owne way euerye one for his aduantage and for his owne purpose There is an other sorte of whome maye be sayde once professing God They are gone out of the way Malac. 2.8 they haue caused manye to fall by the lawe They haue broken the couenant of Leuy sayeth the Lorde And now harcken to the plague of Harding such papisticall backslyding priestes Therfore haue I also sayth the Lord made you to be despised Why the Clergy is despyced and vyle before the people bicause you kept not my wayes but haue bene parciall in the law To the best of our godly Bishops and learned brethren may it rightly be sayde as was sayde to the Angell the Byshop of Ephesus by the spirite of God Thou haste left thy fyrst loue Apo. 2.4 Psal 36.9 God graunt them eche of vs his light wherin we shall haue light to remember from whence we are fallen that we maye repent and doe the fyrst workes which we did before we were promoted to our places and preferred to others as well if not better deseruing least the Lorde returne shortly and remooue our Candlestickes Zorobabel Iehosua waxed very slacke in the buylding of Gods house Hagge 1. but warned by Haggeus the Prophete they stopped not his mouth depryued him not of his place and Function or shut him vp in prison but gaue eare vnto his worde and rowsed vp their slothfull bodyes to the Lordes labors which when the common people sawe they stack to their godly Prince and holy learned Byshop for lyfe with tooth and nayle to the fynishing of the Lords worke Contrarily Ieroboam Achab Herod and such others neyther would heare the Lords Prophetes lende them libertie or graunt them lyfe Good Lorde defende this age thy church and people from this most horrible darknesse Shyne into the hearts of thy lightes our godly learned Byshops and preachers that their lyght maye so shine vnto vs as we by them may be procured to gloryfie thee our father which art in heauen to whom be prayse and glory for euer and euer Mat. 5.16 Amen Thys light Christ and his worde is giuen of the father to be made knowne as hath bene sayd vnto the Gentyls A light to be reuealed vnto the Gentils and to be the glorye of the people Israell and to be the glory of the people of Israel Where we haue to note that his worde is not to be kept hydden or secrete If a man be blynde and a perfite medicine be sent hym if no man tell the same vnto him if it be not applyed wyth purpose to his eyes or place to heale howe can he but remayne in his former blyndnesse still Euen so the blynde worlde cannot be brought to sée the light of God albeit Christ the light is sente vnto it by him vnlesse by his spirite and worde the same be reuealed vnto men aptly aplyed to their seuerall darkned consciences It is knowne that God would haue of all Nations 1. Tim. 2.4 tongues kyndreds to be saued and come to the knowledge of the truth Hereto he hath gyuen Moses his Prophets his Christ and hys Apostles Euangelists Pastors Doctors and teachers Ephe. 4.11 that Christians might by the knowledge of the light be brought to his vnitie and to féele by fayth their consolation in him both Iewe and Gentyle and if after so long preaching thereof the light of the Gospell be yet hidden it is hyd to them that perishe 2. Cor. 4.3 whose harts the God of this worlde hath blynded lest by the worde they should be conuerted and saued But as God hath giuen his sonne by his worde to be made knowne So Antichrist the Pope his aduersary séeketh by all meanes and wayes to hyde this knowledge of the truth from men And therefore he locketh vp from the people of God the word of God into the Coffer of a strange tongue which of fewe is vnderstood The Popes practise and of them not without long studie and many yeares trauayle To this ende all prayer and seruing of God is in the Churche subiect to Romishe tyranny tumbled ouer in the Laten tongue But this is quyght against Gods purpose 1. Cor. 14.40 14.19 Symeons worde and Christs most holy Testament Let al things be done in the Church to edyfying sayth the Apostle I had rather speake fiue wordes in the Church that the people sayth he might vnderstande me then ten thousande in a straunge tongue When thou blessest with the spirite howe shall he which occupyeth the place of the vnlearned say Amen at thy giuing of thanks which is the blessing here spoken of séeing he knoweth not what thou sayest Again when the whole Church is come together in one and all speake straunge tongues as the Englishe man to praye in the Laten Hebrewe or greeke tong not vnderstanding it there come in they that are vnlearned or they which beléeue not will they not say 1. Cor. 14.23 that ye are out of your wyts But if all prophesie namely speake in a knowne tongue to that place to edyfying to exhortation and consolation he is rebuked of all men and is iudged of all and so are the secretes of his harte made manifest and so wil he fall downe on his face and worship God and saye plainely that God is amongst you in déede Wherevpon the Apostle thus concludeth If any man speake a strange tongue let it be by two or thrée at the most and that by course and let one interprete But if there be no Interpretor let him keepe silence in the congregation which speaketh languages and let him speake to himselfe and to God No Laten in the English church bicause it cannot edyfie those which vnderstande it not thoughe it be the scripture of God that is reade or prayed vnlesse there be to reueale it and doe presently interprete the same This is Paules conclusion The Popishe Mattens Masse Euensong Complyn Pryme Howres Masse booke Manuel Grayle Antiphonor and Portuse all of Popishe matter and Laten tongue is to be banished the Church of Englande and else where in the house of God So as Rome it selfe ought to haue the seruice pure and in that language which the symplest Italian can easily at the fyrst hearing perceyue well vnderstand But what sayth the Romish Frye to this Popish reasons for the seruice in the Laten tong Forsooth in the lawe were many Ceremonies vsed in the temple which the ignorant laytie neuer vnderstoode and yet they were contynued in that church So though the Laten tongue be vnknowne to the most it may also well ynough stand in Christs church now In answere hereto I saye it is vntrue that the people were ignorante of the Church Ceremonies For euerye Father was commaunded to teach his children Exod. 12. what sygnified the pascall Lambe The Feastes of Pentecosts of Tabernacles they vnderstood and the ceremonies in them their Sacrifices they knew some to be
them with the other as before howe they are degenerate and Paule himselfe in his Epistle to the Romaynes Paule feared the Apostasie of Rome doth warne that church of the same which after came to passe vz. that she shoulde take héede for as God had not spared the naturall branches hys Church in Iewry Cap. 11.21.22 So they in that church of Rome should not be high minded but stande in awe He exhorteth them to consyder Gods sharpnesse towards them that are fallen away and hys goodnesse to the church of Rome and other Gentyls that they maye by grace remayne in their receyued goodnesse Otherwise sayth Paule Thou also though thou be the church of Rome shalt be cut off Then syr there is feare in Paule of the errors and departing from the fayth which after came to passe I saye in the Church of Rome and remayneth at thys day so as one of the Popes Legats called Cheregatus Io. Sleda lib. 4. Io. Sarisb sent by Adryan then Byshop of Rome to the great assembly of the Empyre at Norembirge in Germany 1523. by his maysters warrante sayd thus in the assembly A sacerdotibus iniquitatem populi duianare multis nunc annis c. That is the iniquitie of the people grew from the priests that now for the space of manye yeres there haue bene great offences coÌ„mitted in Rome and all thys plague and mischiefe haue followed vnto all the inferiour Rulers of the church euen from the high throne of the Popes sauing thy reuerence good Reader owne holynesse Fasciculus reruÌ„ sciendarum And in the late Counsell or conspiracie rather at Tridente Cornelius Byshop of Bitanto hath affyrmed the lyke Al filthynes from the Pope They haue brought to passe sayth he that godlynesse is turned into hypocrysie and that the sauour of lyfe is tourned into the sauour of death Would God they were not gone wholy with general consent froÌ„ Religion to superstition from fayth to infydelity from Christ to Antichrist from God to Epicurisme saying with wicked harte and fylthye mouth There is no God Neyther hath there bene this great whyle any pasture or Pope that regarded these things for they all both Pope and Prelates sought their owne and not so much as one of them neyther Pope or Cardinall sought for the things that pertayne to Iesus Christ By thys sufficient wytnesse of their owne good Reader thou now séest as the church of Rome may erre So in déede truth she hath for many yeres erred and that most fylthyly Examine the chiefe points of her Religion wherein she most gloryeth and thou shalt finde them eyther to haue their beginning and warrant of mans mortall brayne or if borrowed from Christes worde and institution the same greatly corrupted shadowed and abused Chose what poynte thereof that lyketh thée best and it wyll so appeare in euydent proofe The opinion of syngle liâ—e in priests examined in apparent truth As for example The syngle lyfe of popishe priests is a principall poynte of their profession Against which we will fetche no other wytnesse then themselues and their alowed Doctors to proue that thys opinion most stricte yoke which not many of them are or can he able to beare is farre shorte the warrante of God and deuised of their selfe inuention rather Ex diametro Priests syngle lyfe is an humane constitution againste God and holye scripture right agaynst God and his sacred worde First Hierome sayth that Paule