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A SERMON PREACHED at the Assises holden at Winchester. PSAL. 50. v. 23. He that offereth praise, glorifieth me,A SERMON PREACHED At the Assizes held At Winchester. PSALM 50. v. 23. He that Offereth praise, Glorifieth me,
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And to him that disposeth his waies aright, Will I shew the saluation of God. I Haue chosen this Text in three respects;
And to him that Disposeth his ways aright, Will I show the salvation of God. I Have chosen this Text in three respects;
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First in respect of my selfe being aged, and about finishing my course, after a long seruice in the ministerie of the Word, that I might haue such a Text,
First in respect of my self being aged, and about finishing my course, After a long service in the Ministry of the Word, that I might have such a Text,
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as would summe vp, if not all, yet most of my Sermons.
as would sum up, if not all, yet most of my Sermons.
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Secondly, this being the time of the Assises, it would be very fitting to speake of that which will be handled at the generall Assise, which is the day of Iudgement.
Secondly, this being the time of the Assizes, it would be very fitting to speak of that which will be handled At the general Assize, which is the day of Judgement.
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Lastly, withall to exhibit vnto you the Religion of our Sauiour Iesus Christ, compleat, euen perfectly set out;
Lastly, withal to exhibit unto you the Religion of our Saviour Iesus christ, complete, even perfectly Set out;
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for as much as without which we cannot be saued. To performe these things, I haue deuided my Text into three parts.
for as much as without which we cannot be saved. To perform these things, I have divided my Text into three parts.
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The first will concerne praising of God; The second to be the ordering of waies; The third, a shewing of the saluation of God.
The First will concern praising of God; The second to be the ordering of ways; The third, a showing of the salvation of God.
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The first of praising God, I will make instance thereof in the Church seruice, that the religion of Christ in the new Testament, may be fully discerned:
The First of praising God, I will make instance thereof in the Church service, that the Religion of christ in the new Testament, may be Fully discerned:
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And where it is said, he that offereth praise (without any exception of person) albeit the word (offereth) be the act of a Priest,
And where it is said, he that Offereth praise (without any exception of person) albeit the word (Offereth) be the act of a Priest,
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yet I had rather say, that all are Priests, then to exempt any from offering of praises, euen in the Church.
yet I had rather say, that all Are Priests, then to exempt any from offering of praises, even in the Church.
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It is said in the Reuelations of Christ, that he hath made vs Kings, and Priests, vnto God, and his Father.
It is said in the Revelations of christ, that he hath made us Kings, and Priests, unto God, and his Father.
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And Saint Peter saith, Yee as liuely stones, are built vp a spirituall house vnto God, to offer vp spirituall sacrifices vnto God, acceptable thorough Iesus Christ:
And Saint Peter Says, Ye as lively stones, Are built up a spiritual house unto God, to offer up spiritual Sacrifices unto God, acceptable through Iesus christ:
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for albeit the burnt offerings of the old Testament are ceased, yet we cannot be a peculiar people vnto God without sacrifices:
for albeit the burned offerings of the old Testament Are ceased, yet we cannot be a peculiar people unto God without Sacrifices:
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It is a thing duly to be marked, that that part of the Temple which was called but the Porch thereof, was twice seuerely reformed by our Sauiour,
It is a thing duly to be marked, that that part of the Temple which was called but the Porch thereof, was twice severely reformed by our Saviour,
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and titled by the name of the house of God:
and titled by the name of the house of God:
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our Sauiour applying that vnto it, in the Prophet Esay, Mine house is the house of Prayer,
our Saviour applying that unto it, in the Prophet Isaiah, Mine house is the house of Prayer,
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and you haue made it a den of theeues. and you have made it a den of thieves.
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And so it followeth in the mysterie of the Temple, that the vpper part thereof being fulfilled by Christ,
And so it follows in the mystery of the Temple, that the upper part thereof being fulfilled by christ,
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and in him personally finished in the heauens, where he is now, and appeareth in the sight of God for vs:
and in him personally finished in the heavens, where he is now, and appears in the sighed of God for us:
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Now nothing remaineth for vs, but only that part wherein was Prayer, and Preaching: And so that place honoured with the title of the house of God.
Now nothing remains for us, but only that part wherein was Prayer, and Preaching: And so that place honoured with the title of the house of God.
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To this, that answereth that our Sauiour after he was ascended, gaue gifts vnto men, Saint Paul naming by them, Apostles, Euangelists, Prophets, Pastors, Teachers, no Priests;
To this, that Answers that our Saviour After he was ascended, gave Gifts unto men, Saint Paul naming by them, Apostles, Evangelists, prophets, Pastors, Teachers, no Priests;
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and I will say no Priests sacrificing, because all Priests.
and I will say no Priests sacrificing, Because all Priests.
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Againe, the Apostles designing out their office, goe no farther then to giue themselues continually to prayer,
Again, the Apostles designing out their office, go no farther then to give themselves continually to prayer,
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and the ministery of the Word.
and the Ministry of the Word.
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And if their prayer be the prayer of the Church, the vnlearned must confirme it by saying Amen vnto it.
And if their prayer be the prayer of the Church, the unlearned must confirm it by saying Amen unto it.
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And they shall be but president Priests among the Priests, offering alike praises vnto God. All the congregation offereth, and they no Priests, nor good Disciples that offer not.
And they shall be but president Priests among the Priests, offering alike praises unto God. All the congregation Offereth, and they no Priests, nor good Disciples that offer not.
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All our Church Seruice conformably for offering is, Prayers, Confessions, & prayses:
All our Church Service conformably for offering is, Prayers, Confessions, & praises:
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for Prayer the house is named by it, & for confessions & prayses the Hebrew word in my Text is indifferent to them both:
for Prayer the house is nam by it, & for confessions & praises the Hebrew word in my Text is indifferent to them both:
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If any man obiect and say, that there are more things in the Church seruice then prayers, confessions,
If any man Object and say, that there Are more things in the Church service then Prayers, confessions,
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and praises, as reading of Scripture, the Pulpit Sermons, the Lords supper also, and Baptisme:
and praises, as reading of Scripture, the Pulpit Sermons, the lords supper also, and Baptism:
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To this I answer, that in all these, God offereth somewhat vnto vs, and not we to him:
To this I answer, that in all these, God Offereth somewhat unto us, and not we to him:
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in the reading Statutes and ordinances, with admonitious, exhortations, and threatnings, the Pulpit secondeth these things;
in the reading Statutes and ordinances, with admonitious, exhortations, and threatenings, the Pulpit secondeth these things;
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at the Lords Supper Christ giueth and we receiue: Baptisme offereth the forgiuenesse of our sinnes:
At the lords Supper christ gives and we receive: Baptism Offereth the forgiveness of our Sins:
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so nothing will be ours but offering of Praises in the house of Prayer: vnto which, God addeth this approbation, Hee that offereth Praises glorifieth me.
so nothing will be ours but offering of Praises in the house of Prayer: unto which, God adds this approbation, He that Offereth Praises Glorifieth me.
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This assertion, howsoeuer it mislike others, it hath one most vehement aduersary, as decreeing in a Counsell:
This assertion, howsoever it mislike Others, it hath one most vehement adversary, as decreeing in a Counsel:
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that whosoeuer shall say that the Lords Supper is a Sacrifice of praise and thanks-giuing, a bare remembrance of the Sacrifice done vpon the Crosse,
that whosoever shall say that the lords Supper is a Sacrifice of praise and thanksgiving, a bore remembrance of the Sacrifice done upon the Cross,
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and not propitiatorie, or only to profit the receauer, neither ought to bee offered for the liuing,
and not propitiatory, or only to profit the receiver, neither ought to be offered for the living,
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and for the dead for sinnes, punishments, satisfactions, and other necessities, let him bee Anathama.
and for the dead for Sins, punishments, satisfactions, and other necessities, let him bee Anathema.
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Others say, that there is no lawfull Common-wealth in the world, that is not made a peculiar people vnto God by a Priesthood, distinguished from them that worship false Gods, or no Gods at all.
Others say, that there is no lawful Commonwealth in the world, that is not made a peculiar people unto God by a Priesthood, distinguished from them that worship false God's, or no God's At all.
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This must be answered, or wee haue a great defect in our Church, and my selfe reproued, that take hold of these words,
This must be answered, or we have a great defect in our Church, and my self reproved, that take hold of these words,
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as if God were now content, only with a spirituall sacrifice, saying, Hee that offereth praises glorifieth mee. And to make answer;
as if God were now content, only with a spiritual sacrifice, saying, He that Offereth praises Glorifieth me. And to make answer;
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this Psalme containing such matter as shall bee accomptable at that day, when God will call all the world from the rising of the Sunne, to the going downe of the same, vnto iudgement.
this Psalm containing such matter as shall be accountable At that day, when God will call all the world from the rising of the Sun, to the going down of the same, unto judgement.
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First of all it is said, I will not reproue thee for burnt offerings, So that wee are discharged from the Leueticall sacrifice:
First of all it is said, I will not reprove thee for burned offerings, So that we Are discharged from the Leueticall sacrifice:
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And then commeth in these words, Offer vnto God Praise, and pay thy vowes to the most high. And both these things are contained in my Text,
And then comes in these words, Offer unto God Praise, and pay thy vows to the most high. And both these things Are contained in my Text,
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and no more Sacrifices then these contained in the Psalme. That which the Papists striue for, is called by the name of the Masse:
and no more Sacrifices then these contained in the Psalm. That which the Papists strive for, is called by the name of the Mass:
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which thing beareth the burthen of the Church seruice with them.
which thing bears the burden of the Church service with them.
