AN EXCELLENT AND LEARNED TREATISE OF APOSTASIE MADE BY the most reuerend and godly learned man M. Iohn de l'Espine Minister of the word of God in the Churche of Angers in the Dukedome of Anjou.
DIRECTED AGAINST THE Apostates in the Churches of France.
Written first in the French tongue by the author him selfe, and now faithfully translated into English.
The contentes of the booke appeare in the page following.
ANCHORA SPEI
* Imprinted at London by Thomas Vautrollier dwelling in the Black-friers neare Ludgate.
Anno. 1587.
THE CONTENTES OF THE CHAPters following in this Treatise.
- The Preface. Chap. 1.
- That there is want of iudgement in the Apostates. Chap. 2.
- What the wretchednes of the Apostates is. Chap. 3.
- That God departeth from the Apostates. Chap. 4.
- That the Apostates are euer pursued by the Iustice of God whiche suffereth them not to haue any rest in their consciences. Chap. 5.
- That the Apostates are without God though, they thinke and defend the contrary. Chap. 6.
- That as the Apostates are without God, so they are without Christ. Chap. 7.
- That the Apostates being departed from Iesus Christ are miserable. Chap. 8.
- That the Apostates being separated from Iesus Christ are also depriued of his spirite. Chap. 9.
- That as the Apostates haue giuē ouer God, which in the authour of life, so also they do cōtēne those meanes which they may vse to come vnto him. Chap. 10.
- That the Apostates are depriued of the Sacraments as well as of the word. Chap. 11.
- That the Apostates haue no faith. Chap. 12.
- That the Apostates are without the Church. Chap. 13.
- That it is a most dangerous thing for the delayers of time who knowe the true Churche not to adioyne themselues presently vnto it. Chap. 14.
- What the causes are whiche hinder the delayers from comming to the Churche, and how light and friuolous they are. Chap. 15.
TO THE RIGHT VVORSHIPFVLL MAISTER THOMAS RANDOLPH Esquire, Maister and Comptrouller of her Maiesties Posts, and one of the Chamberlaines of her Highnesse Exchequer:
THOMAS VAVTROLLIER Printer, wisheth prosperitie in this life, and the ioyes of the life to come.
OVR Sauiour Christe, (Right Worshipful, and most Christian Gentleman) setting forth the state of the kingdome of heauen, by the parable of the seede, Matth 13. teacheth, that some felvp [...]n stony ground, where it had not much earth, and [...]one it sprange vp, because it had not depth of [Page]earth, and when the Sunne rose vp, it was parched, and for lacke of rooting withered away; which our Sauiour himselfe in the 20. verse of the same chapter expoundeth to be, he who heareth the word, and incontinently with ioy receiueth it, yet hath he no roote in himselfe, and dureth but a season; for assoone as tribulation or persecution commeth because of the word, by and by he is offended. The trueth of which doctrine hath bene most euident in the Churche of God in all ages. Gen. 18. Lot his wife will needes looke backe to filthy Sodome, because it is a rich, and a pleasant place; and the olde sonnes of Israel rather then they will suffer a litle aduersitie as the people of God, will returne into Egypt (an accursed land) so they may haue their Leekes, their Garlike, and Onions; and many will rather returne to Caiphas, and to the pallace of th [...] High Priest, Heb. 13.13 then they will goe forth with Iesu [...] Christ out of the Campe, bearing his reproche [...] refusing vtterly to drinke of the cuppe of th [...] Sonne of God, to weare his cognisance, and ar [...] ashamed of the choller of his order; and wil [...] at no hand suffer any thing with Iesus Chris [...] (who hath suffered all thinges for them,) t [...] raigne, and to be glorified for euer with him [...] And surely very miserable experience hereo [...] in these laste times, may dailye be seene in th [...] [Page]Churches about vs, as those of France, and other places: so many for the heate of persecution, and least they shoulde beare the crosse of Christ, haue, and daily do returne to that spirituall Egypt, and mystical Babylon, the mother of all abhominations. Among many reuolts and defections, there hath bene none more fearefull and horrible, then that most dreadful Apostasie, which befell not long since on Saint Bartholomewes day, in the Churches of Anjou; so many falling away, which neuer since returned to the sheepefolde of Christ: which moued this excellent and godly learned man, Maister I. de l'Espine, Minister of the word of God, in the Church of Angers, to write this most excellent Treatise vnto them, that they might remember from whence they be fallen; that they may see howe they haue defiled the Temple of God, and made sad his holy spirite, and the holy Angels to be in sorowe and heauines, beholding their fall, in betraying the son of God, and in sclandering the sufferings of his glorious Martyrs, banished & driuen from [...]heir countries and houses, depriued and forsaken of their fathers, mothers, wiues, children, parents, & friends, cast into dungeons amonge Toades and Serpents, bound and fettered, with [...]ll crueltie and outrage by hangmen and executioners [Page]mangled, afflicted, and tormented. But alas these haue refused this so great an honour, 1. Pet. 4. Rom. 8. as to communicate with the passions of Iesus Christ, and to be made conformable vnto his image, in suffering with him, and for the profession of his moste glorious Gospell. This godly and learned Treatise, written by the Author in the Frenche tongue, for the vse and benefite especially of his owne Church, being deliuered and commended vnto me by a reuerend and learned man, faithfully translated into English: I thought it a meditation very necessary in these times for the Church of England also: who although nowe (God be praised) she neede notto shrinke for any fiery triall yet she knoweth not how neare the Lord his visitation is, Mat. 25. and our Sauiour teacheth his seruants continually to watche. That I haue presumed to dedicate it vnto your Worshippe. [...] thinke fewe men will aske, and no man ought to maruaile, who knoweth your zealous and most Christian profession; and the great duties wherein I stand bound to your Worship for your great fauour and assistance in my distresses and afflictions. Onely I beseech you t [...] receiue it as a signification of my thankeful [...] mind in dutie towards your Worshippe. The Lord giue you grace still to continue euen t [...] [Page]the ende, to blesse you here with all increase of Worship, and with all spirituall ioyes in heauenly things, in his most blessed Sonne Christ Iesus. London, From my poore house in the Blacke-Friers this present 9. of May. 1587.
To the Reader.
THere is some space of time expired since, that I purposed to write some litle treatise of Apostasie, and especially since the slaughter committed on Saint Bartholomewe his day, in the which there chaunced a most horrible & fearfull reuolting in all our Churches, so that of three partes two of them at the least slipped backe, of those which in the beginning entered into it with so great readinesse and courage, that it seemed they would continually abide in it, without a mind euer to departe, whatsoeuer temptation shoulde offer it selfe vnto them. Neuerthelesse I had hitherto deferred the same hoping that the feare being ouerpassed, which as a storme and vehement wind, had carried them away from the sheepefold, and hauing had leisure to settle themselues and gather their wits together, they might either of themselues returne, or else be easily called backe againe by the voice of their pastors. But perceiuīg that the most part of the Apostates, do not only slumber & harden themselues in their sins: but also become contemners of God, and blaspeme without shame his [Page]word and the true religion, and not content with this, striue by all meanes to withdrawe those from the house of God which continued stedfast in his seruice, and to hinder those that desire to enter into it againe. I deemed it not meete to dissemble any longer, but to be necessary to put in execution the charge which God hath giuen his seruants whom he hath placed in the Church, not onely to pronounce remission of sinnes, to all those who by a liuely faith vvill lay hold of it through the preaching of the Ghospell: but also the vvithholding of the same, from all those, vvho vvith an hard and obstinate heart, do stillre [...]ect the vvordes and promises of saluation. Which must not seeme strange, seeing the Ministers of the Ghospell be not onely ordained to vnloose & absolue those that beleeue, but also to binde and condemne those that remaine obstinate in their infidelitie. For vvhich cause God seeing the stubbornnes and hardnes of the Ievves, doth send vnto them his Prophet Esay, to blind and harden them yet more. Esay. 6.9. Go (saith he) and say vnto this people ye shall heare in deede, but ye shall not vnderstand: ye shall plainely see, and not perceiue. Make the heart of this people fat, make their eares heauy, and shut their eyes, least they see with eyes, and heare with eares, and vnderstand with their hearts, and conuert, and he heale them. Which afterward was oftentimes [Page]alledged against the Iewes by Iesus Christ, Matth. 13. Mark. 14. Luk. 8. Acts. 28. Rom. 11. & his Apostles, to condemne their obstinacy. And as Moses publishing the law, said to the people, that in it he set before their eies life & death, according to their obedience or disobedience towardes the same, so S. Paule writeth, that the one & the other are represented in the Gospell, according as the men to whom it is preached, are faithfull or vnfaithful. We are, 2. Cor. 2.15. (saith he) vnto God the sweete sauour of Christ, in them that are saued, and in them that perish: that is to say, to the one the sauour of death vnto death, & to the other the sauour of life vnto life. And Iesus Christ also, as Simeon said to the Virgin, is not he as well appointed for the fall, as for the rising againe of many in Israell? Luk. 2.34. And as he is to some sanctification and saluation, is he not likewise to others a blocke of stumbling, and of offence, a snare and a net vnto all those which abide in vnbeleefe? If then it chance that any Apostates or delayers of time vvill spare so much leisure as to reade this treatise: I desire them that it may be with great attention, and that vvithout any passionate or preiudicate minde, they vveigh all the reasons and argumentes of the same, setting alvvayes that before their eyes, vvhich Iesus Christ spake to his Apostles: that vvhatsoeuer they shoulde binde on earth by his vvorde shoulde be ratified [Page]& firmly bound in heauē. To the end they may not deceiue themselues in their discourses & vaine imaginations, esteeming the thoughtes of God to be as their thoughts, & his waies as their wayes: cō trarie vnto that which the Prophet sayth. Let all of vs therefore giue place vnto the worde of God, and let vs beleeue that it shall be sure for euer & endure eternally. And considering that by the decree and irreuocable ordinance of God it is necessary that all knees should bende to do homage vnto Iesus Christ: let vs rather choose to acknowledge and embrace him nowe for a Sauiour, and welspring of life, then in the ende be constrained to auouche him and finde him, as the Deuils, a iudge that will not be intreated, and a consuming fire.
A TREATISE OF APOSTASIE MADE BY M. I. DE L'ESPINE MInister of the word of God in the Churche of Angers.
The Preface.
Chap. 1.
THE inconstācie of men is a thing which cannot be but most wonderfull, vnto those who will cōsider it well, which may be perce [...] ued diuers wayes: but especially in the varietie and alteration of their purposes & affections, and in that they can not find any state of life in this world, whiche may either wholly satisfie their humor, or in which they an abide and rest any long time, for being by [...]and by glutted with the thing whiche they [...]resently enioye, they do either with grief de [...]re that which is not any more in their power, [...]r els long for those thinges which they could [...]ot as yet obtaine, and when they haue obtai [...]ed them, they will loath them aswell as those which earst they had enioyed. And are like vnto [Page]those who hauing a queasie stomake, finde nothing wel seasoned for their tooth: or as sick bodies whiche are not able to finde any good resting place in bed, wheresoeuer they be layd. And although God by an especiall fauor, doth call some of them into his house, Heb. 6.4. and bringing them into his church, doth adopte thē into his familie to lighten thē, and to make them taste of the heauenly gift and of the good word of God, to make thē partakers of the holy ghost, & of the powers of the world to come, which is a cōdicion the best that can be chosen or desired in the world, and the which alone is able to bring contentement, and a perfect felicitie to all those that can obtaine it: Neuerthelesse there are some so crooked & froward, that hauing tasted of it, do in the ende loath and disdaine it aswell as the other. Though in deed: the dwelling in the house of God be so happy a thing, Psal. 84. that the silly doorekeepers of the same ought to account themselues more happy for hauing a litle corner to abide in it, then if they had in other places the most rich, gorgeous, & stately buildings in the whole world. But that befalleth these kinde of men which the Poete [...] and fables do record of the moone, who desiry [...]ng her mother that she might haue a garment, made fitte and proportionable for he [...] [Page 2]body: she excusing her selfe, sayd: my daughter howe can that be since thou hast a bodye subiect to so many changes and alterations, and which neuer anye space reteyneth the same forme? Euen so it is not possible to fitte these men which are so inconstant and vnstable, of any estate wherein they can abide, and although to couer their shame, and to cloake somwhat their inconstancie, they seeke some vayne and friuolous excuses, striuing to [...]ay the fault of their lightnesse, vpon that side which they had chosen: raysing all the false rumors & seladers that they can imagine, to diffame it & to shew that they haue not forsaken [...]t without great cause: neuerthelesse when all things shalbe narrowly searched, all the blame will light in their owne neckes, and in the end [...]t will appeare, that euen as, one can not fitte a garment for him that hath a body mishapen, [...]or a shooe for him that hath a stubbed foote, [...]ot because of the imperfection of the garmēt, [...]r shooe, but because of the body and of the [...]oote to which they should be fitted: so these [...]inde of men, cannot finde any estate whiche [...]oth beseeme them, or is altogether answera [...]le to their appetite, onely because of the de [...]ulte and corruption of their myndes, which [...]e peruerse & crooked, for as a body stronge [Page]& well made, cā aswell beare the great coldes, and intolerable sharpnesse of winter, as the extreamest heates of sommer: so a mind well disposed and aswell instructed, is euer like vnto it selfe, and doth not change according to the diuersitie of chances which happen vnto it: but hauing foreseene that in all kinds of life, there is pleasure and payne, sweete and sower, and a like successiō and recourse from the one to the other, is neuer but well resolued happen what will: but in all mutations remayneth stedfast, and as a quadrate and fouresquare body, is euer firme and stable on what side soeuer it be layd.
That there is want of iudgement in the Apostates.
Chap. 2.
VVHat can then be sayd or iudged o [...] these wretched Apostates of our dayes, who haue so disloyally betrayed and denyed Iesus Christ, forsaken the Church for the redeeming and sanctifying whereof, he yelde [...] himselfe to death, and reiected the doctrine o [...] the Gospell which was sent vs downe frō heauen by the spirite of God, Ephe. 5.25 2. Pet. 1. Heb. 1. 1. Tim. 3. receiued of all th [...] Patriarches, preached by the Prophetes, Iesu [...] Christ and his Apostles beleued and approue [...] in the world, and sealed by the death and blou [...] [Page 3]of so many millions of Martyrs and faithfull witnesses, all which with great constancie and inuincible courage, haue confessed and maintayned it euen before Kinges and Emperours, being not astonyed either with their presence, or threatninges, or with most cruell tormentes which were prepared for thē, or with any danger which either could be set before their eyes, or els which they thēselues could cōceiue? what ca they alleage to colourther Apostasie? They will in deede cōdene in the cōpany of infidels, (which allow all that they say & take pleasure [...]n their talke) our Religiō in generall: yea there [...]e some so farre gone and so shamelesse, that they dare openly name it euill: But when any do vrge them to shew or note some particular [...]ointe, either in the doctrine or discipline, or [...]ls in the whole order whiche we vse in our Churches, that may with reason be reprehen [...]ed: thē they become as dumbe as dogges, and [...]ewe vnto all mē of iudgemēt & good vnder [...]āding that they are but backbiters & that it [...]s not any wāt, or colour, that they haue espied [...]n the religiō, that hath caused thē to reuolte or [...]indered thē from perseuering constātly in the [...]me, as many haue done, vnto the ende: But [...]at it was their own affectiōs, which make all [...]ose vnstedfast & incōstāt which are not able [Page]to rule and gouerne thē: and a grief of mynde, which cā not beare the burthē & weight of the crosse, 1. Tim. 3. which is ioyned with the profession of the true religion. And finally a rashnes and raging of the passions, whiche beare rule in that kind of men, & do egge thē forward, and carie them away in all their intents and actiōs, more by a blind and vnbridled furie, then by a prudent & sage coūsaile, & if there had bene in thē but the least sparke of wit and discretiō, before they had embraced the Religion, should they not haue listened to the coūsell of Iesus Christ, Luk. 14.24 & followed the exāple of those who intēdyng to build a great & sumptuous house, do before the vndertaking therof cast an accounte of the cost & charges which must be bestowed thereon, lest that not hauyng well weighed their wealth, taking more in hād then they are able to performe, they be constrained with shame in the end to leaue their worke vnfinished: or of the king who going to warre with another, forecasteth diligently whether his power b [...] sufficient to ouercome his enemy: fearing least that, he assaulting him beyng but weake, he should be vanquished and put to flight? Our Apostates likewise, ought they not before they embraced the Religion, to haue cōsidered first of all the incommodities and commodities [Page 4]they shoulde reape thereby: and that no man is meete to follow Christ which is not resolued to expose himselfe to the ha [...]red, Math. 5. reproches, iniuries, and persecutions of the whole world? that hath not a crosse continually loden on his shoulders to the whiche he be ready to be nailed and tyed vp for the confession of the name of God when as his houre shall come? Math. 10. whiche also is not ready to giue ouer with a chearefull harte, father, mother, wife, children, Math. 19. frendes, houses, landes, honors, estates, kindred, goods, riches, pleasures, rest, libertie, life, and all whatsoeuer he accounteth most deare and precious vnto him in this world, to follow Christ? And who, to cōclude accordyng to the example of Moses, Heb. 11.25. doth not rather chose to suffer aduersitie with the people of God, then to en [...]oye the pleasures of sinne for a season: estee [...]nying the Crosse and rebuke of Christ greater [...]riches, then all the glorie and treasures not one [...]y of Egipt, but also of all the Realmes and Empires of the whole earth. If the Apostates [...]ad bene wise and well aduised, they ought to [...]aue forecast all these thinges in their myndes before they entred into the Church, and after [...]o haue considered, whether in takyng of this [...]arte vpon these ca [...]ons and conditions, their [...]trength were sufficient to sustaine thē, which [Page]they did not: but as freshwater souldiers, who for want of experience thinke, whē they cause themselues to be enrolled, and when first they muster vnder their captaines, that there is no trouble, no labour, no citie, no force, that shall encounter with them, which they are not able to foyle and ouerthrowe: and yet neuerthelesse be discouraged and dismayed as soone as they come to any assault or skirmishe, or els to any sore encounter wherein it behooueth them to bestirre themselues, and shewe in deede their vertue and valour. So they which neuer had assayed the enemies of Iesus Christ, nor borne the bruntes and assaultes which the deuill, the world, the fleshe, the Antichrist and all their troupes do raise against him, and all those that follow him, thought that the profession of the Gospell had bene but a play or sporte, and vnder that hope entred into the Church of God. But perceiuyng the euill intreatie whiche the children of God receiue in it at the handes of the world, they continued not long in it without repenting, and seeking the meanes by the which they might withdraw themselues from it, Ioh. 6. with some honest cloake if it might be possible: because they could be content to followe Iesus Christ, as those who hoped to haue liued of free cost in his company, and to finde alway [Page 5]the tables furnished: but not as Simon of Cyren, vpon cōdicion to cary his crosse after him. I appeale vnto your consciēces, O ye Apostates, is not this the truth of it? If the kitchin of the Huguenotes had bene as fatte as that of the Chanons, Bishoppes, Abbotes and Cardinalles of Papistry, and the Religiō which we follow as easie to the flesh, as Antichristes, you would doutlesse haue stayed with vs: being yet at this day conuinced in your owne consciences, at least if there remaine any at all in you, that the [...]ruth is on our side, and that the seruice done vnto God in our Churches is wholy administred accordyng to the rules and ordinances which he himselfe hath left vs in his word: and that contrariwise the Popes and all his adherents Religion, is nothing els but meere trifles and toyes, and vayne ceremonies, which light headed men haue inuented and established in [...]he Church of God of their owne braine, Psal. 119. whē the candell of the word of God was extinguished and put out, which ought euer to go be [...]ore vs as a light, to lighten and guide vs in all [...]hinges which we do to serue him: for we can [...]ot swerue neuer so litle from it but we shall [...]umble by and by, like silly blind men: consi [...]eryng that the whole seruice of God to be [...]ue and lawfull, must be measured by obedience, [Page]which can onely be grounded vpon his lawes and holy decrees. 1. Sam. 15. For if we wil go about to do any thing which concerneth his seruice, except that which he himselfe hath expressely prescribed: he will say vnto vs that whiche is written in the Prophesie of Esay, Esay. 1.12. who required or sought these things at your handes? Let the Apostates then giue glory vnto God, and cease, if they cā, from blaspheming agaynst the spirite of God, against the doctrine of the Gospell, against the Church, against Iesus Christ: to conclude agaynst the truth and wisedome which they themselues haue iustified and approued, when they were as yet in their right wittes, and when as the deuill which is entred into their hartes with seuē other spirites worse then himselfe had not troubled their myndes, as he hath done since they are departed from the house of God: and let them accuse rather their owne foolish inconstancie, whiche hath caused them to giue ouer the best side without all comparison, and the surest, & the most honorable, that can be chosen by reasonable mē, namely God his side of whiche Dauid speaketh, Psal. 16.5. The Lord is the portion of mine inhetaunce and of my cuppe, thou shalt maintayne my lotte, the lynes are fallen vnto me in pleasant places: yea, I haue afayre heritage. And [Page 6]moreouer I will prayse the Lord, who hath giuen me counsayle: my reynes also teache me in the [...]ightes. I haue set the Lord alwayes before me: for he is at my right hād: therfore I shal not slide. And [...]n another place: yet I was alway with thee: Psal. 73.23thou [...]ast holdē me by my right hand: thou wilt guide me [...]y thy counsail, and afterward receiue me to glory.
What the wretchednesse of the Apostates is.
Chap. 3.
BVt now let the Apostates stay themselues here a while to consider, into what a [...]eepe pit and gulfe of wretchednesse and mi [...]eries they haue cast themselues into, leauyng God, who is the welspring and fountayne of [...]ife & alfelicitie: Psal. 36.8. in whom alone consisteth all [...]he good that we cā euer desire, looke or hope [...]or: and who alone by his aboundance, is able [...]o satisfie and content all our appetites, and [...]onely by the brightnesse of his countenance, Psal. 16. [...]o make vs perfectly happy. The happy and e [...]ernall life, sayth S. Augustine, cōsisteth in that we liue with God and of God: that is to say that he himselfe be the soule whiche doth animate and quickē vs, and the foode which doth [...]ourish vs. O God, sayd Dauid: Psal. 23. thou art my [Page]portion and all my good: and in the 23. Psalme: The Lorde is my shephearde I shall not want: which is to say, that we may handle more particularly that which he saith in generall; into what danger so euer I fall thou shalt be my Sauiour: in darknesse thou shalt be my light: in warre, thou shalt be my defender: in sicknesse thou shalt be my Phisition: in sorrowe and wearinesse of mynde, thou shalt be my comforte: in my feeblenesse, thou shalt be my supporte: in perplexitie, thou shalt be my counsaile: when I am gone astray, thou shalt be my guide: being fallen, thou shalt take me vp agayne: standing, thou shalt maintayne me: in pouertie, thou shalt be my treasure: in miserie, thou shalt be my felicitie: in payne, thou shalt be my solace: in sinne thy mercy shalbe my iustice: in iudgement thy grace shalbe my absolution: to cōclude in death, thy spirit shalbe my life. There is nothing then that can be wātyng vnto vs in God in whom are all thinges: what didst thou thinke, O thou most wretched creature, when as thou forsookest him to yeld thy selfe ouer vnto Idols, Psal. 115.5 which cannot teach thee any thing, being dumbe, nor see thy miseries, beyng blinde, nor heare thy prayers, beyng deafe, Ier. 10. nor defend thee, beyng vnable, nor goe and come to succourthee, Hab. 2. being notable to bestirre [Page 7]thēselues at all: doest thou not serue this day for an example to verifie the saying of the Prophet? Psal. 115.8 that those which serue and worshyp them are like vnto them: hauing no more sence or vnderstanding then they haue? for it is not needefull to alleadge any other argument to proue that thou art depriued of all iudgement, then the onely exchange and permutation which thou hast made of god to Idol, which is as much as to say of an all to a nothing, and of a happines to a miserie: for so the false gods are called in the Scripture. May we not nowe [...]ay of thee and of those that are like vnto thee, [...]hat which the Prophet Ieremye once spake with great exclamation. O ye heauens, Ier. 2.12.be a [...]tonied at this: be afraide and vtterly confounded, sayth the Lord: for my people haue committed two euils: they haue forsaken me the [...]ontaine of liuing waters, to digge them pittes, [...]uen broken pittes, that can hold no water. If a [...]usband were cruell, rigorous, and altogether [...]ntollerable in his manners, and in his conuer [...]ation, the wife which should leaue him, and [...]epart from his house, not being able to beare [...]is euill intreaty which he should vse toward [...]er, might in some respect be excused: but if [...]e should loue her as he ought to doe, and in [...]ll things be gentle and bountifull vnto her, [Page]supporting her in all her infirmities, and intreating her with all meekenes and bening nity, should she not be blamed and condemned of all the world, if she woulde forsake him? What then can these Apostates obiecte against God wherewithall to couer their Apostasie? Psal. 145. Matth, 9. Matth. 5. Psal. 145.8 verse 15. Psal. 146.7 God, I say, who is so meeke and gentle, whose mercy, as the Prophet sayth, endureth for euer, who alone is good, and causeth his sunne to shine vpon the good and bad, and who doth send the raine both to the iust and vniust. Who is gratious and mercifull, slow to anger, and of great mercy, who is good to all, and his mercy is ouer all his workes. The eyes of all, sayth he a litle after, waite vpon thee, and thou giuest them their meate in due season. Thou openest thy hand, and fillest all things lusing of thy good pleasure. And in the Psalme following: He executeth iustice for the oppressed: he giueth bread to the hungry: the Lorde looseth the prisoners: the Lorde giueth sight to the blind: the Lorde raiseth vp the crooked: the Lorde loueth the righteous. The Lord keepeth the strangers, he relieueth the fatherles and widowe. Mich. 6.3. The Lord complaineth by his Prophet Micha, of his people, that had treacherously forsaken him, hauing neuer giuen them any such occasion. O my people, what haue I done vnto thee? or wherein haue I grieued [Page 8]thee? testifie against me. Surely I brought thee [...]ut of the land of Egypt, and redeemed thee out of the house of seruants. All this complaint doth it not belong vnto the Apostates, who haue so villanously giuen ouer this mighty God, of whome they haue receiued the life, and all the mouing and feeling which they haue, who are onely of him, and by him, who haue neither and house, nor goods, which they hold not of him, and of his meere fauour: who without him are nothing els but nothing, and altoge [...]her vanitie: who hath so often spared them, [...]lthough through their hypocrisie, and other [...]housand and thousand damnable sinnes, they [...]aue deserued many times vtterly to be cast [...]waye, and who yet at this present houre would stretch forth his armes to receiue and unbrace them, if by a true repentance they [...]ould in some sort returne vnto him. And notwithstanding after he had so many wayes testified this so great liberalitie towards them, their children familie, and all that belong vnto them, they haue all at once forgotten the [...]enefites which they haue receiued, together with the author which hath bestowed them: and they themselues who by the inioying of them, doe make themselues at this present guiltie of a most villanous ingratitude, is it [Page]possible, I pray you, sufficiently to detest this most odious and execrable crime, to haue left such a Lord, and with great contempt to haue turned the backe vnto him, after so many honors and fauors, such bountifull and good intreaties, to go a whoring after those two ruffians and whore-mongers: namely, the Deuill, and the world, who are altogether infected, & most filthye, to the ende to committe againe whoredome and adultery with them? Is it possible also worthely to lament the pitifull and miserable estate, to the which the poore wretches are brought at this day? For as they haue forsaken God: so he for his part hath forsaken them, and departing from them, hath also bereaued them of his spirite, and of his grace whereof he threatened the Iewes, who obstinately reiected him, and the worde of the Gospel which he preached vnto them: your house sayth he to them, Matth. 23. shall be left desolate: for when we regard not to know God, Rom. 1.28 he giueth vs ouer into a reprobate minde void of vnderstanding: and then we are cast away vtterly and destroyed, without all hope of any recouerie. As the Prophet sayde: Lo, they that withdraws themselues from thee,Psal. 73shall perish: thou destroyest all them that go a whoring from thee: as for me, it is good for me to drawe neere vnto God: [Page 9]therefore I haue put my trust in the Lord God, that I may declare all thy workes.
That God departeth from the Apostatates.
Chap. 4.