doth not commaund christian men to put away their wyues The words of this Father their Church Doctor as they chalenge him are vpon the words of Paule Let euerye man abyde in the vocation wherein he was called Ex hoc habentibus vxores c. Hereby S. Paule byddeth not maryed men to put away their wyues sayeth Hierome Hier. coÌ„tra IouinianuÌ„ lib. 1. Dist 31. Quoniam Ergo say I Christianitie or the Gospell compelleth not syngle lyfe Further in the sixte counsell at Constantinople it is thus set downe Folowing the olde Fathers and diligence of the Apostles and the constitutions and lawes of the holye fathers from henceforth we wyll that the lawfull mariage of priests and Byshops shall stande in force not in any wayes dissoluing the lawfull mariage bedde with their maryed wyues Note he sayth that the mariage of Byshops and priests is the order diligence and lawes of the Apostles and holy fathers and sayth their maryage bedde is lawfull and therefore wyll not they compell syngle lyfe to the Clergy But yet more a most deare friend to the Pope and gatherer of his fragmentine lawe called Gratian sayth hereof Copula sacerdotis c. 16. Ques 2. sors The mariage of priestes sayth he is not forbidden by any authoritie eyther of the law or of the Gospell or of the Apostles Saint Ambros expounding these wordes of the Apostle Ambro. in 1. Cor. 7. Touching Virgins I haue no commaundement sayth Si Doctor gentium non habuit quis habere potuit If the Doctor of the Gentyls had no commaundemente of the Lorde touching Virgins what man else then coulde euer haue Clemens Alexandrinus sayth all the Epistles of the Apostles all which teache sobrietie and continente lyfe Clem. strom li. 3. whereas they contayne innumerable preceptes touching Matrimonye bringing vp of children and gouernment of house yet they neuer forbad honest and sober mariage The Apostles neuer forbad honest maryage And to suffise this matter I will stay with the testimony of the Popes owne Legate Slatere Cardinall Caielanus whose wordes are touching this matter thus It cannot be prooued eyther by reason Card. Ca. in quodli contra Luthe nor by authoritie speaking absolutely that a priest synneth in marying a wyfe For neyther the order of priesthood in that it is order nor the same order in that it is holye is any hindrance to matrimony For priesthood breaketh not mariage whether it be contracted before priesthood or afterward Setting all Ecclesiasticall lawes aparte standing onely vnto those things Pano de claric coÌ„iuga cum olim which we haue of Christ and his Apostles Abote Panormitane sayth Single lyfe is not of the substance of the order of priesthood nor of the law of God The long practise in the church of Rome approoueth mariage in Ministers or priestes holy and lawfull syngle lyfe in Popishe priesthoode compelled to be a corrupte lawe after long tyme by tyranny thrust vpon the Clargy Pope Damasus wryteth that many Popes of Rome themselues were maryed priestes sonnes Sundry the Byshops of Rome maryâ—â— priests chyldren As Syluerius Pope was the sonne of Syluerius also a Byshop of Rome Pope Dens dedit was the sonne of Steuen a Subdeacon Pope Adrianus Ex Damaso ad Hieron ex Platina Nan clero the sonne of Thalar a Byshop Pope Iohn 15. the sonne of Leo a Priest Pope Hosius Steuens sonne Subdeacon Agapetus Pope had one Gordeanus a priest to his
with equitie saue the children of the needy and subdue the oppressor redeeme the pore from deceyte and vyolence and accounte their bloode deare and precious in his eyes But if O Noble princes happily you cannot in your office and authority doe alwayes as you woulde yet be sure that ye neuer giue consent to the wicked counsels of other in their euill or to wincke at the wresting of the Lawe for the fauour of the vniuste party or feare of the mighty or in hope to haue lyke friendship of others in your disposed quarrels Thirdly ye must with Ioseph be Iesus Disciple Christianitie ought to be ioyned with Nobilitie and openly by your acts confesse his glory ye must be religious and godly haue your fayth fyrmely set in Christ the Lord by the warrante of his worde Ye must not keepe amitie with such as would drawe your honors soules to strange Gods as to Idolatrous Popery c. Deut. 13. Thus shall the holye Ghost worke in you the true feare of God dryue away tymerousnesse and animate you with heroicall boldnesse in christian offices that you shal not respect the faces of men but the will of God and your alegiance to his Magistrate set ouer you and your alotted office to Gods Church that in all respects you shall reach thyther your helping hands if not as you would yet as you may with peticion peace neuer consenting to her hurte though wicked tymes will not permit you power to her helpe So shall you raigne with your Mayster Iesus Christ noble and glorious The hindering matter as receyued from Ioseph and Nicodemus is after this sort vsed These were vertuous noble men wise and godlye say the Nicodemitans Nicodemitans they were moderately minded no hot spurre gentlemen they came in lesser shewe then the Apostles after Christe but they were as well beloued as the rest wherefore let these forward men go on themselues we wyl come softly after Yea syr rather come an elle behinde the Lawe then step one ynche before it So did Steuen Gardiner and is commended of bloudye Bonner in his preface to Winchesters Booke de vera obedientia And when he came to the Law it was not bicause he was wylling to lyue therein vnfaynedly as his reuolt in Quéene Maries dayes approoued but that he was not yet come to that height which he hys holy father looked after and saw no better meane to keepe out of so honorable a place a faythfull pastor then to counterfeyt Religion for a season And by this meane in déede Satan by him so preuayled that Popery neuer could be cut downe albeit it was effectuallye cropped But thys excuse by Ioseph and Nicodemus is absurde for howe can the children of men by the synnes of the godly walke the way from synne This can be no other then the pathway to Hell Nor are we to follow the actions of the holyest mâ—n without iudgement A sure imitation but measuring his lyfe by the lyne of Gods worde take the matter agréeing there to for thy example as saint Paule giueth vs in charge Followe me Ephe. 5.1 1. Cor. 11.1 as I follow Christ No Paule no further though thou be the Doctor of the Gentyls and chosen vessel of GOD. But those steps of the saintes which are neyther allowed nor approoued by the worde of GOD those cast behinde thée as the euill by nature dwelling in such holye men It was synne in Ioseph to conceale his profession in Christe for feare of displeasure eyther of prince or people For this is requyred by the worde of the Lorde of euerye one that we beleue in our harts to iustification and confesse with our mouthes the Lorde Iesus to our saluation Rom. 10.9.10 2. Tim. 1.8 2. Tim. 4.16 And Paule exhorteth Bishop Tymothy not to be ashamed to confesse Christ And in the same Epistle he chargeth his companions to haue forsaken him in that they did not assist him at his fyrst answere and bicause it was an horrible sinne he prayeth GOD it be not layde to their charge Nowe as it is proper to the Scripture Psalm 1. to compare a Christian by and to a virident trée in sundry places We may safely set this difference betwene Ioseph and Nicodemus and all the Nicodemitans in these tymes Ioseph and Nicodemus were gréene branches faste grafted by the mercifull hand of the Fathers election Iohn 15.1 into the virident Vine Christ Iesus whose branches hauing lesse sap of his spirituall operation at the fyrst and for a tyme hauing more knurres of carnal corruption The mayster of the Orchard the heauenly father proyned them daylye more and more by his louing spirite so that as they contynued in his profession from the fyrst hower to the ende Euen so in verye shorte tyme they became so fruitfull that they were found more profyitng then they which did beare the prayse before them As you haue heard when Christe his daylie Disciples shranke from him and some contrarye their honest promise denyed him in his owne hearing then these branches gaue forth the fruite of their increase in God They stoode fast in Christ and that openly that the princes and people might knowe them to belong to the ignominious but yet glorious and crucified Christ This was the ende of their former studie and argued a continuall going forwarde in godlynesse And if you measure your tyme of schooling with theirs you cannot but blushe to challenge them for your Patrons For in thrée yeres they so profited that they confessed Christ before kings and men not regarding losse of lyfe lands goods or whatsoeuer might befall yea and that in the sharpest hower of Christe hys persecution Nicodemitans defined The Nicodemitans that is to say such persons as skant crept from some part of Popery can be drawne no further to truth were séeming branches I graunte of the Vine Christ if outward shewe might warrant them but such whose virident lyfe is nowe gone and they are bicause not grafted in him decaying and departing from euill to worse and as they were earnest and are nowe neyther hote nor colde which is a daungerous state So not long fed with the lyuely sap of Gods spirite Apo. 3.16 they become more and more wythered and cannot with their supposed fellowe branches bring forth eyther fruite in increase or yet so muche as in tymes past they haue done for that they haue by fleshlye perswasion of credite to themselues Quenched the spirite of God in them 1. Tess 5.19 Mat. 13.6 so as in tyme of persecution they flatly fall awaye as thorowly wythered when the encreasing Ioseph standeth the brunte in boldenesse by the spirite that groweth in him But the ende of these men is sayth Christ the Lorde of truth to be cut off and cast into the fyre O Englande Englande Iohn 15.6 be not deceyued thou hast bene a scholler with Ioseph Englande enioying the Gospell full xx yeares remayneth yet