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The thing therefore offring opposition to mine assertion, I could not but looke more narrowly into the matter,
The thing Therefore offering opposition to mine assertion, I could not but look more narrowly into the matter,
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and I finde that this Reall sacrifice of the Masse, is not only of those things which are not named in the Scripture, of which it is also said, Negat Scriptura quod tacet: The Scripture denieth that it speaketh not of:
and I find that this Real sacrifice of the Mass, is not only of those things which Are not nam in the Scripture, of which it is also said, Negate Scripture quod tacet: The Scripture Denieth that it speaks not of:
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but it is in the Scripture by strong reasons, & arguments contradicted.
but it is in the Scripture by strong Reasons, & Arguments contradicted.
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And as for the Doctors of the Church, there are the names of Priest, Sacrifice, Altar; but the thing not so:
And as for the Doctors of the Church, there Are the names of Priest, Sacrifice, Altar; but the thing not so:
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Thirdly, the practice of the Apostolike, and Catholike Church will not beare such a thing as the Masse is:
Thirdly, the practice of the Apostolic, and Catholic Church will not bear such a thing as the Mass is:
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that is by the Scripture, it is contradicted; in the Doctors a verball matter, a thing of words;
that is by the Scripture, it is contradicted; in the Doctors a verbal matter, a thing of words;
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in the practice of the Church, a nullitie, a thing of nothing.
in the practice of the Church, a nullity, a thing of nothing.
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To make these things appeare, I must first set out the Scriptures contradicting it, euen in his Masse priest, and in his sacrifice.
To make these things appear, I must First Set out the Scriptures contradicting it, even in his Mass priest, and in his sacrifice.
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In this respect I will set out seuen faults in the Masse, two against Christ his Priesthood according to the order of Melchisedech, and fiue against his Sacrifice on the Crosse;
In this respect I will Set out seuen Faults in the Mass, two against christ his Priesthood according to the order of Melchizedek, and fiue against his Sacrifice on the Cross;
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The two faults against the Priesthood are these.
The two Faults against the Priesthood Are these.
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First, that the Masse-Priest will presumptuously thrust himselfe into such a priesthood, as is proper to an euerlasting Person:
First, that the Masse-Priest will presumptuously thrust himself into such a priesthood, as is proper to an everlasting Person:
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and the Priesthood therefore continued in him, not passing it ouer to any other, for so is the Prophesie;
and the Priesthood Therefore continued in him, not passing it over to any other, for so is the Prophesy;
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Thou art a Priest for euer, according to the order of Melchisedech. Thou art a Priest for ever, according to the order of Melchizedek.
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And accordingly the Prophesie is so applyed, as this man because he endureth for euer, hath an vnchangeable Priesthood.
And accordingly the Prophesy is so applied, as this man Because he Endureth for ever, hath an unchangeable Priesthood.
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This word vnchangable, is otherwise translated; a continuall Priesthood, or a Priesthood that passeth not from one to another;
This word vnchangable, is otherwise translated; a continual Priesthood, or a Priesthood that passes not from one to Another;
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but Athanasius, a Doctor of the Church saith: it is Sine transitione, sine successore: without passing it ouer to any other, without a successor.
but Athanasius, a Doctor of the Church Says: it is Sine transitione, sine successore: without passing it over to any other, without a successor.
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The second fault is, that the Masse-Priest will be so bold as to be of that order, that was made with an oath after this manner:
The second fault is, that the Masse-Priest will be so bold as to be of that order, that was made with an oath After this manner:
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(I haue sworne and will not repent:) for this (will not repent) will not agree with a sinner that needeth repentance, therefore said;(I have sworn and will not Repent:) for this (will not Repent) will not agree with a sinner that needs Repentance, Therefore said;
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That the Law maketh Priests that haue infirmities, but the word of the Oath which is since the Law, maketh the Sonne who was perfected for euermore: That the Law makes Priests that have infirmities, but the word of the Oath which is since the Law, makes the Son who was perfected for evermore:
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such a sonne, as of whom the Father will say, this is my welbeloued Sonne in whom I am well pleased, To discourse of these two points, would require longer time then is allotted.
such a son, as of whom the Father will say, this is my well-beloved Son in whom I am well pleased, To discourse of these two points, would require longer time then is allotted.
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I will passe therefore to the second kinde of faults against his sacrifice, in number fiue:
I will pass Therefore to the second kind of Faults against his sacrifice, in number fiue:
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The first thing is, that in sacrificing he will imitate Christ sacrificing himselfe vpon the Crosse, which thing must not be imitated in any wise.
The First thing is, that in sacrificing he will imitate christ sacrificing himself upon the Cross, which thing must not be imitated in any wise.
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This thing may be obserued that our Sauiour Instituting his Supper as a remembrance of him vntill he come againe, gaue himselfe as already sacrificed:
This thing may be observed that our Saviour Instituting his Supper as a remembrance of him until he come again, gave himself as already sacrificed:
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that is, his body broken and his blood shed;
that is, his body broken and his blood shed;
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for the Sonne of God, may doe as God his Father doth, which calleth things that are not,
for the Son of God, may do as God his Father does, which calls things that Are not,
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as if they were: for concerning sacrificing, it is as it is said, with one oblation, he hath for euer perfected those, that are to bee s•nctified. as if they were: for Concerning sacrificing, it is as it is said, with one oblation, he hath for ever perfected those, that Are to be s•nctified.
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As Ambrose a Doctor of the Church saith vpon that place, Si. Medicamentum forte, &c. if the Medicine bee strong once applied, it will cure all together:
As Ambrose a Doctor of the Church Says upon that place, Si. Medicamentum forte, etc. if the Medicine be strong once applied, it will cure all together:
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if with one oblation he hath perfected those that are to be sanctified, he that will bee sanctified by the repetition of the Sacrifice, saith the medicine is not strong.
if with one oblation he hath perfected those that Are to be sanctified, he that will be sanctified by the repetition of the Sacrifice, Says the medicine is not strong.
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The second fault is, that the Masse-Priest not marking the order of the attonement in the old Testament, taketh in hand a worke which he cannot possibly finish:
The second fault is, that the Masse-Priest not marking the order of the atonement in the old Testament, Takes in hand a work which he cannot possibly finish:
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for the attonement was not finished when the Priest in the lower part of the Temple had offered his Sacrifice:
for the atonement was not finished when the Priest in the lower part of the Temple had offered his Sacrifice:
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but for to make vp the attonement, Hee must goe vp into the holy place,
but for to make up the atonement, He must go up into the holy place,
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and sprinckle the blood vpon the mercie seat: So did our Sauiour the Priest according to the order of Melchisedech, when hee had offered himselfe vpon the Crosse, he entred into heauen it selfe, now to appeare before the presence of God for vs:
and sprinkle the blood upon the mercy seat: So did our Saviour the Priest according to the order of Melchizedek, when he had offered himself upon the Cross, he entered into heaven it self, now to appear before the presence of God for us:
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and standeth in the middest of the throne, as a Lambe staine: and Stands in the midst of the throne, as a Lamb stain:
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This second point of entring into the Holy place, is farre from a Masse-priest, that if hee should boast that he beganne, say hee cannot, that according to the Leuiticalls, hee hath finished an attonement.
This second point of entering into the Holy place, is Far from a Mass priest, that if he should boast that he began, say he cannot, that according to the Leuiticalls, he hath finished an atonement.
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The third fault is, that to make Christ a Sacrifice, he consecrateth an Altar, by which meanes he will make the better the worse, and the greater the lesser.
The third fault is, that to make christ a Sacrifice, he consecrateth an Altar, by which means he will make the better the Worse, and the greater the lesser.
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For in the mysterie of Sacrificing, the Altar is greater then the Sacrifice, as our Sauiour calleth the Scribes and Pharises fooles, and blinde, saying whether is greater the gift,
For in the mystery of Sacrificing, the Altar is greater then the Sacrifice, as our Saviour calls the Scribes and Pharisees Fools, and blind, saying whither is greater the gift,
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or the Altar that sanctifieth the gift? True it is, the Doctors of the Church haue vsed this word Altar, without weighing of it; or the Altar that Sanctifieth the gift? True it is, the Doctors of the Church have used this word Altar, without weighing of it;
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it was not seauen times purified in the fire:
it was not seauen times purified in the fire:
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it may be found in them that Christ offered himselfe vpon the altar of the Crosse:
it may be found in them that christ offered himself upon the altar of the Cross:
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but if things must be tryed by the touchstone of the Scripture, the Crosse brought nothing but curse and shame to Christ crucified.
but if things must be tried by the touchstone of the Scripture, the Cross brought nothing but curse and shame to christ Crucified.
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But for sanctifying, our Sauiour faith plainely, I sanctifie my selfe, and offered himselfe through an eternall,
But for sanctifying, our Saviour faith plainly, I sanctify my self, and offered himself through an Eternal,
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or some reade it, holy Spirit, without spot, and purgeth our conscience from dead workes to serue the liuing God.
or Some read it, holy Spirit, without spot, and Purgeth our conscience from dead works to serve the living God.