THere haue bene some which haue gone astray sometimes from God, whome neuertheles God forsooke not, as our first parents, who being created of God, after his image, that is to say, in state of innocēcie, good, perfect, whole of body and soule, free, wise, and [...]f they themselues had would, immortall and [...]appy: neuertheles not being contented with [...]heir first estate which he had graunted vnto [...]hem in his house, forgetting themselues, and [...]he great benefites which they had receiued at [...]is hands, by a pride and damnable ouersight, [...]hey forgate straight way their dutie, and the [...]bligation by the which they stoode bound [...]nto him, and withdrawing themselues from [...]is obeisance, they did forthwith cast themelues and all their posteritie headlong into [...]he great miseries which we see and feele yet [...] these dayes in the world. Dauid likewise, [...]ho had bene so loued, cherished, and fauored [...]f God, who had exalted him euen to the sce [...]ter, and the royall throne, and had giuen him [Page]the leading and gouerning of his people of Israell: yea and had honored him with his couenants and promises, as he had done our father Abraham: neuertheles all these graces and fauours did not hinder him from forgetting and offending him: Which was the cause afterward of great broiles and tumults which arose and spronge vp in his house, as it had ben [...] out of a springe. The prodigall sonne also left his father, and in steede of humbling him selfe before him, and staying in his house to performe that seruice toward him which was due, came vnto him in great pride of minde to ask [...] him the portion of the goods that fell vnto him: and since that time did nothing but go [...] astray more and more, frequenting euill company, Luk. 15.12 and spending in a short space all that h [...] had gathered together with dissolute and riotous persons, vntill such time as being driue [...] to extreame necessitie, he began to come to himselfe againe, and to returne to a good iudgment. S. Peter likewise, who by the doctrine works, and example of Iesus Christ, had a long time bene instructed and informed in his company, in which he had bene borne-withall i [...] his ignorance and other infirmities, and receiued infinite fauors of his maister: Mat. 26.69 neuerthele [...] he denied him, and at such time as he ought to [Page 10]haue bene nearest vnto him, to haue assisted and comforted him. Nowe all these aforesayd, had for a time left God, and were worthye through their ingratitude and disloyaltie, to haue bene vtterly reiected of him, but he did not execute the rigour of his iudgement against them, Luk. 15.4. nor rewarded them as they had deserued, because in deede they were his children: but hath sought them himselfe as poore silly lost sheepe, which were altogether ready to perishe, if he by his great mercy and grace had not soone preuented them. And all this good did betide them, because he had neither giuen them ouer, nor forgotten them, as he had bene forgotten of them, & because this deepe roote of the good pleasure of God did still reserue and retaine in it some sappe and iuice to keepe them from withering and dying. But the Apostates who willingly, and of set purpose, not being forced by any constraint, haue reuolted from God, Heb. 6.6. of whome we see so great a number in these latter daies, what hope can remaine in them, sithence they can not be renewed againe by repentance? Heb. 10.26 seeing there remaineth no more sacrifice for their sinnes: and se [...]ng they crucifie againe vnto themselues the sonne of God, and make a mocke of him? the Apostle doth propound vnto them nothing [Page]els but a fearefull looking for of iudgement, and violent fire which shal deuoure the aduersaries. Moreouer, being no more participant of the prayers of the Church, or of the prayers of Iesus Christ, Ioh. 17.9. who going to his death, declared that he prayed not for the world, and by consequent, they were excluded from the Communion of saintes, what hope is there of their saluation? I know well enough that the most part of them doe iest at those things which we say, and that they doe not beleeue, either the word of the Apostle, or ours: But they ought to note that which S. Paule speaketh: 1. Cor. 10.22. namely, that neither we nor they are stronger, no nor so stronge as God, that we should preuaile against him. Matth. 5.18. Also the heauen and earth shall perish: but one iotte of it shall not passe till all be fulfilled: and to conclude, that which the wise man sayth, that men commonly make great discourses in their mindes: but whatsoeuer they thinke, the counsaile of God getteth the vpper hand, and what imagination soeuer we haue to the contrary, he remaineth stable, firme, and immoueable. If then the Apostates hauing cast themselues out of the Church, doe giue no more place or authoritie to the worde of God, or to any admonition which may be made vnto them in his name, it is time lost to [Page 11]speake vnto them, as experience teacheth euery day those that will yet make proofe thereof. And what shewe or likelihood soeuer they make, that they haue a desire to returne to vs againe, they do it either to deceaue vs, or to content in some sort those of whom they haue yet some regard, and not for any good wil they beare vnto it. Let vs therefore leaue them in their filth, following the counsaile of Sainte Iohn. He that is vniust, let him be vniust still: Apoc. 22.11.& he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Let those notable sayings of the Prophet neuer be blotted out of our harts. Blessed are the people that be so, Psa. 144.15 Psal. 33.12yea blessed are the people, whose God is the Lorde. And this likewise. Blessed is that nation, whose God is the Lord: euen the people that he hath chosen for his inheritance. As also this. Psal. 73.27 They that withdrawe themselues from thee, shall perish: thou destroyest all those that goe a whoring from thee. As for me, it is good for me to drawe neere vnto God: therefore I haue put my trust in the Lord God, that I may declare all thy workes.
That the Apostates are euer pursued by the iustice of God, which suffereth them not to haue any rest in their consciences.
Chap. 5.
VVHen we sayd that the Apostates hauing left God, are also in like maner reiected of him. It must not be vnderstood generally, as though God were altogether departed from them: for filling all things (as the Prophets save) there is no part of the worlde which is not replenished with his essence: but we vnderstand onely, that he is separated from them, as touching his grace, his mercy, his spirite, his sanctification, faith, remission of sinnes, repentance, and all meanes of their saluation. For as concerning the power, wrath, and iustice of God, they can not so escape, but that they shall be pursued incessantly. For there is no meane betweene the mercye and wrath of God: Ioh. 3. and it is necessary that whosoeuer doth disdaine his grace, should in the ende taste of the rigour of his iustice. But now the case standeth so, that the wrath of God abideth vpon vs, vntill such time as it be turned away, and auoided by a true faith in the Gospell, Heb. 10. that is stronge and stable vnto the ende. The Apostates then, who all at once haue not onely made shipwracke of their faith, but also of the Gospell, of God, of Iesus Christ, and of all religion, haue they not day and night, waking and [Page 12]sleeping, the sword of the wrath of God continually hanging ouer their heades: Numb. 22.23. but as Balaam his asse perceiued the sword which pursued him before his maister, who rode vpon him: so such men are so blinded by the Deuill and their owne lustes, that they can not perceiue the iudgements of God which are at their heeles, and follow them steppe by steppe. O that their eies were open as the eyes of Elisha and his seruant, 2. King. 6.17. then should they see about them millions of deuils ready to destroy them, as the seruants of God saw themselues enuironed with an infinite multitude of Angels to defend and saue them, though in deede they thinke nothing lesse, they being vnto them inuisible: neuertheles they ought to consider the danger to be so much the greater, because hidden enemies are euer more dangerous, then those who are altogether open and knowen. So the Deuils and all the gates of hell, yea and all the creatures which are in heauen and in earth, be enemies vnto those that are enemies vnto God, and to those from whome he hath withdrawen his fauor: and there is not one of them which doth not with all her might and maine striue and contend to bring to passe their destruction: as likewise contrarily, Rom. 8.28 all helpe to saluation, to those that loue God, and are loued [Page]of him againe: and there is no creature which doth not by and by make a couenant with vs, when we are once firmely knit and vnited vnto him. Hosea. 2.20. I will euen mary thee vnto me in faith fulnes, (sayth the Lorde) and thou shalt knowe the Lorde. And in that daye I will heare, (sayth the Lord) I will euen heare the heauens, and they shall heare the earth, & the earth shall heare the corne, and the wine, and the oyle, and they shall heare Israell. Whereby we may easily gather, that all creatures draw neere vnto the children of god, and do chearish them as soone as they see them come into fauour with God: and contrarily, that they slide backe and start aside from those who are bereaued of his grace. For it is a generall rule which we ought euer to remember: Leuit. 25. Deut. 28. namely, that the grace and loue of God, is the ofspring of all benediction, and that his wrath on the other side is the fountaine of all male diction: so that without the one nothing is blessed, and with the other all things are cursed. What then can these wretched Apostates doe, who eating, drinking, going, comming, whether they sit or stand, whether they walke or lye still, are euer musing in their bed, at the table, within and without the house, before and behind them of the wrath of God, with a firebrand in his hand ready to consume them. If [Page 13]they will turne aside, Amos. 5.19. they shall meete with a Lyon (as sayth the Prophet) if they will returne thinking to flee, and saue themselues: on the other part, there will by and by a Beare start out before their eyes: and if to assure themselues on all sides they will come to their house againe and leane their hand on the wall, they shall finde in it a Serpent whiche will [...]ite them: which is as much to saye, as that [...]hey can neither finde hole nor secret corner, wherein they may hide themselues from the wrath of God, which is exceeding fearefull [...]o all those to whome he sendeth it, as the Apostle sayeth: He. 10.31. That it is a fearefull thing to fall into the handes of the liuing God. Which may euidently appeare by the examples propounded vnto vs in the Scriptures, Gen. 4.14. as in Caine, who hauing slayne his owne brother for religion, and fled from the face of God, that is to saye, hauing giuen him ouer, and the Churche which was gathered together in his fathers house, neuer had afterward a [...]ye reste of conscience: but as a man vexed with furie, went heere and there like a vagabound and runnagate, with a fire whiche did consume him, and with an vnquietnes of minde, whiche suffered him not to reste in anye place. 1. Sam. 18.10. Saule likewise when the spirite [Page]of God had forsaken him, and was departed from him, did not the cuill spiri [...] foorth-with come vpon him, and since th [...] tyme neuer ceased to torment him, vnti [...] he had throwne: him headlonge into despaire? Iudas also, after he had betrayed Iesus Christ, Ioh. 13. and that the Deuill by reason [...] his couetousnesse had once entered into his heart, and had drawne him awaye from th [...] true Churche, whiche was the companye o [...] Iesus Christ and his Apostles, to reconcile himselfe vnto the Priestes and Pharisies, and to make him to enter againe into their Sinagogue, had he euer any quietnes in his soule after that? did he euer thinke of any thinge but onely howe he might destroye himselfe hopyng though in vayne by this meanes to rid himselfe out of that fearefull griefe wherewith his conscience was vexed and tormented? And they of whome mencion is made in the Prophetes, Apoc. 6.16 & cap. 9. and in the Reuelation of Saint Iohn, who hauing receiued the badge & cognisance of the beast, and hauing dronke of the cup of hir whoredomes & abhominations not hauing repented, seing themselues in the ende ouerwhelmed with the iudgementes of God, for hauing euer beene coupled with Antichrist, will they not say to the mountaines [Page 14]fall on vs; and to the earth open thy selfe, de [...]our and swallowe vs vp quicke: to the ende [...]ey may escape by this meanes if it were pos [...]le the great griefe and anguishe of minde [...]herein they liue? All which testifie plainely [...]nto vs, that the wicked who seperate them [...]elues from God, and will exempt themselues [...]om his obedience, are so pursued by his iu [...]tice, that they can neuer take any good rest [...] their mindes. Also the holy Scripture saith [...]hat in whatsoeuer happy & florishing estate they be, whatsoeuer prosperitie they haue, whatsoeuer riches or goodes they do possesse, [...]o whatsoeuer honours and dignities they are exalted, and whatsoeuer delicacies and sweete pleasures they mioye, yet notwithstanding they are neuer at rest nor at quiet in their mindes. Esay. 49. Psa. 34.16. For (as Dauid saith) The face of the Lord is against them that do euill, to cut of their remembrance from the earth. And their conscience which waiteth continually on them as it were a Sargeat neuer ceaseth to threaten them, and to set before their eyes, continually the wrath of God, and his arme which is alwaies stretched foorth to beat them downe. And I pray you what other thing is hell, eternal fire, gehenna and the bottomlesse pit, where the Deuill and the reprobate shall be condemned [Page]to remaine for euer, then this horror, and liuely apprehension and feeling of the wrath o [...] God, which doth pearce and goeth clean [...] through them? Iam. 2.19. As Saint Iames saith, that th [...] Deuils beleeue there is a God and tremble There is nothing that causeth the Angels in heauen to be contented and happie, but onely the feeling of God his loue towardes them, which they read and plainely see expressed in his face, and in the earth likewise there is nothing that doth comfort the children of God, and vpholde them in all their afflictions, but his great and incomprehensible loue towardes them, which they see vnfolded in his word, in his sacramentes, and in the whole order of the church, and aboue all in the face and death of his sonne. That is it which Dauid desired aboue all things, sal. 4.6. as it appeareth: Many say, who will shew vs any good? But Lord, lift vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of hart, then they haue had when their wheat and their wine did abounde. I will lay me downe, and also sleepe in peace: for thou, Lord, only makest me dwell in safetie. And contrariwise there was nothing that he grudged at so much nor that grieued him so sore, as when he sawe the libertie taken away by the tyrannie and violence of Saule from resorting with the [Page 15]people of God, vnto those places whereas he [...]iscouered his face vnto them. Psal. 42.1. As the hart [...]rayeth for the riuers of water, so panteth my [...]ule after thee, O God. My soule thirsteth for God, euen for the liuing God: when shall I come [...]nd apeare before the presence of God. And not onely Dauid: but also the whole church in all [...]ges hath euer in her greatest afflictios sought [...]nd founde her principall consolation in the countenance of God. Let vs therefore heare what she saith. Turne vs againe, O God, Psal. 80.3.and [...]ause thy face to shine that we may be saued. And [...] litle after, Turne vs againe, O God of hostes: vers. 7.Cause thy face to shine and we shall be saued. As [...]e saith in an other place also, Psal. 34.5. They shall looke vnto him, and runne vnto him, and their faces [...]hall not be ashamed. A man who euery where would fly the light of the sunne, and seeke to [...]iue in darkenesse, would he not be most miserable, abhorring the fairest, the pleasantest, & the most necessarie creature, that God hath placed in the world? What will then become of the Apostates who flie the face and presence of God which is a light in which there is no darkenesse, 1. Ioh. 1.5. and of which as of the sunne all the earth ought to reioice, when as by his grace he sendeth downe his cleare light and bright beames vpon her. For as the moone [Page]looking vpon the sunne by her aspect, doth receiue from him all her beautie and brightnesse so we receiue of God alone, all the vertue and perfection that is in vs, when as it pleaseth him to looke vpon vs with the eye of his mercie [...] And as the earth is commonly desert, barren, and not inhabited, in those regions which lye farre distant from the sunne, hauing neither delight nor commoditie that either may draw strangers to frequent it, or else allure the inhabitants to remaine & abide in it: so when God is departed from any realme, prouince, citie, house, or priuate person, all is darke and out of order in it, and there is neither delight nor any good at all that can reioice or content him that dwelleth therein. Cicero. The olde Philosophers had wont to say to cause friendshippe to be more commendable and amiable to the whole world, that without it man his life was loathsome and vnsauery, and that in the society and trafficke of men, it did serue to that vse that falt doth in meates, that is to say, to season them, and cause that the one take pleasure and delight to liue and occupy with the other. Which is true, & daily experience doth teach vs that when we power out either our ioyes or our sorowes in the bosome of our friendes, such communications serue greatly to increase [Page 16]the one and diminishe the other. But there is no comparison betwene the friendship of men which is inconstant and vncerteine, and the [...]oue of God which is neuer more sure and ready, then when all the other fade and faile, as saith the Prophet. Psal. 27.10 Though my father and my mother should forsake me, yet the Lord will gather me vp. Ought we not then to feare contrary to the Apostates, least God shoulde turne away his louing countenance from vs & looke vpon vs with an angrie eye as Dauid. Hide not thy face from me, Psal. 27.9.nor cast thy seruant away in displeasure: Psal. 143.7 And in an other place Heare me speedely, O Lorde, for my spirit faileth: hide not thy face from me, else I shalbe like vnto them that go downe into the pit. Consider in what a perplexitie the Church is, that is to say, the true spouse of Iesus Christ as soone as she feeleth not her husbande by her, and howe she will not cease seeking of him both day and night, not being able to take any rest vntill she hath found him: Cant. 3.1. In my bed by night (sayth she) I sought him that my soule loued: I sought him, but I found him not. I will rise therefore now and go about in the citie, by the streetes and by the [...]en places, and will seeke him that my soule lo [...]h: I sought him, but I founde him not. The [...]chmen that went about the citie, found me: to [Page]whom I said, haue you seene him whome my soul [...] loueth? When I had passed a little from them, the I found him whom my soule loued: I tooke hold on him and left him not, till I had brought him vnto my mothers house into the chāber of her that conceiued me. By these words we may gather how great the desire of the Church is to be euer in the presence and company of her espouse, and the sorow which she conceiueth, when as she misdoubteth his departure from her, be it neuer for so short a space, and we may note also the difference which S. Augustine maketh betwene the true, and the bastardly Church: the one (saith he) resembling a good woman, who being chast and loiall towardes her husbande, whom she honoreth and loueth intierely, doth dread nothing so much he being present then least he should depart very speedily from her, and being absent least he tarie long before he returne vnto her home againe. And the other contrariwise who being vnfaithfull vnto her husbande, and not contented with his company hath one or many louers, desireth nothing more then if he be absent, then that he tarie long before he returne, and if he be present, she feareth nothing more than that there shoulde befall vnto him some business wherby he might be constrained to abide a [...] [Page 16]continue with her a longer space then she desireth. The Apostates then who hauing nothing in more horrour then to come before God, and appeare in his presence in the companies which assemble themselues together in his name, and who would for very shame, and [...]emorse of conscience which doth pricke and [...]ting them incessantly, that none should euer [...]alke of any Christian assembly, or any exer [...]ise of true religion: but that all the worlde, [...]ccording to their example should returne to [...]heir former abhominations, do they not shew [...]uidently by this, by what spirit they are led, [...]nd that they haue forsaken the chast and ho [...]est Church, to returne to the vnchast and dis [...]iall synagogue in which they are euer vexed [...]nd tormented with the feare which they haue [...]ontinually to be preuented by the sodame [...]omining of the Lorde, and by his iudgement [...]nlooked for: euen as the adulterous woman [...] in a perpetuall feare & mistrust to be found [...]nd taken in her fact by the sodaine returne of [...]er husbande. Let not those then who reuolt [...]om God voluntarily, as we see a number e [...]erie day, thinke euer to be at quiet, or safety, whatsoeuer they do to finde rest, being pursu [...]d by the Sergeantes and ministers of the iu [...]ice of God, among whom the principall and [Page]most combersome is their owne conscience: and afterward as many creatures as are in heauen, in earth, and in hell. For as S. Paule sayth: The wrath of God is reuealed manifestly from heauen, Rom. 1.18 that is to say, from all parts, vpon allinfidelitie, and vnrighteousnes of men, keeping backe the truth in iniquitie. Psal. 21.8. And Dauid sayth: Thine hand shall find out all thine enemies, and thy right hand shall find out them that hate thee: thou shalt make them like a fiery ouen in the time of thine anger: the Lord shall destroy them in his wrath, and the fire shall deuoure them. Their fruit shalt tho [...] destroy from the earth, and their seede from among the children of men: for they intended euill against thee, and imagined mischiefe, but they shall not prenaile: therfore shalt thou put them apart, and the strings of thy bowe shalt thou make ready agains [...] their faces. Considering that the dominion o [...] our Lord God is stretched ouer all things, and by consequent, his iustice not being bounded or limited in any place, who is he that can escape and saue himselfe by his owne power when as he shall summon him before him Dauid speaketh to this ende: Psal. 139.7 Whether shall goe from thy spirite? or whether shall I flie from thy presence? If I ascend into heauen, thou a [...] there: if I lye downe in hell, thou art there, Cou [...] a man who had committed treason, and gri [...] uously [Page 17]incensed the king against him, be at suerty or ease in any part of his kingdome? Vpon what then can the Apostates ground and establish then rest, being wheresoeuer they shal become vnder the dominion of our Lord God, from whose eies they can not hide themselues, but he will espye them out wheresoeuer they lye, and can not shunne the power of his handes, but that he can ouertake them, and ouerthrowe them whensoeuer he thinketh it good. If then there remaine in them any spark of light and iudgement, to weigh and ponder these things, and as much conscience to apprehend and lay hold on them: it is not possible but that they should feele in their hearts most terrible terrors and torments. For as there are no greater consolations then those which come by a liuely apprehension of the mercy of God [...] [...]o on the other side there are no crueller pains then those which springe of the sence and feeing of his wrath and iudgements. But some will say, that the Apostates haue commonly [...]heir consciences feared with a hot iron, and [...]isensed with the Lethargicall drowsines, that [...]hey apprehend no more the wrath then the [...]race of God, the threatnings then the promi [...]es, the cursings then the blessings, which I [...]rant, and likewise that they striue as much as [Page]in them lieth, to expell out of their hearts and mindes all thoughts which come vnto them, aswell of God, as of religion: yet they can not so choke the synteresis of the conscience, but it will set before their eies and call to mind some times such things as they would willingly but yet are not able vtterly to blot out of their memorie: for the power of the word of God and his iudgement is so great, that it causeth it selfe to be felt and vnderstoode euen in creature that are without life, as the sea, the windes, th [...] waues, the tempests, the stones, the trees, th [...] mountaines, Psal. 29.3. as Dauid saith: The voice of th [...] Lord is aboue the waters: the God of glory maketh it to thunder: the Lorde is vpon the grea [...] waters: the voice of the Lord is mighty: the voic [...] of the Lord is glorious: the voice of the Lord breaketh the Cedars: yea the Lorde breaketh the Ceders of Lebanon: he maketh them also to leap [...] like a Calfe: Lebanon also and Chirion like [...] young Vnicorne. Psal. 114.1 And in another place: When Israell went out of Egypt, and the house of Iaco [...] from the barbarous people, Iuda was his sanctification, and Israell his dominion. The sea sawe it & fled: Iordan was turned backe: the mount ain [...] leaped like Rams, and the hils as Lambes. Wh [...] ailed thee, ô sea, that thou fleddest? ô Iordan, wh [...] wast thou turned backe? ye mountaines, why le [...] ped [Page 18]ye like Rains, & ye hils as Lambes? The earth trembled at the presence of the Lord, at the presence of the God of Iacob, which turneth the rock into water pooles, and the flint into a fountaine of water. And in another place: Glorye be to the Lord foreuer: let the Lord reioyce in his workes: he looketh on the earth, and it trembleth: he toucheth the maintaines, and they smoke. And in the prophesie of Nahum: Nahum. 1 3. The Lord is slowe to anger, but great in power, and will not surely cleare the wicked: the Lord hath his way in the whirlewinde, and in the storme, and the cloudes are the dust of his feete. He rebuketh the sea, and drieth it, and he drieth vp all the riuers: Bashan is wasted and Carmell, and the flower of Lebanon is wasted. The mountaines tremble for him, & the hils melt, and the earth is burnt at his sight, yea the world, and all that dwell therein. Who can stand before his wrath? or who can abide in the fiercenes of his wrath? his wrath is powred out like fire, and the rockes are broken by him. By these passages it doth appeere, how God when it pleaseth him, doth cause euen the most senseles, and moste brutish creatures in the worlde, though they haue not offended him, to feele the force of his wrath. As men sometimes in their anger will breake a pot or a glasse, though those things [...]e nothing culpable of the fault of the seruant [Page]or the maide, who hath caused the maister to be wroth. And seeing he can cause himselfe to be hard and knowne of sicknesses, of death, and of the deuils, who are constrained to obey his word presently, how were it possible that the wicked should exempt thēselues from his fury, that he should not make them tast thereof, when and in what sort it pleaseth him? Although then the Apostates being departed from God, woulde faine perswade themselues that they are well at ease, and make the best shew outwardly they can with the Papistes: yea and laugh and scorne with them of religion, yet they can not so wel disguise themselues but that a man may oftentimes perceiue the worme which gnaweth their harts, and that the laughter which appeereth in the outward lippes is but a Sardonian laughter, full of anguish and griefe, & like vnto those who laugh when they are tickled, which is not naturall, but noysome and greeuous.
That the Apostates are without God, though they thinke and defend the contrary.
Chap. 6.
THe Apostates complaine of vs; and say we do them wronge, to thinke so of them, [Page 19]and to cast in their teeth, that they are without God, considering they make their praiers vnto him, and that they ferue and worship him in the assemblies of the synagogues where they meete. But when all things shall be diligently examined, and our reasons well weighed, euery one will confesse, that that which we say is most true. And first of al, when we say of them that they are without God, it is not our intent to say, that they are no more vnder the dominion of God, as though he had no more authoritie or power ouer them: for notwithstanding their defection and Apostacie, he doth not cease to be still their Lord and their Iudge, as he is also vnto the Deuils, and vn [...]o other reprobates. But this is it whiche wee [...]olde, that they be not the children of God, Gal. 3. nor comprehended within his couenant: Rom. 9.8. that [...]o them the promises of saluation concerning their efficacye and operation doe not [...]ppertaine: Gal. 4.6. and that they haue not the spirite of adoption, which hath ingrauen and [...]ealed the grace of God in their heartes, and maketh them to cry Abba father. But now to speake properly: God is God onely of those who by faith are ingrafted into the family of Abraham, and made the children of the promise: by reason whereof ten tribes of Israell [Page]hauing seuered themselues from the couenant of God, vnder the crowne of Ieroboam the sonne of Nebat: God doth denounce vnto thē by his Prophet that he doth not acknowledge them any more for his people. And to assurr, [...]n better therof he commandeth the Prophet to call his last sonne his name Locrian for ye are not (sayth he) my people: Hos. 1.9.therefore will I not be your God. To the Iewes also who made their boast that they had God to be their father, Iesus Christ who knew verie well that they had broken his couenant, reiecting and persecuting him so obstinately as they did, he I say who is the onely meanes and grounde thereof sayd vnto them. Ioh. 8.42. Ioh. 8.44. If God were your father; then would you loue me: for I proceded forth, and came from God neither came I [...] my selfe: but he sent me. Ye are of your father the Deuill, and the lusts of your father ye will doe: [...] hath beene a murtherer from the beginning [...] a [...] abode not in the truth, because there is no truth [...] him. When he speaketh a lye then speaketh he [...] his owne, for he is a lyer, and the father thereo [...] By this speech which Iesus Christ had wit [...] the Iewes it may well be thought that the [...] were farre ouer-shot in their reckoning, t [...] thinke they were the children of God, becau [...] they were circumcised, and bare about the [...] [Page 21]the tokens of his couenant: seeing they were so farre of from being accounted for such, as [...]he doth rather esteeme them the seed and progenie of the Deuill, because they yelded themselues wholly obedient to his hests, which are to loue vntrueth and to seeke the death of all those, who loue, preach, or fauor in what sort soeuer the truth. We must not then iudge by outward apearance, of those that are of the house and family of God. For there are many of whom his name is called vpon, and who say vnto him Lorde, Lorde, Math. 7.21 which shall not enter into the kingdome of heauen: but he onely that doth his will. Many (sayth Iesus Christ speaking to the Iewes) will say to me in that day, Lord, Lord, haue we not by thy name prophesied? and by thy name cast out Deuils? And by thy name done many great workes? And then will I professe to them I neuer knew you: depart from me ye that worke iniquity. And Saint Paule speaking to the Iewes in the same sorte, who thought thē selues to be vnited vnto God, because they had receiued the law, the circumcision, and other badges of the couenant. Did he not say vnto them (reprehending that vaine considence which they put in these outward things) Beholde thou art called a Iewe, Rom. 2.17and restest in the law, and gloriest in God, and knowest his will, & [Page]allowest all things that are excellent, in that thou art instructed by the law: and perswadest thy selfe that thou art a guide of the blinde, a light of them which are in darkenesse, an instructor of them which lacke discretion, a teacher of the vnlearned, which hast the forme of knowledge, & of the truth in the law. Thou therefore which teachest another, teachest not thou thy selfe? Thou that preachest, a man should not steale, doest thou steale? Thou that sayest a man shoulde not commit adultery, doest thou commit adultery? Thou that abhorrest Idoles, committest thou sacrilege? Thou that gloriest in the lawe, through breaking the law dishonourest thou God? And a litle after he doth conclude: verse 28. For he is not a Iewe which is one outward: neither is that circumcision, which is outward in the flesh: but he is a Iew which is one within, &c. If then the onely obseruation of the ceremonies of the lawe, though they were ordained of God, and auctorised by his worde, were neuerthelesse vnable to knit the people vnto God: howe commeth it to passe that the Apostates are so foolishe as to thinke that for hauing betaken themselues to papistry againe that is to say, for hauing returned to their owne vomit and abhomination, they are entred againe into the couenant of God, who is the God of them onely, that by faith, words, [Page 22]and workes, doe professe and shewe that they are and will continue his people for euer. If [...]hen thou hast withdrawne thee from it, and [...]o cause thy selfe to be in account amongest [...]hine owne, thou doest declare openly and blamely, with a shamelesse face, that thou wilt neuer be of that number againe? Art thou so vnwise as to beleue, that God will be a father [...]nto him by force, who doth disdaine him, and doth refuse to be of his people, and to be accounted in his house among his children? Moreouer since there is no agreemēt betwene Christ and Beliall, 2. Cor. 6.15. 1. Cor. 10.21. and that No man can be partaker of the Lorde his table and of the table of Deuils. Hauing reiected Iesus Christ his part, [...]n betaking himselfe to Antichrist and his company, and returning to the masse renounced the death & sacrifice of the sonne of God: Art thou so brutish as to thinke that denying Iesus Christ to be thy brother, Iohn. 1. his father can account thee for his sonne? considering that [...]e is the onely author & meane of our adoption, and that with out him God doth not onely not hold vs for his freindes and confederates, but doth esteeme vs for his mortall foes. And therefore S. Rom. 5. Paule doth exhort vs to withdraw our selues from the companye of Idolaters and Infidels, if we desire that God [Page]should adopt vs to be his children. 2. Cor. 6.17. Come o [...] (sayeth he) from among them, and seperate you [...] selues, sayth the Lorde, and touch no vnclean thing, and I will receiue you, and I will be a father vnto you and ye shall be my sonnes and daughters sayth the Lord almighty. 1. Ioh. 2.23 Saint Iohn sayeth that whosoeuer confesseth the sonne hath also the father, and contrarily whosoeuer denieth the sonne, the same hath not the father, that i [...] the reason wherefore when he was circumcised the name of Immanuell was giuen him, to le [...] vs vnderstand, that there is none but he alone that can cause vs to come neere vnto God, and set vs into his couenant, making vs partaken of his grace, & of the remission of al our sinne [...] by the perfect obedience which he yeelded in our name, Phil. 1. euen to indure for vs the death of the crosse and to beare the curse which was inioyned by the law, Gal. 3. to the end he might acquite vs. Considering then that Iesus Christ is the only mediator of the agreement and couenant which may be handled betweene God & men, and that the Apostates departing to Antichrist his side do separate themselues from him thence it may be inferred necessarily, that they are without God, being without Christ: as Saint Paule shewed the Ephesians writing to them after this maner. Ephe. 2.11 Remember that ye being [Page 23]in time past Gentils in the flesh, and called vncircumcision of them, which are called circumcision [...]n the flesh, made with handes, that ye were I say, [...]t that time without Christ, and were aliens from [...]he common wealth of Israell, and were strangers from the couenantes of promise, and had no hope, and were without God in the world. If then these who had not as yet beene called by the preaching of the Gospell during the time of their [...]gnorance and infidelity, were reputed by the Apostle to be without God because they were without Christ: howe much more by greater [...]eason may we auouch the same of those, who [...]fter they haue bene illuminated, and had tasted of the word of God, and also beene made partakers of the Holy Ghost, being willingly departed from the knowledge of the trueth, which they had receiued, haue trode the sonne of God vnder their feete, and esteemed the blood of the couenāt wherby they were sanctified, a thing prophane, & committed so horrible an iniury against the spirite of grace. It must then be concluded, that as the Apostates haue treacherously forsaken God: so he for his parte hath iustly renounced them, and giuen them ouer for a pray: as sayth the Prophet. Psal. 81.12. I gaue them vp vnto the hardnes of their heart, and they haue walked in their owne counsailes: and also [Page](as sayeth the Apostle) as they haue made [...] account to acknowledge God:Rom. 1.28so God hath giuen them vp to a spirite voyde of all iudgement, that they may commit things which are not seemely. These are then the guides which these poore blinde men haue to lead and counsell them in their affaires: Rom. 8. namely, the concupiscence of their owne peruerse heartes, a reason altogether dulled, Ephe. 2. their vnbridled senses, the wisedome of the fleshe, which is nothing else but death, and ouer and besides all that, the Deuill, who is the prince of darkenes, and the spirit that doth worke in the children of disobedience being thus guided can they faile sone to stumble into the pit?