delyuerer whome they imagined to be some Noble warriour were redy to run with euery Traytor that would lift vp his heade take to himselfe the Tytle of Messias In the which seditions euer they had the worse as reason is such should and many thousandes of them were slayne But when no otherwayes they would be pacified the Romane power was sent with Commission vtterly to destroy them Wherto was Vespasian sent who began his warres in Galilea committing to fyre and sworde all that was before hym From thence he came to Ierusalem and by the Souldiours in that siege chosen Emperour he went to Rome committed the warres of the Iewes to his sonne Titus which Titus lyke a vigilant Gouernour behaued himselfe left not the slaughter til he had fulfilled the prophecy of Christ to that Citie He cast a banck about it hauing 30. Castles or Turrets in it Luke 19. from whence he battered downe the Citie he compassed them on euery side finally he destroyed them and their children For the Lord by him caused the hunger to be such as the mothers were compelled to kyll roste broyle and eate their owne borne children He raced the Citie downe to the ground and so of that most floorishing Citie Iosephus de bel Iud. 6.14 the Flowre and Diamonde of the East he left no more but a smale Monumente to the posteritie of the Romans ouer so strong a defenced Bulwarke That is to say thrée Towers called Phaselus Hyppinus and Mariamnes with parte of the West wall The men which escaped were for the most part taken prisoners and most of them after eyther solde to base bondage or were for the pleasant prospect of the Romans cast vnto wylde beastes in their publique sportes to fight and be deuoured These things came to them in déede but are written for oure sakes 1. Cor. 10.6 that both Prince Potentate Prelacie and people should be terrifyed hereby As also the Church of Ephesus is a notable example for the Church of England to beholde That Church sometime most honorable but now most horrible wrapped in the Dungeon of Turkishe Paganisme God cannot in iustice but plague in seueritie the backslyding from his word And that doth he in two sorts First he gyueth such degenerating children the spirit of Delusion 2. Tes 2.11 that they should beleeue lyes to their damnation which would not receyue the Truth to their Saluation when it was sent them And also he giueth them to their owne harts concupiscence the same to satisfie in most fylthy lusts that not only God but nature it selfe shall be despised Rom. 1.21.22.23.24.25.26.27 For men against themselues and women and men against the vse of Nature shall defyle themselues most filthily A heauy iudgement The second is his sword of Destruction vtterly to throw downe and bring to nothing the power and persons of disobedient backslyders His iudgements hereto are as it pleaseth him sometimes greater sometime lesse Sometimes by sencelesse creatures sometimes by the Heauens sometimes by men of might in the earth Frogs Flyes and Lyce darknesse blood and Caterpillers Psal 78. and fynally the raging Seas shall ouerthrow the Egiptians which were great persecutors of the people of God The Wyndows of heauen shal open and drowne the whole worlde which would not repente Gen. 7.11 but growe into worse and worse Vespasian and Romane Titus shall vtterly subuert the hard harted Ierusalem Ephesus shall yéelde his obedience to his destroying enimy which would not returne to his former loue Iesus Christ and the zeale of his Gospel The Angels Candlestick the Church and the Ministery shall be cast out Apoc. 2. and Mahomet and Sergius shall occupy their function and place O England loue loue loue and feare Feare God as thy father kysse and embrace his sonne thy Christ and consolation Psal 2.12 least he being angry cause thée to feare when thou doest féele his terrible iudgements by which thou shalt perishe if his anger be kyndled yea but a little Returne to thy first loue and do thy fyrst works else wil he come shortly as he sayth to Ephesus which argueth that he is ready Wherfore repent yea though the most in countenance of the best neglect the loue of God yet know that Symeon and Ioseph doe expect the kingdome of God and Consolation of Israel And such onely haue the spirite of God in them as had these holy men by which they are trayned alwayes to the presence of Christ approued his seruants These shall not sée death tyll they haue in hart by the eyes of their fayth ioyfully séene Iesus to be the lighte of the Gentyls and the glory of Israell Iohn 17.2 Esa 9.2 and the saluation by the Lorde set for the whole saluation of God Last of all thys is worthy to be thought vpon that Symeon is brought by the Spirite of Gods motion into the Temple at the very instant when Christ is thether brought to be offred to the Lorde and that al things there were done according to the Lawe 1. Sam. 9.16 Psal 31.15 Luke 1.8 Iohn 17.1 Ephe. 1.10 Mar. 14.41 The worldlings would thinke this to come by chance but the Euangelist sayth he was ledde thyther by the holy ghost For it is God which doth with his general prouidence behold all things and guydeth euery mans actions to his appointed season and the very moment of tymes he directeth to his seuerall worke at his good pleasure By this heauenly prouidence and not by chaunce came the seruant of Abraham to the Citie of Nahor Gen. 24. in that momente of tyme when Rebecca came out of the Citie to water hir cattle Gods prouidence guydeth as and our actions not blynde chance and for this cause did God bring forth that Mayde at the same instant that by this occasion she might bring the manne to her father by whom shée should be sent to Isaac for his wyfe And Saule went to séeke his fathers Asses but the Lorde brought him to Samuel the Prophet which did expect that hower his comming 1. Sam 9.16 For the Lorde had by Oracle tolde Samuel that he would sende Saule vnto him and that he should annoynte him king of Israel Dauid was brought hereby into the battle 1. Sam. 17. what houre the great Gyant Golyath did vaunt himselfe in blasphemy against the Lorde and by which meanes he might be brought to that fight which the Lord had foreappointed for him to the glory of God the victorious fame of Dauid and the ioy of Israell By this guyde came the Wydowe of Naim to the gates of the Citie Luc. 7.12 with her dead sonne to buriall at that moment when Christ entred the gates of that Citie and was by him restored to lyfe And by this is holy prouydence are our Fathers gone before vs and we not borne vntyll this age of the worlde wherein he hath appoynted his sonne Christe to be more amply reuealed by
the preaching of his worde then at any tyme he hath bene since the Apostles tyme. This only remayneth that with hart and will by the motion of his holy spirite we ioyntly enter our Churches where Iesus Christ is graciously offred not into our armes but into our harts and soules not in a body subiect to myseries and death but in the Maiestie of his worde which is his eternall power Rom. 1.16 1. Cor. 1.18 to bring vs by his light to that saluation assured in him and to engraffe quyetnesse in Conscience perswaded in his truth by the testimony of his sayde spirite of the full forgyuenesse of our sinnes That we shall with newe raysed hartes as men risen from a most déepe Dungeon of death most ioyfully with Symeon syng and saye in heart and truth Lorde nowe whensoeuer thou callest vs from this naturall lyfe 1. Cor. 1.30 Ephe. 1.7 Mat. 20.28 at thy good pleasure thou lettest vs departe to quiet rest in christian peace For the eyes of our fayth haue and doe sée Christ Iesus and receyue hym as he is to vs in mercy giuen our onely raunsome and full matter of our spirituall health and celestiall ioy to whom with thée our best father and the holy spirite be praise and glory for euer and euer Amen Thus much receyued by the Gospels wordes touching Symeon nowe let vs lende eare attentiuely vnto the words deliuered vs in this his ioyful song Thus he sayth Lorde now lettest thou thy seruaunt departe in peace according to thy worde For mine eyes haue seene thy Saluation This olde holye fathers song conteyneth shorte wordes and long matter wherein he giueth the Lorde his due praise by publique spéeche in ioyed hart and after the example of the former church for the present benefite receyued according the faythfull promise of God that he hath not departed to his Fathers before he sawe the Lordes Christ he singeth the Lords truth and blaseth the honorable armes of our Captaine Christe manifesting his power efficacie and glory in this his pithy encomia That done he setteth downe the perfite platforme of a quyet cōscience and the ancor of her health in the middle of many miseries in his owne person saying Now Lorde all if by the Romaine Tyranny thy people of Israell haue béene sore oppressed our fayth sore assaulted so that twixt hope and sorrow we haue wayted for Consolation in thy promise Now that thou hast giuen vs thy Christ our glory I ioy so much in him my Sauiour that death shall be to me welcome and my departure shall be in peace bicause by this Christ my Consolation Gods wrath to me is pacified my syns in him pardoned my selfe for him of my heauenly father dearely beloued and my soule shall rest in ioy for I am thy seruant wherfore Now let me I praye thee departe in peace I am satisfyed that I haue séene thée and the dayes of my age are in thy hande But whereas Symeon sayth Lorde Nowe doth thy mercy let me departe in peace he plainely sheweth that vntill he perfitely had the fruition of his hope he was in auxietie and griefe and walked with a heauie harte for the affliction of Israell This argueth not an absolute weakenesse of fayth in Father Symeon