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The fourth fault, is against the laytie only; vnto whom he deliuereth Christ sacrificed when hee hath not sacrificed him at all:
The fourth fault, is against the laity only; unto whom he Delivereth christ sacrificed when he hath not sacrificed him At all:
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for without blood-shedding no sacrifice, and which is more, no forgiuenesse of sinnes. It is but a mockerie to say a body cannot be without blood:
for without bloodshedding no sacrifice, and which is more, no forgiveness of Sins. It is but a mockery to say a body cannot be without blood:
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for a sacrifice cannot be without blood-shedding where death ensueth, Christ shed his blood when he was circumcised,
for a sacrifice cannot be without bloodshedding where death ensueth, christ shed his blood when he was circumcised,
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and some otherwise, but the Sacrifice was not finished before death was testified, euen when out of his blessed s•de issued water and blood, the vitalls of rhe heart:
and Some otherwise, but the Sacrifice was not finished before death was testified, even when out of his blessed s•de issued water and blood, the vitals of rhe heart:
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In the primitiue Church therefore, the knife that cut the bread was called Sacra Lancea, the holy speare,
In the primitive Church Therefore, the knife that Cut the bred was called Sacra Lanceam, the holy spear,
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as making a supposed issue of blood for the Chalice.
as making a supposed issue of blood for the Chalice.
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If God therefore should deale with the popish Laytie according to the mysterie of Sacrificing, none of them haue forgiuenesse of their sinnes:
If God Therefore should deal with the popish Laity according to the mystery of Sacrificing, none of them have forgiveness of their Sins:
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And by this meanes all Pardons from the Pope are frustrated, because they neuer are partakers of the remitting blood of Christ:
And by this means all Pardons from the Pope Are frustrated, Because they never Are partakers of the remitting blood of christ:
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for out of the sacrifice (Blood) not any capablenesse of pardon. The fift fault is, that when he hath made an end of his owne sacrificing,
for out of the sacrifice (Blood) not any capableness of pardon. The fift fault is, that when he hath made an end of his own sacrificing,
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and eating of the Body and drinking of the Blood of Christ:
and eating of the Body and drinking of the Blood of christ:
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he putteth a consecrated Cake into a Pixe at the vppermost end of the Church close to the wall, which is not agreeable to the mystery of the old Temple:
he putteth a consecrated Cake into a Pix At the uppermost end of the Church close to the wall, which is not agreeable to the mystery of the old Temple:
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for our Sauiour in the mystery of our Redemption, bearing the person of the Mediator, represented in the incence Altar, for intercessions and prayers:
for our Saviour in the mystery of our Redemption, bearing the person of the Mediator, represented in the incense Altar, for intercessions and Prayers:
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that Altar stood belowe and right before the Mercie seate, so that by this meanes in their Church God is excluded,
that Altar stood below and right before the Mercy seat, so that by this means in their Church God is excluded,
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and if that they will say that he is in heauen, why then is not the Mediator in Heauen, that their Church order may be according to the truth of things? For Christ is in heauen, to make Intercession for vs. But this consecrated Cake is affirmatiuely made, the god of the Christians, who in the mysterie of our Christian religion is the Mediator as Saint Paul saith, one God and one Mediator:
and if that they will say that he is in heaven, why then is not the Mediator in Heaven, that their Church order may be according to the truth of things? For christ is in heaven, to make Intercession for us But this consecrated Cake is affirmatively made, the god of the Christians, who in the mystery of our Christian Religion is the Mediator as Saint Paul Says, one God and one Mediator:
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in so much that a Counsell decreed, that the Church prayers should be made vnto God in the name of the Mediator Iesus Christ:
in so much that a Counsel decreed, that the Church Prayers should be made unto God in the name of the Mediator Iesus christ:
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for albeit any person of the Trinitie, may be called vpon, yet ordinarily God is to be prayed vnto,
for albeit any person of the Trinity, may be called upon, yet ordinarily God is to be prayed unto,
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and Christ the Mediator, which in our Church booke, is most commonly obserued.
and christ the Mediator, which in our Church book, is most commonly observed.
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But here is the scandall to Infidels of all sorts, that this is the God we make shew of, carrying him by processions in the streets, and euery where worshipped:
But Here is the scandal to Infidels of all sorts, that this is the God we make show of, carrying him by procession in the streets, and every where worshipped:
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yet the Cake hath no prerogatiue as other things haue had; as Manna appointed by Gods ordinance to bee reserued, was free from corruption;
yet the Cake hath no prerogative as other things have had; as Manna appointed by God's Ordinance to be reserved, was free from corruption;
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that it may seeme to be a strong argument that this Cake made God, is not his ordinance being subiect to mouldinesse, and the eating of Myce:
that it may seem to be a strong argument that this Cake made God, is not his Ordinance being Subject to moldiness, and the eating of Mice:
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and I haue read that being carryed in the winde, and often blowne out of the Pixe, was clipped and made lesse: O indignitie!
and I have read that being carried in the wind, and often blown out of the Pix, was clipped and made less: Oh indignity!
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that I will say of this last point according to a phrase in the Prouerbs: Sixe things I hate,
that I will say of this last point according to a phrase in the Proverbs: Sixe things I hate,
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but the seuenth (in thus abusing of our Sauiour) I detest and abhor,
but the Seventh (in thus abusing of our Saviour) I detest and abhor,
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and so end Scripture reason, and passe to the testimony of the Doctors of the Church.
and so end Scripture reason, and pass to the testimony of the Doctors of the Church.
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To repeate the Doctors of the Church in the multitude of their testimonies, would be too much for a whole Sermon, much more for a piece of a Sermon:
To repeat the Doctors of the Church in the multitude of their testimonies, would be too much for a Whole Sermon, much more for a piece of a Sermon:
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But to proue that which I haue affirmed, that the Masse is but a verball thing in the Doctors;
But to prove that which I have affirmed, that the Mass is but a verbal thing in the Doctors;
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and as they sport in Schooles, Ʋerum est in vocibus non in rebus, true in words but not so in deeds:
and as they sport in Schools, Ʋerum est in vocibus non in rebus, true in words but not so in Deeds:
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I will set out vnto the Doctors an obiection to answer, and a place of Scripture to expound.
I will Set out unto the Doctors an objection to answer, and a place of Scripture to expound.
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The obiection made against the Christian religion was, that they had neither Temples, nor Altars, nor Images.
The objection made against the Christian Religion was, that they had neither Temples, nor Altars, nor Images.
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This obiection hath answer from the Doctors: the first that answereth shall be Origen, who liued 200. yeeres after Christ:
This objection hath answer from the Doctors: the First that Answers shall be Origen, who lived 200. Years After christ:
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and he for Altars nameth the heart, and our prayers for the sacrifice:
and he for Altars names the heart, and our Prayers for the sacrifice:
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Clemens Alexandrinus, an other Doctor of the Church, being about Origen his time, saith non sacrificamus sed glorificamus: wee sacrifice not but glorifie. Clemens Alexandrian, an other Doctor of the Church, being about Origen his time, Says non Sacrificamus sed glorificamus: we sacrifice not but Glorify.
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In saying we sacrifice not, hee cannot forget spirituall sacrifices: therefore meaneth such a reall sacrifice as the Masse is;
In saying we sacrifice not, he cannot forget spiritual Sacrifices: Therefore means such a real sacrifice as the Mass is;
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and the Doctor forgetteth not spirituall sacrifices, when he saith we glorifie, for that answereth to my Text. An other Doctor of the Church Arnobious, liuing 300. yeares after Christ, saith to the Heathens;
and the Doctor forgetteth not spiritual Sacrifices, when he Says we Glorify, for that Answers to my Text. an other Doctor of the Church Arnobious, living 300. Years After christ, Says to the heathens;
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Putatis nos occultare quod colimus, si delubra & aras non habemus. You thinke that we hide that wee worship,Putatis nos occultare quod We worship, si Delubra & aras non habemus. You think that we hide that we worship,
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because we haue neither Temples, nor Altars.
Because we have neither Temples, nor Altars.
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If the Christians God was hidden, it was no where to be seene, neither in the Church, nor out of the Church;
If the Christians God was hidden, it was no where to be seen, neither in the Church, nor out of the Church;
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If no Altars, no Sacrifice reall, no Masse.
If no Altars, no Sacrifice real, no Mass.
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Cirillus an Archbishop much to bee regarded in this matter, he liued about 400. yeeres after Christ;Cyrillus an Archbishop much to be regarded in this matter, he lived about 400. Years After christ;
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the obiection he receaueth from Iulian the Apostata:
the objection he receiveth from Iulian the Apostata:
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who if any reall sacrifice as the Masse had beene but intimated in the Church, he would haue discerned it, being once a Reader by Office in the Christian Church:
who if any real sacrifice as the Mass had been but intimated in the Church, he would have discerned it, being once a Reader by Office in the Christian Church:
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but the answer is Lata via euntes, mentalem cultum perficientes. Going the broad way, wee make a mentall or minde-worship.
but the answer is Lata via Euntes, mentalem cultum perficientes. Going the broad Way, we make a mental or minde-worship.