As the Apostates are without God, so are they without Christ.
Chap. 7.
VVE haue shewed in the chapiter going before, that the Apostates are without God. Let vs now shew that they are also without Christ, & without a Mediator: which shall be very easie to do. 1. Tim. 2.5. For as there is but one God, (as the Apostle sayth) so there is but one Mediatour betweene God and men, namely, Iesus Christ. Furthermore, as Iesus Christ is a Mediator [Page 13]of the new couenant, to reconcile the chosen to God the father, & make him to be their God as he is his, and that with full assurance they may lay hold of him, and call vpon him as their father: Ioh. 17.2. so God doth giue them vnto his sonne, to instruct and lead them to saluation, and vnto the life to which they are ordeined. So that it can not be but that he that hath the Eternall for his God, hath also Iesus Christ for his Mediator: and contrariwise, he that is depriued of the one, must be also bereaued of the other. Moreouer, following Antichrist, & making open profession of his religion, as wel by workes as by wordes, and bearing his name, his badge, his cognisance, how can they appertaine to Iesus Christ, seing he is a mortall enemy vnto him, 2. Thes. 2.8 Matt. 6.24. and Whome he shall consume with with the spirite of his mouth, and shall abolishe with the brightnesse of his comming? None (sayd Iesus Christ) can serue two masters, Especially when their natures and dispositions be so farre different, and disagreeing. How then can it be possible to set at one Iesus Christ with the Pope? Whose doctrine, life manners, counsels and ende are altogether contrary. And if they can not be made to agree betwene themselues, Matth. 12.30. how is it possible that one man should betake himselfe to them both? Also He that [Page]is nor with Christ is against him, & he that gathereth not with him scattereth. As he said himselfe to note his, and causeth them to be knowne. A man may then be knowne to be a Christian when he is vnited with his head vnseparably, and that with him he doeth labour to gather, that is to say, to make the Church populous, and to increase & multiply the number of the citizens of the kingdome of God. When as then there is any man seene who contrarily doth striue & glory to employ, all his meanes and power, to hinder the establishing of the Church, and who withdraweth all those he can, fearing nothing more then to see it to take roote, or hath greater despite then to see it to florishe and beare fruite: may it not be sayd of him when he is so bent and animated against Iesus Christ, that he is his enemy, and a true member of Antichrist? Sithens he fighteth with so great a courage to defende and maintaine him in that kingdome and possession which he hath, partly by craft and hypocrisie, and all such euill and wicked meanes, partely by violence, and too too great fauour which some vndiscreete princes haue borne him vsurped, vpon the sonne of God: whome he hath robbed of his glory and of all his prerogatiues and dignities: striuing yet at this [Page 34]with his adherents, to burye wholly the remē brance of his name. Furthermore, considering the case standeth so, that by two markes those are knowen, who do belonge to Iesus Christ: Ioh. 18. namely, when they are not of the world, and be of the truth; who will say that the Apostates appertaine vnto him, who haue forsaken him and his company, to returne to the world. For Papistry whereto they haue retired, 1. Ioh. 2.16 is nothing els but the world: that is to say, the lust of the flesh, the lust of the e [...]es, the pride of life. And there is neither Realme nor Empire vpon the earth, wherein sloth, dainties, pleasures, whoredomes, dissolutenes, pride, banqueting, feasting & ambition, with all kind of vanities and excesse, abound more, then in the Romaine Court, and in the pallaces of their Cardinals, Archbishops Bishops, Abbots and Priors: neither wherein there are men more effeminate and corrupt, then those who followe the Popish Court: By reason whereof the heares of women are attributed vnto them, Apoc. 9.8. by Saint Iohn in the Reuelation. Where we may beholde a most notable [...]nd ample description of their pompes, riotes, [...]nd all their royall magnificences, Apo. 17.4. vnder the figure of the great Whore, arayed in purple [...]nd scarlet, and guilded with gold and pretious [...]ones, and pearles, hauing a cuppe of golde in [Page]her hand sull of abhominations and filthines of her fornication. And the mortall hatred likewise which they al beare vnto the truth, which they cānot abide to be published without wō derfull griefe & passion of minde, nor without spilling cruelly the blood of the faithfull witnesses of Iesus Christ, and that in such aboundance, that they and the whole earth are drunken and ouercharged therewith. All the world seeth euery daye the attempts and practis [...] which they worke by their Ambassadors whome they sende forth into all quarters like a companie of Furies, to shake all the corner [...] of heauen and earth, & to stir vp by all meane [...] they may, the great Princes & Potentates, tha [...] they should hinder their abuses from being descried, and that the trueth shoulde not b [...] knowen, nor the kingdome of Christ establi [...] shed. Seeing then that the Apostates are re [...] turned to the worlde, and are gone againe t [...] the campe of Antichrist, and doe employe a [...] their fetches and forces to quench the light [...] the Gospell, and to hinder the aduancement [...] the truth: may we not iustly say of them tha [...] they are the enemies of Christ? For those tha [...] are of his flocke and are his sheepe, [...]Ioh. 10.3.heare h [...] voice, and obey him, acknowledging him fo [...] their sheepeheard, & follow him as their ligh [...] ▪ [Page 35]They are neither afraid nor ashamed to confesse his name publikely, & by their testimony to confirme the whole doctrine which he hath preached, and are not held backe from following of him by the remembrance of the hatred of the world which might be set before their e [...]es, of the losse of their goods, of the danger of their life, of a thousand other incōmodities which doe accompany all those that make a true and right profession of the gospell. The Apostates then who wil not beare these burdens, nor submite themselues to these condici [...]ons, can not be the disciples of Iesus Christ: neither can he receiue them otherwise into his schoole and companie. Moreouer did he not say that no man could be his disciple except he were resolued indeede, to abide constant and [...]table in his doctrine vnto the end? those then who for a time haue receiued, followed and ap [...]roued it, & tentations comming haue slidde [...]acke from it, haue they not shewed thereby [...]hat it had neuer taken roote in theire heartes, & that the profession thereof which they made for a tyme, was but in shewe and outward ap [...]earance onely? which action he hath in abho [...]ination aboue al other things: which he doth [...]eclare by effectie, when departing from Ieru [...]lem, Math. 21.19. & finding by the cit [...]e a figge tree without [Page]fruite, which had but leaues only, cursed it at the same time. Neither ought it to be marueiled at, if god who is for euer true, & who loueth a roūdnes & sincerity in al things, cā not suffer long in his house such hypocrites & disguised persons, without discouering and making them knowen. When a branche of the vine is shred of, shall we say it is yet of the vine, or any member to be yet of the bodie after it is cut of? If then the Apostates not staying the censure or iudgement of the Church haue preuēted it, & haue excōmunicated themselues, se [...] uering thēselues of their owne accord not only from the body: but also from the head: what cā [...] they looke or hope for at Iesus Christ his hād [...] from whom they are altogether separated? did they not euedently shewe by that, that they were not the plantes which God the Fathe [...] had planted. Mat. 15.13 For if they had bene of the number he woulde not haue rooted them vp. Ioh. 10. And that likewise they were neuer of the fould o [...] Iesus Christ: for who were able to plucke o [...] take them out of his handes by force? and also that they were neuer well grounded: for th [...] house which hath not his grounde vppon th [...] sande but vpon a stronge rocke, can not fall o [...] be beaten downe by anie winde that blowet [...] vpon it, nor by any tempest or waue that bea [...] teth [Page 36]teth against it. To conclude, Mat. 7.24. they haue shewed by this their reuoulting, that they were neuer of the seede: or of the children of Abraham to whom the promises of saluation and blessings doe belonge. Gen. 15.5. For such are as the starres of heauen, which are so fastened and fixed within the firmament, that they can neuer be moued out of the place wherin they were set in the beginning. So likewise the children of God being [...]nce in the kingdome of heauen, they do abide [...]n it as in their houses, and dwell therein with [...]out euer departing from thence as the Prophet saieth: Psal. 65.4 Blessed is he whome thou choosest and cau [...]est to come to thee, he shall dwell in thy Courtes. Psal. 23.5 And in an other place, Thou doest annointe my [...]eadwith oile, and my Cuppe runneth ouer. Dout [...]s kindnes, and mercy shall follow me all the dayes [...] my life, and I shall remaine a long season in the [...]use of the Lord. Wherunto that agreeth which [...] spoken by our Sauiour Christ in S. Iohn. Ioh. 6.37. all [...]ut the Father giueth me, shall come to me: and [...]m that cometh to me I cast not away. Whereby [...] appeareth plainely that when the chosen are [...]nce entred into the fould of the shepeheard it [...] to abide therein, and to be nourished in the [...]me for euer: and therefore S. Iohn speaking [...]f those who in his time had reuolted and for [...]ken the church, saide, they were not of vs, 1. Ieh. 2.19for if [Page]they had bene of vs,Iud. 13they would haue continewed with vs. What shall we saye then of those wandring starres, which could not stay themselues in the house of God, to be cōtinually partakers therein of the brightnes of the Sonne of righteousnes, which doth shine daye & night without end and for euer: but that they are all eclipsed, and haue loued darkenes rather then light & the company of the deuill who is the Father a murtherer from the beginning more, the [...] Iesus Christes: Ioh. 8.4. who is the waye, the life and the trueth.
That the Apostates being departed from Iesus Christ are miserable.
Chap. 8.
BY the reasons and argumentes which w [...] haue heretofore rehearsed, we haue suffici [...] ently proued, that as the Apostates are without God, so also they are without Christ▪ Whereof it may be inferred, that they are mo [...] miserable: for who can be happy without Go [...] who is the welspringe and fountaine of li [...] and all happines; and without whome all oth [...] goodes are nothing but a curse and miserie. F [...] the temporall goodes, as are riches, possessio [...] and frends; the corporall goods, as helth strēg [...] an [...] [Page 37]& beauty: the goodes of the minde, as the ripenes of witte, vertue and learning, if all these be not blessed of God, and accompanied with his grace they can neither profite nor benefite anie way him, who possesseth them: but contrarily without the blessing of God all will turne to his misery, Esay. 5 1 Tim, 6.9 his riches shall serue to no other end but to set on fire and continue his desires: to puffe vp his hearte with pride, to cause him nether to regard nor make acoumpt of his poore neighboures, to put his trust in vaine, corrupt, and vncertaine thinges, to be at superfluous & prodigall expences, and which is a great deale worse and most dangerous, Luk. 3. to withdrawe him from the kingdome of god, & to let as thornes & weedes to hinder the good seed of the word of god, from growing and fructifying in him. His frendes in stead of good counsaile wil flat [...]er him, Mat. 13.22 & will seeke by him their owne profite [...]ot his. They will withdraw him frō the feare [...]k seruice of God, to entice him to follow the [...]anities of this world. In prosperity they will [...]ugh with him, & sooth him vp, but in aduer [...]ty they wil flitte & forsake him. Concerning [...]he bodily goodes as health they wil abuse it to [...]ugh, sport, leap, dance, play, to haūt company [...] feasts, to quaffe, to cōmit folly & excessewith [...]ut al measure: their strength they wil employ [Page]to beate, strike, maime, rauishe, steale, spoile and oppresse in euery respect al those whome they suppose to be weaker then themselues, & lesse able to make resistaunce. They will vse their beautie and good fauour (if they haue anie) be it either in their speach or in their countenance in steade of a baude, to seduce and circumuent all those with whom they can acquaint themselues, & into whose fauour they can insinuate. As for the goodes of their minde as it might be quicknes and dexteritie of witte; they will employ them to inuent craftes and subtities, to cosen and deceiue those with whome they haue to deale: and to boaste when by some subtill slight they shall haue gottē & allured some one to intrappe him in their net: if they haue learning, it will serue but to pusse thē vp & to vaunte of: and by a vaine ostentation to cause themselues to be esteemed among men to conclude it is not possible for a man without God, who is the chiefest good, to vse or acquaint him self with any other good thing. For al creatures be good, & god by his owne testimony after be had created all thinges in sixe dayes, 1. Tim. 4 4. approued that which he had done, & without any exception spake of his workes that all in generall & euery one in particular were good: Gen. 1.31. that is to say [...] commodious, necessarie, pleasant, profitable & [Page 38]wholesome. But in that consideration, that he do by his grace blesse the vse of them. For as the Apostle saith. 1. Tim. 4.5. They be all sanctified by the worde of God, and thankes geuing: vnto the faithfull only: and to those which haue knowen the trueth. For as he sayeth in another place: Tit. 1.15. vnto the pure are all things pure, but vnto them that are defiled & vnbeleeuing, is nothing pure, but euen their minds & consciences are defiled. Is not then the condicion of the Apostates wretched, that being without God, without his grace, they are also miserable in all things? that is to say that the bread which they eate, the bed whereon they lie, the verie coate and shirte which they put on, the light which doth lighten them, the woode and fire, which warmeth thē, the aire which they breath in, the water, wherewith they wash themselues, the earth which doth beare and nourish them, and al thinges generally which they vse are vncleane vnto them, Leuit. 26. Deut. 28. and bringe a wretchednes vpon them. For ther is nothing but the word of God which we beleue and obserue, the obedience which we performe vnto him, and the feare of his name wherein we walke, that doth make vs holie and happie in all thinges. As the Prophet saieth: Psal. 1.2. that he which delighteth in the Lawe of the Lord, and in his Lawe doth meditate daye and night? shall be like a tree planted [Page]by the riuers of waters, that will bringe forth her fruite in due season: whose leafe shall neuer fade: so whatsoeuer he shaldo, shal prosper, And in an other place. Psal. 119 165 They that loue thy law, shal haue great prosperity, & they shall haue no hurt. And as they who loue God & serue him doe prosper in all their affairs vnder his fauour & blessing; so the wicked who go astray from him & blaspheme him, thoughe that for a time they haue the winde at will, & though it seeme to them & to the whole world that all things do fall out vnto them according to their minde, neuertheles al their felicitie in the ende being accursed and not fauored of god, doth finish in great misery. As Dauid also saith: Psal. 1.6. The way of the wicked shall perish. But as the wicked cā not be happy without god, being the author of all felicity, so they can be no lesse being seperated frō Iesus Christ who is the only means therof. He is the blessed seede which at his cōming & by his obedience first hath takē away all the malediction which had bene brought into the worlde, by the disobedience and rebellion of our first parentes against the commandementes of God. And then secondly hath brought afterward againe the blessing which God had promised to Abraham for him: Gal. 3. and his seede. That is to saye for those that should beleue in the promise to [Page 39]him made. This is also the reason why among other names which are giuen vnto him by Esay, this is one amongst the rest, namely the name of Prince of peace. Esay. 9.6. Peace in the Hebrue tongue signifieth prosperity and happy successe, it seemeth thē since the spirit of god hath so named Iesus Christ, that he woulde teach vs by the name which he giueth him, that he onely at this present is the spring of happines & of all good whatsoeuer in the world So the Angels bringing tidinges of his birth into the world, Luk. 2.11. told the shepheards of Iudea to whom they disclosed it first, Vnto you is borne this day in the city of Dauid, a Sauiour, & vers. 14.which is Christ the Lord. Glory be to God in the high heauens & peace in earth, and towardes men good will. And the Prophet speaking of his kingdome sayd, Psal. 27.3. The mountaines and the hilles shall bring peace to the people by iustice. vers. 6. And a litle after in the same Psalme, He shall come downe like the raine vpon the mowen grasse, and as the showers that water the earth. Also we see that the Apostle in all his Epistles doeth wish euen in the beginning vnto those to whome he writeth, the peace by god the father, & by our Sauiour Iesus Christ. to teach vs, that all prosperity commeth from God, who doth giue & send it by his sonne Iesus Christ, which the Prophet Malachy would [Page]also haue signified vnto vs, when calling him The sonne of righteousnes, Mal. 4.2. He doeth adde that it is he that doeth beare health vnder his winges, that is to say, who by his light and heat, which he sendeth to all the world by his beames, doth reioice and blesse all his creatures. Ioh. 8. & 9. For by the selfe same reason he is called the light of the world; not onely because he doth lighten our vnderstanding in the knowledge of God, and of all things which are profitable vnto vs; but also because in that respect he doeth resemble that corporall light: that as it is the meanes of the bringing foorth, growth, and ripenesse of all the fruites, plantes, trees, and sensible creatures of the earth: so is Iesus Christ the cause and meane of the saluation of the good, and of all the happinesse and felicity of the world. And what other thing would the Prophet Esay teach: Esay. 11.6. when as prophesying of him he sayd that at his comming The wolfe shoulde dwel with the lambe, & the leopard shouldly with the kid, & the calfe, & the lyon, and the fat beasts together, and a litle childe should lead them: and that the cowe and the beare should seede, and their yong ones should lye together: and the lyon shoulde eate straw like the bullocke, and the sucking child should play vpon the hole of the aspe, and the weaned child should put his hand on the cockatrice his [Page 40]hole. Then should none hurt nor destroy in all the mountaine of his holines, for the earth shoulde be full of the knowledge of the Lorde as the waters that couer the sea. The Prophet by all this discourse, & by all these allegories which he hath vsed, and wherewith he hath beautified his speeche, woulde signifie vnto vs nothing else, but that the felicity which had bene banished out of the worlde by the sinne of our first parentes, shoulde be brought in againe at the comming of Iesus Christ by his righteousnes. Whereof the Apostle in his epistle to the Romanes speaketh more plainely after this sorte. Likewise then as by the offense of one, Rom. 5.18the fault came on all men to condemnation, so by the iustifying of one the benefite abounded toward all men by the iustification of life. And in the first to the Corinthians, For as by man came death, 1. Cor. 15.21.so by man came the resurrection of the dead; for as in Adam all dye, euen so in Christ shall all be made aliue. In death which is extreame miserie, he doeth comprehende all other calamities and curses, which by sinne haue ouerflowed as a flood and violencie of waters, and haue drowned the whole worlde, and on the other parte, by life, which is the chiefest felicitie, he doeth vnderstande, the good, the happinesse and all the blessinges that Iesus Christ comming into [Page]the worlde, and taking in it our nature, hath by his obedience brought vnto the elect, as well in this worlde as in the worlde to come. The case then standing so, that he is the onely meanes whereby men may be blessed, considering the Apostates haue separated themselues from him, may it not thereof be inferred that they are wretched and miserable, not onely in their persons, but also in the vse and fruition of all other thinges which are in their power to attaine vnto, though they doe not perceiue or feele it at this present; because they are blockish and like vnto children, who at the age of two or three yeares lose their fathers & mothers with the rest of their friends, who in the absence of their parentes, might helpe and succour them in their necessities: this losse is a great misery vnto them, which neuerthelesse they doe not conceiue. No more likewise doe fooles consider the losse of their vnderstanding and vse of reason, though it be the greatest euill that can befall them. So these poore soules being in the extremitie of all miseries, as well for hauing forsaken, as for hauing beene forsaken of God and of Iesus Christ, thinke to be at saf [...]tie because they haue abandoned the Church: and hope in time to come to liue at their ease and in the meane [Page 41]season doe not perceiue a thousand thousand miseries which they dragge after them in euery place wheresoeuer they goe. An old Father had wont to say, he was content if it were possible, neuer to be sicke, but if he were, he desired to haue a feeling of his sicknes: and surely not without a cause: for the sore which is not felt, is a double sore: so that the miserie of the Apostates is so much the more dangerous, by howe much the lesse they feele and knowe it. Nowe that we may conclude these thinges: namely, that as those who are and doe abide in Iesus Christ, are by his meanes happye in all things: so contrariwise those that are separated from him, in whome alone consist all the blessings: which are in the worlde, can not be but most miserable. As it doth appeare by the sentence which shall be pronounced at that last iudgement, wherein those that shall haue abode constantly with Iesus Christ, shall be called the blessed of God, and the other, Mat. 25.34 who haue forsaken him, cursed eternally with the Deuils. O good God! how should we be happie without Iesus Christ, who is our righteousnes? 1. Cor. 1.30. without him then we are in sinne. Secondly, he is our life, without him then we are in death. He is our sanctification, without him then we are polluted and profane. He is our light and [Page] wisedome, what are we then without him but darkenes, and silly blind men groping and going at all aduentures, vntill we haue found the pit euen to cast our selues headlong into the same? He is our redemption, and without him we are seruantes vnto the Deuill; who is the cruellest and most barbarous tyrant, that can be imagined. Psal. 17.8. He is our King, our Protector and Defender, and we are at safetye vnder the shadow of his wings: but if we be once from vnder them, we are a pray to all our enemies. He is our suerty, and if by him we be not acquited, considering it is impossible for vs to paye the debt otherwise, 1. Ioh. 2.1. we must remaine in perpetuall prison. He is our Aduocate, and he onely can make our attonement with God: without him then we are in perpetuall ennemitie and discord with God. Neither can we call vpon him or demand any thing at his hands without him: S. Ambr. for he is our mouth and spokesman: neither if he speake vnto vs, can we vnderstand him; for he is our eare. To conclude, he is our eye, without which we can neither see nor beholde him. He is our hand, without which we can neither offer vnto him any thing, nor receiue any thing from him. And to speake the truth in one word: he is all in all, and without him we are nothing but vanitie. Let vs conclude [Page 42]then, that sithence he is our blisse, whosoeuer is seperated from him, doth abide in perpetuall curse.
That the Apostates being separated from Iesus Christ, are also depriued of his spirite.
Chap. 9.