but rather expresly an ardent expectation of the promise of God nothing pleasured with the forreine matters of this lyfe albeit they should abounde to hym But by trauaile in fyght against temptations in worldly pleasures he hungreth and spiritually thirsteth in approoued hope the Lords promise enduring the griefe of present oppression assuredly by fayth to reape the rewarde of his pacient hope bicause he had the worde of God a most faythfull Norice therto for his warrante 1. Pet. 2.2 For thus sayde the Lorde by Reuelation to Symeon Thou shalt not dye before thou hast seene the Messias Christ the Lorde Luc. 2.26 Note here good Reader the nature of Gods promises giuen to his chosen children They are not performed at the first houre but they are deferred longer then our selues would desyre and they are not performed till the fayth of the parties be perfitly prooued and by the opposite occurrents sore exercised God the Father promised the comming of his beloued sonne Christ here imbraced of Symeon at the fall of Adam and Heuah Gene. 3. Gen. 22.18 Gal. 3.8 Esa 64.1 Mat. 13.16 Luk. 10.24 and renewed it to Abraham and by hys Prophets continued the same but the time prolonged forced many of the best fathers to cry Oh that thou wouldest pierce the heauens and come downe and to say Oh Lorde sende thy glory vnto Syon and thy sauing health vnto Ierusalem And as our Christ doth testifie many kings and Prophets haue desyred to sée Christ and haue not séene him or could the times enioy the performance of this promise till the fulnesse of time by him set were come Heb. 1.1 and that by contrary presumptions the fayth of his chyldren were thorowly exercised But when the tyme by his deuine wisedome appointed was come then did he faythfully giue the same Messias into the worlde that Symeon and the godlye then might beare wytnesse to vs his children nowe of his euerlasting faythfulnesse In this worde Nowe lyeth an Emphasis as if he had sayd The worde of my promise hath fed my fayth stablished my hope to wayte for thys our consolation Christ and sythe in thy mercy thou hast performed the word of truth Now let me depart in peace Here is to be well marked the force of true and lyuely fayth it doth persist in one it resteth vpon the promise of the worde The force of true fayth albeit that heauen and earth should séeme to runne on heaps together This is that most excellent gift of God that excelleth al vertues in whatsoeuer man Ephe. 3.17 Pray the Lorde therefore to giue thée fayth in Christ christian Reader and Christ thereby to dwell in thée then shalt thou abyde stedfast in hope after the worde of Gods promise whatsoeuer obstact shal arise against thée The Lord by his seruant Moyses promised the Israelits delyuerance out of the bondage of Egypt Exod. 4.29.30.31 But straight wayes wyth this promise arose such presumptions to the contrary as the hardnesse of Pharaos hart and cruelty their oppression and more labor thereby their sharpe correction for wants in worke and in the hower of their deliuerance his huge army persecuting them on the one syde the high Mountaynes and swallowing Seas to hold them in on the other syde that it might haue séemed to Israel Moyses warrant from God to haue bene rather a dreame of their desolation then the day of their delyuerance But they by this spirite confirmed in fayth did suppresse the present calamities by the Ancor of hope which from the shyp of their beléeuing consciences in these terrible Seas tossed they cast fyrmely pitched vpon the worde of promise which thus they had vz I will in a
mightye hande and outstretched arme delyuer you Whose pacient perseuerance the same Iehouah approoued when moste tryumphantly he caused the senceles seas in the faithfull answere of his merciful promise to obey his voice in the mouth of a man far inferiour to Pharaoh at whose commaundement they became against their nature seruiceable to his people Exo. 14.21 for they reared themselues as a loftie wall on either side and the sincking sandes were turned into a most firme ground and pleasaunt gréene path Hebr. 11.29 for the Israelites safetie in this their moste miraculous passage After whose ariuall on the other shore the saide Sea did returne to her former course and in the sight of the Hebrewes gaue to the Egiptiacall Tiranny his iust rewarde by the hand of God which herein drowned Pharaoh and all his host And déere Reader thou hast no lesse promise Exo. 14.27.28 but much greater to thée being a christian Israelite Namely that by faith thou shalt be deliuered from the power of spiritual Pharaoh the power of darkenes Col. 1.13 Rom. 3.24 bée translated into the kingdome of the Sonne of God in whom thou shalt be iustified and shalt haue forgiuenes of thy sinnes shalt be at peace with God shalt haue Christ thy sanctification iustification and redemption 1. Cor. 1.30 Thy Lord thy peace thy saluation thy light and thy glorie Thy selfe shalt approch the throne of grace with quiet conscience beholden of the father for his blessed and therefore beloued sonne for a citizen of the heauenly Ierusalem Ephe. 2.19 Rom. 8.17 an heire of that kingdome yea a fellowe heire with Christ Iesus And this is that peace which Symeon felt and saw with the eies of his faith when hée saide hée now went to his Fathers in peace But euerie opinion receiued in or of Christ is not this regenerating fayth There is a fayth attributed to the Deuils The Deuils beleeue saith S. Iames but they tremble and quake Iam. 2.19 There is a faith said to be in the hypocrits of the earth but Iames calleth that a dead faith And Paule to Timothy Iam. 2.17 Fides ficta a fained faith a faith all one with the Diuels and of some called an historicall fayth Iames ioyning them together saieth of them thus speaking to the counterfeite Christian Thou delightest in thy selfe and takest pride herein that thou art perswaded that there is but one God and the same thou holdest for thy God against the error of Paganisme which defend many Gods Thou doest this right and hereby thou doest farre excell them but yet art not thou ascended one step from the Deuils fayth who beléeueth euen as much and that Iesus Christ is the holye sonne of God also and the Redéemer of the world But in that he beléeueth God and Christ to be God and cannot beléeue in God that is as Augustine hath it to loue God and to walke in his feare with obedience they do al tremble at this name as the théefe before the Iudge and so do Hypocrites which haue but fictam fidem a fayned fayth Let no man obiect that the godly also doe feare God For it is easily answered their feare in God is coupled wyth fayth and loue in GOD with hope and perseuerance in constant faythfulnesse and obedience to his worde But in Deuils in wicked men and in hypocrits there is nothing but feare and desperation For as they beléeue they loue not they obey not wyllingly wherfore wanting his Spirite they haue no boldnesse they hope not but feare and looke for his anger not for his mercy bicause they cannot but be most cruell against his beloued members But the fayth which Symeon and all the iuste haue in God and Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opinion True fayth descrybed which leaneth to one parte yet so as he standeth something doubtfull of his side but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so fyrme stable so sure an assente and consent to the worde of truth by the working of the holy ghost that no doubt can driue vs from our Ancor holde in Christ And this gracious fayth is the gift of God which by the bright beames of his truth in his holye spirite doth not onely shyne and presse into our harts the worde of our saluation and fayth in Christ but doth enflame and transforme them and maketh them of an old substance a newe creature that thus knowing God they loue him as their father they worship and honor him as God they tremble at his worde least they offende such a most louing father they walke in his statuts and ordinances to doe them and put their whole truste in hym and in the worde of his truth though their synne their conscience and Satans malice doe accuse them yea though infynite temptations to the contrary of Gods louing fauour do assault them As that their synnes might alter his good purpose or that their weaknesse in fayth might chaunge hys mynde and loue towards them yet hauing this promise by Symeon 1. Cor. 1.30 1. Pe◠2.24.25 Heb. 9.12 Christ is our peace our light our saluation our glory by Paule our sanctification iustification and redemption by Peter our Byshop and high Priest by whose strypes we be made whole by the Epistle to the Hebrewes our sacrifice which once for all offred hath founde eternall redemption Hebr. 10.26 1. Ioh. 2.2 after whose Oblation there remayneth no more offering for sinne Finally our Mediator and Aduocate and the full reconciliation for our sinnes and the sinnes of the whole worlde yet I say notwithstanding such former assaultes these present promises doe seale vs vp and we conclude by our fayth in Christ after the assured word giuen vnto vs in the Pen of Paule There is no condemnation to them which bee grafte in Christ Iesus Rom. 8.1 which lyue not after the fleshe but after the spirite and we be so stablished by hope that tryumphantly we stande the accusation of Synne Rom. 8.33 34. Satan and Hell saying It is God which iustifyeth who can condemne It is he that is dead yea but which is rysen from death is set at the right hande of God and maketh intercession for vs his spirite teacheth vs to pray and in vs doth worke effectuall suspiration and supplications with hope to receyue moste certainly the loue of God and in this manner with Symeon Ioseph of Aramathea and the rest of Gods elect we daylie wayte for and expect with pacience the redemption of our bodyes Rom. 8.23 Luc. 21.28 that is the day of the last Resurrection And this our liuely fayth hath this loue so conioyned in vs that we do loue our Christ bicause he loueth vs first and walke in the effects therof before him and our brethren 1. Iohn 4.10 through the same his loue and therefore also tryumphantly against Satan Sinne Pope and Hell Desperation and Death we say in hart Who shal seperate vs from