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And now if you expect more testimonies:
And now if you expect more testimonies:
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mine answer is the obiection ceased not long after him, and Christian religion was better vnderstood with the reasons thereof, that Chrisostome, Ambrose, Augustine, Hierome for ought I haue read, make not the like mention thereof:
mine answer is the objection ceased not long After him, and Christian Religion was better understood with the Reasons thereof, that Chrysostom, Ambrose, Augustine, Jerome for ought I have read, make not the like mention thereof:
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And as for Iustin the Martyr an inhabitant of the Citie of Rome, and a Doctor of the Church most ancient, about 160. yeeres after Christ, his Church-seruice is so like ours, that from him we haue testimony for ours.
And as for Justin the Martyr an inhabitant of the city of Room, and a Doctor of the Church most ancient, about 160. Years After christ, his Church-service is so like ours, that from him we have testimony for ours.
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Concerning Dionisius that auncient Doctor, as is supposed, he maketh a great shew at the first of ceremoniall matter,
Concerning Dionysius that ancient Doctor, as is supposed, he makes a great show At the First of ceremonial matter,
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but it endeth with this, the Bishop communicateth, the rest he exhorteth to communicate, and concludeth with thanks-giuing,
but it Endeth with this, the Bishop Communicateth, the rest he exhorteth to communicate, and Concludeth with thanksgiving,
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and thus much for the obiection.
and thus much for the objection.
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The place of Scripture which is to bee expounded by the Doctors is that in the Prophet Malachie, where it is thus written:
The place of Scripture which is to be expounded by the Doctors is that in the Prophet Malachi, where it is thus written:
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From the rising of the Sunne, to the going downe of the same, my name is great among the Gentiles, From the rising of the Sun, to the going down of the same, my name is great among the Gentiles,
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and in euery place, Incence shall be offered vnto my name, and a pure offering; for my name is great among the Heathen saith the Lord of hosts. and in every place, Incense shall be offered unto my name, and a pure offering; for my name is great among the Heathen Says the Lord of hosts.
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This place saith the Papist, so euidenly proueth the Masse, that it cannot be denied:
This place Says the Papist, so evidently Proves the Mass, that it cannot be denied:
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but then I must make the Doctors of the Church, if they so expound it not, vnskilfull in the interpretation of the Scripture, preferring moderne and new Writers before them.
but then I must make the Doctors of the Church, if they so expound it not, unskilful in the Interpretation of the Scripture, preferring modern and new Writers before them.
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The force of their assertion standeth vpon these words (pure offering) which can agree to none but vnto Christ offering:
The force of their assertion Stands upon these words (pure offering) which can agree to none but unto christ offering:
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which I easily agree vnto, for our offerings if they be pure, they are but pure by a fauourable grace, being as Saint Peter saith acceptable through Iesus Christ. But to come to the Doctors, the first that I will bring in is Irinaeus, of whose writing they presume most:
which I Easily agree unto, for our offerings if they be pure, they Are but pure by a favourable grace, being as Saint Peter Says acceptable through Iesus christ. But to come to the Doctors, the First that I will bring in is Irinaeus, of whose writing they presume most:
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his words are, that our Sauiour gaue counsell to his Disciples to offer vnto God out of his creatures, his words Are, that our Saviour gave counsel to his Disciples to offer unto God out of his creatures,
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first fruites (not as if he needed them,) but that they should not bee vnfruitfull, or vnthankfull.
First fruits (not as if he needed them,) but that they should not be unfruitful, or unthankful.
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That which is bred of his creatures, he tooke it, and gaue thankes saying, This is my Body, and the Cup likewise, that which is of that creature,
That which is bred of his creatures, he took it, and gave thanks saying, This is my Body, and the Cup likewise, that which is of that creature,
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and is with vs confessed to be his Blood, and taught the new oblation of the new Testament, which the Church taking from the Apostles in the whole world, offereth vnto God.
and is with us confessed to be his Blood, and taught the new oblation of the new Testament, which the Church taking from the Apostles in the Whole world, Offereth unto God.
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These words to him that is affected to the Masse, may seeme to sound some such thing, but he is deceaued:
These words to him that is affected to the Mass, may seem to found Some such thing, but he is deceived:
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for albeit the words of the Lords Supper be brought in, as that he said of the Bread ▪ that it was his Body, and confessed the Wine, to be his Bl•od, yet the body of Christ,
for albeit the words of the lords Supper be brought in, as that he said of the Bred ▪ that it was his Body, and confessed the Wine, to be his Bl•od, yet the body of christ,
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and his Blood, are not the offerings; which a Priest must only offer;
and his Blood, Are not the offerings; which a Priest must only offer;
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but the Bread only and the Wine are the offerings, which not Priest but Disciples offer.
but the Bred only and the Wine Are the offerings, which not Priest but Disciples offer.
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In the primitiue Church therefore the Disciples offered at the Table, new Corne, Grapes, Oyle, and Frankinsence;
In the primitive Church Therefore the Disciples offered At the Table, new Corn, Grapes, Oil, and Frankincense;
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and these decreed by a Bishop of Rome to haue the name of oblations:
and these decreed by a Bishop of Room to have the name of Oblations:
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that now I will conclude against the Masse, that so learned a Doctor comming so neere the Lords Supper,
that now I will conclude against the Mass, that so learned a Doctor coming so near the lords Supper,
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as bringing out the words of the Institution, and handling so curiously withall, the place of the Prophet Malachy, yet not hit vpon the Masse sacrifice:
as bringing out the words of the Institution, and handling so curiously withal, the place of the Prophet Malachy, yet not hit upon the Mass sacrifice:
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surely it may bee well supposed the Masse was not in his dayes.
surely it may be well supposed the Mass was not in his days.
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To proceede to the rest, for of these Offerings the Bread and Wine are not the Body,
To proceed to the rest, for of these Offerings the Bred and Wine Are not the Body,
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and Blood of Christ, but the materialls of the things, as the Doctor saith, which God hath no neede of, we haue, I meane Christ himselfe:
and Blood of christ, but the materials of the things, as the Doctor Says, which God hath no need of, we have, I mean christ himself:
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So the oyle was for Lamps, may be as the Frankensence for odours;
So the oil was for Lamps, may be as the Frankincense for odours;
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That at the first had so the name of Offerings, that the Masse Priest may mistake them in the Canon of his Masse, to be the things hee striueth for.
That At the First had so the name of Offerings, that the Mass Priest may mistake them in the Canon of his Mass, to be the things he strives for.
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Tertullian is the next Doctor, he saith, that the pure sacrifice is a spirituall sacrifice, and a pure conscience: Tertullian is the next Doctor, he Says, that the pure sacrifice is a spiritual sacrifice, and a pure conscience:
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Chrysostome saith, it is the mysticall Table, and the reuerent sacrifice vpon it.Chrysostom Says, it is the mystical Table, and the reverent sacrifice upon it.
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This is it you will say, but the Doctor saith, it is done without an Altar, This is it you will say, but the Doctor Says, it is done without an Altar,
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then not sacrificed by vs, but offered as already sacrificed by Christ: for if no Altar then no Masse.
then not sacrificed by us, but offered as already sacrificed by christ: for if no Altar then no Mass.
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Hierome that Doctor saith, it is the prayers of the Saints. Eusebius saith, it is religious Hymnes, and holy Prayers:Jerome that Doctor Says, it is the Prayers of the Saints. Eusebius Says, it is religious Hymns, and holy Prayers:
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Cyrillus saith, it is meant of Christians worshipping God euery where. Augustine that Doctor interpreteth it of Saints offering themselues: Cyril Says, it is meant of Christians worshipping God every where. Augustine that Doctor interpreteth it of Saints offering themselves:
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Ambrose saith, our heauenly Altar is our faith, in which wee offer our daily Prayers: Theodoret doth expound the place of spirituall sacrifices:Ambrose Says, our heavenly Altar is our faith, in which we offer our daily Prayers: Theodoret does expound the place of spiritual Sacrifices:
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These Doctors being the most famous Doctors of the Church, and all in their Expositions, not hitting vpon the Masse,
These Doctors being the most famous Doctors of the Church, and all in their Expositions, not hitting upon the Mass,
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how can it then be true, that this place cannot be otherwise expounded, then of the Masse? But I suppose S. Paul, the Doctor of vs Gentiles, doth expound the place, where he saith, I will therefore that men pray exery where, lifting vp holy hands, and as it is translated) pure hands without wrath, or doubting.
how can it then be true, that this place cannot be otherwise expounded, then of the Mass? But I suppose S. Paul, the Doctor of us Gentiles, does expound the place, where he Says, I will Therefore that men pray exery where, lifting up holy hands, and as it is translated) pure hands without wrath, or doubting.
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And thus for the Doctors of the Church, and to the Papists, I say, they are rather in this matter, Sophisticae verborum quam Discipuli veritatis:
And thus for the Doctors of the Church, and to the Papists, I say, they Are rather in this matter, Sophisticae verborum quam disciples veritatis:
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Sophisters of words, not Disciples of the truth:
Sophisters of words, not Disciples of the truth:
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As one said to a Iesuite in the Councell of Trent, that hee had taught them to vse Sophistrie in the simplicity of Christs Religion.