THe miserie of the Apostates may easily be knowen by the former reasons, hauing first of all forsaken God the Father, and then the sonne, (to wit our Sauiour and Mediatour Iesus Christ.) It remaineth nowe to shew how for the confirmation of their miseries they are also destitute of the holy Ghost, and by consequent, depriued of the Cōmunication & societie of the most blessed and holy Trinitie: that is to say in a word, of the whole Deitie, so that to rule and gouerne them, there remaineth onely vnto them the deuill, the worlde, their flesh and concupiscences. But when we say that they are destitute of the holy Ghost, we vnderstand that, of the spirite of sanctification and regeneration, which is giuen vnto the children of God, to seale in their harts their adoption, and as a pawne and pledge to assure them of the inheritance of the life which is [Page]promised and prepared in heauen for them: for as concerning the spirit of prophesy, & gift of working miracles, Numb. 23. ver. 7. & 24 Num. 24.5 1. Sam. 19.23. Ioh. 11.51 Mat. 24.24 2. Thes. 2.9 Ezech. 36.26. we knowe it hath bene giuen vnto Balaam, and vnto Saule, & to Caiphas, and to Iudas, and also that it may be granted vnto false prophets, and vnto Antichrist, and to the reprobate, to whom it pleased God to communicat the same. But that spirit which is giuen vnto the children of God, to change their stony harts into harts of flesh to sanctifie them, to kindle in them a fire which stirreth them vp to all good workes, & not to seeke in them any other glorye then that which is of God: no doubt the Apostates are destitute of such a spirite: yea they neuer had it. For as S. Ihon saith: 1. Ioh. 4.13 Hereby know we that we dwel in him, & he in vs, because he hath giuen vs of his spirite. Seing then they haue not remained stedfast in Iesus Christ, but voluntarily are departed from him, may it not be therof inferred, that the spirit of God was neuer cōmunicated vnto them? considering it is giuē only to strēgthen a man against temptatiōs, & to make him so firme & resolute in his wil, that he may perseuere in the faith vnto the end. For it is called for this cause the spirit of strength and power from an high. Esay 11.2. Luk. 24.49 Because that mē (which otherwise by their nature are so weake & feeble, that the shaking of a leaf [Page 43]or the voice of a damosell will astonish them) be by him made not only inuincible against al assaults, but also victorious against the Deuill, and all other their enemies, which hath bene seene by experience in the Apostles and Martyrs, who indued with this spirite, haue by his force vanquished and made subiect the world vnto Iesus Christ, & haue ouercome not onely the threatnings, the fury & violence of tyrants, but also the feare and horror of the fire, of wild and sauage beastes, and other cruell torments which were prepared for them by the enemies of the truth. Moreouer, to whome doth it appertaine to bestow the spirite of Iesus Christ? Mat. 3.11. Ioh. 7.38. Who is he that doth baptize with the holy ghost, and with fire? Who promised it vnto all those who should beleeue in his name? saying: He that beleeueth in me, (as saith the Scripture) out of his belly shall flowe riuers of water of life. Nowe he spake this as the Euāgelist doth adde of the spirit, which they that beleeue in him should receaue. Now then if he giue it to those only which beleue in him, how cā he impart it to those which blaspheme him? who crucify him again, Luk. 11. & stap him vnder their feet. Furthermore this spirit is cōmunicated to those who are of the children, Rom. 8. Gal. 4. & of the houshold. The Apostates then being no more of the house or family of God, which [Page]they haue giuen ouer altogether: how can they any more receaue this spirit, which is the signe and gage of the adoption of his children: seing that whosoeuer is filled with this spirite, is the child of the light, and walketh in the light, not communicating in anye wise with the workes of darckenes: but rather reproueth them, according to the occasion offred vnto him: and seeketh the assemblies of the faithfull, whereunto he bringeth according to the measure of grace which he hath receaued, either a Psalme, a hymne, or some spiritual song, there in the midst of all the companye of the Saints, to sing publikely with them the praises of God. Considering then that the Apostates this day fly our assemblies, & that they desire in their harts that they were dispersed, and seeing vnto this ende the vehementest of them all, do employ their goods & friēds which they haue, as in this country of Aniow, the church of Angers & Saumeur, haue tried: and finally, that they haue no greater care at this day, then to go the first to Masse, & to beare the taper in procession of their Idol, to do penance vnto it, because they had for a time forsaken it: & some amonge them haue with great charges reedified, & set vp againe the altars in their Temples, Idols & images which they thēselues before in [Page 44]detestation of idolatry had broken downe and all to fitters. And to be short, seing (I say) that there is no superstition, no impietie, no worke of the deuil & darknes in al papistry, to which they feigne not themselues to cleaue: is it possible that the spirit of God which calleth it self & is a spirit of truth: that is to say, Ioh. 14.17. ful of singlenes, of sinceritie, of simplicitie and integritie, should dwel with such hypocrites? which with vs for a while haue frequented our sermons, & feigned themselues to haue loued and liked them: & now the Papists & Infidels go to the Masse, & other idolatries, which they approue by their presence & coūtenance. Wisd. 1. For it is written, that the spirit of God abhorreth euery one that plaieth the masker, and is disguised. And who (as we do the fashion of garments) change yeare by yeare their faith, their religion, & their customes. And although they haue assaied the true religion, & that which God hath prescribed vnto vs by his worde: neuertheles, they could not buckle themselues vnto it, nor hold it fast, imitating in that the nature of the Chameliō, who (as they say) can represent & change himself into al colors, except white. Now if the Scribes & Pharises be so often accursed by Iesus Christ, Mat. 23.13 for hauing bene hipocrits in one re [...]igion onely; by how much more stronge reason [Page]are the Apostats more accursed for hauing bene, & being at this day, liars, & coūterfaits in their religion both true and false? Dauid sayth speaking to God. Psal. 5.6. Thou shalt destroy them that speake lies, the Lord will abhor the bloody man & deceitfull. O good God that these poore soules could open their eies, & see the miserable estate vnto which they are brought at this present; for being destitute of the spirit of God they are nothing els but flesh, Gen. 5. Esay. 40. that is to say, a lumpe of sin, filth, & corruption, & are bondslaues vnto Satan & seruants vnto sin & death. For there is no liberty but only where the spirit of God is, they can not any more vnderstand or conceiue the things that are of God; which also they esteme as foolish, 2. Cor. 1. 1. Cor. 1. because they cannot be vnderstood, & discerned but onely spiritually. So being not any more illuminated nor lightned by the spirit of God, they haue neither wil nor desire to search for their saluatiō, no guide to find it out, nor vnderstāding to comprehend it, but haue a spirit of slūber (as the Apostle saith) Eies that they shuld not see, Rom. 11.8& eares that they shuld not heare. And are of the number of those of whom Dauid writeth. Psal. 63.23 Let their eies be blind that they se not, & make their lo [...]nes alwates to trēble. Moreouer, of whom can they receiue cōfort in their aduersities, being not assisted with the spirit of [Page 45]God? Who is the great comforter that Iesus Christ promised to his Apostles and to all the faithful, to cheare, Ioh. 14.16. & cōfort thē in their afflictōs to mitigate the sharpe & bitter potions which they were to drinke, in following him, & bearing his crosse after him. Furthermore without this spirite, what strēgth haue they left to beare the harsh, & strōg tēptations wherwith mē are cōtinually assalted both inwardly & outwardly? Is not this the crooke of our shepherd vnder whose cōduct the shepe may be assured of their safety? Finally, is not he the fire & water which can burne our concupiscences, & heat vs in the loue of God; & wash away our filth, water our heartes, to make them beare fruite, 1. Cor. 3. quench the thirst that we haue of the grace of God, and of the life eternall, and to sanctifie vs, and consecrate vs wholly to God, to be his temples, to inhabite eternally? Psal. 51.7. Is not this the Isope whereby we are so purged that we become as white as snowe, and as wooll that commeth from the fuller? It is he that doeth create in vs a hearte wholly pure, and a newe life, who doeth put of from vs the olde man that he may put on vs the newe, who printeth in vs the image of God and maketh vs newe creatures, who doth draw our hearts from the earth to lift them vp wholly vnto heauen, who doth open our lips, [Page]and fill our mouthes with the praises of God, who guideth our steps in the pathes & waies of righteousnes, & causeth vs not to go astray out of them. We ought then to maruell if Dauid desired with so great affection that he woulde continue those things vnto him, Psal. 51.11 Cast me not away from thy presence, and take not thy holy spirit from me, restore to me the ioy of thy saluation, and strengthen me with thy free spirit, For we can not haue a better schoolemaister to instruct vs, nor a better counsellour to direct vs in all our affaires, nor a better guide to lead vs safely in all our waies, nor a better champion to defende vs, nor (to conclude) a better or a more faithfull friende to sustaine and vpholde vs in aduersities least we should faint in them, or be discomfited, and hold vs short in prosperity, least it shoulde cary vs away and make vs forget our dutie, and also reprehende vs freely of all the faultes which we shall commit, to cause vs to repent, and to turne againe. Seeing then the great commodities that doe redound vnto vs thereby, when as we are once indued with the same; ought we not carefully to take heede to retaine him still with vs? Doing nothing that either may be greeuous vnto him, or driue him away from vs? For as soone as he departeth from vs, Ephe. 4. the Deuill taketh place in [Page 46]vs to gouerne vs. 1. Sam. 15. Ioh. 13.27. Which we see euidently in the examples of Saule and Iudas, and God knoweth howe they are handled that fall into the handes of such a squire, who neuer ceaseth as sayth S. Augustine to gallop him on whom he is once gotten vp therough clouen rockes, through bushes and through quagmires, vntill such time as he hath cast him away headlong, and spoiled him in all pointes, which any man of iudgement may obserue in the Apostates, who abiding with vs had yet some appearance and shewe of religion and vertue, Matt. 7.15 and though they were hypocrites and wolues disguised in sheepes clothing, yet they liued more continently in our Churches then they haue done since they forsooke them: their malice being suppressed within their heartes, partly because of the word of God which was preached vnto them, and the exhortations which were made continually: and partly by the example of many notable personages and vertuous people which they sawe among vs, but especially by the discipline which we obserue, and the punishmentes which are ordained for the offendors, and for those who would liue dissolutely. But when they had shaken of the yoke altogether, and left the Church of Iesus Christ which is gouerned by his word & by his spirit, to returne [Page]to the Synagogue which is gouerned by the spirit of the Deuill and Antichrist; Esay. 59. Apoc. 9. & 13. it hath not beene long but they haue shewed the exchange which they made, and by what spirite they are nowe led, for there is no vice that seemeth too abhominable vnto them; there is neither shame, feare, nor religion that can hinder them from blaspheming, seruing of Idoles, deceiuing, quaffing, whoring, & committing all things without regard or shame, to which the Deuill, & their lusts do lead thē. I know some, whose credit & names at this time I spare, who since their Apostasie are so out of frame, that notwithstanding they be already very aged, and euen vpō the edge of their graue, yet there is no law, shame, nor feare that can bridle their losenes, & licentiousnes, which they grant to their flesh, to seke & take without any nay all pleasures, wherein they doe iustifie our Churches as it hath beene said, in which they were constrained whilest they abode in the, to be more precise in their manners and conuersation then they are, and to shew in them at least a greater appearāce of vertue & honesty, then they haue done since they departed from them.
As the Apostates haue giuen ouer God which is the author of life, so also they do contemne [Page 47]those meanes which they may vse to come vnto him.
Chap. 10.
IN the couenant which God hath made with his people he doth promise to geue vnto thē his spirit & his word, which are two things vnseperably knitt together to worke the saluatiō of men as it is written in Esay. Esay. 59.21 This is my couenāt with them saith the Lord, my spirit that is vpō thee, & my words which I haue put in thy mouth, shall not departe out of thy mouth nor out of the mouth of thy seed: nor out of the mouth of the seed of thy seede: sateth the Lord frō hēceforth for euer. For as in the bringing forth of the frutes of the earth, the seed is first requisite, & afterward the husbandmā tilleth the earth, & maketh it fit to receaue the seed cast theron: so in the regeneratiō of mē, the word of god, which is an immortal seed, is first necessary, & then the spirit, who as an husbādmā prepareth our hearts to receiue it, & to make it fructifie in them. But the Apostates haue it at this day in disdaine & contēpt: 1 Pet. 1.23. 2 Cor. 2.16 nay ther is nothing more odious vnto thē, It is vnto thē the sauor of death vnto death: and the cause of it is, that as the euil doer taketh no plea sure to heare the sētēce wherin his death is pronounced vnto him, nor to se the gibet, wheron [Page]he must be executed, so these traitors can not abide to heare the worde of God, wherin their condemnation is written, wherein they see the gallowes set vp wheron they must be hanged, and punished for there disloyalty. They are like vnto those that are sicke of the drowsie euill, who will not be awaked but dye in their sleepe, and as they doe exasperate themselues against those that woulde come nighe their bed, and twitch them by the eare to hinder them from sleping, therby to deliuer them from death wherevnto they runne by sleepe: so the Apostates woulde neuer meete with anie that might awake them, and tell them of their disease, and laye before them the great dangers wherein they are, and if by chaunce they fall in companie where their fault is shewed them, and the great offence which they haue geuen vnto the Church of God, they will either bringe them to another matter, or else by and by geue them the slipe, finally: they are like vnto ill pay maisters, who cannot ab [...]de to heare any talke of their debtes, because they will not discharge them: And like vnto those who had rather die then to heare the newes of death leaste they shoulde take some fearefull conceite thereof. The occasion then that causeth the worde of God to be so odious vnto them, [Page 48]is not in it selfe, which as the Prophet sayeth: Is sweeter then the honie, and the honie combe: Psal. 19.10 But in that they do reiect it: who because they haue their heartes full of gall, can not taste nor feele the sweetenes thereof. As those who haue some inflammation in the roofe of their mouth can not eate breade, nay they abhorre it though it be the best foode and most sauorie that may be founde: for among all other meates there is not one wherewith in time we are not wearied & glutted, be it neuer so daintie notwithstanding any sauce prepared for the seasoning thereof: yet we are neuer weary of the taste of breade. Nay there is not so much as sugar and honie, but they seme vnsauorie & of an ill taste without it. And as those, who hauing sore eyes can not abide the light, though it be the pleasantest and most delectable thinge that can be desired, although the onely cause which maketh them to flie it is not in it, but in the euill disposition and desease of the eye which can not receaue it, In like manner that that causeth the Apostates to haue in such abhomination the word, is nothing but their owne desease, & for that at this present their eares and heartes are vncircumcised. They go often to the sermons of these paltrie friers taking pleasure to heare their blasphemies, lyes and slauerings, and do feel themselues [Page]like rauens or filthy beasts on carrions and rotten things hauing more delight in that then to eat the foode of Angels, and to refresh themselues with the pure word of God: which as a sweete breath proceeding from the mouth of God doth quicken all those on whome it is breathed, And they are like vnto those that grudged at the stincking garlick which they had left in Egipt, Num. 11.5 and preferred it before Manna that was sent them downe from heauen. And vnto Adam who gaue more credit vnto the speach of the Deuil then to the word of God chosing rather to tast of the tre of knowledg of good & euil against the expresse commaundement which had bene giuen vnto him and by that meanes make himselfe mortall & wretched for euer: then to enioye peaceably the fruite of the tree of life, and in obeying the wil of god: to become he and his children happy for euer: and vnto Esau who esteemed more a messe of pottage: then the birthright wherevnto were annexed the promises of the couenant of God, Gen. 25 33 Luk. 8.37. and by consequent a certaine and euerlasting happines. And to the Gadarens who had a greater care of the losse of theire hoggs: Mar. 5.17 then of Iesus Christ and his word, to which are adioyned all manner of temporall, corporall and spirituall blessings. And vnto Iudas, [Page 49]who loued rather thirty peeces of siluer with a gibbet, and a miserable death: then saluation, and an assured happines with Iesus Christ, for the Apostates are as much or rather more wretched then all those aboue named, because that departing willingly frō the church they do depriue thēselues not onely of the participation that they shoulde haue therein of the treasures, Coloss. 2 Iohn. 1. and knowledge of the wisedome of god, which are bestowed & geuē as a pledge vnto it; but also of the fulnesse of Iesus Christ, that is to say, of all the goodes which his father will distribute vnto vs, by his meanes & by his grace, which they loose by their sliding back: & which is worst, Heb. 10 the hope also of euer recouering it againe, for the meanes thereof is wholly taken away from them, when as they loose the fruition of the word of God, which is called in the Scripture, The word of reconciliatiō: 2 Cor. 5. because it is the instrument which God doth vse to reconcile vnto vs him: and to adopte vs for his children, and to regenerate vs, and make vs new creatures: Gen. 1. And as in the beginning god vsed his word onelie to create the heauen & the earth, and all that is contained in them, so whē he woulde renue the worlde, and draw it from the corruption whereunto it was fallen by the sinne and disobedience of our parents, he hath [Page]wrought it by his worde: which he hath sent vs in these latter dayes, first by his sonne who hath spoken vnto vs, Mar. 16.15 & secondly by his Apostles, & ambassadors whom he sent into all the world, to preach the Gospel to euerie creature, to the ende that whosoeuer would receiue him by faith and true obedience, should receiue also by the same meanes the remission of all his sinnes, & thereby his saluation & life. Whereby we may see that the word is the instrument which God vseth to accomplishe his worke, when he would regenerate vs, cal vs, iustifie vs, & lead vs to glory & happines to the which he hath predestinated vs, and that finally all that which doeth appertaine to our saluation, is brought to passe & accōplished by this word. By it we are illuminated in the true knowledge of God, of Iesus Christ, & of the whole mistery of our redemption; by it we know our selues that we are nothing but vanitie & corruption, Psal. 39.5. to the ende we may learne alwaies to humble our selues before God, and presume nothing of our selues, nor of our vertues, nor of our dignities, nor of wealth, nor of frends, nor of riches, nor of our power, but to depend of God in all our affaires and to bow downe our neckes, and make the curtesie euer before him, and not to ground the hope of our saluation in any other [Page 50]thing, then onely in his grace and mercy. By it we learne how to serue god; to wit: the affiance which we ought euer to haue in him, and the recourse vnto him in all our necessities, the homage and reuerence that we owe vnto his maiestie, the obedience which we ought to performe towardes him, the feare which we ought to haue in offending him, the care to acknowledge & call to mind oftentymes the benefites which he hath bestowed on vs, to thank him: & aboue all the perfect loue which we ought to beare vnto him, with al our heart with all our soule, & with al our strength: & that doth cause vs to esteeme lesse of all other things thē of his honor & seruice: by it wear aduertised of those things wherby he may be blasphemed & disho nored, to the end we may take heed of them & shūe thē. Furthermore by it wear taught how & after what sort we oght to pray, what things we ought to aske, Ihon. 14.13. 1. Cor. 14. what assurāce we haue to obtaine them, when we aske them in the name & fauour of Iesus Christ: by it we are exhorted & moued to performe our duty when we are neghgēt & slouthfull, & likewise threatned whē we are to much behinde hand. Psal. 19. By it we are cō forted and vpholden in our afflictions: & there is no kinde of sorowe for the which we maye not finde a ready & presēt remedy to asswage [Page]& heale the same, Ephes. 611 By it we are fortified against all tēptations which may happen vnto vs by Sathan the world the flesh and other cur enemyes by it we are sharply reproued whē we go out of order, & out of the way wherin we oght to walke. It is vnto vs in stead of a bridle to restraine vs, whē we wold go astray, & of a spurre to prick vs foreward when we are laisie & slow to do that which our maister cōmandeth vs. It the light which doth direct our steps for feare of stūbling; Psal. 19. & the guide which doth accōpany vs to shew vs the fairest, surest, & shortest wa [...]es It is the rule which god hath geuen vs, wherby we must squaire al our thoughts, our affections our words, & actiōs, & in measuring thē therby we must see whether they be straight that we may continue in them, or croked that we may redresse them. Mat. 4.4. It is the foode of our soules, It is the armor both to hurt our enemies & defend our selues, to strengthen fortifie & assure vs in all combats, oh, who were able to tel all the cō modities which the word of God bringeth to those, Psal. 1.2 who will heare, beleeue, read, & meditate therin day and night as Dauid doth exhort vs for the Apostle saith that: 2. Tim. 316 The whole Scripture is geuē by inspiratiō of god, & is sufficiēt: Whē by the grace & spirit of god, it is receiued and wel imprinted in the heart of mā to make him perfect [Page 51]& absolute in al good works: And he that will diligently know what is the vertue & efficacy of this word, together with the great cō modities, honor, riches, pleasures, & the felicity which it bringeth vnto all those which loue & follow it: Let him read diligētly & attentiuely the psalmes of Dauid especially the 119, Psal. 119.1 wher euen in the beginning he doth ascribe vnto it the felicity of man. Blessed are those that are vpright in their way, and walke in the law of the Lord: Blessed are they that kepe his testimonies, and seeke him with their whole hearte: And by & by after he setteth downe the partes of true felicitie: to wit, honor, riches, and pleasures: the honor in the first place: ver. 6, Then shall I not be confounded, when I haue respect to all thy commandements: Secondly the riches: ver. 72. The lawe of thy mouth is better vnto me, ver. 14.then thousands of gold & syluer, Thirdly the pleasurs, I haue had as great delight in the way of thy testimonies as mal riches. Furthermore in another place, ver. 174. O Lord thy law is my delight: and in the 19 Psalme whē he saieth the law of the Lord is perfect, cōuerting the soule, the testimony of the Lord is sure, & giueth wisedō vnto the simple, the statuts of the lord ar right, & reioyce the hart,ver. 10.the cōmādemēt of the iord is pure & giueth light to the eyes, & a litle after: & more to be desired thē gold, yea thē much fine gold, sweter [Page]also then hony, and the hony combe: and in the 130 Psalme, speaking of the grounde of his hope, and the meanes which he had to vphold & cō fort himselfe in his greatest sorowes, euen thē when by reason of his sinnes he did so feare the rigour and seuerity of the iudgement of God, that he was altogether beatē downe therwithall, and ready to fall into despaire; he saieth he had no other meanes to releaue himself, and to thrust backe these horrible feares whereby he felt him selfe so assaulted, but by the onely remembrance and meditation of the worde and promises of God, wherein beholding his mercy and readines to take pittye on all miserable sinners, who with greife, for that they haue offended him, desire humbly his mercy: began to come to himsellf againe & say: Psal. 130.5 I haue waited on the Lord, my soule hath wayted, & I haue trusted in his worde, my soule wayteth on the Lorde more then the morning watche watcheth for the morning. Moreouer is not counsaile and wisedome as necessary for men to carie & gouerne themselues in all their affaires well and happily, as the eye for the members of mans bodie to direct them in all their actions? Furthermore is it possible that in the day without the light of the Sunne, or in the night without a lanterne, to make good choise of the pathes, wherin we [Page 52]must walke, or walke in them any longe tyme without stumbling? Euē so our vnderstādings which be not onely blinde by nature but are euen darkenes it selfe, can they any more thinke that which is good & right, if they be not guided by a light from aboue, Psal. 119.105. but now there is no other but the word of god as Dauid sayth: Thy worde is a lanterne vnto my feete, and a light vnto my path, I haue sworne, and I will performe it: that I will kepe thy righteous iudgemēts. And in an other place in the same Psalme: vers. 24. Thy testimonies are my delight, and my consellers. And in another place: Open myne eyes, vers. 18.that I may see the wonders of thy Law. It may be gathered by all these places going before, & many other like vnto thē, that without the worde of God men are altogether miserable; and that the life, honour, riches, pleasures, and all true felicity doe depend thereon: and where it doth want, there wanteth also with it all goodnes, and all good hope, and that is the reason why the Prophet doth so cō mend the reading & meditatiō therof vnto the whole world: Psal. 1.2. Deut. 6.9. And that Moses exhorteth euery one to write and ingraue it in all the corners of their houses, to the end it might continually be set before their eyes that they might euer haue a present memory therof, & feed their spirites therewith day & night: for the water, the fire, & [Page]so necessary for the life of the bodye, to maintaine and keepe it; as is the worde of God, for the spirituall life of our soules to preserue it. Whosoeuer doth loue, and follow it, he is sure that God wil blesse him, & that within & with out his house al things wil succeed happily vnto him, Psal. 119.165. as Dauid saith: They that loue thy law, shal haue great prosperity. And in another place: They shall walke in the light of thy countenance, Psal. 89.15and in thy righteousnes shall they exalt themselues. Cōsidering these things, we should pray vnto God without ceasing for his grace, that he would continue vnto vs so great a benefite, & say vnto him that which is written in Moses songe. Psal. 90.12 Teache vs to number our dayes, that we may apply our hartes vnto wisedome: returne O Lord (how long?) & be pacified toward thy seruants, and bewaile the condition of the Apostates, who hauing forsaken the Gospell, & the Churches, Rom. 1.16 where it is preached; that is to say, the power of God which he hath ordained to saluation to euery one that beleeueth, be without al doubt in the way of damnation, & in dā ger of eternal death, Psal. 119.155. as Dauid saith: Saluation is far from the wicked, because they seeke not thy statutes. For they decaue themselues, if they thinke that they can obtaine it any where els, but only in the church of god where it is purely [Page 53]preached. Esa. 2.2. Wherfore the Prophet Esay doth allure euery one to heare, & vnderstand. Esa. 2.2. It shall be in the last daies, that the mountain of the house of the Lord shalbe prepared, in the tops of the moū taines, & shal be exalted aboue the hils; & al nations shal flow vnto it, & many people shall go and say: come & let vs go vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his waies, and we will walke in his paths: for the law shal go out of Sion, & the word of the Lorde from Ierusalem. To be informed aright in the wil of God, must be done in his church, where he is worshiped in spirit & truth, & called vpō purely. And it must be by the mouth of his Prophets & ministers which are ordained & established in the same by him, Mal. 2.7. to preach & expound it. As Malachy writeth. That the Priests lips should keepe know ledge, & they should seeke the law at his mouth, for he is the messenger of the Lord of hosts. Moreouer, Eph. 4. Rom. 12. 1. Cor. 12. 1. Tim. 3. to whom are the true Prophets & preachers sent? Is it not to the Church of Iesus Christ? & the spirit of prophesie, and interpretation? Is it not vnto it, which is the piller & stay of the truth? The Church is our mother, & the mouths of the good shepheards which are ordained therein to gouerne it, be the pappes wherby she giueth sucke vnto her children, who by faith take the brest, draw [Page]and sucke the milke, wherewith they do nourish and fat themselues so much (especially if it be good milke, and in great abundance) that they become faire, goodly, & maruelous beautifull. But when the breastes come to be staied and dried vp, as it chanceth in time of papistry: where al their Pastors are at this present blind watchmen, Esa. 56.10. that haue no knowledge, and dum dogs, despitefull in mind, which can not bark, who desire and haue no other care but to liue, and become fat, and sleepe softly in this world: and moreouer where the milke that is giuen to the children is all waterish and corrupt, is it not necessarye that being so nourished, they should become dry & withered, & that in the ende they die with languishing for want of good toode? The Apostates then that are gone out of the Church, where they might if they would, Psal. 81.16 haue bene fed with fine wheate flower, God would haue fed them with the fat of wheate, and with the hony of the rocke would I haue sufficed thee, to return to papistry as to an Egypt, & to be there fed with stinking garlicke and onions, which are giuen there vnto them: What can they looke for of such nourishment, but in short space to die with languishing: for they haue not any whit of the worde of God pure in the synagogues and conuenticles of Antichrist, [Page 54]but onely some litle peeces or shreds which are drawen out here and there, out of the foure Gospels & the Epistles of the Apostles, and most commonly il fitted to that purpose whereto they woulde haue them serue, whereof neither the Pastors nor the sheepe can receaue any instruction or edification, because the one and the other being equally ignorant, neither vnderstande the tongue which is spoken, nor the sence and mysteries which are conteined therin. Considering that the secrets of the Lord are reuealed vnto those who haue them in honor and reuerence, & who by feare and humilitie are prepared to the vnderstanding of the same: and not vnto those proud and arrogant Apostates, which are at this present blasphemers of God, contemners & mockers of his worde, and deadlye enemies of his Church, which they would wish vtterly banished. Psa. 25.14. The secret of the Lord (saith Dauid) is reuealed to them that feare him, and his couenant to giue them vnderstanding. And doth not Iesus Christ say: I giue thee thankes ô Father, Mat. 11.25Lord of heauen & earth, because thou hast hid these things from the wise, & men of vnderstanding, and hast opened them vnto babes. It is so Father, because thy good pleasure was such. The conclusion then of all the discourse of this chapter shal be; that [Page]the Apostates being out of the Church, are depriued of the word of God, & of all the benefits which do redound of the inioying therof. And though some of them haue bookes thereof, yet that doth profit them no more, then it doth the Iewes to haue the Bible: wherof they haue not the true sence: and what auaileth it sayth the Prophet Esay, Esay. 29.11 to haue a booke that is sealed vp, or els open, and not to know the letters and characters wherewith it is written.
The Apostates are depriued of the Sacraments, aswell as of the word.
Chap. 11.
THe second instrument which God vseth to entertaine, preserue and assure alwayes more & more the life which he hath communicated vnto it by his word and promises, and which he hath receiued by the faith which he attributeth vnto it, be the 2. Sacraments: to wit, the Baptisine, & the holy Cōmunion, that god hath instituted and annexed vnto his word, as seales to confirm & helpe our faith. [...] props & pillers to hold & stay it on both sides so that it abideth stable and inuincible against all the tēptations wherwith it might be hurt & assalted of the vse & benefit which might be reaped of them, the Apostates do voluntarily depriue themselues, when they depart from the fellowship [Page 55]of the church: for being seperated from it the baptisme can no more serue thē for a tokē to testifie & declare thē to be mēbers therof, or that they appertaine any longer to the father, the Sonne, or the Holy Ghost, whose house & dwelling place they haue forsaken. And euen as if a knight hauing receiued that order of the King, & made promises, & taken the accustomed oths, if afterward through some hatred or mislike he should depart from that promise & troth which he had giuen, in token whereof he should send him back his order, to signifie vnto him that he would afterward be freed & released from his oth. So the Apostates hauing giuē ouer the couenāt of God haue also by the same meanes forsaken the tokēs & marks therof: so that they can not at this present call God any more their father whose children they are not, or Iesus Christ their Sauior whose mēbers & sheepe they are not, or the Holy ghost their director & guide whose tēples they are not any lōger, & although they haue receiued their external signe of baptisme neuertheles they haue not the vertue, efficacy, nor the thing which is represented thereby: so that it may be sayd of thē that they haue a body without a soule, they haue a ring, & not a husband, the deds & titles without possessing & emoying the inheritāce; the scepter, the crowne, the armes, without the [Page]kingdome, and that which they haue can serue them to no other vse out to prooue & declare their disloialty and to make them inexcusable in the iudgement of God, when as they shall appeare before him. For as a man can not haue a more certaine, and euident proofe against a theefe to conuince and condemne him, then to finde the purse which he hath lately cut in his owne handes: so it is not possible to alleage or bring a more cleere argument against the Apostates to prooue that they be disloiall vnto God, then to shewe the couenantes of God which they haue broken, yet printed and ingrauen in their bodies. And as the Apostates are departed from Iesus Christ who is the substance of the sacramentes, and of the Church which is the people of God wherein they are administred and receiued, & where they onely can shew forth their vertue & become wholesome, so they haue depriued themselues of the whole fruit which they might haue reaped by their baptisine staying in the Church, as to assure themselues they were members of the Church, and comprehended within the couenant of God, and that their sinnes were forgiuen them, and washed away in the blood of Iesus Christ: that the holy Ghost was communicated vnto them to sanctifie them, and in begetting [Page 56]getting them a new by litle & litle to change their nature, and become new creatures which be no small graces, or things lightly to be accounted of. Also they are at this present wholly depriued of the communion of the Lorde which is one of the excellentest meanes that we haue to confirme and strengthen the vnion and fellowshippe which we haue with Christ. Ioh. 6. For in it we eat his flesh, and drinke his blood, that he may dwell in vs and we in him inseparably: as the foode which is neuer separated frō the body of him that doth eat it after it be once changed into his substance. Nowe if it be asked to what ende they haue withdrawne themselues from the table of Iesus Christ, disdaining the exquisit and pretious meates that are serued thereon, to feede those that come vnto it, in a sure hope of an eternall and most happy life? It may be answered that it was done that they might be partakers of the table of Deuils, 1. Cor. 10.21. where they can not eate or receiue any thing but venome, and all kindes of poysons. For the Masse whereto they haue this day so great deuotion, that they runne wheresoeuer it is song, the first to ring to it, and to answer in it, & to helpe as varlets of the chamber to attire the foole that sheweth them this sport: what is this but a mysterie of iniquitie, 2. Cor. 2. [Page]much more expectable, then can be named amōg men, as denying & open renoūcing of the blood, and the death, of the sacrifice and of their whole redēption of Iesus Christ? The head of al iniquity & idolatry? and to conclude the vtter ouerthrow as wel of the saluation of men, as of all religion. For the Deuill neuer made a greater breach into the church of God, thē whē he established that, because he did at once bury as it were in a tombe of forgetfulnes: first of all the honor of God, Exod. 20. Mat. 4. who is more dishonored & blasphemed by this masse, then by any thing that euer he had inuented since the beginning of the world. Heb. 9.28. & 10.10. Secōdly, the whol benefit of Iesus Christ, which is groūded wholly vpon the oblation made by him of himselfe to make satisfaction for all our sins, & by this satisfaction to procure vnto vs for euer a general remission & pardon: which this enemy of mankind hath by the meanes of the masse translated to his abhominable priesthood, and facrifice of Papistrye. And finally all the meanes of the saluation & of the hope of men which doeth depende of it, which Iesus Christ our sole & onely mediator hath done and suffered for vs. 1. Tim. 2.5. What then can these poore wretches finde there that can serue either to the glory and seruice of God, or to their owne saluation? I did not stand to prooue [Page 57]that which I said of it, because there are whole treatises thereof, wherein the impieties, & horrible blasphemies wherof it is full, are touched particularly, and so well by the grace of God laid open, that there is not this day any childe in our Churches, who is not already resolued readily to giue an answer thereof, and to satisfie all those who will be content with reason.