Iewishe or much lesse the Popishe priests can be to vs men of good warrante to pacifie hys wrath for our synnes with and by their dayly counterfeyte sacrifices when they haue neyther warrante from thy holy written worde or be The Pope very vnfytte to offer vp sacrifice for synne hys Cardinals lesse hys priests least but his irreligious all to bad or can be such men as it becommeth our priests to be Can the Pope or any his broode be found in truth and search of his owne friends holy harmelesse and vndefyled Is he in all sortes seperate from synners or are his priests Is hys dwellings aboue the Heauens or haue not his Fryers Monkes Byshops Cardinals and Popishe prelates the fertyll soyle of euery Nation to plante their dwelling places in Doe they not néede to offer sacrifice fyrst for their owne sinnes which of all other are most acquainted therewith And doe they not in the daylie sacrifice of their blasphemous Masse fyrst offer for the Pope then for the king Byshop and themselues then for him her or them for whome they are for that tyme hyred These therefore can be no lawfull priests to offer for sinne were there any such sacrifyce to be offered The lawe of Moses made such men priests as were subiect to death The Popishe lawe anoyleth such as are wrapped in infyrmities but the law of the othe of God which is the gospell maketh the sonne of God Christ Iesus onely the sacryfycing priest of hys Churche who is without synne deuoyde of infyrmitie holy harmelesse vndefyled higher then the heauens seperate from synners once for all offred a full price in sacrifyce to his father vpon the crosse for the syns of the whole worlde which can no more be offered or any other in place therof is not subiect any more to death but lyueth to make intercession for his church to God hys father for euer Nowe we haue to consyder also from what it is that thys Sauyour Christ delyuereth vs. Truely from the Fathers wrath from the chaynes of synne and her rewarde which is eternall death Of which deliuerance Zacharius speaketh in his Song Rom. 6.23 Luc. 1.74 that wee being delyuered from the feare of our enimies might serue him without feare c. But when it is sayde he delyuereth vs it is imported we are fyrst in thraldome Mans state wythout Christ thraldome and most misery and bounde from libertie Euen so are the sonnes of men by nature thralled vnto the wrath of God bound in chaynes of synne and subiect to the cursse of euerlasting death Therin borne in it lyuing and lusting death by the contynuall desyres therof Eph. 2.3 But Synne synne is the cause that Gods iustice cannot but giue vs wrath and his wrath cannot procéeding from his iustice but cast the synner into the prison of eternal payne where is darknesse sorrowe wéeping torments and gnashing of téeth the worme that dyeth not and the anger of God And this synne is and maye be sayde to be of two kyndes the one procéeding from the other Originall and Actuall Originall commeth wyth the lumpe of massy poysoned fleshe Originall synne and actuall which our parentage hath brought to vs from the loynes of oure fyrst father Adam And he becommeth synful by the breach of Gods holye lawe in Paradise hath begotten by synfull séede his children in synne who by succession haue encreased the worlde to thys daye from his synfull loynes to beget vs synfull creatures of our synfull mothers And thus are we guyltie of Adams synne called Originall the beginning synne For lyke as out of a poysoned Vessell can be drawne no other lycour but poysoned So from the poysoned séede of Adam can procéede no other then lyke corrupted matter for mans propagation and ofspring And againe thys worde synne signifyeth generally the disobedience to God the offending of God by the breaking of hys most holy commaundements This difference is betwéene Originall and Actuall synne the one we bring with vs in flesh as guyltie by byrth of our fathers transgressiō as the Apostle sayth By Adam all men do dye The other is that our selues in mynde and bodye doe commit daylie agaynst our God and his holy lawe which we do eyther in mynde 1. Cor. 15.22 in will in harte and affection in tong or hande in soule or bodye in one or both The fyrst doth infecte all other that come from his fyrst roote For lyke as leporous parents of their bodyes cannot but beget and the chyldren which are borne of them are defyled as wel with the parents leprosie as contaminate with their owne naturall corruption Euen so are the posteritie of Adam infected with the fyrst fathers leprosie in synne and steyned with their owne actuall offences and iniquitie which one lamenting sayeth And great is that Original synne Barnardus which doth not alone infect the person but corrupteth the whole nature of man also The second which is actuall synne dwelleth in the body of the synner alone and hurteth others no otherwise then when they be pertakers therof eyther by ioyning in facte or consente by suffring or not regarding the poyson thereof the ende of both is death euerlasting Rom. 6.23 How horrible that synne is the Scriptures doe tell Synne breaketh our couenant with God prouoketh anger of God The fruits of synne in man seperateth his loue from vs hasteneth his iustice procureth our perpetuall destruction caused Christ to come from heauen and he the sonne of God to suffer death for vs moste wretched creatures which else should haue perished in synne Is of that nature that if we wyllingly fall into it agayne we crucifye Christ anewe and there is no more looking for redemption but a fearefull wayting for the wrath of Gods furye fyre and vengeance Finally it is the worke of the Deuill and he the author therof who is the vtter aduersarye of God and we his sworne enemies and Gods famylye How intollerable a matter it is for the Quéenes seruante of her priuie chamber from beggery exalted farre aboue all brauery to become Traytor to her grace and in her secret chamber to violate his fayth who séeth not with darkned eyes How much more vgly is he and most intollerable is his case that casteth dyrte by synne euery daye into the face of God by carnall concupiscence courtly carnall lustes and fylthy actions Well from all thys yet he the Lord Christ saueth his people 1. Ioh. 1.7 euen his bloud doth wash their soules and bodyes from euerye synne and his death doth purge our consciences from dead workes Heb. 9.14 Esay 1. to serue the lyuing God Of this delyuerance Esay sayth Washe you make you cleane if your synnes were as redde as Scarlet I wyll make them as whyte as Wooll Iere. 31. sayth the Lorde Ieremy Your synnes and iniquities will I remember no more Ezechiel Ezech. 18. At what tyme soeuer a synner doth repent of hys synne
saying Ioh. 6.44 Mat. 3.17 Mat. 17.5 This is my beloued sonne in whom not in any other matter or man I rest wel pleased heare him The holy ghost in lyke maner beareth wytnesse of Christ preacheth him and teacheth no other doctrine 1. Cor. 3.11 1. Pet. 2.6 Eph. 2.20 then fyrst he gaue to the Church The Apostles lay him the onely foundation and corner stone of Gods house denying all other to haue such place in the conscience of man Peter calleth the Pope and all other onely to Christ Peter the Apostle vpon whose person that Antichrist of Rome falsely fathereth all his vsurped authoritie calleth al men lyuing stones vnto this stone Christ and calleth hym the stone onely precious That sinister doctrine which is layde vppon this buylding shall vanishe awaye but all opposite to the same Gal. 1.8 is thereby moste flatly accursed with the bringer and begynner therof be they men or Angels Hereby then is Popery proued guyltie of highe Treason against the truth of God which flat against the course of Gods booke and holy church setteth into the consciences of men themselues and their inuentions for Gods their Saintes of all sortes for lyghtes and guydes helpers and Sauyours to the glory of their Pope and ignominy of the Lorde of the house Iesus Christ It is not Mary Gods mother his Apostles Angels or men but onely and alone Iesus Christ that Symeon sayth GOD the Father hath prepared and erected as it were vpon an high place that all men might see and perceyue him to be to them al their only Sauyour lyght and glory Secondly our Saluation is by Symeon deuinely here alone giuen to Gods prouision not mans deuise saying He hath prepared and therein his great and inestimable mercy is made manifest who whyle euery man falleth in lust from God to damnation in security without remorse God our good Father yet prouydeth for them all his one and alone sauing health an other himselfe euen his onely begotten sonne Christ our Lorde To this ende is the Parable of the Kings banquet Mat. 22.4 where the Fatlings are kylled and al things made ready before the guestes be called so that their is no other thing for them to do but onely to obey the voyce of the Caller Our Redemption is in Christ the preparation in God the Father our grace to imbrace and receiue it in the holye ghost This was the fayth of the Patriarkes and fyrst fathers Thus Dauid confessed saying Thou doest prepare a Table before me in the syght of myne aduersaryes Psal 23.5 This was the doctrine of Christes Spirite in Zacharius lyps that the mercye of God gaue and prepared vs this lyght of the Gentyls Luc. 1.78 the day starre from an high and not for our procéeding works which all were malicious as Paule sayth to the Romans or for our succéeding merits Rom. 5.8 which are menstruous and fylthy in gods eyes