As one said to a Iesuite in the Council of Trent, that he had taught them to use Sophistry in the simplicity of Christ Religion.
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But to auoide all Sophistry, I make a third triall, which is the practise of the Church:
But to avoid all Sophistry, I make a third trial, which is the practice of the Church:
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where I say the Masse is a nullity, euen a nothing; and here I make vse of the Plea at Common Law:
where I say the Mass is a nullity, even a nothing; and Here I make use of the Plea At Common Law:
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where when an auncient Graunt is in question, they enquire after the Vsier of it, as they terme it:
where when an ancient Grant is in question, they inquire After the Usher of it, as they term it:
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how that was continued from the first time of the Graunt: The like will I doe in my Plea against the Masse:
how that was continued from the First time of the Grant: The like will I do in my Plea against the Mass:
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And I will aske the Masse-Priest, where his Altar stoode in olde times? and I will answer him my selfe,
And I will ask the Masse-Priest, where his Altar stood in old times? and I will answer him my self,
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for it stood in the middle of the Church: What else? it had railes about it, and those called the Chauncell.
for it stood in the middle of the Church: What Else? it had rails about it, and those called the Chancel.
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What was vpon it? I answere a great Cake, or Loafe. What besides? a knife, called sacra lancea, the holy Speare, besides also other dishes.
What was upon it? I answer a great Cake, or Loaf. What beside? a knife, called sacra lanceam, the holy Spear, beside also other Dishes.
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What was done there? I answere the Bread and Wine was deliuered to them that reached out their hands to receiue it.
What was done there? I answer the Bred and Wine was Delivered to them that reached out their hands to receive it.
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In what garments did he stand? I answere, the Apostles and their successours (as it is confessed by themselues, celebrated in quotidianis vestibus, in the garments they ware euery day.
In what garments did he stand? I answer, the Apostles and their Successors (as it is confessed by themselves, celebrated in quotidianis vestibus, in the garments they beware every day.
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This being the Vsier in auncient times:
This being the Usher in ancient times:
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Now I will aske a Masse Priest whether this be his Masse or not? and withall, I will bid him come downe from his Altar,
Now I will ask a Mass Priest whither this be his Mass or not? and withal, I will bid him come down from his Altar,
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and stand at a Table, in the middest of the Church, with a great Cake,
and stand At a Table, in the midst of the Church, with a great Cake,
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or Loafe vpon it, his knife by it, and then say (if he can say so) we are of a new Religion.
or Loaf upon it, his knife by it, and then say (if he can say so) we Are of a new Religion.
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And now I will answer when the olde Religion went out, euen when the Table that stoode in the middle of the Church,
And now I will answer when the old Religion went out, even when the Table that stood in the middle of the Church,
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euen a boord Table, was turned into a stone Altar, placed at the vpper end of the Church, the loafe of Bread turned into a little round thinne Wafer-Cake,
even a board Table, was turned into a stone Altar, placed At the upper end of the Church, the loaf of Bred turned into a little round thin Wafer-Cake,
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and the knife out of vse: and holy vestments deuised for the Priest;
and the knife out of use: and holy vestments devised for the Priest;
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confessed therefore it must be, that the Masse is a latter, and a new inuention, not the Institution of Christ:
confessed Therefore it must be, that the Mass is a latter, and a new invention, not the Institution of christ:
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And if you aske when this was done? let the Masse Priest tell it:
And if you ask when this was done? let the Mass Priest tell it:
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for a man will come by his goods, though he cannot tell when, and at what time the Thiefe stole it.
for a man will come by his goods, though he cannot tell when, and At what time the Thief stole it.
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But he may answer, it is the Church that hath done it:
But he may answer, it is the Church that hath done it:
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that is, I say men deuised it, for in Scripture speech, when God hath set downe what he will haue done, the after doings, are called the inuentions of men,
that is, I say men devised it, for in Scripture speech, when God hath Set down what he will have done, the After doings, Are called the Inventions of men,
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as when our Sauiour alledgeth out of the Prophet, That the feare of God was taught by the precepts of men;
as when our Saviour allegeth out of the Prophet, That the Fear of God was taught by the Precepts of men;
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those men were the Elders of the Church, the Gouernours of the Church, that is, the Church:
those men were the Elders of the Church, the Governors of the Church, that is, the Church:
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But as Dauid saith, I hate inuentions, but thy law doe I loue: And now I will apply those words of the Prophet Ieremie, as stand in the wayes, and looke,
But as David Says, I hate Inventions, but thy law do I love: And now I will apply those words of the Prophet Ieremie, as stand in the ways, and look,
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and aske after the olde way, and walk• therein, and you shall finde rest for your soules. and ask After the old Way, and walk• therein, and you shall find rest for your Souls.
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And if you will haue proofe of these things: first for the boord Table.
And if you will have proof of these things: First for the board Table.
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St. Augustine telleth of the Donatists, that in their anger brake the boords of the Altar.
Saint Augustine Telleth of the Donatists, that in their anger brake the boards of the Altar.
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And let not the word Altar trouble you, for it is but a borrowed word from the olde Testament;
And let not the word Altar trouble you, for it is but a borrowed word from the old Testament;
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for it was a boord Table:
for it was a board Table:
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and as for the Loafe, a Writer of theirs saith, that in olde time, it was a great Loafe, sufficient for all the Communicants:
and as for the Loaf, a Writer of theirs Says, that in old time, it was a great Loaf, sufficient for all the Communicants:
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and why is it not, that which St. Paul saith, as that we are all partakers of one Bread? which thing is so obserued, that Chrysostom that Doctor of the Church saith vpon that place in this manner;
and why is it not, that which Saint Paul Says, as that we Are all partakers of one Bred? which thing is so observed, that Chrysostom that Doctor of the Church Says upon that place in this manner;
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Not of another body this man, of another body that man, but all of one body are fed and nourished. Not of Another body this man, of Another body that man, but all of one body Are fed and nourished.
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S. Augustine also saith, Knoweth he not that euen now he is to eate part of the body of that immaculate Lambe? Strange kindes of speaches of two such famous Doctors,
S. Augustine also Says, Knoweth he not that even now he is to eat part of the body of that immaculate Lamb? Strange Kinds of Speeches of two such famous Doctors,
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and contrary to the Councell of Trent; That decreeth that Christ must be taken to be whole, in Diuinitie soule and body,
and contrary to the Council of Trent; That decreeth that christ must be taken to be Whole, in Divinity soul and body,
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and in euery parcell of the bread, for euery man by himselfe to participate:
and in every parcel of the bred, for every man by himself to participate:
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But these Doctors, bewray another matter, as that the Lords Supper is to be eaten in an vnderstanding so: not so indeede.
But these Doctors, bewray Another matter, as that the lords Supper is to be eaten in an understanding so: not so indeed.
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In an vnderstanding, all the houshold of Gods Elect haue eaten, doe, and shall eate, of that onely Body, which was broken at the Crosse.
In an understanding, all the household of God's Elect have eaten, do, and shall eat, of that only Body, which was broken At the Cross.
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And eating it in such an vnderstanding, we shall then eate it spiritually, in the deede it selfe.
And eating it in such an understanding, we shall then eat it spiritually, in the deed it self.
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No feeding to the spirituall feeding:
No feeding to the spiritual feeding:
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so true a feeding, and so substantiall, that to it only agreeth all that our Sauiour speaketh, in the sixt of Iohn, of eating of his Flesh, and drinking of his Blood:
so true a feeding, and so substantial, that to it only agreeth all that our Saviour speaks, in the sixt of John, of eating of his Flesh, and drinking of his Blood:
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As to this thing also we are directed by our Sauiour his own speech, saying:
As to this thing also we Are directed by our Saviour his own speech, saying:
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It is the spirit that quickneth, the flesh profiteth nothing, the words that I speake, are spirit, and life. It is the Spirit that Quickeneth, the Flesh profiteth nothing, the words that I speak, Are Spirit, and life.
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And the conclusion of this note is, that these two famous Doctors by their speeches, haue ouerthrowne both transubstantiation, and the Masse.
And the conclusion of this note is, that these two famous Doctors by their Speeches, have overthrown both transubstantiation, and the Mass.
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But to proceede in the matter in hand:
But to proceed in the matter in hand:
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that the place for the Table, was the middle of the Church, one onely proofe will serue, which is Constantine the great, in his glorious Church, made for Christian Religion, so placed it.
that the place for the Table, was the middle of the Church, one only proof will serve, which is Constantine the great, in his glorious Church, made for Christian Religion, so placed it.
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And it is reported by a Writer of theirs, that when the Pope commaunded that the Tables should bee made of stone, (may be for the iogling of it) hee would haue for himselfe, a Table of boords.
And it is reported by a Writer of theirs, that when the Pope commanded that the Tables should be made of stone, (may be for the iogling of it) he would have for himself, a Table of boards.
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And now I haue ended my speech concerning Scripture, Doctors, and the Vsier of the Church;
And now I have ended my speech Concerning Scripture, Doctors, and the Usher of the Church;
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none of them testifying the Masse:
none of them testifying the Mass:
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It may be it will be said, if the Masse be taken out of the Church, a thing so comely,
It may be it will be said, if the Mass be taken out of the Church, a thing so comely,
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and glorious in his ceremonies, the Religion of Christ will be but a bare Religion.
and glorious in his ceremonies, the Religion of christ will be but a bore Religion.