That the Apostates haue no faith.
Chap. 12.
LEt vs passe on further & come to the faith which is the chiefest instrument that God doth vse to our saluatiō, Rom. 10. which is wāting in the Apostats as wel as the other two aboue named for considering the word of the Gospel which is the word of the promise, 2. Cor. 4. is called theword of faith, becaus it is the seed therof without which it can not be brought forth: seing that the spirit of God is called the spirit of faith, because he is the author thereof as wel as of other vertues; 1. Pet. 1. how can the Apostates be faithfull being destitute of the spirite of God, who is the husbandman that watereth the heart as it were a peece of ground to receiue faith: & of the word which is the seed that is sown to bring it forth if they think that true faith consisteth only in the approbation of the truth of the scriptures, [Page]they deceiue themselues, and haue no more faith then the Deuils, or Simon Magus, of whome it is written, Acts. 8.9. that he beleued, and was baptized; though in deede he had onely a shew and an appearance of faith. For the true faith is in the hart, Rom. 10.10. as the Apostle sayth: With the hart man beleeueth vnto righteousnes, & with the mouth man confesseth to saluation. And is as well knowen by her effects, as by the circumstances which do accompany her, whereof the one is a good conscience, 1. Tim. 1. and the feare of God, without which it can not stand: for the mercy and grace of God, which faith setteth before it selfe in his promises, and wherupon she resteth as vpon her true ground, is promised onely to those who walke aright before his face, and who feare to offende and disobey him, as the Prophet sayth: Psal. 103. verse 17. The louing kindnes of the Lorde endureth for euer and euer vpon them that feare him, and his righteousnes vpon childrens children, vnto them that keepe his couenant, and thinke vpon his commandements to do them. Furthermore in another place he sayth: Psal. 119.1. Blessed are those that are vpright in their waies, and walke in the lawe of the Lord: blessed are they that keepe his testimonies,Psal. 73.1.and seeke him with their whole heart. Also in another place: Yet God is good to Israell, euen to the pure in hart. Now I would willingly [Page 184]knowe, whether the conscience of the Apostates can be good: hauing left God, and broken so villanously the allegiance which they had an hundred and an hundred times openly and solemnly sworne vnto him, infringed the holy couenant which they had made with him, & stamped with their feete the pretious blood of Iesus Christ, which had beene spilt to ratifie the same: reiecting his word, and the admonitions and reproofs that could possibly be made vnto them in his name, blaspheming this day the trueth and religion which they haue followed a thousande thousande waies, and afterwarde seruing Idoles without any ende, and omitting no kinde of superstition whereto they do not adioine themselues; making the cruellest war that they can to all good persons, only for this cause, that they are purposed to be more loial towards God, and more constant in his seruice then they haue bene applying them selues vnto those whome they knowe to be weake to seduce them, and cause them to stumble like themselues. Finally making open profession of all impieties, blasphemies, sacrileges, and abhominations of Antichrist & being altogether resolued (as they themselues say) to [...]liue and die in that estate. I aske whether these resolutions be not of such persons as are altogether, [Page]lost, impenitent and desperat? And who can not looke for any thing els at Gods hands, but his wrath and terrible iudgement, with a heat of fire which shal deuour them and all his aduersaries? And if they yet haue any conscience which is not altogether seared with an hot iron: I appeale vnto themselues, whether it serue for any thing els thē in stead of an apparitor, or tormentor, or Deuill to vexe & greeue thē day & night, not suffering them to take any rest at all, which thing the good conscience doth not, but comforteth & resolueth the man that hath it, in all his affaires, and suffreth him not to become pale or wanne in his aduersities, yea though it shoulde chaunce that the world were dissipated, and the heauen shoulde flye here and there in shiuers and peeces: yet woulde it maintaine him constant, stable, and vnmoueable in all these tumults. For as the Apostle sayeth, Rom. 2.15. As it is good or euill so it doeth accuse or excuse vs, and as he whom it acquitteth, can not giue ouer when it is good: [...] when as it is euill and doth accuse vs, none can stande or abide before it. The Apostates the [...] hauing an ill conscience can not haue a good faith: and so being not good, it is not any longer faith. 1. Tim. 1. Ephe. 4.5. For there is but one true faith, a [...] there is but one true God, and one onely true [Page 185]Church. And being without faith, howe can they liue? Seeing the iust liueth only by faith. Abac. 2. How can they be in the fauour of God, seeing without faith it is impossible to please him? Heb. 11.6. How can they be iust, seeing without faith no righteousnesse can be approued before God? Rom. 3. What place can they haue in the kingdome of God? Ioh. 3.3. Seeing none is admitted vnto it that is not borne anew, and none can be borne anew but by faith: which doeth purifie our heartes, Act. 10. and make vs newe creatures. Moreouer what good workes or good fruites can they bring foorth without faith? Eph. 2. Which doth ingraft vs into Iesus Christ, that we may be well able to beare fruite, howe can they defende themselues from the Deuill, 1. Pet. 5.18 who walketh about as a roaring lyon, to espye howe he may ouertake vs without our armor: that is to say, without faith which is the onely target wherewith we couer [...]ur selues that we may auoide the shot of his [...]iery dartes? What stedfastnes or ioy can they [...]aue in temptations, when they are assaulted either of prosperitie or aduesitie of the world, [...]r of their fleshe; if they be voide of faith, which alone stayeth and vpholdeth vs in the midst of all winds, stormes, Mat. 16. & tempests which [...]ay happen vnto vs Furthermore frō whence [...]an they haue hope for the remission of their [Page]sinnes, and consequently righteousnes, and life, which do depend theron without faith? Rom. 4. Which is the Isope that doeth sprinckle vs with the blood of the lambe, to wash and clense vs from all our iniquities; and by this meanes to preserue vs from the destroier & from the wrath of God, whereby otherwise we shoulde be deuoured and vtterly consumed. Gal. 3. Finally sithens faith is the instrument and hande whereby we receiue all the graces and blessings of God, and as it were salt, whereby we and all our workes are seasoned to be pleasaunt in his tast? We must conclude that without it we are accursed and abhominable before him; Rom. 14. and that all our vertues whatsoeuer shewe or outward appearance they haue, be nothing else but filth, iniquitie and sinne. And as the Princes liueries are the markes whereby their pages, and other seruaunts are knowne: so faith is the badge of the lambe, which his family and houshold seruants doe beare in their foreheads, Apoc. 7.4. thereby to be knowne, and whosoeuer shall weare this cognisance he is fure that euen the Angels (to whome it is permitted nowe in these last times to hurt the earth, the sea, and the trees) can no [...] hurt him in any thing, because he is set apart [...] to be safe from all dangers, Apoc. 12. but vnto the feare full and vnbeleeuers, vnto the Idolaters an [...] lyars [Page 186](as all Apostates are) their part shall be in lake of burning fire and brimstone, which is the second death. Rom. 11.20. This ought well to conteine vs in our duties, and to set oftentimes that before our eyes, which the Apostle sayth as well of vs, as of the Iewes; to wit, that through vnbeleefe they were broken of, though they were braunches of the true oliue tree, and that we stande by faith; to the ende that we may not lift vp our selues through pride, but liue in all feare and humilitie vnder the protection and mighty hand of our God.
That the Apostates are without the Church.
Chap. 13.
HAuing shewed by al the chapters and discourses going before, that the Apostates are without God, without Mediator, without law, without faith, without sacraments, it doth followe thereof immediatly, that they are also without the Church. For, 1. Tim. 2.5. as there is but one God, one creator and redeemer of the worlde: so there is but one people which he hath chosen and set a part to separate them from others, Psal. 74.2. and to adopt and reserue them for himselfe, to sanctifie them & make aneuerlasting couenant [Page]with them, to rule & gouerne thē by his word & his spirit, & to defend them frō al their enemies, Hos. 2.19. euen from death: of whom he will also be particularly knowen, and called vpon, serued and worshipped in spirit & trueth This people gathered vnder one head, Iohn. 4.23. which is Iesus Christ by whose meanes they are ioyned vnto God, Eph. 1.5.6. and entertained into his fauour for euer. And ther is a double means to gather them into the same bodie with their heade. Eph. 4. The one is externall, to wit, the publicke preaching of the gospell: and the other internall, namely the spirite of God: who doth prepare the heartes of euery one to beleeue, and keepe stedfastlye that which he hath heard, & perfeuere cōstātly ther in vnto the ende. To the which the Sacraments are adioyned as helpes, to the ende. They may staye: and beare vp the weakenes of our faith, when the temptations whereby it is assau [...]ted be stronge and vehement. Rom. 9.8. Nowe since there is no people but this which is allyed with God and hath the promises of saluation and life, Mat. 4.4. to whome Iesus Christ came to saue them from their sinnes, Luk. 1. whose ransome he hath payed, for whom he hath sacrificed and spilte his bloude, that they might be of his flocke. whom he hath acquited as touching the iustice of God: for whome he hath prayed vnto his [Page 187]Father, Ioh. 17. & at whose iudgement he wil acknowledge them his owne flesh, his bloud, his bones his brethren & inheritance, which he hath purchased to himselfe there is none but they that hope for life. What will then become of those poore Apostates, who are laid opē to the wrath of god, no more nor lesse, thē were those to the waters of the floode that were out of the arke & company of Noah: And in Sodome, Gen 7.3. the kins men of Lot, who would not accōpany him nor goe out with him; Ge. 19.14. & in Egypt those who were without the houses, whose doores were not sprinkled with the bloud of the lambe, Exo. 12.22 And in lerusalem those who had not bene marked in the forehead, Ezech. 9.6 and who in the siedge of the Romanes would not retire to the other side of Iordan with those that saued thēselues in Pella. Histor. tripartita. For euery man deceiueth himselfe, that hopeth to shune the wrath of God in any other place then in his house and in his holy moūtaine. Esay. 26. By reason whereof Esay exhorteth the people of god to enter into his closet; that is to say) into the Church wherin (he saieth is his home & ordinary dwelling place: & ther to kepe thēselues quiet and hidden for a short space, vntill his indignation were passed ouer, to which agreeth that which Dauid sayeth. Psal. 27.5. For in the tyme of trouble he shall hyde me in his tabernacle. In [Page]the secret place of his pauilion shall he hide me & set me vp vpon a rocke. For the one and the other knew well inough, that there is no place surer, no fortresse better fortifyed and strengthned against all dangers: then is his house, though in outward appearance it seme to be destitute of walls and ditches, rampartes, platformes, bulwarkes and other craftes and engines which fleshe could inuent to gard and defend her selfe from her enemies: neuerthelesse the grace and fauour of God wherewith it is shrowded and enuironed on all sides: is a greate deale more sure and stronger then all that, as saieth Dauid: Psal. 125.2 The mountaines are about Ierusalem, so is the lord about his people from henceforth for euer: Psal. 71.3. And in another place: Thou art my rocke & fortresse. And in trueth when it doth wāt it, all other meanes be very weake & vnsure. As the prophet Nahū saith. Nah. 3, 12. Al thy strōg cities shalbe like the figge trees, with the first ripe figges, for if they he shaken they fall into the mouth of the eater, which we haue sene by experience in these laste dayes; wherein we haue seene holdes that seemed to be inuincible, brought vnder the power of the enemye in shorte time, and with small force, and others which seemed to be very weake and feeble, haue by the grace of God resisted the greatest princes of [Page 52]Europe, which could not ouercome them with all theyr forces, and haue receaued therby great disgrace. Let vs then conclude that there is nothing so strong as the house of God that is to say the Church, which by his fauour is inuincible and inexpugnable for any power, as Dauid sayeth: Psal. 46.5. God is in the middest of it therfore shall it not be mooued, God shall helpe it very earlye, when the nations raged, and the kingdomes were moued, God thundered and the earth melted, the Lorde of hoastes is with vs the God of Iacob is our refuge. How are the Apostates then so vnwise as euen in the time of warre to geue ouer such a houlde where they may sleepe and watche at ease: hauing such a watchman as the god of Israell who for the great care he hathe to keepe all those that be his, doeth neither slumber nor sleepe daye nor night: as saieth the Prophet. I will not suffer my foote to slippe, Psal. 121.3for he that keepeth the will not flumber, beholde he that keepeth Israell will neither slumber nor sleepe. Considering that God doth neuer forsake them that truste in him, and repose themselues and all their affaires on his prouidence, though he saw himself in extreame daunger, becaufe of the conspiracye of his sone and of all the people that were risen against him: neuerthelesse [Page]he was neuer daunted at it, Psal. 3.4 as he doth shewe. I did call vnto the Lord with my voice & he heard me out of his holye mountaine, I laide me downe and slept, and rose vp againe for the Lord sustayned me, I will not be affrayed for ten thousands of the people which should beset me rounde aboute. O Lorde arise, helpe me my God, for thou hast smitten all mine enemies vpon the cheeke bone, thou haste broken the teethe of the wicked. Saluation belongethe vnto the Lorde and thy blessinge is vppon thy people. Imitatinge then this his example, whatsoeuer stormes or tempestes we shall see: let vs diligentlye take heede that we goe not out of the house of the Lorde to shunne them as the Apostates doe. But contrarily let vs beseeche God to warrant vs, and saue vs, that he woulde shewe vs so much fauoure, as to take aside, and place vs in some corner thereof, when we shalbe yet more in safetye, then in all the castelles of the worlde. And takinge this reasolution, Let vs say with him. Psal. 27.4. One thinge haue I desyred of the Lorde: and that I will require, euen that I may dwell in the house of the Lorde all the dayes of my life: For what can we looke for out of the pauillion of God, but as Esaye sayeth Feare and the pitte, Esay. 24.17and the snarres which are vpon the inhabitauntes of the earth: and he that [Page 190]flieth from the noise of the feare, shall fall into the pit, and he that commeth out of the pit, shall be taken in the snare, for the windowes from an high are open, and the foundations of the earth doe shake. By these kindes of speech, Psal. 5. Gal. 6. the Prophet would signifie nothing els, but the cursing and wrath of God which is spread euery where where sinne is, which is the seede thereof, and of all miseries that are in the world beside: if then we wil find the blessing of God, and the felicity which doth depend theron, we must search where his grace is; and his grace is, where his righteousnes is; 1. Cor. 1.4. Matth. 25. and his righteousnes is in Iesus Christ; and Iesus Christ is in his house, and in his Temple, that is to saye, in his Church: where he doeth abide vnto the ende of the world, as he also hath bene there since the beginning thereof, and not any where els, where a mā may be happy. For there lieth the blessing and the blessed seed, which was promised vnto Abraham; from whom as from a spring it was deriued to all his family & posterity: & whosoeuer would be participant thereof, must first be adopted, & by faith ingrafted into the body of lesus Christ: for there is none but he alone, in whom the father taketh pleasure; Mat. 3.17. now those which are vnited vnto him by faith, are knowē to be his members: so that the rest of the whole [Page]world (this litle flocke onely excepted, which the sheepheard hath gathered vp) is within the compasse of this wrath and curse of God. Are not then the Apostates wonderfull miserable, that hauing the meanes to be as happye as Angels, haue voluntarily abandoned it, to become for euer as miserable as deuils. If a man should aske them whether they do not thinke a man accursed, that is iustly banished, and cut of from the body of the Church, where is only saluation and life: I doe not doubt but they would answer by and by, it were so: what can they then thinke of themselues, who voluntarily haue excommunicated themselues, Ioh. 1. leauing Iesus Christ, who is the fountaine of all good and all liberty, to yeeld and put themselues vnder the power of the Deuill, who is the cruellest tyrant both of soules and bodies, that they could haue chosen, declaring thereby that they loue darknes more then light, death more then life, bondage more then liberty, and to liue vnder the dominion of a most barbarous murtherer as Satan is, then in the kingdome of Iesus Christ, who is the support, shelter and refuge of al poore afflicted persons. Where were ye a while agoe, ô ye poore soules? in the Church, Mat. 13. that is to say, in the kingdome of heauen, and now ye are gone downe to the bottom [Page 191]of hell, to be banished perpetually with Antichrist, and the prince of darkenes; Ioh. 8. who for not hauing perseuered in the truth no more then you haue, hath ben cast down from the highest degree of glory that it was possible for him to haue, to the bottom of the pit of all misery and confusion, without al hope of recouery. Gen. 3.23. When our first parents saw themselues so shamefully banished and thrust out of the garden of paradise, where they did abound in all dainties, end brought by their ingratitude and rebellion, to the miserable estate wherunto they came afterwards, had they not great cause to lament all their life, so great and horrible a change which happened vnto them by their owne fault? would they not haue bene desperate at that time, if God had not sodenly preuented them by his mercye, and lifted vp their hope, which was altogether beaten downe, by the promise which he made vnto them of the seed of the woman, Gen. 3.15. which should bruise the serpents head? If the Apostates either could or would consider the miserie, whereinto they haue cast themselues headlong by their reuolting: they haue no lesse cause to be grieued then our first parents had, for withdrawing themselues from the church they are gone out of paradise, wherein God sheweth his face, Cant. 4. his [Page]glory, Matt. 11. Ioh. 1. Esa. 66. his magnificence, and his great workes euery day; and where he doth vnfold his great riches and blessings, and the riche treasures of his deepe wisedome in the fulnes of his sonne, to enter into hell, where they finde nothing els but a fire to consume them, and a worme that doth gnawe their heart, and a torment and perpetuall disquietnes in their consciences, without all hope to finde any remedye, or any comfort, or any refreshing in their miseries. They are like vnto that poore wretched Caine, Gen. [...].14. who was the firste Apostate in the worlde: who hauing abandoned his fathers house, and the Churche that did assemble it selfe therein, and being by that meanes departed from before the face of the Lorde, was all the rest of his life a vagabond, and vnquiet in his minde, not able to finde any resting place, as also after him haue bene all his successors, Cham, Nimrod, Ismael, Esau, Ieroboam, with the tenne tribes that followed him, the Sadduces, Pharises, Scribes, and Priestes, in the time of Iesus Christ, and his Apostles, and finally, Simon Magus, Ebion, Chemnitus, Carpocrates, Marcion, Valentinus, Arrius, Nestorius, Eutiches, and other Heretikes, that came afterward; who hauing seperated themselues from the Church of Iesus Christ, haue [Page 192]met with a thousand miseries: as also the two Princes and Heades of all the Apostates shall shortly doe, that is to say, Mahomet and the Pope, with all their adherents, 2. Thes. 2.8 whom the Lord doth destroy euery day by litle and litle with the breath of his mouth, vntill such time as he doth pronounce vnto them their last sentence and iudgement, wherewith they shall be cast and banished into the pitte, with the Dragon and his Angels, that is to saye, Apoc. 12.9 (as Saint Iohn doth expound it) that olde serpent called the deuill and Satan, which deceiueth all the world. For it is certaine that the great Captaine Michael, who is the God of battailes and head of the army of the Lord; after a long fight, he will remaine victorious ouer all his enemies, Apoc. 14.9.10. whome he will put vnder his feete, to wit, the Dragon, the beast, and all those that will worship him, and receiue his marke on their foreheades, or on their handes, who shall drinke of the wine of the wrath of God, yea of the pure wine which is powred into the cuppe of this wrathe, and they shall be tormented in fire and brimstone before the holye Angels, and before the Lambe. And that great Babylon the mother of whoredomes and abhominations of the earth, Apoc. 17.5 which beareth a name written in her foreheade, a mysterye: whiche is dronken with the blood [Page]of the Saintes, and with the bloode of the Martyres of Iesus, muste stumble, and her fall must be so great that all the earth shalbe astonied therat. Apo. 14.8. For which cause all the children and seruantes of God are exhorted by a voyce comming from heauen, to go out of her quickly: Apoc. 18.4 that they be not partakers of her sinnes, and consequently of her plagues. What will then become of the Apostates who in steade of cō ming and going from it, Apoc. 18.2 doe returne vnto it: thinking to be at more safety in Babilon, which is (as S. Ihon saieth) the habitation of Deuills, and the houlde of all foule spirites, and a cage of euery vncleane and noysome birde: then in the Church of God which is the holy city, Heb. 12.22 and the celestiall Ierusalem where there is an innumerable companye of Angels set round about it for to keepe it, and the fauour of God which is in the midst as a tower to fortifie, & strēghthen it on all sides? may not one saye of them with the Prophet, Psal. 94.8. vnderstand ye vnwise among the people and ye fooles when will ye he wyse? for ar they not wonderfully depriued of their senses that do preferre Bethauen before Bethel; that is to say, a house of impiety, of errors, and lyes, of Idolatry, of blasphemy, of abhomination, before the house of God, of piety trueth and holynesse, of prayers and thanks geuing: and loue [Page 193]rather to returne againe into Egypt, there to feede of Garlike and rotten Onions, which they had left behind them, then to be daintily fed with the Manna of heauen, and with the foode of Angels. Dauid desiring with griefe in banishment the dainties, and great comforts he did receaue in the house of God, then when he had libertie to frequent it with the rest of the people, whereof he sawe himselfe depriued, Psal. 84.34 liuing amonge the barbarous and idolatrous, spake vnto God, complaining: Where be thine altars O Lorde of Hostes, vers. 10.my King and my God: Blessed are they that dwell in thy house, they will euer praise thee: for a day in thy Courts is better then a thousand otherwhere. I had rather be a doore-keeper in the house of my God, then to dwell in the Tabernacles of wickednesse. If the Prophet esteemeth them happy, 1. Cor. 14. which may with all libertie frequent the house of God, and therewith enioye the exhortations, comforts, prayers, confessions, and publike prayses which are songe to his Name: Psal. 42. and moreouer beholde his glorious face, whiche doth shine in this notable order which is kept in these holye assemblies of the people; doth he not repute contrariwise all those vnhappy, who are excluded from the enioying of so great a good? and especially when as they doe [Page]depriue themselues thereof, and forsake it willingly, Ge. 25, 33. making no more accompt of it then Esau did of his birthright; which he solde vnto his brother Iacob for a mease of pottage made of Lentils. I dare saye that none of all the Apostates, who haue left our Churches to returne to Papistrye, and to their Masses; that is to saye, 2. Pet. 2, 22 to their owne vomite as Dogs, and to the wallowing in the myre as Swine, did euer taste, except it were with the tippe of the tongue onely, the sweetenes of the pretious and exquisite meates wherewyth God doeth nourishe and feede his familye. For if they had swallowed them, kept, and well digested them in their stomachs, they woulde haue forgotten all the davnties of the worlde, in which the children of God (after they haue once with a good appetite eaten of the celestiall bread) doo finde no more sauour. Ioh. 6, 67. When Iesus Christ demaunded of the Apostles whether they woulde follow the Apostates, who beeinge offended at hys Sermon touching the eating of hys flesh and drinking of his bloud, had gone backe from him and walked no more with him: Saint Peter answering for all his fellowes, sayd: Maister, to whome shall we go? For thou hast the wordes o [...] eternall life. Shewing thereby the good will [Page 194]that hee and hys fellowes had, neuer to forsake hys companie: because of the benefites and great comforts which they receyued and reaped continually of his doctrine. Mat. 15, 22 The Canamtish woman though shee hadde both beene sharpelie rebuked by Iesus Christ and his Apostles, and also confessed her selfe that the bread which hee brake was not for the dogges, in the number of whome shee accounted her selfe, but for the children of the housholde: neuerthelesse for all this ill welcome and hard wordes, shee thought not her selfe answered: as a poore soule pressed with hunger, laying aside allshame, is importunate with his crying vpon all those that may giue her meat; so shee neuer ceaseth asking till she had obtained that which she desired, esteeming her selfe happie to be partaker onelie of the little crummes which fell from her Lord his table: whereby we see how shee coulde not bridle her appetite, and that shee did so hunger after the meats which are serued at Iesus Christ his table, that shee preferred them before all other dainties. Luk. 10, 39 Marie Marthaes sister (Iesus Christ beeing come vnto theyr house, and sitting downe to teach the kingdome of heauen) did cast her selfe by and by at his feete, and stirred not from [Page]thence so long as he continued his speech; she being as it were tied and fastned to his tongue: forgetting not onely the care of the affaires of the house, but also all other things: for that singular pleasure which she felt in her soule, hearing the heauenlye comfortes which proceeded from the mouthe of Iesus Christ, as from a fountaine and welspring of life, and she is so highly commended by Iesus Christ, that hauing layd aside all other things, she was so attentiue to heare the worde of God: and contrarily her sister blamed and reprehended by him, that for the too too great care she had of worldlye affayres, she was drawen away from the studye and meditation of heauenly thinges, which were of greater weight. And the aunswere must diligently be noted, which Iesus Christ made vnto her, when as she complayned that her sister had left her alone to serue: Mat. 10.40 Martha (sayth he) thou carest and ar [...] troubled about manye thinges: but one thinge i [...] needefull, Marie hath chosen the good parte which shall not be taken away from her. There by it may be gathered, that there is nothin [...] better vnto man, then to dwell in the house o [...] God, and there to applye himselfe wholly t [...] meditate day and night on the Lawe of Go [...] imparting vnto worldly busines no more tim [...] [Page 195]or care, then is sufficient to get and eate his daylye breade. Ioh. 4.28. The woman of Samaria which was a wanton and dissolute woman, whiche had not all her life longe thought of any thing els, but onely to followe the worlde, and to seeke and take her pleasure therein: as soone as she hearde that excellent Sermon which Christ made vnto her by the Wels side, where he spake vnto her: she was so rauished therewith, that forgetting all other things, euen the waterpot which she had brought to draw water, she thought of nothing els but of the benefit which she had receaued, & to run hastily to the citye to publish it to her fellowe Citizens, and to induce them to come with her to finde the Messias, who was come into the worlde, that they might be partakers of the fulnes, and of the great and inestimable riches which he had brought vnto it. Which doth euidently shewe the force which is in the worde of God, to transforme men, Heb. 4.12. and make them become in a moment newe creatures. When it is receaued of a harte voyde of gall, Psal. 19. and cast into a grounde that hath bene before plowed and tilled by the holye Ghost: for otherwise it bringeth not forth any more fruite, then doth the seede which falleth vpon the stones, Luk. 8.6. and amonge thornes. My sheepe (sayd Iesus Christ) [Page] heare my voice: shewing therby the mark wherby they might be knowne, to wit, when they take such a smack in the word of God, as shepe doe in the grasse which they find in a good pasture. For as the one cā not be filled with grasse no more can the other with the word: whereof they can not so be well satisfied, but that they hunger & thirst after it stil. Num. 21.5 The Apostates thē who are glutted therewith as the people were of manna in the desert, they shew therby, that they were neuer of the flocke and sheepfold of Iesus Christ, & that during the time they were thereof, they were but wolues disguised & cloked onely with counterfeit attire and sheepes skins; for if they had bene sheepe the sheepeheard would haue attended on them so, that no creature whatsoeuer coulde haue wrong them out of his hands. Mat. 15.13 Psal. 1.4. Mat. 3.12. But because they were plants which the heauely father had not planted, they haue bene rooted out: and as chaffe haue beene carried away with the winde as soone as God clēsed his floore & fanned thē, which doth not chance to the good corne, which whether they do fanne it or thrash it, it doth euer remaine in the floore: & if by the violence of the thrashers stroke, it happen to be scattered, it shall not be so farre (sayth S. Augustine) but that it may be gathered vp together againe with the broome, [Page 196]as we also see in these latter dayes, wherein it seemed that the Deuill had purposed to warre with all his might against the Church, some weake persons haue beene chased out of the parke by the violency of temptations: but yet not so farre, but that by the grace of God they were soone reclaimed againe & that by teares, sobs, and lamentations (wherein some of them haue beene seene to melt) haue acknowledged & confessed both priuately & publikely their fault to the great contentment of those that haue seene their repentance, yea of the Angels and of all the host of heauen, which doth wonderfully reioyce at the conuersion of all poore sinners. Luk. 15.7.10. And would it had pleased God that al had done the like, & that after the example of the prodigall childe, considering the difference that there is in the estate of those that dwell in the house of the housholder, where they haue store of bread and of all good meates, & of the other who hauing left it are constrained to liue with the swine & to eat with them the huskes wherewith they can not be filled, and that they had taken in the ende the resolution of the lost child who being come to himself said, Luc. 15.17 How many hired seruāts of my fathers haue bread inough, & I dye for hunger: I will rise and go to my father & say vnto him, father, I haue sinned against heuē [Page]and before thee, and am no more worthy to be called thy sonne make me as one of thy hired seruants. Or else of that poore lewd woman which called to her remembrance the good intreatie she had of her husbande, Hos. 2.7. and comparing it with the ill, which she receiued of her louers whom she followed, and resolued in the end to leaue them and returne to her husbande, saying: I will goe and returne to my first husbande: for at that time was I better then now. But this conuersion hath hapned to those onely, who fighting against temptations, and being not able to vanquishe them because of their weakenes: haue yeelded themselus hoping to take heart againe and fight, after they had shrunke away, the grace of God assisting them to declare and make manifest his power in their infirmitie: 2. Cor. 12. which can not be looked for at their handes who in pride of hearte, not being pressed with any other temptation then with their owne concupiscences nor led with any other counsel then their owne carnall wit, haue willingly departed from the Church: as it were making no account of God, or of all his blessings, hoping to find a better party thē in his house, & howsoeuer it should fall out, it should be euer open vnto them, whensoeuer it pleased them to returne, after they had assayed other estates. But [Page 197]these poore soules doe deceiue themselues making their reckoning thus without their host, of whose wil & aduise they make no account, as though the one and the other were in their power, and as though they had the keies of the kingdome of heauen tied at their girdles to open and shut, go out and come in at all times, whensoeuer it pleaseth them. For as God speaketh by his Prophet My thoughts are not your thoughts, neither are your wayes my wayes, Esay. 55.8.sayth the Lorde, for as the heauens are higher then the earth, so are my wayes higher then your wayes, & my thoughtes aboue your thoughtes. Gal. 6.7. They must not then thinke that God will suffer himselfe to be so mocked, and that he doeth apply himselfe to all their foolish & vaine imaginations, as they dreame, nor that it is in their power to returne vnto him when they list. Rom. 9.16 For all this is not in him that willeth, nor in him that runneth, but in God alone which sheweth mercy, Phil. 2. and doeth graunt both will and power to performe, to whome soeuer he will. A man (sayth Saint Augustine to this purpose) may kill himselfe, but so that being deade he can not raise himselfe to life againe. Psal. 36. So when we haue once separated our selues from God, & by consequent from life, which doeth not abide any where else but onely in him: let vs not thinke [Page]that there is any one who hath that power besides him, nor that it can otherwise be brought to passe then by a true repentance: from which the Apostates being excluded, Heb. 6. the wrath of God doth hang ouer them, and so consequently they abide in death: which they shewe euidently then, when they are exhorted to returne vnto God and to enter againe into his church. For they neuer finde themselues ready to performe it: but still delay & driue it of vntil such time as the wheele of the iudgement of God going ouer them al at once & euen then when they are not aware therof, they find themselues crushed and ouer whelmed on the sodaine like Esope his frog. 1. Ioh. 2.19 Also S. Iohn taketh Apostacy for a signe of reprobation, whē he saith, If they had bene of vs (that is, those whom God hath elected) they would haue cōtinued with vs, but leauing our company, they haue sheewed therby that they were neuer of vs, though they haue beene with vs: no more then corrupt humours which are not mēbers of the body though they be in the body: or the tares which are not of the wheat although they be in the same field with the wheate. Rom. 10. For if the continuing in faith and the confession of the same be an argument & certayne proofe of our election, the forsaking thereof contrariwise, shall it not be a marke [Page 198]and token of reprobation? Heb. 10. And if the sinne against the holy Ghost be an enuious and obstinate hatred that the diuells and men that loue lying doe beare to the trueth of the Gospell, Heb. 6.4.10.26. which is as contrary vnto them as light to darknes? what is it possible for a man else to iudge of the Apostates, who hauing receaued followed, approued, beleeued, and confessed the trueth for a time, do now reiect and blaspheme it, do condemne it by worde & deed & haue it in greater detestation, then those who neuer made profession thereof? then that the spirit of God being vtterly departed frō thē: hath geuē place to the spirit of blasphemye, Mat. 12.44 which findeth the house empty swept and garnished, then he goeth and taketh vnto himself seuen other spirits worse then him self which being entred dwell ther: so that the end of such men is a great deale worse then the beginning? whereof we shall haue experience euery day in many? who are as it were trumpets to soūd the battell to good mē, & furies which cease not gadding & rūning here & ther to incense & stirre vp all contentious and troublesome persons that they can meete with all like vnto themselues against the Church. And as a candle of tallow if it be put out hauing bene once lighted, it stincketh a great deale more then if it had neuer bene burned: and as pott [Page]likewise wherein there hath ben some precious liquor if after ther should be mingled some other which were naught, al that rottē together would yeld a most corrupt and filthy smell: so the good things being corrupted with the euil in these wicked men, haue made thē worse by the halfe. And as among the enemies of Iesus Christ, there was none worse or more traiterous then Iudas, when he was sequestred from his company wherein he had heard so manie good lessons and seene so many notable examples: And as among the Christians of the primitiue Church: the heretickes and blasphemers who did seperate themselues from the body of the Church were of all the wickedest: so in these last times the Apostates haue ben found to be the dreggs of our Church when as they were tryed. Mat. 9. The naughty humors which doe impaire the health of the body which haue bin cast out, the soueraigne phisition purging thē: The huskes and chaffe which haue bene seuered from the graine by the fanne and flayle, Mat. 3.12 god sweeping his flower; and to be the verie scumme which commeth out of the pott whē as the fire is first brought nere vnto it, to make the flesh sethe which is in it: the drosse which hath ben drawen from the gold; whē the goldsmythe putteth it into the fornace to purifie it: [Page 199]The excrements which haue bene cut of, Ezech. 14. Wisd. 3.6. from the body to bewtifie it and make it faire, when God as a barber tooke the rasor and scissers, to paire the nailes and cut the haires thereof. Esay. 7. Finally though our churches be diminished by the departing of the Apostates, neuerthelesse they are not the worse for it: nay they are therby made more healthfull and better disposed. And as man his body being ful of corrupt humours is so much greater and bigger, but one the other part weaker and more vnable to all other workes: so our Churches were in deede greater and more populous when that greate multitude of Apostates which haue forsakē vs were with vs: but they were neither so healthfull, nor so readie to performe their dutie as they haue bene since: because such hypocrites being mingled with others, were nothing els but an heape of offences and stones of stumbling to make them fall. Hitherto we haue spoken onelye of those who hauing bene entred into our Churches and hauing abode in them some tyme, some more, some lesse haue withdrawen themselues: not for anye fault that they could finde either in the doctrine that we preache, or else in the prayers and confessions which we make, or in the Psalmes which we sing, or in the Sacramentes which [Page]we administer, or in the discipline which we obserue, or in the whole course and order which we followe in ruling and gouerning our Churches. For thankes be to God we knowe what we worshipe, Ioh. 4.22. 1. Cor. 9. Leu. 26. 1. Pet. 3. and that we walke not at randome being readye at all times to render an accompte by the worde of God of the hope which is in vs, and of all our actions, to anye whosoeuer will require it. It was not them either a feare which they had to offend God staying with vs or else a hope that they could more sincerely or purelye serue him in other places, that hath made thē to leaue our cōpany: but if they would giue the glory to God, confessing freely and readily the cause of their reuoult, they wold say that it was because they loued more to serue the flesh then the spirite, and to enioy these delicates of the world, then to beare the crosse of Iesus Christ. But whatsoeuer it be, they haue declared that they were not the children of the promise, nor of the seed of Abraham: which is not like vnto the planetes which are errant in their motions, but as the starres of the firmament, that, is to say, those which are immoueable and permanent in the place of the firmament wher they were once fixed, Gal. 4.3. and also if they had bene the children of the free woman, they woulde [Page 200]haue stayed in the house for euer: and would not haue bene driuen, out as the children of the bondwoman, who haue no parte of the inheritaunce.