but of hys owne synguler loue Esa 64.6 Rom. 8. Ioh. 3.16 gaue he vs his prepared Christ for our Saluation as this our heauenly lyght and glory sayth So dearely God loued the worlde that he gaue his onely begotten sonne thereto that as many as beleue in him should not perishe but haue lyfe euerlasting Thirdly he hath prepared him to be a Lyghte to the Gentyls and the glory of Israel Thrée things in the former Verse are to be noted First why Christ is called Lyght Secondly the vse of this light And thirdly to whome he is a light giuen to be made knowne vnto Namely vnto the Gentyls Christ is most worthyly called light not onely bicause he is the engrauen forme and brightnesse of the Father of lyghtes but also bicause he giueth light Col. 1.15 Ioh. 1.9 and doth illuminate the hartes of all things that come into the worlde called so not onely for the light and lyfe he giueth to the body Christ is our onely lyght but also and most speciallye for the heauenly light of Gods knowledge which he engraueth by his worde and spirite in the hartes of all men but most effectually in the Electe and chosen children Of which light and illumination the Euangelist Iohn speaketh in the gospell saying Ioh. 1.4 In hym was lyfe and this lyfe was the lyght of men and thys lyghte did shine in darknesse the darknesse did not comprehend it By the worde life he meaneth all liuing power which at this daye is to be séene in all creatures as well endued with naturall reason spirituall wisedome as sauage creatures and sencelesse things trées plantes herbes grasse corne c. Eche of these hath his proper lyfe and of Christ the Creator the light and lyfe of all things And for that no man should suppose this lyght whereof he speaketh to concerne the lyfe and lyght which euer is common with the bodyes of men and beastes He addeth that this lyfe was the light of men So teaching vs what lyfe we are to receyue of him we being blynde and ignorante darkenesse Namely the lightning of our minds with the word of his truth whereby our hartes doe see in perfite wise Christ Iesus to be the day starre from on high Luc. 1.7.8 sente of hys Father to giue light to vs Gentyls that were in the dore and prison of darknesse Esa 42.7 Symeon had respect no doubt calling Christ a Lyght to the Prophets which so spake of him Namely that Noble Esay Esa 42.6 saying I the Lorde haue called thee in righteousnesse and wil holde thine hande and I wyll keepe thee and guyde thee for a couenant of the people and for a lyght of the Gentyls that thou mayest open the eyes of the blynde and bring out the prisoner out from the prison and them that syt in darknesse out of the prison house And againe Esa 49.6 It is a smale thing that thou shouldest bee my Seruant to rayse vp the Tribe of Iacob and to restore the desolations of Israel I wyl also giue thee for a lyght to the Gentyls that thou mayest be my saluation vnto the ende of the worlde Nowe in thys Parable there be two things worthy the note First that all men in themselues as well Iewes as Gentyls be méere darknesse The other that God the Father in heauen and earth hath giuen no other to illuminate mankinde with the light of nature of God and true godlynesse but his onely begotten sonne Iesus Christ and him onely to the whole worlde as hymselfe wytnesseth Ioh. 8.12 saying I am the light of the worlde And most lyuely is our Christ represented by the glorious Sunne which being in his Spheare farre aboue Christ our light shadowed forth by the Sunne performeth al his office enioyned him wythout default to the circuits of the whole earth and Seas and that to the endes of the world And by the way note good Reader how the Lorde taketh apt occasion by the tyme and place where he is to
therin and whosoeuer of these do desyre and séeke at me aright for health and lyfe But sayth Symeon this light is sent to be reuealed made knowne to thys worlde For the same cause Christ fyrst preached it Iohn Baptist and the Apostles were sent to manifest him thereto that as saluation was wrought by him so they by fayth which commeth by hearing the worde reuealed might apprehend it in him Of which more a little after God so wylling But possibly some man would aske me if Christ be the light and Sauiour of the whole worlde The cause of our great blindnesse in so clere light howe it is that so manye therein are notwithstanding still blynded and so condemned Christ aunswereth drawing his generall spéeche to a speciall which onely receyue health by him in the eyght of Iohn Ioh. 8.12 He that followeth mee walketh not in darknesse It is not ynnough that God hath made his sonne our light vnlesse we embrace and walke therein And this is the condemnation of the worlde sayth Christ hymselfe that light came into the worlde Ioh. 3.19 and men loued darkenesse rather then the light The nature of these men is to hate the light and to absent themselues from it least their déedes should be made manifest thereby Loe it is not that these wante in the world that they hate it but for that they lust after their owne wyll to lyue wickedly still therfore they refrayne it yea and to their power restrayne it also But here they are conuinced in conscience that the gospel is light and they are the sonnes of darknesse drawing to themselues damnation I aske againe and if Christ be the light of the worlde The worlds darkenesse what it is what is the darknesse then of the same It is a profitable question and it may be aunswered thus The darknesse of the worlde reprehended by Christ walloweth in two myrie dangerous doungeons that is to say in false Religion and fylthye conuersation bothe which Christ the lyght calleth darknesse in that he sayth Lighte came into the worlde and men loued darknesse more then lyghte Iohn 3.19 That a Religion or worship of God deuised of mans brayne wythout warrante of Gods worde is darknesse and the author and fautors blynde it is more then apparente to him that hath but halfe an eye Therfore the teachers therof be called blynde guydes Math. 23.24 Eph. 4.17.18 the hartes imbracing it blynded and the whole which follow it in much paine to themselues walkers in the vanity of their darkned minds to their owne damnation what intent purpose or séeking soeuer they haue to serue God But amongst manye the former false Religions the Romishe is not the least Romishe Fayth the roote bottomlesse pyt of darknesse from whose Pope and Clergy hath come the Cup of fornication whereof all Princes haue dronke not as the saying is till they stare but that which more is vntyll they became starke blynd through that gréedy draught of excecating ignorance Apo. 17.4 And to proue the Religion of Rome a false corrupte and humane blynde Religion First I say I speake of the latter Rome who hath as an Apostata and fylthy strumpet runne farre awaye from her fyrst fayth and faythfull husbande Iesus Christ and his couenant the gospell of God Rome is runne from God That the Church of Rome nowe is become an Apostata from her former fayth it shall appeare to all that measure hir Religion with that fayth delyuered to that Churche and of them receyued by the pen of Paule in his Epistle sente to Rome extante in the Lordes Testament Paule teacheth it folly and wickednesse Rom. 1.23 To serue the immortal God by the ymage of a mortal man Is not the Church of Rome fallen from this fayth now Doth not her chiefe ioy consist in Images of mortall men and séeketh and commaundeth men to serue God and saints by before them neyther fearing Gods prohibiting lawe or Paule theyr chiefe Doctors proclamation from his mayster Christ Paule and Rome then beléeued Rom. 5.28 that man was iustifyed by fayth in Christ and not by the works of the Lawe But the Church of Rome nowe denyeth it flatly and condemneth them for Heritiques which be of that iudgement Rome did then as Tertullian sayth acknowledge one God the Creator of all things Tertul. de prescript Hereticorum and Christ Iesus the sonne of the Virgin Mary to be the sonne of God to haue suffred death and to arise againe She did ioyne the lawe and the Prophets the Gospell and the Apostolicall Epistles together and from that Fountayne she did drinke her fayth she baptized wyth symple water she was adorned with the giftes of Gods spirite she fedde her people with the Euchariste note he sayth not Rome offred vp the sacramēt of Christs bodye for the synnes of the people But Rome receyueth it of the Lords institution and fed hir people therewith she exhorted her flocke to the fayth by the constancie of Martyrdome in her example and against his order and institution she admitted no man But what doth Rome nowe Euen as the Samaritans The Papistes beleue with vs as the Samaritans dyd with the Iewes ioyned with the Iewes in some and sundry poyntes but varyed from them in many most wickedly So doth newe Rome with Gods Churche in olde Rome and ours nowe they ioyne in some principall poyntes of our Religion as in the Trinitie and vnitie of persons of the profession of the holye ghost c. But if ye once come to the office of Christ the fruite of his death the valour of his Sacrifice the authority of hys worde the contynuance of hys sole priesthoode and the truth of his sacraments they flée from you as farre as East from weast and vtterly denie the auncient fayth and moste fylthylye corrupt the true administration of Gods mysteries as men that neuer had heard of such matters Charge them with the scriptures and they would compell them to stoope to the false gloses Offer them the name of Paule and he is as odious in harte to them as a venemous Serpent to a woman Gen. 3. betwixt whom God hath for euer set a perfite hatred Notable is that saying of the learned Lodouicus agaynst the blyndnesse of his tyme in the latyn Church Lodo. viues in li. 13 de ciuit Dei cap. 2. Augustinum vetustas tuetur c. Augustine is safe for his age But if he and Paule were aliue agayne he should be shaken of as a badde Rethoritian or a poore Gramarian But saint Paule should be taken for a mad man The Romans nowe would call Paule an Heretique were he alyue or else for an Heretique Thys learned man approoued by them thus openly conuinceth them of flatte Apostasye and horrible blasphemy Neyther let anye man obiect to me that thys Church of Rome could possibly neuer erre so wickedly for thou seest by comparing