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To this I answer, that if it be bare, it will fit well enough to that worship which must be, in spirit, and in truth, according to our Sauiour his owne saying, onely decencie and order must not be neglected.
To this I answer, that if it be bore, it will fit well enough to that worship which must be, in Spirit, and in truth, according to our Saviour his own saying, only decency and order must not be neglected.
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And when the Religion of Christ shall be thus stripped of this outwardly glorious Priest, it will receiue the better iudgement from the wise.
And when the Religion of christ shall be thus stripped of this outwardly glorious Priest, it will receive the better judgement from the wise.
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A graue Philosopher, or a seuere censuring Poet, will giue a truer iudgement then those Gouernours of the people, that to please the vulgar sort of men, holding them to some Religion;
A graven Philosopher, or a severe censuring Poet, will give a truer judgement then those Governors of the people, that to please the Vulgar sort of men, holding them to Some Religion;
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deuise for them such glorious shewes, not caring whether the thing be true, or false, or agreeable to Gods word, or not agreeable.
devise for them such glorious shows, not caring whither the thing be true, or false, or agreeable to God's word, or not agreeable.
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A wise Philosopher will not except against inhabitation of vertue in a threed bare cloake. They were wise men, which adored Christ lying in a Manger:
A wise Philosopher will not except against inhabitation of virtue in a thread bore cloak. They were wise men, which adored christ lying in a Manger:
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But such basenesse needeth not, as pompe also needeth not, in medio virtus, vertue may be neither.
But such baseness needs not, as pomp also needs not, in medio virtus, virtue may be neither.
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A Philosopher reading of the Gospels, and marking our Sauiour his speaches said, he was the wisest man that euer spake:
A Philosopher reading of the Gospels, and marking our Saviour his Speeches said, he was the Wisest man that ever spoke:
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He looked not for any authority of the world in our Sauiour, but considered his speeches:
He looked not for any Authority of the world in our Saviour, but considered his Speeches:
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And concerning glorious Churches, a Poet will say, In templis quid fuit aurum:
And Concerning glorious Churches, a Poet will say, In templis quid fuit aurum:
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What doth gold in the Temples, if it be (saith hee) the Gods will not thanke you;
What does gold in the Temples, if it be (Says he) the God's will not thank you;
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if not, they will not blame you.
if not, they will not blame you.
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What saith Cato? Si Deus est animus, &c. If God be a spirit, he is to be worshipped with a pure minde.
What Says Cato? Si Deus est animus, etc. If God be a Spirit, he is to be worshipped with a pure mind.
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Numa had three sayings, as that the Gods cared not for bloody Sacrifices: Againe, better things were not to be presented by worse things:Numa had three sayings, as that the God's cared not for bloody Sacrifices: Again, better things were not to be presented by Worse things:
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such as the Images be made of (no not of gold, for it is but thick clay.)
such as the Images be made of (not not of gold, for it is but thick clay.)
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The third thing was, that the whole life of man, was to be spent in Religion.
The third thing was, that the Whole life of man, was to be spent in Religion.
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If a Papist should bring an Heathen Philosopher into his Church, and shew the goodly Imagerie,
If a Papist should bring an Heathen Philosopher into his Church, and show the goodly Imagery,
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and painting therein, he would aske him what else? for these Images haue mouthes,
and painting therein, he would ask him what Else? for these Images have mouths,
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and cannot speake, as when they brought him a childe, to behold the beauty of him, he said to the childe:
and cannot speak, as when they brought him a child, to behold the beauty of him, he said to the child:
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Loquere my pner vt te videam: Speake childe that I may see thee: hee respected inward vertue, not outward shewes.Speak my pner vt te videam: Speak child that I may see thee: he respected inward virtue, not outward shows.
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S. Augustine saith, In humilitate hnius sacrificij, non est tiphus, nec cothurnus, In the humility of this Sacrifice, there is neither pride, nor masking, like Players.
S. Augustine Says, In humilitate hnius sacrificij, non est tiphus, nec cothurnus, In the humility of this Sacrifice, there is neither pride, nor masking, like Players.
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The sum is the Religion, is not discerned by gewe-gawe foolish men, but by them that are graue and sober.
The sum is the Religion, is not discerned by gewe-gawe foolish men, but by them that Are graven and Sobrium.
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The Papist when he would gaine a Disciple, he obiecteth against vs, that our Religion is to easie;
The Papist when he would gain a Disciple, he Objecteth against us, that our Religion is to easy;
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no austerity of life, for want of fasting: againe, bare of all comely ceremonies:
no austerity of life, for want of fasting: again, bore of all comely ceremonies:
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Both these obiections are not otherwayes to be answered then by the wisedome that is in Christs Religion,
Both these objections Are not otherways to be answered then by the Wisdom that is in Christ Religion,
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As for fasting, to answer in wisedome two wayes, shewing that wee eate not flesh to pamper our flesh:
As for fasting, to answer in Wisdom two ways, showing that we eat not Flesh to pamper our Flesh:
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but as S. Paul saith to Timothy, Drinke a little wine for thy stomacke sake, and for thy often diseases:
but as S. Paul Says to Timothy, Drink a little wine for thy stomach sake, and for thy often diseases:
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The like to be in eating of flesh, and this being true without dissimulation, then it will be seconded;
The like to be in eating of Flesh, and this being true without dissimulation, then it will be seconded;
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that such liberty is in Christs Religion, that nothing is to be excepted against, which is receiued with thankes-giuing vnto God:
that such liberty is in Christ Religion, that nothing is to be excepted against, which is received with thanksgiving unto God:
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A good Disciple that beleeueth it; A faithfull deuider of the Word that preacheth it. But for comely ceremonies, as farre as decencie goeth, wee must goe along with them:
A good Disciple that Believeth it; A faithful divider of the Word that Preacheth it. But for comely ceremonies, as Far as decency Goes, we must go along with them:
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a fault to haue our houses swept, and foule Churches; faire benches at home, and ragged Pewes.
a fault to have our houses swept, and foul Churches; fair benches At home, and ragged Pews.
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Our Sauiour being to answere the obiection of fasting, made his answere three wayes; first, that new wine was not to be put in olde bottels:
Our Saviour being to answer the objection of fasting, made his answer three ways; First, that new wine was not to be put in old bottles:
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Secondly, that nothing would gaine them to the truth; for Iohn Baptist came fasting, and they said he had a diuell: Secondly, that nothing would gain them to the truth; for John Baptist Come fasting, and they said he had a Devil:
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he came eating, and they said hee was a glutton:
he Come eating, and they said he was a glutton:
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The third answer, which must stand for all, is, that wisedome is iustified of her owne children:
The third answer, which must stand for all, is, that Wisdom is justified of her own children:
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These rules obserued, they must haue an answer picked out of them: But if we fasted with them, their fasting a matter of no such hardnesse;
These rules observed, they must have an answer picked out of them: But if we fasted with them, their fasting a matter of no such hardness;
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should wee gaine them? that the answere will be the last (which is) that wisedome is iustified of her children.
should we gain them? that the answer will be the last (which is) that Wisdom is justified of her children.
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And our Sauiour will say for all iudgements, If I say the truth, why doe yee not beleeue me? hee that is of God heareth Gods word.
And our Saviour will say for all Judgments, If I say the truth, why do ye not believe me? he that is of God hears God's word.
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As the wisdome of Christ in his Religion, framed according to spirit and truth, seemeth foolishnesse to the wise men of this wo•ld:
As the Wisdom of christ in his Religion, framed according to Spirit and truth, seems foolishness to the wise men of this wo•ld:
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so let the wisedome of the wise men of this world, be foolishnes to vs, that are Christs Disciples.
so let the Wisdom of the wise men of this world, be foolishness to us, that Are Christ Disciples.
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I will deuide our Church actions into three sorts. The first is our Confessions and Praises, in the house of Prayer:
I will divide our Church actions into three sorts. The First is our Confessions and Praises, in the house of Prayer:
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The house of Prayer is Gods house: and for these Confessions and Praises, they haue their approbation out of the Text:
The house of Prayer is God's house: and for these Confessions and Praises, they have their approbation out of the Text:
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As God himselfe saying in his owne person, He that offereth praises glorifieth me, where the word Glorifieth will answere to the obiection of wanting glorious setting forth of Church seruice,
As God himself saying in his own person, He that Offereth praises Glorifieth me, where the word Glorifieth will answer to the objection of wanting glorious setting forth of Church service,
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euen that hee that offereth praises, glorifieth him. The second sort of things are Baptisme, and the Lords Supper;
even that he that Offereth praises, Glorifieth him. The second sort of things Are Baptism, and the lords Supper;
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of these no question, onely the Lords Supper for his name, by the Masse Priest somewhat excepted against;
of these no question, only the lords Supper for his name, by the Mass Priest somewhat excepted against;
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as bearing the name of Supper, rather then their deuised sacrifice of the Masse; yet for this also I answer with that Prophesie:
as bearing the name of Supper, rather then their devised sacrifice of the Mass; yet for this also I answer with that Prophesy:
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Thou doest prepare a Table before me in the sight of mine aduersaries. Thou dost prepare a Table before me in the sighed of mine Adversaries.