That it is a most dangerous thinge for those that knowe the true Church not to adioyne themselues presently vnto it.
Chap. 14.
IT remayneth now before we shutt vp our treatise, to speake also of some who in deede confesse that the Church which we follow is the true church, and that it is built according to the platforme that Iesus Christ and his Apostles haue left vnto vs: and yet they dare not adioyne themselues therunto. Some being held backe with many vaine feares, and other by as many friuolous hopes that they do propound vnto themselues. They may well be compared vnto Tantalus who dieth for hunger & thirst though he hath by him great abundāce wherwithall both to eate & drink: this differēce only being excepted that is betwene him & thē, that the meates do fly Tantalus whē he would approche vnto thē, & they cōtrariwise flye the meates whē they come neare thē. For they haue (as I may say) the Church set vp and open at their dores, and yet will not take the paines to [Page]take three steps to enter into it, to be fed with the celestial bread. Which doth shew that they doe not muche hunger after it, and by consequent that they make themselues vnworthy of the administration thereof vnto them. For the benefits of God are onely for those which doe desire and long after them, & not for the other who doe disdaine them: as the virgine Marie sayeth in her song: Luk. 1.53. He hath filled the hungrie with good thinges and sent away the riche emptie. To which that agreeth also which Iesus Christ sayd, Matth. 5.6 Blessed are they that hunger and thirst for righteousnes: for they shall be filled: And in an other place, Ioh. 7.37. If any man thirst, let him come vnto me and drinke. He that beleeueth in me (as sayth the Scripture) out of his belly shall flow riuers of water of life. Which he spake of the spirit that they should receiue who should beleue in him. And Esay agreeing vnto this, Esay. 55.1. sayth: Ho euerie one that thirsteth come ye to the waters, and ye that haue no siluer, come, buy and eate: Come I say, buy wine and milke without siluer and without mony. Wherfore do ye lay out siluer & not eat bread? And your labour without being satisfied? Harken diligently vnto me, and eate that which is good and let your soule delight in fatnes: Incline your eares, and come vnto me: heare, & your soules shall liue, and I will make an euerlasting couenant, [Page 201]with you, euen the sure mercies of Dauid. By all these places of the Scripture) it may appeare that the Gospell, the grace of God, the remission of sinnes & all spirituall blessings, be not offred but onely to those who desire them: not geuen but to those who seeke them, yea and asking them it is forbidden: Mat. 7.6. to geue that which is boly vnto Doggs, or to cast pearles before swine, Iames. 1. that is to say vnto prophane men, which loue rather the mucke of this worlde, Mat. 11. then all the rithes of the kingdome of heauen, which was gredely longed after by them in old tyme, & as it were snatched by those who were more vehement: so great was the presse and multitude of those which striued to enter therin first, and were not kept back from running and aduaū ting themselues vnto it, with any feare they had of the threatnings of tyraunts, or of the losse of their goods, or of most cruell torments which they sawe prepared for them, if they folowed the Religion of Iesus Christ. For they counted nothing more deare then the readie suffring of Martyredome, to be crowned with glory, which he doth promise in heauen to all those which shall neither be ashamed, Mat. 10.32. nor affrayd to cōfesse his name beneath here in earth But at this present men be so cowardly and so faint hearted, that the most part of them draw [Page]backe, and looke one vpon another, lingring who shalbe the last to follow the captaine. And they thinke that their cowardise is not seene when they do forgo some friuolous excuses to cloke it withall. But before we come to the confutation of their excuses and to take away the visarde, wherby they would dissemble ther hypocrisie, we must propound vnto thē some certaine infallible Axiomes it shall serue for a rule to direct them, & for a light to lighten thē in their cōsultations. The first shalbe that ther is no saluation but in the church. As the Prophet sayth. Ioel. 2.32. And it shal come to passe, that whosoeuer shal cal one the name, of the Lord, shalbe saued for in moūt Sion, & in Ierusalē shalbe deliuerāce as the Lord hath said, & in the rē [...]ant, whom the Lord shal cal. Esay 4.5. Esay saith as much. The Lord shal create vpō euery place of moūt Siō, & vpō the assemblyes therof, a cloud & smoke by day, & the shining of a flaming fire by night, for vpon al the glory shalbe a defence, & a couering shalbe for a shadow in the day for the heat, & a place of refuge, & a couer for the storme & for the rayne. So doth Zachary in his song, Luc. 1.68. Blessed be the Lord god of Israel, because he hath visited & redeemed his people. That we may thē be made partakers of the saluation which god the Father doth offer vnto vs in his sonne, we must be vnited vnto him, & [Page 202]made members of his body: that is to saye that we be adopted into the houshold of Abraham with whom the couenant hath bene made, and associated by faith with the holy & vniuersall church, which cā not be done except we beleue the communion of the Sainctes and vntil such time as we be ioyned with thē in the publicke assemblyes, wherein the word of God is preached, the Sacramentes administred, the order kept in confessions, prayers, and open thankes geuinges, and in the discipline and censures, which are made of maners, to put in authoritie the practise and vse of the worde of God, and to meete with those corruptions which otherwise easily enter into the Church and alter it. The second Axiome is, Luke. 12. that in thinges: which God doth commaunde we ought not to delaye, nor to be slowe to put them in execution. But alwayes to haue our loynes girded vp, and houlde in our handes the burning lampe, to be readye to goe euery where, whether it shal please him to send vs. And to do readily that which he cōmaundeth vs: Rom. 1. Heb. 11. Gen. 12.4. For true faith is euer accompanied with this ready obedience, as we see by experience in Abraham the Father of the beleeuers; who was ready to departe out of his countrey and leaue all his commodities, yea and to sacrifice [Page]his owne sonne in whom he put the effect and truethe of the promise, Gen. 22.3. as soone as God had commaunded him. And that is it which Iesus Christ teacheth vs to aske of his Father, to wit: Mat. 6.10. that his will should be done in earth as it is in heauen: That is to say that he do graunt vs the grace, that we be as ready and willing to doe his will, as the Angells which are in heauen who haue no sooner receaued the commandement of God but euen in the verye instaunt they put it in execution: for God loueth not those dodgers which bargayne and aske still more dayes of aduise to deliberate vpon that which he commaundeth them, whether they should do it, or not. For sithens he is the Soueraigne Lord, & commandeth nothing but that which is reasonable and for the profit of those whome he will employ in his seruice must we take counsell: whether we should obey him or no in that which he doth commaunde vs? and to be more hastie or slower in accomplishing his will, then are senseles creatures; which doe not come short, or go beyonde in anie one litle point of that, which the creatour doth command them. Psal. 23.5. Exod. 4.14 Ier. 1.7. The Scripture teacheth how God was greeuously prouoked against Moses, Ieremy and Ionas, in that they were wayward in taking the charge and commission [Page 203]which he was to giue them, & in obeying that which he commaunded them. And the great daunger wherein Ionas fell because because he would haue fledde away, Ion. 1.4. to the end he might haue exempted himself from going to Niniuye, whether God would haue sent him doth shew plainly enough, the iminent perill to which they lay open themselues who delay so long to enter into the Church: & to obey in that the calling of god, who doth summone & inuite them so willingly vnto him, Esay. 65. hauing euery day from morning to night his armes stretched forth to receaue and embrace them comming vnto him. And are they not amased at that which Iesus Christ spake vnto him that would haue followed him, but vpon that condition that he would suffer him: Luk. 9.62. first to go bid them farewell which were at his house: No mā (sayeth he to him) that putteth his hand to the plowe, and looketh backe, is apt for the kingdome of God. The thirde Axiome, that we ought neuer to let flippe the occasion of weldoing, nor a receauing the benefite that God doth set before vs, when occasion offreth it selfe: but apply our selues immediatly vnto it, and vse it, lest that it being once lost, it cannot be possiblye recouered againe. That is it which Christ Iesus sayde speaking vnto the Iewes, [Page] Yet a litle while is the light with you, Ioh. 12, 35.walke while ye haue light, least the darknesse come vpon you: for he that walketh in the darke knoweth not whether he goeth, admonishing them thereby, that they should take heede of reiecting of the grace which God offred vnto them in him, & by him, & that if they did, it being taken from thē, they could no more come by it, which they haue foūd in deed; for hauing not receiued the light then when it was offred, they haue bene vtterly depriued therof, and are yet at this day. So that since fifteene hundred yeares ago, there hath not beene in the whole world, a people more wretched than that; because they haue not knowne the time of their visitation, Luk. 19, 44 and haue not receyued the great benefites which God would haue bestowed on them, then whē they were offered; those that were bidden to the wedding of the kings son did excuse them selues, Matt. 22, 5. the one alledging their merchandize, the other their domesticall busines, and the rest those impediments which they had: they were so farre from satisfiyng and contenting the king by these excuses, that contrariwise his anger beeing more extremely kindled against those that had not made any account of the honor & fauour that he did vnto them, he pronounced them vnworthy of his liberalitie, [Page 204]and of euer being receiued into his house. Mat. 25.10 The foolish virgines, because they had not the care to light their lamps in due time, were ouertaken by the comminge of the bridegroome, and excluded out of the hall where the banket was made, which dothe teache vs not to imitate the slouthefull, who gaspe and wringe their handes, or hange downe their armes then, when they shoulde worke in the time of neede. But to followe the example of the Ant, who earelie and betimes maketh her prouision, foreseeing, that in winter she shall not haue either meanes or leisure to doe the same. The Turtle, the Crane, Ier. 8.7. and the Swallowe obserue the time wherein they must goe a waye, least they shoulde be ouertaken with the frostes and colde, which be contrarie and hurtfull vnto their nature. But my people (saith God) knoweth not the iugements of the Lord. Iesus Christ did obiect the same thing to the Scribes & Pharisies, Mat. 16.3. O Hypoenites (said he) ye can discerne the face of the skie, and can ye not discerne the signes of the times? To conclude then our purpose, when the occasion & opportunity is giuen vs to do that which God commandeth, we must neuer delay, but readily put the hand to the work, and willingly apply our selues thereunto, and euer be prepared [Page]to receiue his graces; whensoeuer he is willing to impart them vnto vs. The fourth Axiome is, that it is a most dangerous thing to tempt long the patience of God. Whereof there is such a notable place in S. Paule: Rom. 2.4. Despisest thou the riches of his bountifulnes and patience, and long, sufferance, not knowing that the bountifulnes of God leadeth thee to repentance? but thou, after thine hurdnes, and hart that can not repent, heapast vnto thy selfe wrath, against the day of wrath, and of the declaration of the iust iudgement of God, who will reward euery man according to his workes: that is, to them which by continuance in well doing, seeke glory, and honour, and immortalitie, eternall life: but vnto them that are contentious, & disobey the truth, and obey vnrighteousnes, shall be indignation and wrath. For my part, I do maruell that such threatnings do not moue otherwise these delayers, which doe abuse so long the patience & goodnes of God, which we can not contemne, without thrusting our selues into an open danger of alienating of God and his grace from vs for euer, and to depriue our selues consequently of all the hope that we can haue of eternall life, and of the rest which God hath promised to his chosen. Psal. 95.7. As the Prophet sayth: To day, if ye shall heare his voice, harden not, your harts, as in Moribah, [Page 205]and as in the day of Massa in the wildernes. When your Fathers tempted te, proued me, though they had seene my workes. Fortye yeares haue I contended with this generation, and sayd, they are a people that erre in their harts, for they haue not knowen my waies. Wherfore I sware in my wrath, saying: surely they shall not enter into my rest.
What the causes are which hinder the delayers from entring into the Church, and how light and friuolous they are.
Chap. 15.
THere are three things which cause the delayers to slumber, which they euer set before their eyes, to flatter themselues in their sluggishnes, and which the deuill can vse marueilous well, to keepe them fast in his bands, & to hold them from going from him. The first is, that they doubt of the threatnings of God, and that which causeth them to doubt is, Psal. 103.6 that he is slowe vnto anger, and to execute his iudgements. For he is inclined of his owne nature vnto mercye and meekenes, Ezech. 18.23. & 32. and desireth not the deathe of a sinner, but rather that he shoulde repent and liue. It is a griefe to him, and agaynst his will, that he stretcheth out his [Page]hand to strike vs: and when he doth it, being constrained by our malice and obstinacie, he doth it against his owne nature, and doth as Esay sayth, Esa. 28.21. a strange worke. The Lorde shall stande as in mount Perazim, he shall be wrath as in the valley of Gibeon, that he may do his worke, his straunge worke, and bring to passe his acte, his strange acte. Neuertheles, being iust as he is, to satisfice his iustice after he hath long staied, if he should see that we should perseuere in our iniquities, and that we should make no accompt of leauing our euill wayes, to returne to him, then to his great griefe he beginneth to shewe his wrath, and execute his iudgements vpon vs: protesting in the meane time, that it did not lye in him, Osea 13. that we are not saued, and that our ruine and destruction commeth from none other, but from our selues. So though God suffereth our sinne to sleepe for a season, and goeth not about to punishe it as soone as it is committed: yet notwithstanding he forgetteth nothing of his iustice, but calleth at the verie instant, wherein he holdeth his assises all his debtors, and emiseth them to paye vnto him his due, and all reuenues alreadye past. We must then holde this for certayne, that God is true in all his sayings, and that his truth being essentiall and [Page 206]coeternal with him, he can not choose but put it in execution, 2. Cor. 1. Iames. 1. and as well his threatnings as his promises, in the time which he hath appointed: because in him there is not yea and nay, nor any mutation or shadowe of change. The other thing which doth abuse the delayers, is the opinion which they haue, that the iudgement of God is euer farther of from thē then it is: and that seeing it approch they may easily escape it. That is it which deceiued those who liued in the time of the floode, and the Sodomites, and Pharaoh, and Achab, and Balthasar, and the inhabitantes of Ierusalem when it was destroyed by Nabuchadnezar, and since by the Romanes. For although the iudgementes of God were euen at their dores, and that they were often forewarned thereof by the Prophetes and seruauntes of God; neuerthelesse they neuer beleeued any thing, vntill that they were taken at vnwares, and that drinking, eating, laughing, sporting; Matth. 24. and euen then when they thought themselues to bee moste sure, they were all at once ouerthrowne. For, 1. Thes. 5.2 The daye of the Lorde commeth as a theefe in the night, Who doth watche a fitte houre to slippe himselfe easilye into the house whiche hee intendeth to robbe, that he be not discouered. And as [Page]the lightning, which is no sooner seene but it vanisheth away: therefore they that delay to performe their dutie and do take their pleasure for the hope they haue that God is not readie to call them to his audit to make their accountes, are oftentimes deceiued, as well as the naughtie seruaunt who sayd in his hearte, my maister doth deferre his comming, let me cate, and drinke and be merrie: and in the meane time his maister commeth in a daye when he looketh not for him, Mat. 24.50 and in an houre, that he is not aware of, and doeth cut him of, and giue him his portion with the hypocrites, where there is weeping and gnashing of teeth. The thirde thing which deceiueth these delayers, is the vaine hope which they haue, that they shall euer haue some meanes or other to agree with God before they die. Prou. 3.7. But it were better for them not to be wise in their owne eyes: but to feare the Lorde and to departe from euill. And heare what the wisedome of God sayth by Salomon, Prou. 1.24 Because I haue called and ye refused: I haue stretched out my hande, and none woulde regarde: but ye haue despised all my counsell, and woulde none of my correction. I will also laugh at you destruction, and mocke when your feare commeth, like sodayne desolation, and your destruction shall come like a whirlewinde: [Page 207]when affliction and anguish shall come vppon you, then shall they call vpon me, but I will not answer: they shall seeke me earely, but shall not finde me: because they hated knowledge, and did not choose the feare of the Lorde. They woulde none of my counsell, but despised all my correction, therefore shall they eate of the fruite of their owne way, and be filled with their owne deuises, for ease slayeth the foolishe, and the prosperitie of fooles destroyeth them. But he that obeyeth me, shall dwell safely, and be quiet from feare of euill. It is recorded of Fabius Maximus, that in prolonging the time he stayed and aswaged by litle and litle the fiercenesse of Hanniball, and by delay he deliuered the common wealth of Rome, from the greatest perill that euer befell vnto it: by reason whereof the wise worldlings vse of tentimes dissimulation and leasure in their affaires, and condemne swiftnesse and speedinesse for great rashnesse: and in trueth, for those who haue to doe amongest men it is requisite to haue a stayed, and well settled wit that doeth not hasten too muche: but ponder and weigh wisely all counsels, and all reasons before it conclude what to do. For as the Grecians say, the latter thoughtes are commonly the wisest and best, but towardes God there is nothing more dangerous then to delay, nor [Page]more necessarye to saluation then a swiftnesse and readinesse, to heare and put in practise that whiche God commaundeth vs because he commaundeth nothing but with reason, and for the great benefite of those that obey him. Let vs not then be slacke: But let vs cast away euery thing that presseth downe, Heb. 12.1.2.and the sin that so easily compasseth vs about: let vs run with patience the race that is set before vs, looking vnto Iesus the author & finisher of our faith; who for the ioy that was set before him, indured the crosse, and despised the shame, and is set at the right hand of the throne of God. Cō sider ye delayers him who hath suffered such gainesaying of sinners against himselfe, that you giue not ouer in your heartes. 1. Cor. 9.24. Know ye not, that they which runne in a race, runne all, yet one receiueth the price? So runne that ye may obtaine. See that ye despise not him that speaketh: Heb. 12.25for if they escaped not which refused him that spake on earth: much more shall we not escape, if we turne away from him, that speaketh from heauen. Pray ye vnto him that he may breake the nets, which holde you so intangled: and that he vnwrap you out of all those vayne feares and desires which hinder you, and cause you to let his spirite from directing you in doing his will. Psa. 119.32. Say vnto him as sayth Dauid, I will runne [Page 208]the way of thy commandementes, when thou shalt inlarge mine hearte. Furthermore I will keepe thy statuts: forsake me not ouerlong. Tertullian speaketh that which we shall finde daily to be most true, that is, that our flesh which by nature is rebellie us against thē will of God, can not stoope to submit and suffer it selfe to be tied to the yoke of his worde: but will still striue to the contrary. And as it is craftie and politike, and hath euer some subtiltie and sophistrie to flotter her selfe in her iniquitie, and doeth alleage alwaies an excuse to those that do exhort her to do her dutie, when they vrge her somewhat more instantly to doe any thing which is against her will, and when one of her reasons be answered, she doeth presently inuent an other to make reply againe: so that she findeth as manye or more shiftes and exceptions to excuse her from doing well, then an onion hath skinnes to couer it selfe. But we oughte to thinke or at least we shoulde thinke, with whome we haue to deale, and that we dispute in vayne against God, who as Dauid sayeth: Psal. 44.21 Psal. 138.6 Knoweth the secretes of the hearte. And as in an other place, For though the Lorde bee highe, yet hee behouldeth the lowlye. For euery thinge that hee commaundeth, and whatsoeuer hee doeth, [Page 208]is most iustly and most wisely done, and there is nothing in all his counsailes, his wordes, and his workes, that is not void of all blame or reproofe. Psal. 111.8 As the Prophet sayth: All his statutes are established for euen and euer, and are done in truth and equitie. Wherefore it were most safe and expedient for vs, when God speaketh, to stoppe our mouthes continually, to reply nothing against that he sayth, to open our eares, and to hearken attentiuely to that which pleaseth him to command vs: and to be alwayes ready to craue his grace, to obey and execute chearefully his will. For we can not offer vnto him a more acceptable sacrifice, then a readye and willing obedience. But to shewe how friuolous the excuses are, which the delayers cō monly bring forth, to acquite themselues from performing their dutie, and entring into the Church, which is the onely place where they ought to seeke, and are able to find their saluation. We wil examine some of them more perticularly, to the end we may see what shewe of ground they can haue. The commonest is, for the most part, that which all vse to alledge, the feare that they haue of falling into those dangers, whereunto they see those layd open, who would withdrawe themselues from the company of Antichrist, to follow Iesus Christ. But [Page 209]nowe I demaund of them, whether the feare of God ought not to take place and be preferred before all other feares? And whether as the loue of God which commaundeth vs to loue him with all our hart, with all our strength; & ought to be the rule of al other our affectiōs? So also the feare of God ought not so to gouerne all other feares, that we loue and dread him as much or rather more then any other thing? But if this true feare, which is the chiefe and principal point of true wisedom and godlines, Prou. 1.7. were well imprinted in our hartes, it woulde streight way chase away all other vaine feare, as Saint Augustine sayth: Wilt thou feare nothing? (sayth he) feare God. And experience hath proued in all honest persons of time past, who walking vprightly in their calling, and setting alway before their eyes the fauour and grace of God, which did assist them in all their wayes, were not daunted with any danger that could happen vnto them. Exod. 14. Had Moses any feare and dread of Pharaoh, when he sawe himselfe and all the people which he ledde, inclosed betweene the sea and the armye of the Egyptians, so that there appeared no meanes, eyther to flye backe, or els to passe one? Was he moued, or anye whit amased at all this? though he sawe the imminent perill, and all [Page]the people about him in that sorte astonyed, that they thought not but that they had beene vtterly cast away: neuerthelesse he remayned stedfast and inmooueable in the midst of this great feare, neuer douting but that God would shewe some notable acte of his souereigne power, or else open vnto them some passage whereby they might escape. Ios. 12. Iosuah to whom God after the decease of Moses committed the charge of his people, and to make warre to thirtie and one Kinges, all of them mightie and hauing their people brought vp in Martiall feates, their cities strong and well fortified, their men well appointed to fight: did he euer feare any of all these thinges? Did he not goe cheerefully against his enemies, making no more account of them and their forces then to eate a morsell of breade? Iudg. 3.31. Shamgar with an oxe goade assaulted sixe hundred Philistines, Iudg. 7.19. whome he discomfited. Gedeon with three hundred men who were onely armed with trumpets and pitchers, went boldly against an innumerable multitude of Madianites, Iudg. 15.15 whome he destroyed. Sampson with the iaw bone of an asse, smote a thousand men. Dauid being yet but a childe addressed himselfe couragiously to the combat, Sam. 17.49 against that great and terrible giant Goliah: whome he [Page 210]smote deade to the grounde, with the first throwe of his sling. And he himselfe was woont euer since that time to say (to shew the great boldnesse that he went withall vnto the warre vnder the confidence and conduct of the Lord, of whome he saw himselfe assisted in all his affaires) I will not be afrayed for tenne thousand of the people, that would beset me rounde about. Whereby we may plainely see, that all they that liue in a true feare of God, and who by his promises assure themselues of his helpe & fauour: do not feare nor are affrighted with any thing whatsoeuer. Nay euen in death they are most resolute: as it appeareth in Dauid. The Lorde is my sheepeheard, I shall not want, Psal. 23.1.he maketh me to rest in greene pastures, and leadeth me by the still waters. He restoreth my soule, and leadeth me in the pathes of righteousnesse for his names sake. Yea though I shoulde walke through the valley of the shadow of death, I will feare none euill: for thou art with me: thy rod & thy staffe, they comfort me. Thou dost prepare a table before me, in the sight of mine aduersaries. And we must not think, that this was a peculiar grace which God had bestowed vpon Dauid only: for it is common to all true beleeuers, as he himselfe doth testifie vnto vs. Psal. 125.1 They that trust in the Lord shall be as mount Sion, which can not be remoued, [Page]is most iustly and most wisely done, and there is nothing in all his counsailes, his wordes, and his workes, that is not void of all blame or reproofe. Psal. 111.8 As the Prophet sayth: All his statutes are established for euen and euer, and are done in truth and equitie. Wherefore it were most safe and expedient for vs, when God speaketh, to stoppe our mouthes continually, to reply nothing against that he sayth, to open our eares, and to hearken attentiuely to that which pleaseth him to command vs: and to be alwayes ready to craue his grace, to obey and execute chearefully his will. For we can not oss [...] vnto him a more acceprable sacrifice, then a readye and willing obedience. But to shewe how friuolous the excuses are, which the delayers cō monly bring forth, to acquite themselues from performing their dutie, and entring into the Church, which is the onely place where they ought to seeke, and are able to find then saluation. We wil examine some of them more perticularly, to the end we may see what shewe of ground they can haue. The commonest is, for the most part, that which all vse to alledge, the feare that they haue of falling into those dangers, whereunto they see those layd open, who would withdrawe themselues from the company of Antichrist, to follow lesus Christ. But [Page 208] [...] [Page 209] [...] [Page] [...] [Page 210] [...] [Page] but remaineth for euer. The reason whereby the delaiers are tossed, Mat. 6.33. and withholden by so many vaine feares, which hinder them from obeying God readily, and seeking his kingdome and his righteousnesse aboue all other thinges, is for that they haue no true feare of God, which woulde expell out of their heartes all other feare, if it were once entered into them: But so long as they lye still in ther filth, and will not once mooue themselues to enter into the Churche to heare the worde of God, Esay. 59. to be strengthened by his spirite which doth accompanie it: they will still tremble for feare, imagining vnto themselues feare, where there is none. There shall neede as the Prophet saith, But the sounde of a leafe sh [...]ken, Psal. 53.5. Leu. 26.38 To terrifie them, and to exanimate them altogether. Whereas being indued with faith they would be so constant, Mat. 16.18 that euen the verye gates of hell, that is to saye, the counsayle and the power of the Deuils, coulde in no wise mooue them. If they will then be ridde of this so weake and effeminate an heart, which doeth intangle and hinder them from performinge their duetie: let them hasten to come into the Church? Which (as the Prophet sayeth) doeth bring foorth men children, Esay. 66.7. that is to saye, hauing a stoute and a [Page 211]manly courage: and who do not yeelde themselues easily, Apoc. 12.5 whatsoeuer sharpe and furious assaultes the Deuill and the worlde make against them. Nowe after wee haue spoken in generall of the vayne feare whiche they haue, and shewed that it proceedeth not from anye other thinge, then from the wante in them of loue and affiance and true feare towardes God: let vs nowe shewe the same more particularlye, and let vs handle euerye feare more seuerallye one by one. They doe alleage first the feare that they haue to indaunger the losse of their life. To whiche I aunsweare them, Rom. 1.25 Rom. 2.5. that trusting to saue it as they hope, to wit, in dissembling and withholding the trueth of God in vnrighteousnesse, and on the other parte, heapinge continuallye vnto themselues the wrath of God, by the Idolatryes and superstitions wherewith they defile themselues daye by daye, they doe loose it, as Iesus Christ sayeth: Ioh. 12.25. He that loueth his life, (and studieth to keepe it by vnlawfull meanes) shall loose it: And contrariwise He that hateth his life in this worlde, and doth not feare to forgo it for the honor & seruice of God and for the confession of the name of Iesus Christ, and of the truth of the Gospel, shall keepe it vnto life eternall. Moreouer God [Page]who hath geuen it vnto them is it not he alone which cā cōtinue it vnto thē, & can defend it a gainst al those that wold take it away frō thē: as theprophet saith, Psal. 31.15 my times are in thy hād: deliuer me frō the hande of myne enemies, and from them that persecute me. Furthermore in another place ye that loue the Lord, Psal. 97, 10hate euill: he preserueth the soules of his saints: he will deliuer thē frō the hād of the wicked light is sowen for the righteous, and [...]ye for the vpright in heart: reioyce ye righteous in the Lord, & giue thanks for his holy remēbrāce Againe in an other place, Psal. 17.8. He kepeth al his bones not one of thē is brokē: al these places do teach & assure vs that no creature whatsoeuer can hurt vs, either in our bodies, or any thing else, but by the permission & will of God; who keepeth vs as the apple of his eye, & hideth vs vnder the shadow of his winges. Moreouer what reason is there to preserue the life of the body, which is so vayne, so shorte and moment anye, so vncertaine, so frayle and miserable, in this worlde to loose the happye and eternall life, aswell of the bodye as of the soule in the kingdome of heauen. Psal. 36.9. Ioh. 14.6 Ioh. 6. Abac. 2. For God being the well of life and Iesus Christ the waye truth and the life: and the worde of God and faith being the two meanes whereby God graunteth life vnto vs: if we be depriued of both these, that is to saye, [Page 212]of all causes and meanes of life (as we are in deede being out of the Churche) be not the delayers aswell as the Apostates wonderfullye deceaued, seeking and hoping to finde life, in the worlde, Rom. 14.8 where there is nothing but death and malediction. Furthermore do we not appertaine vnto Iesus Christ aswell concerning the body as the soule. 