the Sacrifice for syn some of Reconcyliation of peace and all these Rites Ceremonies and Sacryfices were executed in the Hebrewe tongue by the ordinance of God which was the naturall language of the Iewes And if there were some sygnifycations there that concerned not the vulgar sort to know what is that to kéepe vs from the knowledge of the prayses of God in deuyne seruice which ought to be knowne of euery of vs We requyre not our people to vnderstand all secrets but we reprooue the Church of Rome bicause she doth so estraunge Gods people from the knowledge of his true seruice that she wil not spare them in that church so little as the vnderstanding of the bare wordes in their natiue spéeche Let them shewe vs the lyke warrante for this synne as the Iewish priests had for their holye Ceremonies all which were prescribed to them by the word of the Lorde and they haue saide something But this they cannot and therefore are most wicked and their seruice abhominable and to all that vnderstande not their Laten tongue improfytable Enchyrid Hosij cap. 34. Againe others with Hosius say where Paule sayeth He speaketh in vayne that speaketh to a congregation in an vnknowne tongue he in that place saye they speaketh of preaching and not synging or saying Gods deuyne Seruice but the wordes of the Chapter 1. Cor. 14. most manifestly doth conuince them For their is eftsoones mention made of praying in a straunge tongue Verse 14.15 and sayth he How shall the vnlearned to thy blessing that is to thy prayer of thankesgyuing say Amen if he vnderstand not what thou sayest Wherefore this defence is most slender and a falling proppe of Popery Neyther are they to be heard which saye the Church hath power to order thys matter 2. Cor. 14.37 For Paule in the Chapter sayth If any man think himselfe to be a prophet or spiritual whether prince Pope or priest let him acknowledge that the things which I write here against praying and preaching in a strange tongue are the commaundements of the Lorde And can the Pope then or maye he or generall Counsels change the Lordes Decrée in the Church and that against the Lorde and hys commaundements Hath the Church the wyfe such authoritie ouer Christ her husbande This is the duety of the beloued wyfe to heare The Churches office and duety and to obey her husband Heare O Israel hearken and giue eare Oh daughter sayth the Father to his church in the shadow of Salomons mariage to Pharaoh his Daughter consyder enclyne thine eare to Christ thyne husbande forget also thy fathers house Psa 45.10 and thy people the Romishe Church so shall the king haue pleasure in thy bewty For he is thy Lorde and reuerence thou him To heare to obey to forsake thine owne institution constitution Father Pope Popish people that giue thée the lawes of Romishe Egypt is the duetie of Gods Church But to change the lawes of God to comptroll the husband Christes commandement to keepe him vnder and set himselfe aloft in the Temple of GOD as doth the Romishe Church is the signe of a strumpet Iudge therefore good Reader now of thys Church of Rome and what she is which contrary to Christs commaundement in the church of God setteth vp hypocritical seruice in a strange tongue Againe some of them saye for children Mylke is the best bicause they are not able to digest strong men therfore the Laten tongue expedient in the church But I pray you Syr is it your purpose if we be Infantes so to kéepe vs styll For when shall your Laten seruice which you call Mylke be taken by your ordinance from vs And how proue you that your Laten seruice is mylke for Christian Babes Mylke nourisheth and feedeth but howe edyfyeth the Laten tongue mans christian soule when his inward hart cannot perceyue the meaning of hys outward words Againe your seruice is exhibited you say to GOD and wyll you feede the Lorde of truth with Popish Mylke Is not his Maiesty able to receiue stronger meate But from what breast I pray you procéedeth this Mylke Neyther from the espoused Syon or was it drawne from the Dugs of the fyrst mother the Primatiue church eyther in Rome Corinth Ephesus Antioche or else where Syon had her seruice in her owne tongue in Hebrewe the East Churches in the Gréeke tongue which was their natural spéech yea and Rome it selfe in the Laten tongue Gods seruice ought to be to eche Nation in their commō language which is the auncient Romane language And there is no other greater reason in déede for the Laten seruice then that hereby they would séeme to challenge al Nations to be of their church and subiect to their Kingdome But God hauing all Nations vnder his gouernment doth speake to eche Nation in that tongue which they vnderstande Esay 6. Esay sawe the two Seraphins and heard them praysing God in a tongue that he vnderstoode Holy holy holy When Christ was borne in Bethlehem the Angelles were heard of the Shepheards Luc. 2.14 and vnderstood to syng Glory to God on highe in earth peace to men a good will Which song to Gods prayse had it bene sung in a straunge tongue the symple Shepheards had not vnderstood the same Sith therefore the ordinance of God the practise of his church the vse of the tryumphant Church to which we ought to be lyke doth syng and pray in a knowne tongue to them with whome and for whom they doe pray What church is that but Antichrists which degenerating from all these doth hyde the prayses of God in a straunge language Some Papistes are so hatefull that for warrante of their Laten seruice Romishe Churche Antichrists Church they abuse thys sentence of Christ It is not good to take the Childrens breade and to cast it vnto Dogs by which assertion vnwyllingly they confesse Mathew that to haue the seruice in a knowne tongue is to haue the bread of Gods children Wel then God hauing wrung this truth from your lyps we wyll accept the bread of our Lorde to say our seruice to vs Englishe men in the English tongue and doe leaue to your infancie A Popishe blasphemy most horrible your chyldishe Mylke of popishe Laten seruice But are those men for whome Christ hath shedde his precious bloud no better in your account syr but Dogs The spirite of God vseth not to dwell in the bodyes of Dogs but the children of God are the Temples of the holy Ghost O horrible blasphemy 1. Cor. 3.10 to call these holy Vassels caryon Dogs But ye are those dyrtie Dogs which be Canes muti ye can not speake the praises of God in a knowne tongue ye byte and deuour them which doe ye are the Deuils Mastyues which are reserued to eternall chaynes Iudae Epist if God graunt you not repentance For it is not the propertie of a Pastor to hyde the worde of god
from the people but of Satans Consisers which you Papists are We may say to you as Hierome your great Doctor sayth of your Fathers in tymes past and of the Valentinian Hereticks Barbaro simplices quosque terrent sono With a barbarous vnknown tong and sound of wordes they feare the symple that whatsoeuer they vnderstand not they may the more estéeme and haue in reuerence And least the Reader should be offended that I call the Laten tongue hereby barbarous let hym knowe how the Apostle holdeth euery tongue barbarous that is not vnderstoode of him to whom it is spoken saying Vnlesse I vnderstand the powre and meaning of the wordes I shall be barbarous to him that speaketh 1. Cor. 14.11 and he that speaketh barbarous vnto me But the Lorde in hys great mercy as he hath giuen his Christ to be made knowne to Iewe and Gentyle So hath he in these our happy dayes and present state by the contynuall preaching of his word most worthyly wrought the glory of his name Psalm 8. So that out of the mouthes of sucklings and babes yea from old wythered stocks and as it were dead stones Gods holye spirite floweth in Englande and myghtily setteth forth the prayses of our Christ hys light to vs Gentyls and full glory to Israel that imbrace him to whome therefore be eternall prayse But for that thys lyght cannot be apprehended by humane capacitie it is requisite that we séeke the means by which we may apprehende the same The fyrst hereto is that we haue the true Interpreter of the worde in our hartes euen the spirite of truth whose it is to teache vs and leade vs into all truth This Spirite is obteyned of God for Christ by earnest and vigilant prayer I wil pray the Father sayth Christ and he will giue you another comforter euen the spirite of truth Ioh. 14.16 and he shall lead you into all truth and shall abyde with you for euer So as Christ hath giuen vs example we must daylie pray the father for this Spirite to illuminate our sences that we may vnderstand his word aright Psal 119. Open mine eyes sayth Dauid that I may consyder the wonders in thy lawe Teach me thy iustifications and giue mee vnderstanding and I shall search thy commaundements And Paule the Doctor of the Gentyls in al his Epistles prayeth for the vnderstanding of the wyll and worde of God which commeth by the light of the holy ghost Collos 1.9 I haue not ceased synce the fyrst daye I heard of you Collossians sayth Paule to pray for you and to make peticion that you may be filled in al the knowledge of his will with al wisedome and spiritual vnderstanding Also for the Ephesians he sayth Ephe. 3.14 For this cause I bowe my knees to the father of our Lord Iesus Christ of whom is named the whole family in heauen and earth that he will for his riche gloryes