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I am the bolder so to say, because two Doctors of the Church Origen and Eusebius make vse thereof:
I am the bolder so to say, Because two Doctors of the Church Origen and Eusebius make use thereof:
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as seeking proofe for a Table:
as seeking proof for a Table:
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whereby they shew, that albeit the name of Altar be vsed, yet a Table must be proued;
whereby they show, that albeit the name of Altar be used, yet a Table must be proved;
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for that the Churches act was at a Table, not at an Altar: And so it serueth for an Argument against the Masse.
for that the Churches act was At a Table, not At an Altar: And so it serveth for an Argument against the Mass.
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The Act of the Pulpit is the third:
The Act of the Pulpit is the third:
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which must be alowed, for albeit the house which is the house of God, be named by prayer,
which must be aloud, for albeit the house which is the house of God, be nam by prayer,
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as the principall act therein (our Sauiour so saying) yet the Euangelist farther addeth, that he taught daily in the Temple, and then this Act may not want his Prophesie.
as the principal act therein (our Saviour so saying) yet the Evangelist farther adds, that he taught daily in the Temple, and then this Act may not want his Prophesy.
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I will allude at the least to that place of a Psalme, where it is said:
I will allude At the least to that place of a Psalm, where it is said:
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An handfull of Corne shall be in the earth, euen in the top •f the mountaines, an handful of Corn shall be in the earth, even in the top •f the Mountains,
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and the fruit thereof shall shake like the trees of Libanus, and the children shall flourish out of the Citie like grasse. and the fruit thereof shall shake like the trees of Lebanon, and the children shall flourish out of the city like grass.
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What is this handfull of Come, which shall be in the dayes of Christ? for the words of that Psalme concerne him,
What is this handful of Come, which shall be in the days of christ? for the words of that Psalm concern him,
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and his dayes, and said to be in the top of the mountaine: let that Sermon in the mountaine be it;
and his days, and said to be in the top of the mountain: let that Sermon in the mountain be it;
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yet what is the mountaine of the Church, if not the Pulpit, the highest place of the Church? and what more answereth to an handfull of Corne, then the Preachers Text:
yet what is the mountain of the Church, if not the Pulpit, the highest place of the Church? and what more Answers to an handful of Corn, then the Preachers Text:
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for the seede the Sower sowed, was the word of God.
for the seed the Sour sowed, was the word of God.
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And when this handfull which is the Text, is enlarged by Expositions, and Applications, how well may be said, that the fruit thereof shaketh,
And when this handful which is the Text, is enlarged by Expositions, and Applications, how well may be said, that the fruit thereof shakes,
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like the trees of Libanus. And how fitly shall the Auditorie be those children, that flourish out of the Citie,
like the trees of Lebanon. And how fitly shall the Auditory be those children, that flourish out of the city,
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and stand before the Preacher as thicke as grasse? And I will say, that I may better take vp this Prophesie;
and stand before the Preacher as thick as grass? And I will say, that I may better take up this Prophesy;
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for the Seede of the word sowed in the Pulpit, then the Masse Priest can take it vp:
for the Seed of the word sowed in the Pulpit, then the Mass Priest can take it up:
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for his baked Cake, vpon the top of his shauen crowne. For he is bold, so to apply it:
for his baked Cake, upon the top of his shaven crown. For he is bold, so to apply it:
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though hee shake no fruit, except he shake his lockes in that his dumme shew when he acteth his Masse.
though he shake no fruit, except he shake his locks in that his dumb show when he Acts his Mass.
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The Kingdome of Christ is knowledge and aboundance of knowledge, as it is said by the Prophet, that in the dayes of Christ, knowledge shall abound,
The Kingdom of christ is knowledge and abundance of knowledge, as it is said by the Prophet, that in the days of christ, knowledge shall abound,
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euen as waters vpon the sea: even as waters upon the sea:
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And who is he that is a man of grauity, and wisedom, but that he will say it is a glorious sight,
And who is he that is a man of gravity, and Wisdom, but that he will say it is a glorious sighed,
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and a glorious Church built of liuely stones, to see men and women of all degrees;
and a glorious Church built of lively stones, to see men and women of all Degrees;
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and youthes of all ages, come into the Church with their Bibles, and Psalme-bookes, to heare the Word,
and youths of all ages, come into the Church with their Bibles, and Psalm-books, to hear the Word,
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and to sing Psalmes, and praises to the glory of our God? These acts would become the greatest Emperour in the world.
and to sing Psalms, and praises to the glory of our God? These acts would become the greatest Emperor in the world.
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It is said of Charles the great, that he sung in the Church:
It is said of Charles the great, that he sung in the Church:
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But what neede I speake of an Emperour? Christ our Sauiour the patterne of Maiestie and grauity did sing.
But what need I speak of an Emperor? christ our Saviour the pattern of Majesty and gravity did sing.
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The Prophet Hosee willeth the Israelites to offer the Calues of their lips: but to offer prayers by telling of prayers which they vnderstand not, be they not lips of Calues and not of men? It is said of a Philosopher, that hee neuer laughed but once,
The Prophet Hosea wills the Israelites to offer the Calves of their lips: but to offer Prayers by telling of Prayers which they understand not, be they not lips of Calves and not of men? It is said of a Philosopher, that he never laughed but once,
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and that was when hee saw an Asse so gingerly to eate a thistle:
and that was when he saw an Ass so gingerly to eat a thistle:
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I suppose he would haue laughed once more to see a man like a great boy, to stand with a payre of Beads at his girdle,
I suppose he would have laughed once more to see a man like a great boy, to stand with a pair of Beads At his girdle,
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and to take them with great deuotion to tell prayers in a tongue he vnderstandeth not.
and to take them with great devotion to tell Prayers in a tongue he understandeth not.
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But I will follow these matters of the Church no farther, but will come to the second part of my Text, which is in these words, And to him that ordereth his waies aright, But to bring in this second part, I must set downe a common Church for vs Christians like the Temple of the Iewes whereunto all resorted, of all Sects and of all manners;
But I will follow these matters of the Church no farther, but will come to the second part of my Text, which is in these words, And to him that Ordereth his ways aright, But to bring in this second part, I must Set down a Common Church for us Christians like the Temple of the Iewes whereunto all resorted, of all Sects and of all manners;
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Pharises, with their Leuen, Saduces denying the Resurrection: with sinners of all sorts, none accepted but the vncircumcised:Pharisees, with their Leven, Sadducees denying the Resurrection: with Sinners of all sorts, none accepted but the uncircumcised:
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vpon this confuse mixture in the worshippers in one house commeth in that question.
upon this confuse mixture in the worshippers in one house comes in that question.
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Lord who shall dwell in thy Tabernacle? who shall rest in thy holy hill? The like is here, Lord who shall dwell in thy Tabernacle? who shall rest in thy holy hill? The like is Here,
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though not proposed in a question but affirmatiuely set downe, as to him that ordereth his waies aright, I will shew the saluation of God.
though not proposed in a question but affirmatively Set down, as to him that Ordereth his ways aright, I will show the salvation of God.
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God is glorified in his house, when in it common praises be offered vnto him,
God is glorified in his house, when in it Common praises be offered unto him,
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but the saluation of God shall not bee shewed but vnto him that ordereth his waies aright.
but the salvation of God shall not be showed but unto him that Ordereth his ways aright.
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I must deuise such a Church that all must come into, And what need I say deuise a Church, I know where I stand,
I must devise such a Church that all must come into, And what need I say devise a Church, I know where I stand,
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and before whom I speake at the Assifes:
and before whom I speak At the Assizes:
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But my deuised Church is none other then the Church of England as now it is, which hath in it foure principall notes, Authenticall and Catholike to the designing of such a Church,
But my devised Church is none other then the Church of England as now it is, which hath in it foure principal notes, Authentical and Catholic to the designing of such a Church,
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And they vnresistable truths, as these. There shall be no Images in the Church to be worshiped;
And they unresistable truths, as these. There shall be no Images in the Church to be worshipped;
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This is agreeable to the second Commandement, so euidently practised by the Iewes, that you need not inquire whether they worshipped any:
This is agreeable to the second Commandment, so evidently practised by the Iewes, that you need not inquire whither they worshipped any:
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for in their Sinagogues, as in their Temple they had no Images to be worshipped:
for in their Synagogues, as in their Temple they had no Images to be worshipped:
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that their Prophets may freely speake against Images as it appeareth in the Prophesies committed vnto them by a certaine relation from the holy Ghost. This continued to this day:
that their prophets may freely speak against Images as it appears in the prophecies committed unto them by a certain Relation from the holy Ghost. This continued to this day:
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They cannot without great offence giuen of Christians, to see that second Commandement put out of their Catechisme,
They cannot without great offence given of Christians, to see that second Commandment put out of their Catechism,
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and the worship of Images grossely practised euery where.
and the worship of Images grossly practised every where.
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The second thing is, that the whole Church-Seruice shall be in their mother Tongue as we say, that is knowne vnto them:
The second thing is, that the Whole Church-Seruice shall be in their mother Tongue as we say, that is known unto them:
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For Saint Paul as in a matter of great absurdity, asketh the question when on blesseth in the Spirit,
For Saint Paul as in a matter of great absurdity, asks the question when on Blesses in the Spirit,
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how shall he that occupieth the roome of the vnlearned, say, Amen. at the giuing of thankes? seeing he knoweth not what thou sayest.
how shall he that occupieth the room of the unlearned, say, Amen. At the giving of thanks? seeing he Knoweth not what thou Sayest.