1, Pet. 1.18 Who hath redeemed vs by his death, and payed our ransome: not with golde, siluer, or other corruptible thinges, but with his precious bloude, 1. Cor. 6.20. which was the greatest price which could be esteemed in the worlde. Seing then we now belong vnto him, and not vnto our selues, and that he is Lord of our life, and of our death; is not the one and the other in his disposition, to doe with them, as it shall seeme good vnto him. And ought not we also to consecrate them wholly vnto his honour, and to haue them euer ready to employ in his seruice? And casting away all feares and dread that may withdraw vs or keepe vs backe from doing our dutie, & resting wholly vpon the prouidence of God, Mat. 28.20 who hath promised to be alwayes with vs and to haue so great a care of our soules, and bodies, Mat. 10.30 that euen one heare shall not fall from our head, without his will and speciall ordinaunce: Good God what maketh vs (I praye you) so to [Page]loue this life wherein there is no kinde of libertie, no rest, no pleasure that is perfect, and that is not entermingled with a thousand griefes, sorrowes, and bitter vexations: and where at all howers of the daye we are constrained to fee and heare against our willes innumerable thinges which grieue vs; and which is worse: wherein we can not walke three stepps but we shall meete with some offence, that shall cause vs to stumble daungerouslye and offende our good God, to whome we are so much bounde. And alas, what doth make vs likewise to haue so great a feare of death, which is at this present so vnarmed, 1. Cor. 15. that there is not so much as one stinge lefte vnto it to pricke vs withall, Act 2.24. nor a chaine, or coarde wherewith to binde vs: which is the dore and entraunce into the kingdome of heauen, and as a commissarye appointed and sent of God to put in possession and enioying of life, glorye, honour, Rom. 8. peace, ioye, rest, and all the perfect, and abfolute felicitie, which we possesse not here in earth, but onelye by hope. Where is the faith which we ought to haue of eternall life? which can not be in our heartes but it shall send awaye presently all feare of death. Luk. 24. Where is the spirite of strength and vertue from aboue & that olde faith of the Martyres wherwith [Page 213]they haue astonished the most cruell and fiercest tyrauntes of the worlde, Math. 12.24. and made Beelzebub himselfe the prince of the Deuills, with all his troupes and legions to tremble in Hell? Where are the inuincible courages which neuer yeelded either to the yron, or to the fyre, or to the teethe of Lyons, or to threateninges, or to armyes, or to anye torment that was set before them, He. 11.33 were it neuer so cruell and horrible? For they had euer that before theire eyes, If God be one our side, Rom. 8.3 [...]who can be against vs? And that which the Prophete sayde seing the rage, of his enemyes, Psal. 118.9. The Lorde is with me: Therefore I will not feare what man can doe vnto me: The delayers then thinke to be at more sauegarde being one mens part then on Godes, and that following the bande of the Idolaters and blasphemers they can not fall into the daungers whereunto they see the children and seruantes of God subiecte who do serue him and walke in his feare. But Dauid is not of this opinion. It is better to truste in the Lorde, Psal. 108.12.then to haue confidence in man: It is better to truste in the Lorde, then to haue confidence in Princes. And otherwise, Giue vs helpe against trouble, for vaine is the helpe of man: Thorough God we shall do valiauntly for he shall treade downe our enemies. [Page]Then to assure our selues sufficientlye both liuing and dying, we can not doe better then to cōmit our selues to his protection, who hath in his handes the keyes of life and of death: Apoc. 1.18. The delayers alleadge also vnto those that doe exhorte them to come into the Churche, to laye open themselues and to make publicke profession of their faith, as God hath commaunded them: that the feare wherein they are & of the losse of their goodes doth hinder them, Luk. 1.1. and that they will not be poore and naked as commonlye those are who make true profession of the Gospell. Yea? but I demaunde of them, who hathe bestowed these goodes vppon them, and to what ende they haue bene geuen vnto them? is it not God, who being more liberall towardes them, then towardes manye others, doth make them welthier then their fellowes, that he may binde them vnto himselfe more straightlye, and giue them occasion to loue him more, and serue him with a more willing hearte? and yet that which ought to drawe them nearer vnto him, and make them more deuoute & affectionate toward his seruice, is that which doth withdrawe them, and maketh them altogether to forget it. Good Lord can they thinke that such a haynous ingratitude, shall in the ende remaine vnpunished? [Page 214]and that God hath not as much power to punish it, and as much will to take it away from them or their children, as he hath had to bestow it on them? Let vs heare what Dauid sayth thereof. Psal. 37.17 The armes of the wicked shall be broken, but the Lorde vpholdeth the iust men: the Lord knoweth the dates of vpright men; and their inheritance shall be perpetuall. They shall not be confounded in the perillous time, and in the daies of famine they shall haue enough, but the wicked shall perish, and the enemies of the Lord shall be consumed as the fatte of Lambes, euen with the smoke shall they consume away. The wicked boroweth, and paieth not againe: but the righteous is mercifull, and giueth: For such as be blessed of God, shall inherite the land, and they that be cursed of him, shall be cut of. Also in another place: Their beautie shall consume, Psa. 49.14when they shall goe from their house to graue: but God shall deliuer my soule from the power of the graue: for he will receiue me. Be not thou afrayd when one is maderiche, and when the the glorie of his house is encreased: for he shall take nothing away when he dieth, [...]either shall his pompe descend after him. And in another place: Psal. 39.5. Surely euery man in his best estate is altogether vanitie: doubtles man walketh in a shadowe, and disquieteth himselfe in vayne: he heapeth vp riches, and can not tell who [Page]shall gather them. Thereby it may appeare, how vncertaine the hope of those is, who by offending God, and disobeying him, thinke to keepe their goods, and to enioy them peaceably: seeing it is he alone that can giue them, and take them awaye, as it seemeth good vnto him. Moreouer, what auaileth it to haue many riches, if God do not blesse them, and giue vs the power to vse them aright? For we possessing them without his grace, except he stretche forth or extend his blessing vpon them, they can not serue but for our owne euill, and for a meanes to accomplish & augment our destruction, making vs the more sinfull before God. But what can it profite me to liue heere a very short time, enioying all the riches of the world with great labours, feares, sorowes, and defiances, if in the end of this life I be constrayned to leaue them, Luk. 16.23 as the naughty riche man, for hauing abused them? We doe roote out of our fieldes and gardens, thornes, bryars, and all weedes, which do hinder the growth and prospering of the grayne, and other good seede: why doe we not plucke out of our hartes also that couetousnes, and greedy desire, that hindreth the word of God (which is an incorruptible seede,) Luk. 3. from taking roote, and doth beat it downe, and smother it when it would arise? [Page 215]Crates the Thebane, knowing that the goods of this world hindred the minde, from applying her selfe freely to the studye of Philosophy, tooke all that he had and threw them into the sea, saying: that he had rather drown them, then he should be drowned by them. Will not this poore Pagane rising from the dead, in the day of iudgement, condemne all those, which for the excessiue loue they beare to their riches, are gone astray from the true Christian Philosophy? that is to say, the word of God, where as they might learne to know God, Ioh. 17.8. and Iesus Christ, and to know themselues, and all the foolish vanitie of the world, which are the onely meanes whereby men can be saued. I would to God that all delayers, and all other persons, who are kept backe by their goods from entring into the church of God, to learne the way of their saluation, had soundly practised in the whole course of their life this one lesson of the Apostle: to wit, 1. Tim. 6.6. that godlines is great gaine, if a man be content with that he hath: and that hauing foode, and rayment, we ought to be by reason contented, seeing we haue brought nothing into the world, Psal. 37.16 and that we can cary nothing away. And this of Dauid. A small thing vnto the iust man is better then great riches to the wicked and mighty. Let such persons [Page]consider diligently, that which the Apostle sayth, touching the desire of riches. The desire of monie is the roote of all euill, which while some lusted after, they erred from the faith, and pierced themselues through with many sorowes, and are fallen into temptations and nets, and into many foolish and noysome lustes, which cast men into destruction and perdition. And what a great and grieuous losse they sustaine, when to obeye their desires they lose the faith, and by consequent, Phil. 3.8. the grace of God, which is the welspringe of all goodnes. Saint Paule after he had knowen Iesus Christ, and the great riches which he bringeth vnto those which receiue and possesse him by faith: did esteeme no more of all those thinges whereof the fleshe vseth to boast, then of dunge. So all those who (as he) haue soundly felt and tasted of the benefits which God the Father doth bestowe on vs, by the meanes and fauour of his sonne; do not now make any great account of worldly riches, 1. Cor. 7.13. Psal. 62.10 or of anye other earthly goods, but possesse them as not possessing them, and not setting their hartes vpon so friuolous and so vncertaine things. As we see by experience in the example of Abraham, Gen. 12.4. who after that he had made a couenant with God, and beleeued that which he had promised vnto him, [Page 216]that he woulde be his buckler, Gen. 15.1. and his exceeding great rewarde, and that he woulde alwayes be with him, Gen. 17. to guide and leade him in all his wayes, and defende him in all dangers, did not delay to obeye his commandement that he laide vpon him, to goe out of his owne countrie, to leaue all his inheritances, houses, lands and possessions, his parents, and friends, and generally all his commodities and eases, to goe (as it were at all aduenture vnto the place that he shoulde shewe him, Gen. 24.9. nor to purchase land but so much as woulde serue him to make a common sepulcher for him, his wife, and his children, neither he, nor all his houshold to dwell otherwise then in tents and pauillions. Shewing thereby, Heb. 11.9. that he esteemed himselfe as a pilgrime and straunger in this world, and that he waited for a citie in heauen which hath a foundation, Heb. 11.24 whereof God is the workemaister and founder. Moses also since, being come to age, refused he not to be called the sonne of Pharaohs daughter? chosing rather to be afflicted with the people of God, then to enioy for a tyme the dainties of sinne, esteeming the rebuke of Christ greater riches then the treasures of Egypt: for he had respecte vnto the recompence of the rewarde. The Apostles followed Iesus Christ [Page]so soone as he had called them, Mat. 4.20.22. Luk. 19. and to followe him readily lefte Father, mother, wife children friendes, houses, and all other thinges euen to nettes and boates. And after they had continued a space in his company, and perceaued the great treasures of the knowledge and wisedome of God that flowed out of his mouth, as it were out of a liuely spring: then they forgat altogether the commodities & ease which they had in their houses, hauing not any mind to returne vnto them, for the pleasure and contentement that they receaued of the wordes of life which he preached vnto them. Ioh. 6. Mat. 9.9. Luke. 19.2 S. Matthew leaueth his custome, & his chief traffique Zacheus the chiefe receauer of tribute, a man riche and welthie, giueth liberally the halfe of his goodes to the poore, and restoreth fourfold if he had taken away from any man by forged cauillation: so sone as the one and the other had knowne Iesus Christ, and the great benefites which he brought from heauen to those which would receaue them on earth. And after that Iesus Christ was ascended vp into heauen, and the holy Ghoste being descended vpon the Apostles, and the Church beganne to growe and [...]ultiply in Ierusalem: All those that beleued were they not together making all thinges cō mon, and selling all the possessions and goodes [Page 217]to impart them vnto all, according to euery one his neede? Whereby it may appeare, that that which was propoūded heretofore is most certaine: namely, that the sence and feeling which we haue of Iesus Christ, and of the heauenly treasure which he bringeth vnto vs, doth impaire and diminish much the value of the earthly and bodily goods, the desire and loue whereof beguineth by litle and litle to fade away, assoone as we haue tasted of the other which are sound and stable, and which bring a true ioy vnto all those that doe possesse them. Moreouer, is there any good thing more to be desired then the peace & the rest of the spirit? and that our harts be euer constant and setled, to beare moderately all chances, mutations, and alterations that may happē, without troubling them, or being amafed at them? Nowe there is nothing but the faith which we haue in Iesus Christ, that can bring vnto vs this great benefit: for it is he alone that is the Prince of peace, Rom. 5. and who is able to stil the stormes, Esay. 19. & torments of our consciences, when they are oppressed with the feare which they haue of the wrath and iudgement of God, because of our sinnes: Ephe. 3. and that he dwelleth by faith in our hartes, doth make vs feele in them by his spirite, the remission that he hath obtained for vs by his [Page]death. But otherwise the desires doe neuer cease troubling them: and it is not possible for a man that is desirous to take any sound sleepe, to rest at his ease, because daye and night he is euer dreaming how he may satisfie all his couetous lustes: but it is in vaine, for they are insatiable and infinite. Euery man then is miserable, who for the feare he hath of forgoing some corruptible goods, which doe but torment him, loseth goods incorruptible, which woulde by and by content him, if he woulde receiue them when they are profered vnto him. But the moste parte of men thinke no more then brute beastes of any other life but of this. And therefore also they are not carefull, but onely to seeke those thinges which can set the fleshe at ease, for that short time which they haue to liue in this world, without remembring at all what they shall aske, when by death they shall be constrained to forsake them. It is of them of whome Dauid speaketh, Psal. 49.18 when he sayth: While he liued he reioyced himselfe: and men will praise thee, when thou makest much of thy selfe: he shal enter into the generation of his fathers, & they shal not liue for euer; man is in honour, & vnderstandeth not: he is like beasts that pe [...]ish. Such persons seeme to be accursed, as the Serpent was, because as he, so they [Page 222]also liue with earth, and yet are not afraid, that their hearts being buried in the earth, do rotte as all other things which are couered therwith. It is here where they make their paradise like Moules. For as Iesus Christ sayth: Matt. 6.11. Where their treasure is, there will their heart be also: & where their heart is, there will be their God: and where their God is, there will their paradise be. O poore soules, that for an apple (as I may say) do giue ouer, not earthly paradise, as our first parents did, but the kingdome of heauen, where the maiestie and glory of God doth shew it selfe openly to the blessed spirits that be with him. Mat. 18.8. Here it is, here it is (I say) where we should vse violence vnto our selues, and plucke out not our eies, if they cause vs to offend, not cut of our hands if they giue vs occasion to stumble (as Iesus Christ aduiseth vs) but cut downe euen to the roote this cursed desire which entangleth our harts, & hindreth them frō lifting themselues vp on high from meditating and seeking those things that are heauenly, as all Christians that are regenerate, (that is to say) dead and risen againe in Iesus Christ) ought to do; which those neuer did, in whom sin raigneth as yet. So that they are more possessed of their goods thē they possesse thē, & more seruants to their own affections then to God. They say also that the feare [Page]which they haue of persecution, and losing their ease and rest, doth withholde and keepe them backe from adioyning themselues to the Church. Mat. 10. Whereby they shew themselues to be of a lither and cowardly hart, and altogether vnworthy of Iesus Christ, refusing to go with him to the battell that he maketh in their behalfe, against their enemies, wherein they are sure to beare away the victorie, going vnder his banner and conduct: and besides that, first to enioy a glory and immortall praise, & afterward an eternall and heauenly kingdome, in which they shall triumph for euer. 2. Tim. 2.12. For this is a true saying: that if we suffer with him, we shall also raigne with him: if we deny him, he will also deny vs. But I would gladly demaund of them, whether they desire or hope one day to enter into paradise, and whether there be any other way to leade vs thither, then that which the sonne of God hath traced out vnto vs? who sayth himselfe, Luk. 24.26 that he ought to haue suffred, and to enter into his glory. To which also that agreeth which Saint Paule sayth: Act. 14.22. That by many afflictions we must enter into the kingdome of God. 2. Tim. 3.12. And in another place: All those which will liue in the feare of God, and of Iesus Christ, shall suffer persecution. For it is an ordinance of God which is generall, that if we be [Page 219]partakers of the glory of his sonne, Rom. 8.17 we must be likewise participant of his crosse and tribulations. Wil they thē that God, who is vnchangable in his counsailes & decrees, should breake them for their sakes; that by an especiall priuiledge he should except them from the commō rule, and exempt them alone from persecution, from which his owne sonne was not freed, when in great feare and horrible anguish of death, he desired his father, saying: Mat. 26.39 O my Father, if it be possible, let this cup passe from me. Should they not content themselues with this condition, that their estate should be like to their Lord and Maisters? And yet it is better; Heb. 7.26. for of all the children of God, there is none that hath suffred so much in this world, as the first borne, who was his naturall sonne, his onely sonne, his welbeloued sonne: and who alone was innocent and vndefiled amongest all men. Were it not a great shame for a man to request to be crowned, hauing not fought? and to receaue the price of the race, 2. Tim. 2.5 wherein he neuer ranne? that were to reape, hauing not sowen; and to gather, not hauing laboured? 1. Cor. 9. Doe not we feare least we shoulde be thought not onely too too fine and daintie, but also treacherous and disloyall, if whilest the other fight in the fielde couered on all sides with [Page]dust and blood, weary & out of breath, & halfe dead for the great thirst which they indure: we shuld stay still vnder the tent in the shadow to refresh vs at our ease, by the bottels & flagons? Whē Dauid would haue sent the valiāt knight Vriah vnto his house, 2. Sam. 11.11. there toly & delite himselfe with his wife being returned frō the cāpe, frō which he came by the cōmandement of his general, to bring tidings vnto the King of the army: excused himselfe frō doing of that which the king cōmanded, by a notable & excellent aunswer, God forbid (said he) that thy seruaunt should euer suffer so shamefull a reproch, that he hath lien soft in his house, whē his captaine in the war hath in his pauiliō laid on the straw bed. What shame then, or rather what impudē cy is it for the delaiers, to dwel stil in their houses, drinking of good wine & making mery, & in the meane time they beholde their captaine Iesus Christ tied vnto the crosse; Ioh. 19.29. to whome is giuen vinegre to quench his thirst. The Rubenites Gadites and the halfe tribe of Manasses, Numb. 32. thogh Moses by the cōsent of al the other tribs, had assigned vnto them their portion & dwelling in the lands which they had conquered on the other side of Iordan, vpon the two Amorean Kings Sehon & the King of Basan: & for that cause, had noweleisure to rest themselues, [Page 220]their wiues, and their children, not taking any more paines in the trauels & labours of warre: neuertheles they would not inioy this rest whilest their brethren were in the fieldes fighting & conquering of the Chananits, & the residue of the land which God had promised vnto thē for their inheritāce; but with a noble & valiant hart did offer themselues to go the foremost in the battell, & to be partakers of all the toiles & daungers of their brethren, vntill such time as they also should be setled & haue occasion to rest as they themselues had. Which is an example of great courage, & which these weake and faint heartes, should set before their eies to imitate: & consider with themselues what a reproch it is to eate the hony as drones when it is gathered, and refuse in the meane time the paynes to goe into the fieldes to gather it. But what? Which of these two will they be? Children, or bastardes? Heb. 12.8. If they choose rather to be bastardes, besides the reproche they get thereby, they can not be heires. If they be children, they must be partakers of the chasticements & afflictions which are cōmon to all the children, whereby they get their inheritance. Rom. 5. Gal. 6. Mat. 5.11. Why doe they flye the crosse and persecutions of Iesus Christ; seeing it is the badge and chiefest glorie of Christians? Doe they thinke they [Page]shall be miserable when they shall be iniuried, imprisoned, banished, robbed of al their goods? That their names shal stinke and be execrable to the whole world? and that euery euil word shall be sayd against them for Iesus Christ his cause? Nay contrariwise he pronounceth those happie, and sayth that it is one of the seales of our election to assure them that the kingdom of God doth belong vnto them, and that this narrowe way which they abhorre so much, Mat. 7.14. is euen that which leadeth thereunto, and he pronounceth those wretched who desire riches, pleasures, and the honors of this worlde. Wo be to you that are riche: Luk. 6.24.for ye haue receiued your consolation. Wo be to you that nowe laugh: for ye shall waile and weepe. Wo be to you when all men speake well of you: (for as he sayth in an other place) that which is highly esteemed amongst men, Luc. 16.15is most commonly abhominable in the sight of God. Soph. 1.I will visit all those who as wine rest vppon their dregs. That is to say, which loue rather to wallowe and rot in their filth then to rise and hasten themselues to preuent the iudgement of God, and the day of his wrath. Which shall be vnto them no doubt a day of tribulation, & anguish, of darkenes and obscurity, of weping and gnashing of teeth. Apoc. 21.8 The fearefull (sayeth S. Iohn) shall not enter into the kingdome of God: but [Page 221]shall haue their part (as also al vnbeleeuers, liars, and Idolaters) in the lake which burneth with fire and brimstone, which is the seconde death: but he that ouercommeth, shall inherite all things, and I will be his God, and he shall be my sonne. Shoulde not the threatnings of God so horrible, correct the feare of the most fearefull person in the worlde? And on the other side those excellent promises that God maketh vnto all those that shall, be couragious, and who fighting manfully shall be victors ouer their enimies: ought they not to incourage & stirre vp the greatest coward that is, to take the whole armour of God, that is the breastplate of righteousnesse, The shielde of faith, the helmet of saluation, Eph. 6.13.the sword of the spirit which is the word of God: To resist the Deuils & the Lords of the world and gouerners of the darkenesse of the same and to fight against al the malicious spirits which are in heauenly places, 1. Cor. 10.5 & cast downe all imaginations & euery high thing that exalteth it selfe against the knowledge of God: and bring into captiuity euery thought to the obedience of Christ. The spirit of God which is a power frō on high, Luk. 24.49 Ioh. 3.5. which by faith is communicated vnto vs by our regeneration, is it a spirite of feare, and not rather of power, of loue, and of a sound mind? How can they then that are destitute of [Page]this spirit, assure thēselues in their consciences that they are Christians? But I do maruel much howe these persons thinke that they may be of the church of Iesus Christ, & in the mean time be freed frō persecutiō, seing Iesus Christ hath foretolde to all his disciples, that in the worlde they should suffer affliction, and that if he hath bene hated & persecuted in the world, Ioh. 15.20. Chap. 16. so shall they be also: purposing to teach thē therby, that iniuries & persecutions can by no meanes be auoided of thē. Wherefore Lactantius saith, that it is the poesie of the true church, 1. Tim. 13. to do good & suffer euill: in being the piller and the prop of truth, Ioh. 8.44. & as it were a witnes thereof, considering that the truth is, & hath bene of al antiquity odious vnto the deuil, who is the father of lies, & to all men who by nature are vaine & liers: but aboue all other to Princes & great Lords who loue to be flattered. Psal. 39. & 116. Is it possible that either the true ministers & seruāts of God, cā make a true profession of preaching thereof, or his children beleue & folow it, not raising against thē by & by the ioint hatred both of men and deuils? So that the painters which woulde draw her, haue giuen vnto her a sword in her hande, which she thrusteth throgh the throte of him that beareth her. 3. Esd. 4. But that ought not to astonish vs, for howsoeuer it stādeth, she wil in the end remaine victorious [Page 222]ouer all her enemies. And we are certaine that God who is the Father thereof, will vphold all those that will freely embrace her & wil destroy, not only those, who by hatred, & because they are possessed by the deuill, do reiect & fiercely resist it: but also those who for feare lest they should incurre the hatred & the euil wil of the world, do loue rather to dissemble & delay time with the enemies, thē to ioyne thēselues to the companies of her friēds, & put themselues vnder her banner to defend her. Ought we not to thinke that to preserue faith and other graces and vertues which God hath ingrafted in vs, it is needefull that they should be practised? And that without exercise they doe rust, and become in tyme cankered as Iron &, in the ende come to nothing? It is then for our profite that we shoulde haue enemies, whiche make warre continually agaynst vs to exercise vs. For that maketh vs vigilant; strong and ready, as Sainte Paule sayth, My power is made perfect through weakenes, 2. Cor. 3.9.verye gladlye therefore will I reioyce rather in my infirmities, that the power of Christ may dwell in me. Wherefore I take pleasure in infirmities, in reproches, in necessities, in persecutions, in anguish for Christs sake: for when I am weake then am I strong. Seneca sayth, that vertue will fayle, [Page]and fade away, if she haue not an aduerfary, who in exercising of her doth make her to florish. Let not the delayers then alledge anye more either their persecutions, or their infirmities, to excuse themselues withall from entring into the Church: for both the one and the other ought to driue them vnto it. The crosse, because it is an occasion to fight, and fighting a meane to come vnto the glorye, honour, rest, crowne, happines, and felicity, whereunto they aspire: and their infirmity, to the end they may be strengthened: for the church is the schoole wher al vertues are learned, but especially magnanimity & constancy which do stil accōpany faith: to cause her to contemne death threateninges, Mat. 16. dangers, prosperity, aduersity, and all other frayle and corruptible thinges. Is it possible that hearing so many excellent promises of God, Psal. 46. whereby he doth make vs certaine for euer of his presence and fauour, and that he will neuer forsake vs either in fyre, or water: but wil keepe vs euer in our ingoinges and outgoinges whether soeuer we walke. Esay. 43.2. Psal. 83. Psal. 121. And after seing so many examples, of those who being vpholden by the spirite of God in the church, haue bene inuincible against all temptations and tormentes, Heb. 11. is it possible but that we should be encouraged? And although we were more fearful [Page 223]then heartes, is it possible (I say) that following so many valiant captaines and champious, we should not be vnder their conduct as bould as Lions? Hasten you, o ye delayers to enrowle your selues among the company of olde beatē souldiers that neuer fledd back for any assault whatsoeuer was made against them, and who continually esteemed the glorye of God and of his trueth dearer, then all the dainties of the worlde. There be some also that feare to be expelled out of their owne countrye where they are had in honour, and haue great offices and gorgeous houses; where they, their wiues, and their children, be at their ease and well prouyded of all those thinges they neede, dare not commit themselues to the church, lest that perfecution comming, they be in daunger to loose all their commodities. To aunswer particularly to all that which they obiect, I saye first, that the true countrey of a Christian man (as saith S. Basill) is the Church wherein he is borne a newe: and where he hath his father, Ioh. 3. his mother, his bretheren, and friendes, his dwelling, his goodes, & his inheritaunce. And I say furthermore that it is the best, happiest and most delightfull and pleasantest soiourning that is in all the world. For it is the gard on which God hath plated, which he himselfe [Page]hath tilled, and wherein he taketh all his delight; where the trees of righteousnes, the blessed plantes of the house of God, the tree of the knowledge of good and euill, and the tree of lyfe, which is alwayes greene are to be found. besides there are the cleere riuers and springes, of the water, Cant. 4. of lyfe, springinge to life eternall: There are also the sweete flowers, the smellinge of the lillye, the roses, the camphire, the spikenarde, the Lauender, saffron, calamus, cynnamon with the trees bearing incense, myrrhe, aloes, with all other chiefe spices: Apoc. 21. And to conclude there is the golde, and pretious stones, the most rare and excellent that can be founde: Esay. 5. desired and wished for. It is the vine of the Lorde which he hath adorned: withall the greatest excellencies that can be wished, to take his pleasure therein. If then God do contente himselfe to dwell therein, as in the stateliest pallace, as in the gallantest garden of pleasure that he hathe: shoulde not this dwelling like vs? Moreouer, is not our habitation in heauen? Phil. 3. since we are heauenly plantes (as Plato sayde) and that we are risen with Iesus Christ. Wherefore then haue we our heartes still in the earth, to seeke the thinges that are beneath? why doe we not lifte vp our [Page 203]selues to heauen, where our treasure is? Coloss. 