sake giue vnto you mightily to be strengthened by his spirite in the inner man that Christ maye dwell in your hartes by fayth that you being rooted in charitie and grounded may comprehende with all Saints what is the breadth the length the depth and to know the loue of Christ which passeth al knowledge that ye maye be fylled with al the fulnesse of God A most excellent order howe we obteyne the vnderstanding of his worde the light of lyfe which expresseth the great goodnesse of our good GOD set forth by this Metaphor of Geomatrie of bredth length height depth that is to say the excéeding goodnesse of God which in euery place in heauen and earth East and Weast North and South appeareth through his lyght of the Gentyls Christ the Lorde to the sonnes of men Prayer is the fyrst step to this vnderstanding Prayer I saye to God the Father of Christ and vs. Gods mercifull gifte answering our prayer is the next which riche gift reacheth to our harts our light Christ the Lorde to dwell therein which Christ doth shyne by his spirite so in our soules that we by this spirituall power doe vnderstand the mysteries conteyned in his word doe heare his voyce and onely cleaue thereto eschewing al strange spéeches be they neuer so pleasant to the naturall eare 1. Cor. 3.14 For thus made spirituall we iudge al things Assure your selues by your owne desire of doing good to your own borne sonnes of your heauenly fathers gift euen his holye spirite to this ende Iac. 1.6 Luc. 11.11 If ye aske in faith not doubting Which of you fathers if his sonne doe aske him bread wil giue him a stone Or if he aske a Fishe wil giue him a Serpent Or if he aske an Egge wil giue him a Scorpion If you therefore sayth our light and Lord Christ being euil know how to giue your children good giftes How much more shal your heauenly father giue his holye spirite to them which aske of him Whosoeuer asketh receyueth and he which seeketh findeth who knocketh the dore shall be opened to him Pray therefore lyfting vp pure hands The second is the diligent studie and daylie reading in the booke of God Psalm 1. Blessed is he that doth meditate in the law of God day and night and doth conferre place with place and by those that are more playne open the more obscure This was Paules commaundement to Timothie 1. Tim. 4.13 Tyll I come giue thy selfe to reading to exhortation to doctrine Againe Abyde thou in those things that thou hast learned knowing of whome thou hast learned them 2. Tim. 3.14 and that of a little chylde thou hast studied the Scriptures which are able to make thee wise to saluation by fayth in Christ Iesu Yea olde Paule hymselfe Reading with dyligence a gret furtherance to Gods knowledge in vs. being a prysoner in Rome for the Gospell contynued this exercise of reading penning the fruite of his studie Wherefore that he myght haue to do so he sendeth to Timothy for his books and noting Partchment Roles that he left at Troas If thys was néedefull to olde learned Paule it is moste necessary in yong Tymothy if in the teacher 2. Tim. 4.13 much more in the scholer And let no man yrke at the based style of holy Wryt but rather thinke as in homely shelles manye tymes are found most precious stones and in rough inclosing chaffe moste fayre and fruitefull Wheate So vnder the lowe style of Gods sacred Booke the diligent praying Reader if he come not with a preiudiced mind thereto shal gather to his best good the heauenly truth of Gods holye wyll in his writtē scriptures These precious Iewels shal he there fynde A most sure Ancor holde for his conscience against all temptations If thou labor of darke ignorance therein is the brightnesse of knowledge If troubled in conscience and vexed for synne there is the remedy the warrant of quyet minde giuen thée in Christ If oppressed and almost ouer whelmed in
worldly cares and enimies there is consolation and happy euent easely had If destrest and perplexed there is sound counsell and faythfull friendship If doubting of Gods lyfe there is a most sure Towre of defence and well buylded bulwarkes against all such assaultes And truely our second Dauid Christ did not else where 1. Sam. 17.40 Mat. 4. then forth of this Scrip take those little stones which slue the olde Goliath Satanas in his subtile assaulte and cruell temptation Scriptum est c. What wouldest thou haue Hence floweth the Ryuers of God in Christ to the drinking of which Ioh. 4.14 our Christ doth daylie inuyte vs whose nature is absolutely to quenche oure intollerable thyrst The treasures dwelling in the worde of God and to satisfie vs in desire of most happinesse Here is the Storehouse of GOD whether we ought to goe to satisfie oure hungry soules Thys is the Table of the Lorde most amply furnished with all dyshes of necessary dyet dressed by the finger of God wherewith he doth most lyberally féede vs Here is also moste pleasaunt Wyne of consolation and lyfe the Fountayne of Christs bloud daylie open for euery soule that thyrsteth after it to washe away his synnes In this holy Byble is situate the Heauenly Paradise farre passing the Garden of Eden where is all kinde of fruit for vs to eate in which the Trée of lyfe Christ Iesus is most fayre and frée to vs. The trée of knowledge of good and euill is set to our instruction vz the worde of God of which we maye eate and muste eate wyll we be saued But that we eate not as our fyrst Father Adam did in earthly Paradise it is fyt that we come as Bées and not lyke vnto venemous Spyders Let vs search and séeke therein the most swéete lycour of lyfe the knowledge of God and his Christ the knowledge of our synnes the reward of them the forgiuenesse of them by whome and the maner howe The will of God and the strength to serue him orderly the power of Satan and his wylie engins and how to escape them The weapons and armour of God and how to be armed therewith and by battayle in our Captayne Christ to beate downe Satan vnder our féete If on this sort we come and humbly with open hartes pray and reade aduisedly and eftsoones meditate in the lawe of God we shall moste ioyfully returne daylie to our brethren into the Hyue of Gods Churche where we shall become profitable to all men by the honey of lyfe euen his spirite and truth which forth of the Garden of Gods scriptures we haue receyued But if we come with mindes to cauill forestuffed with errors and bent to gather to féede our yll we shall misconster the worde for his truth is open to babes Mat. 11.15 that are content to take the lesson at the parents mouth and not to the worldly wyse and lyke learned resting in their owne wouen webbe of frayle humayne spynning Hence commeth darknesse error heresies schismes backslydings from God and running into Hell without remorse Take héede therfore how thou commest to this holy booke and looke not therein superficially but in great diligence and let the hardnesse thereof procure thy whole industrie as before consydering wyth what paynes men attayne to skyll and how harde things by often vse become both swéete and easie Mortall men take great paines to read prophane but little in gods Booke The mortall bookes of heathen men we toyle and turne ouer with incredible endeuour and contynuall labor beating body and brayne the solace and safetie of health often berefte and contemned hereby that we might attayne the perfection of the wryters will And yet doe such labors but teach or the kéeping or recouery of Natures health or the increase of state and wealth or the ruled lynes of common welths guyde or such other artifyciall poyntes of temporall blessings which in themselues consydered are in deede precious but compared with the treasures of Gods booke the lyght of lyfe there is no comparison For we haue not therein mannes earthy but Gods heauenly wisedome speaking vnto vs to whose worde Gods word wyll make vs apt to all perfection if we giue obedient eare we shall receyue most synguler aptnesse and ability to al heauenly things we shall dryue from vs all heauy depressing pleasures that hinder godly paines in Gospel studie we shall be lightened with consolation in the booke of God and his worde shal become most swéete and easie vnto vs of what estate soeuer Kings shall haue in this booke their rule to gouerne learned Preachers to teache and the matter and Methode Counsellors Lordes and Lawyers matters of health the déepe wyttes and great Clarkes high and déepe mysteries and louing lowly persons plaine and most open doctrine sufficient to their saluation Therfore reade diligently and praye continually and no doubt the Lord according to his promise seeke and you shal finde Luc. 11.10 Math. 6. Ezech. 36. pray and it shall be giuen you c. will giue thée his holye spirite change thy heart of stone into a fleshy heart and teach thée his statutes giue thée the vnderstanding of hys lawe and teach thée himselfe This onely remayneth that we which be Gentyls should cast away our former darknesse and put on this armour of lyghte and embracing Christ for our lead Starre as he is of his father giuen to vs should by his spirite and sacred worde of fayth in his power cast of the power and workes of darknesse Otherwise it shall be to all Recusants their condemnation that light is come into the worlde Ioh. 3.19 and those blynde men loue darknesse rather then the light The Iewe ought to refuse his Righteousnesse by the lawe also and the Pharisey not to bragge glory of his holynesse but sincerely to receyue this our light Christ and in him onely to repose his trust bycause he is giuen him of GOD to be his onely glory And this God graunt to his good pleasure in Christ To the which Christ with God the Father and the holy Ghost be all honor and glory nowe and for euer Amen Laus Deo A. A. ⧠Imprinted at London in Fleetestreate beneath the Conduite at the Signe of Saint Iohn Euangelist by H. Iackson 1581.