the hearing of his word with such an hautinesse and presumption in vs Io. 15.5 2. Cor. 3.5 as to thinke wee are of sufficient capacitie to iudge of that which shall bee sayde but rather let vs desire of God that he will open our eyes that he will reach out his hande to leade vs and let vs confesse that wee are not of such dexteritie of wit to profitte vnder him in his schoole except he bestowe it vpon vs. When this humilitie shal be in vs wee neede not doubt but the worde of God shall be easie vnto vs and that we shall know vnderstande whatsoeuer is therin deliuered vnto vs necessarie for our saluation 236 The word of God is of great vertue THe word of God is mighty in operation that is to say it hath in it force and vertue Heb. 4.12 able to subdue all enimies and bring vs in obedience vnto Christ This vertue of the word S. Paule notably setteth out to the Corinthians magnifiyng his Apostleship by this meanes 2. Cor. 10. our weapons saith he are strong by the power of God to cast downe holdes wherewith we ouerthrow imaginations and euerie high thing that is exālted againste the knowledge of God and bring into captiuitie euery thought to the obedience of Christe and haue ready vengeance against all disobedience howsoeuer a man magnifie him selfe or exalt him selfe in which arrogancie of spirite hee seemeth as it were buried in sinne and his heart