3 when it was demaunded of Socrates from whence he was? He aunswered: I am a citizen, and burgesse of the worlde: Shewing by his aunswere, that a good man ought to esteeme the whole earth to be his countreye, and that there is no place so desolate or so waste, nor any Nation so barbarous, in whiche God doth not lodge and place his, when it pleaseth him to call them from their natiue countrye, to place them els where, where hee knoweth they will fructifie best. As we see in the examples of Abraham Ioseph, Mardochie, Daniell, all whiche came to highe estates out of their owne countrye. There was an oulde father who sayd, that honest men, yea euen the faythfull ought to be like vnto Torteises and Snayles, and carye still their houses aboute with them. For they whiche builde in one place, thinkyng euer to dwell there, deceiue them selues, and do not consider that the condition of the Christians in this world is not to haue any certaine house or Citie: Eb. 13. 1. Cor. 4. Heb. 11 but to be in it as trauailers & pilgrimes, now in this place & anone in another. And so passe therein as pilgrimes and strangers, not restyng our affections in [Page]any place: but so long as God shall appoint. Briefly we ought to builde, purchase, and possesse, as though we possessed not, and vse the worlde and all the thinges that are therein, as though we vsed it not: as the Apostle sayeth, that The fashion of this worlde goeth awaye and there is nothing certeine therein. 1. Cor. 7.30. If our earthly affections were well mortified, and the worlde were well crucified vnto vs, and we vnto the world, as we ought to be, we shoulde not be so curious or so coy in all these things, which doe but serue for the body and for this present life, as we are. For verie little or nothing at all is needefull to content a minde which desireth nothing but that which is necessary to maintaine it selfe. This vnsatiable desire then which we haue to dwell at our ease, and onely caring to leaue our houses well stored and furnished of all thinges that may be desired for delight, can not proceede from any other cause, then from too too great desires of those superfluous things and of a false opinion which we haue, that without those thinges we can not liue cō inodiously. For if we coulde content our selues with the thinges which are necessarie for the preseruation of this life, we coulde not haue so little but it would suffise vs. We would not feare that seruing God, lodging, foode, or garmentes [Page 210]should neuer fayle vs, in what place soeuer we should be, were it in the middest of Scythia. Gen. 28.11 Iacob slept at his ease though he were in the fieldes in the rawnes of the night, and had but a stone vnder his head for his boulster. 1. Kin. 19.6 Elias contented him selfe for a meale to haue but a cake baked vppon coales, and a pott of water. Mat. 3.4. So Ihon who was apparalled but with cammels heare, and was nourished but with locustes and wilde honie, was contented therewith. Luke. 19. The Apostles hauing barlye bread with two or three little fishes broyled vpon the coales, with a little water, desired no more. Dan. 1. Daniell and his fellowes which were fedde onely with herbes were fatter and in better case then the other children which were serued with the Kings dishes. And Iesus Christ the sonne of God being in the worlde had not where to lay his head: and yet none of all these euer wanted any thing that was necessarie for the preseruation of their bodelye life. Trew it is that God sometimes to proue and put in practise the faith of his children and seruauntes, or else to make them knowen that they may serue for examples to others, doth driue them to great necessitie: so that it seemeth he will giue them ouer or else that he hathe forgotten them. But he neuer faileth to be [Page]readye at the [...]erie houre and instant, wherein they haue most neede of his helpe, making them to vnderstande and proue aboundantlye the remembraunce that he hath of his promise and care, to succour his, when nederequireth. Whereof Paule warneth the Corinthians and all of vs, 2. Cor. 4.8. that we be not discouraged. Though sometymes being in affliction, we be brought to the pinche, sayeth he, yet are we not in distresse, being in pouertye, we are not destitute: being persecuted, we are not forsaken: being caste downe, we perishe not. Psal. 66.9. And Dauid to this purpose sayeth: He holdeth our soules in life, and suffereth not our feete to slippe: for thou, O God, haste proued vs, thou haste tried vs as siluer is tried, thou haste brought vs vnto the snare and laide a streight chayne vppon our loynes. Thou hast caused men to ride ouer our heades. We went into fyre, and into water, Heb. 13.but thou broughtest vs out into a welthie place. I will goe into thy house with burnt offrings and will paye my vowes. Hauing then so manye promises of God that he will not leaue vs, Mat. 6. 1. Pet. 5. nor giue vs ouer, that in seeking his kingdome, and his righteousnes all temporall charges shall ouer and besides be administred vnto vs; Let vs then caste all our care vppon him, and assure our selues that he wil be carefull [Page 223]to prouide all thinges that shalbe necessarye in what place soeuer we doe remaine. I saye necessarye, and not superfluous: for what neede haue wee of them: when we maye be without them: And moreouer they hinder vs and encrease the cares and vexations of our mindes, and finallye they serue for nothinge else, but to kindle and stirre vp the concupiscencees of our fleshe. Which we shoulde mortifie. Ye: Iam. 4.3.aske (Saiethe Saincte Iames) And ye receaue not because ye aske amisse, that you might consume in youre owne lustes. Let vs then take heede that we so rule all our affections, that hauing our foode, and wherewithall to couer our bodies, that is to saye, our daylye breade: whiche we aske euerye daye of God, we contente our selues therewithall. And then we shall knowe by experience, that God neuer faileth to prouide in tyme for all the necessities of all those that hope in him, and call vppon his name. For that which maketh as so to mistruste pouertie, and to feare that entring into the Churche to serue God sincerely, wee shoulde haue great discommoditie through the wante of manye thynges: is because we couet to many thynges to satisfie not our necessities [Page]but rather our delights and pleasures. When then our desires shall be well gouerned and brought vnder the yoke of reason, whiche will keepe them vnder through, sobrietie and temperance, we shall not feare, but that we shall haue euer in all sufficiencie that, which is needefull for vs. If they feare the losse of their offices, and that keepe them backe from the seruice of GOD: let them call to remembrance that whiche the Prophet saith, speaking vnto God, in the griese he had, to see himselfe banished from his house. Psal. 87.9. Beholde, O GOD, our shield, and looke vppon the face of thyne unnoynted. For a daye in thy Court, is better then a thousand other vvhere: I had rather be a dore-keeper in the house of my GOD, then to dvvell in the Tabernacles of vvickednes. The honours then, and the great offices which either we haue, or hope to obtaine in the Courtes of Kinges and earthly Princes, ought not to hinder vs from enteruig into the house of GOD, wherein wee can not be so base, but we shall be higher then all the Lordes, or moste famous and noble men that are in the worlde: as Iesus Christ shewed, speaking to the people of Iohn Baptist; whom he preferred before all other men. Verily I saye vnto you, Mat. 11.11amonge them vvhich are [Page 227]begotten of vvomen, arose there not a greater then Iohn Baptist: notvvithstanding he that is least in the kingdome of heauen, is greater then he: For all the seruantes of GOD, Apoc. 19. and all those that are in his kingdome, be all Kinges and Priestes; and Iudges of the world, and of the Angels. All that then, which we could possibly lose in the worlde, we doe recouer, to followe Iesus Christ; not two folde or foure folde, but an hundred folde: and ouer and besides life euerlasting, Heb. 11.25 which can not be measured. Which Moses considering, he was not grieued to giue ouer the kingdome, and all the glorie of Egypt, to serue God, to couple himselfe with his people, and to be partaker with them of all their afflictions, which were more deare vnto him, then all the riches and royall wealth. The chiefest Gentlemen and Officers in the Court of the Emperour of Constance, at being preferred and permitted vnto them to keepe their Estates and the seruices of their Lorde, so that they woulde forsake their Religion: chose rather to forgoe all the honors and fauours of the Court, then decline neuer so litle from the pure and lawfull seruice of God: which the Prince perceiuing, kept them in his house, and continued vnto [Page]them and made them an assurance of all their estates and offices. And contrariwise sent all from his house and out of his seruice whiche had offered to leaue their Religion and serue him, deliueryng vnto them a sentence worthye remembraunce, that seeyng they were faythlesse vnto God, it was not possible they shoulde euer be faithfull vnto man. When the Emperour Dioclesian made a proclamation of the generall persecutions, which he and his fellowes had purposed to make agaynst all the Churches that were established within the dominions of the Romaine Empire, the Gouernour of Nichomedia whiche was a Citie in Asia where the Court of the Emperour laye, In the whiche the proclamation was first published, went into the common place where it was set vp, and in the presence of all the people pulled it downe and rent it as a thyng full of iniquitie, and done agaynste God, and agaynste all reason. Whiche beyng signified vnto the Emperour, he commaunded him forthwith to be put to death. Now as they talked in the euenyng in the Pallace, of the death of this Gouernour, and of the great constancie whiche he had shewed vnto the ende, three Gentlemen of the chamber whiche were [Page 216]moste in credite, Euseb. and whiche were the forewardest, in the Court, namely Peter, Gorgogne, and Dorotheus, began to defende his innocencie, and to holde that he was vniustlye condempned, and that in no wife he had offended his Maiestye, or done any thynge agaynste duetye, opposinge him selfe vnto a cruell and barbarous Proclamation, whiche was made agaynste all right and equitie: and though the Emperour who loued them desired to saue them, and to withdraw them from their Religion, promised vnto them the chiefest offices in his house, and the greatest gouernementes in his Empire, neuerthelesse he could neuer obteyne any thyng at their handes, nor preuayle with them in any sorte so farre, but that they still rather chose to giue ouer the profers whiche he made vnto them, and euen loose their liues, then to saye or doe any thynge whiche shoulde derogate neuer so little from the Religion and seruice of God, and from the duetye whereby they were bounde vnto him. Valentinianus beyng sollicited by Iulian the Emperour, to forsake his Religion, if he ment to continue in the office and charge of his Conestableship whiche he had bestowe vppon him, as [Page]well in recompence of his seruices, as in consideration of his vertues; made no difficultie to yeeld ouer presently his office into the handes of the Emperor, to dispose it at his pleasure, being fully resolued to perseuere constantly in his religion, and shewe by deede that there was nothing in the world so great, that could be more deare or pretious vnto him, then the seruice of God. The delayers shoulde propounde vnto themselues suche examples to imitate, and following the heroicall vertue of those great men, shoulde preferre the feare of God before all other thinges, and not doe as Pilate did, who for feare he shoulde incurre the displeasure of the Emperour, and lose his office, Ioh. 19. condemned Iesus Christ: or as the Princes, who louing the praise of men more then the praise of God, durst not make manifest the faith which they had in him, Ioh. 12. and in his doctrine which they hearde preached. There be some also which alledge their wiues and their children▪ whome they can not forsake with a good conscience, and in the meane tyme are not afrayd to abandone God, whose honour ought to be more deare vnto vs, then the verye saluation of our owne soules: for if our death could serue to aduance [...], we must no more spare it in this case, then our life, [Page 229]considering he is as well the Lorde of the one as of the other, and that he hath created vs, and all other thinges for his glorye. It is then too too great ingratitude in men, when the wife and the children, and other innumerable goods which GOD hath bestowed vpon vs, to prouoke vs to serue and honour him: are contrariwise an occasion to coole vs▪ and in the ende altogether to withdrawe vs from his seruice. It is true in deede, 1. Tim. 5. that we ought to haue a singular care of our familie, and of all those which are of our housholde: loue our wiues, and our children, procure their good and their saluation, as muche as lyeth in vs, yea but the best meanes that we can inuent to that ende, is it not that wee shoulde instruct them as well by worde, as example? to knowe, loue, and feare GOD, sithence he doeth promise his grace, Exod. 20. and all happinesse to those that shall loue him, and keepe his commandements? Thou doest then accuse thy selfe hypocrite, when thou wouldest excuse thy selfe: For if thou louedst thy wife and children, as thou sayest; thou wouldest bringe them to the Church of God, and wouldest shew them by thine example the way to followe and enter [Page]in. For it is the schoole and only place, where it is possible for anye man to learne to be happie; and if they refused to followe thee being not drawne of the Father, without whose fauour none can come to Iesus Christ: thou art yet at the least discharged of thy dutie towardes them, and towardes God. But what if a woman be so willfull, that she will torment her husband without ceasing, if he doe not consent vnto her to commit idolatrye, and goe to the Masse with her: ought he not in this to obeye her, to liue with her in friendshippe, and to continue peace in his house? To aunswere to this question, when that chanceth, it is a great temptation for the husbande, who ought then to praye vnto God earnestly, that he woulde strengthen him to abide constantly in the obedience of his holye will, without declining from the same in any sorte. Gen. 3. And not doe as Adam did, who willing to please his wife, displeased God, breaking his commaundement, whereby a thousande and a thousande euils ensued vnto him, and all his posteritie. 1. King. 11. Neither as Salomon, who to the ende he might not offende the strange woman which he had taken to wife, against the commaundement of God, was by them brought euen to that poynt: namely, to build [Page 230]Temples to their Idols, and forgate himselfe so muche, that he worshipped and offered sacrifice vnto them. 1. King. 12. Which was the cause that of three parts of his Realme, two and more were taken away from his sonne Reheboam, and translated to lereboam the sonne of Nebat. Deut. 13. If there had bene founde in olde time amonge the people of Israell, a woman which woulde haue entised her husband to goe and serue straunge Gods, the husband was commaunded by and by to make her knowen vnto the Magistrate, that she might be condemned, and after sentence giuen, that he might cast at her the first stone to stone her. So farre was it in those times from the husbands to be permitted to beleeue their wiues, & to obey them, & worship strange Gods with them. Let them then alledge no more such excuses to cloke their disloyalty. There are some also, who when they are vrged to enter into the Congregation of the Church, that alledge for their excuse, that it is good to waite vntill all things be at a better staye, and more at quiet: but they staye, for that they will not be of a long tyme ready: Gen. 3. for doe they thinke that the Deuill, who beareth a deadly hate against the Church, & who hath sworne to make warre euen from the beginning of the world, will euer cease to prouoke [Page]& stir vp by almeans possible, the tyrāts, the heretiks, the Philosophers, the hypocrites, & the whole synagogue, with all her adherents against it; Apoc. 20. to persecute it especially in these last times, wherin he is loosed & more fierce then euer he was before, seeing the day of his iudgement draweth neare, wherin he shal be condē ned to the bottōles pit of hel for euer. Apoc. 9. Do they think also that the 2. Antichrists, that is to say, Mahomet & the Pope, the one in the East, and the other in the West, would not striue with al their might to maintaine their tyranny which they haue vsurped in the Church of God, & to this end, 2. Thes. 2. they would not endeuor stil to put out the light of the gospell & of the word of God, which is the sword wherby the one & the other shall in the end be destroied? Doe they thinke moreouer, that the truth can be without enemies in the world, where the deuil the father of lies, beareth rule? & men being liers & vnfaithfull by nature, be his bondslaues? Moreouer, what doth the Apostle promise vs more in the end and latter age of the worlde? 2. Tim. 3. This knovve (saith he to Timothe) That in the last daies shal come perillous times: for men shal be louers of their owne selues, couetous, boasters, proud, cursed speakers, disobediēt to parents, vnthākful, vnholy, without natural affection, truce breakers, false accusers, [Page 231]intemperdte, fierce, despisers of thē which are good, traiterous, heady, highminded, louers of pleasure more then louers of God, hauing a shewe of godlines, & denying the power thereof. Matth. 24. And hath not Iesus Christ admonished vs & foretold vs, that there shall be so great tribulation, as was not from the beginning of the world, nor is at this present, nor shal be hereafter? We must not then hope that in this wretched world, Psal. 12. & 119. where good men are abased, & where there is no faith, no law, that can hold backe the malice of men, that we shal euer haue rest that shal be permanēt or sure: By reason wherof the delaiers must not flatter thēselues, nor feede this vaine hope, nor thinke that in the Church of Iesus Christ, so lōg as it endureth in the world, there should euer be peace, which wil not be troubled by the deuil & the wicked. Let vs tary to se those happy times, & enioy that rest which we desire, Psal. 110. vntill Iesus Christ put all his & our enemies vnder his footstoole: & that the son hauing abolished al principalities, & all powers, & strength, Heb. 1. 1. Cor. 15. & giue the kingdome to his Father, God be all in all. Finally, there are some that alledge for their excuse, when they are exhorted to come to the Churche, that they praye vnto God in their houses, & that is sufficient for them: but they abuse thēselues 2. waies: first, in that they [Page]thinke that beinge out of the bodye of the Church their praiers and other exercises can be acceptable vnto God: for if the father approueth no oblation but that which is offered vpon the altar, that is to say which is presented vnto him by the sonne, howe can they assure themselues that their praiers are heard & granted of him, seeing they are not members of the bodye of Iesus Christ? And also that they be cast of and denied of him, which knoweth his sheepe and those which are in his sheepefolde. My sheepe (sayth he) heare my voice, Ioh. 10.and I know them, and they follow me. Considering then that they doe followe not the pastor and heare not his voice. Thereof it insueth that they are not numbred among his sheepe, and consequently that they and all that proceedeth from them is abhominable before God. Therfore he saith, speaking of such persons who being separated from the Church content themselues to make their praiers priuately. Matth. 7. Euery one that sayth vnme Lord, Lord shall not enter into my kingdome of heauen: but he that doeth the will of my father which is in heauen. Many will say vnto me in that day, Lord, Lord, haue we not by thy name prophesied, and by thy name cast out Deuils, and by thy name done many great workes? And then will I professe to them I neuer knew you: depart from me [Page 232]ye that worke iniquity. Let vs then conclude, that the praiers which are made at home, & priuatly done by some particular man can not be acceptable vnto God if he be not a member of the Church, and he can not be a member of the Church, except he be vnited with the body & the head. For those that thus withdrawe them selues from the assemblies, whatsoeuer exercise of religion they performe in their houses, they make a sect by themselues, and by consequent are excōmunicated. The seconde is, that a faithfull mā ought not to withdraw himselfe from frequenting of the assemblies, which be made in the name of God by his people in certaine daies that are appointed, wherin they are called together, to sanctifie publikely his name for the reasons which followe. First of all, it is forbidden them, Heb. 10.24 Let vs consider one an other (sayeth the Apostle) to prouoke vnto loue and to good workes, not for saking the fellowship we haue among our selues, as the maner of some is: but let vs exhort one an other, & that so much the more, because ye see that the day draweth neere. For if we sinne willingly after we haue receiued knowledge of the truth, there remaineth no more sacrifice for sinnes, but a fearefull looking for of iudgement, and violent fire, which shall deuour the aduersaries. And afterward when God commandeth [Page]euerye one so expresly to sanctifie the day of rest, is it not to the end that the people may inore conueniently assemble themselues, to heare the worde of God preached, and by their confessions, praises, and publike praiers, whiche they make together, ioyne and vnite themselues still more and more, in the one and selfe same faith and religion, and waite for the performance of the promises which God hath made to be in the midst of such assemblies, and to powre vpon them aboundantly his spirite, his graces, fauors, and holy blessings (as Dauid saith) As the devv of Hermon vvhich falleth vpon the mountaine of Sion: Psal. 133.3there the Lorde appointed the blessing & life for euer. And this is the reason why this good & wise king esteemed so much these holy assemblies that there was nothing in the world more deare and pretious in his eyes, then to be in the middest of them, at the dayes wherein they were called together, as it appeareth by an innumerable multitude of places in the Psalmes. Psal. 26.8. O Lord I haue loued the habitation of thy house & the place vvhere thine honor dwelleth, Psal. 43.3. And in an other place, Send thy light & thy truth: let thē lead me: let them bring me to thy holy mountaine and thy tabernacles. Againe other where: Psal 138.1 I vvill praise thee vvith my vvhole heurt: enen before the Gods vvill I praise thee. I vvill [Page 209]vvorship tovvards thine holy temple, & praise thy name, because of thy louing kindnes & for thy truth. And in many other places he sheweth the delight which he had to resort to the publike cō gregatiōs of the church, & the singular pleasure & contentation of minde he receiued in them, & doth teach euery one by his example to seke after & frequent thē, because there is no better means to preserue, nourish & increase faith thē that: & to be edified in the knowledge & feare of God, & in all true kind of godlines & religion, 1. Cor. 14. Ephes. 4. as the Apostle teacheth the Corinthians & the Ephesiās. Moreouer those that abstaine frō thē do they not detest the church of God & Iesus Christ, who is euer in the middest of those that are gathered together in his name? Doe they not make themselues vnworthy, of the great blessings that God imparteth to them so aboundantly, 1. Cor. 11. Matth. 18. as though they were heathen and publicās? Do they not forsake the company of Iesus Christ of the Patriarchs, prophets, & Apostles & of al the elect children of God, which are all members of the church? Deut. 23. To go to the bastards the Ammonits & the Moabits, who by the ordināce of God were in old time banished from the tabernacle and from the couenant of God. O wretched soules which do not knowe the dayes of their visitation & who turne their [Page]backes to the sheepehearde when he seeketh them, and shut the dore on him when he commeth to knocke. But to come to the ende of this speech and treatise, I say in a word that the delayers whatsoeuer faith they suppose or feigne themselues to haue. They are indued with none at all: for the true faith is alwayes ioyned with confession (as the Apostle saith) which ought to be publike and in the sight of men: Rom. 10. Matth. 10. Matth. 5. for our light ought not to lye vnder the bushell but to be Set on high vpon a candlesticke to lighten all those that come into the house We ought to beare the badge of our Sauiour Iesus Christ in our foreheades, Apoc. 7. which is the place most eminent and apparant in all our bodie, we ought not to hide our scarfes, nor to turne our coates, nor feare to be knowne by our liuery to the souldiers of Iesus Christ. He hath died for vs, not secretly, in an vnknowne corner, or closed frō the knowledge of the world: but in the open place of the sculles, where they had wont to execute the guiltie and euil doers, Iohn. 19. and was lifted vp on high on the crosse betweene two theeues, and hath dronke & swallowed vp this shame & ignominy in the middest of the world, that we might be honoured before God. What vilanous and detestable ingratitude then is in them, which woulde dissemble [Page 209]that, and conceale such an act to, as all the trumpets in the world can not sufficiently sound, and spread abroad? He is not ashamed euen nowe that he is in his glory to acknowledge and auouch vs for his brethren, and shall we be ashamed to confesse him to be our Sauiour? God by his grace and perfect goodnes, grant to the delayers, to know and vnderstand betime the great fault which they commit, by dissembling so long: that they may by a true repentance speedily preuent the fearefull iudgement of God which hangeth ouer their heads if they hasten not. So be it.