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The third is concerning the Lords supper: that it bee giuen and receaued vnder both the kindes:
The third is Concerning the lords supper: that it be given and received under both the Kinds:
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euen of Bread and also of Wine alike consecrated:
even of Bred and also of Wine alike consecrated:
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For who can deny that our Sauiour did not so institute it, and said, Doe this as oft as you doe it in remembrance of me:
For who can deny that our Saviour did not so institute it, and said, Do this as oft as you do it in remembrance of me:
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and so deliuered it vnto Saint Paul, that it might in that manner be administred in the Church.
and so Delivered it unto Saint Paul, that it might in that manner be administered in the Church.
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This to be obserued is necessary to be required, that in a matter of so great importance there may be no defect in the Church.
This to be observed is necessary to be required, that in a matter of so great importance there may be no defect in the Church.
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The fourth is, that there be proposed but one true and liuing God to receaue the prayer,
The fourth is, that there be proposed but one true and living God to receive the prayer,
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and for Mediator none but our Sauiour the Sonne of God;
and for Mediator none but our Saviour the Son of God;
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as Saint Paul euen in that place where he appointeth for the Church supplications and prayers to be made in it,
as Saint Paul even in that place where he appoints for the Church supplications and Prayers to be made in it,
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and saith, There is but one God and one Mediator betweene God and man, the man Christ Iesus who gaue himselfe a ransome for vs. No person of the blessed Trinity,
and Says, There is but one God and one Mediator between God and man, the man christ Iesus who gave himself a ransom for us No person of the blessed Trinity,
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but may haue inuocation euen in the Church: but Saints (whosoeuer) are no mediators for that place:
but may have invocation even in the Church: but Saints (whosoever) Are no mediators for that place:
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For I will say as Saint Paul saith in a smaller matter, They were neither crucified for vs,
For I will say as Saint Paul Says in a smaller matter, They were neither Crucified for us,
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nor wee baptized in their name. nor we baptised in their name.
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This is the Church, and so deuised, that to contradict this Church, if Gouernours of people shall persecute their Subiects,
This is the Church, and so devised, that to contradict this Church, if Governors of people shall persecute their Subjects,
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if they will not worship Imager, nor haue their Church Seruice in an vnknowne tongue, not receaue in one kinde,
if they will not worship Imager, nor have their Church Service in an unknown tongue, not receive in one kind,
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nor admit more Mediators then Christ, they are execated and indurated, blinded in their vnderstanding, and hardned in their hearts:
nor admit more Mediators then christ, they Are execated and indurated, blinded in their understanding, and hardened in their hearts:
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On the contrary side, if Gouernours shall not tollerate any to say, we will worship Images, haue our Seruice in the Latine tongue,
On the contrary side, if Governors shall not tolerate any to say, we will worship Images, have our Service in the Latin tongue,
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though not vnderstood of vs, and will but vnder one kinde receaue at the Communion, and will haue more Mediators then one:
though not understood of us, and will but under one kind receive At the Communion, and will have more Mediators then one:
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If by the seuerity of their powers they compell them to come into this vndoubted Catholike Church, they shall doe it cleerely with a good conscience.
If by the severity of their Powers they compel them to come into this undoubted Catholic Church, they shall do it clearly with a good conscience.
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There was one named Apelles as it appeareth in the Ecclesiasticall Histories, who was of this opinion, That Doctrines were not to be inquired after,
There was one nam Apelles as it appears in the Ecclesiastical Histories, who was of this opinion, That Doctrines were not to be inquired After,
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but euery one to abide as he hath beleeued, and euery man to be saued that beleeueth in Christ Crucified,
but every one to abide as he hath believed, and every man to be saved that Believeth in christ crucified,
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so that hee be found in good Workes. This opinion was holden for erronious, and so it is.so that he be found in good Works. This opinion was held for erroneous, and so it is.
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For albeit Pharises and Saduces came into the Church or Temple altogether, yet our Sauiour spake vehemently against the Pharesie, denouncing a Woe vnto them: and also confuted the Saducie:
For albeit Pharisees and Sadducees Come into the Church or Temple altogether, yet our Saviour spoke vehemently against the Pharisee, denouncing a Woe unto them: and also confuted the Sadducee:
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And excommunications euer haue beene executed, though making differences in the executions.
And excommunications ever have been executed, though making differences in the executions.
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There are two sorts of men, which professe Recusancie against this Church, which in respect of these foure points, I dare affirme to be Apostolike, and a true Catholike Church:
There Are two sorts of men, which profess Recusancy against this Church, which in respect of these foure points, I Dare affirm to be Apostolic, and a true Catholic Church:
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the one beareth the name of a Recusant: the other is called a Separatist. I make to my selfe some difference betweene them,
the one bears the name of a Recusant: the other is called a Separatist. I make to my self Some difference between them,
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as the other an Aduersary in doctrines of Faith; this agreeing in doctrine, but discontented with the Ceremonies of our Church.
as the other an Adversary in doctrines of Faith; this agreeing in Doctrine, but discontented with the Ceremonies of our Church.
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But notwithstanding the other dislike of doctrines, and this man distaste our Ceremonies:
But notwithstanding the other dislike of doctrines, and this man distaste our Ceremonies:
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why shall not both of them, come to a common Church where there will bee common Prayers, Supplications, Thankes-giuing for the King and for the Kingdome, with other necessities,
why shall not both of them, come to a Common Church where there will be Common Prayers, Supplications, Thanksgiving for the King and for the Kingdom, with other necessities,
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for the affaires of men, in occupying on the Seas and on the Eearth? The God is common to both, the Mediator common to both,
for the affairs of men, in occupying on the Seas and on the Earth? The God is Common to both, the Mediator Common to both,
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yea the Lords Supper as common to both, as Baptisme is common:
yea the lords Supper as Common to both, as Baptism is Common:
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The Recusant Papist being with vs a professed Christian, differeth not from vs in ciuility of life, vertues and good workes:
The Recusant Papist being with us a professed Christian, differeth not from us in civility of life, Virtues and good works:
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The maine point of these separations is only Scriptures, and only Christ, two matters of great importance:
The main point of these separations is only Scriptures, and only christ, two matters of great importance:
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let them grant that the Scriptures are only the tryall for matter of Saluation tending to eternall life, which thing the Iewes sought in them as our Sauiour affirmeth,
let them grant that the Scriptures Are only the trial for matter of Salvation tending to Eternal life, which thing the Iewes sought in them as our Saviour Affirmeth,
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and withall make Christ the only Mediator; the reconciliation will be at hand.
and withal make christ the only Mediator; the reconciliation will be At hand.
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As for the Seperatist wee agreeing in doctrines, our Ceremonies of greatest note in offending being but three in number,
As for the Separatist we agreeing in doctrines, our Ceremonies of greatest note in offending being but three in number,
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as the Surplis, kneeling at the receauing of those blessed Signes giuen by Christ, as children kneele when they receaue their fathers blessing: the third crossing in Baptisme:
as the Surplis, kneeling At the receiving of those blessed Signs given by christ, as children kneel when they receive their Father's blessing: the third crossing in Baptism:
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For the fewnesse of them like a thinne cloude, which will nothing hinder the glorious shining of the Gospell through them;
For the fewness of them like a thin cloud, which will nothing hinder the glorious shining of the Gospel through them;
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nothing burdenous, and which will much cleere the English Church from any great offence:
nothing burdenous, and which will much clear the English Church from any great offence:
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he that is in the Pulpit with his handfull of Corne sowing the word of God, his iudgement by them is not any whit Captiuated,
he that is in the Pulpit with his handful of Corn sowing the word of God, his judgement by them is not any whit Captivated,
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and brought into subiection, but may freely say when he hath crossed a childe in Baptisme, that the Baptisme was perfected before the Crosse came.
and brought into subjection, but may freely say when he hath crossed a child in Baptism, that the Baptism was perfected before the Cross Come.
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O what golden dayes haue beene lost by this separation? And now I haue made this Preface to my second part:
O what golden days have been lost by this separation? And now I have made this Preface to my second part:
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I will frame a question like that, as Who shall dwell in thy Tabernacle, and who shall rest in thy holy hill? Whereunto answer is made, He that walketh vprightly and worketh righteousnesse, so I will make the like question:
I will frame a question like that, as Who shall dwell in thy Tabernacle, and who shall rest in thy holy hill? Whereunto answer is made, He that walks uprightly and works righteousness, so I will make the like question:
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to whom will he shew the saluation of God? And answer shall bee to him that ordereth his wayes aright.
to whom will he show the salvation of God? And answer shall be to him that Ordereth his ways aright.
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In the Hebrew it is, to him that shall put his wayes. And I will make to bee, putting his way into a vow;
In the Hebrew it is, to him that shall put his ways. And I will make to be, putting his Way into a Voelli;
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And so it shall answer to that which succeedeth the burnt offerings, and said, Offer vnto God praise and pay thy vowes vnto the most High.
And so it shall answer to that which succeedeth the burned offerings, and said, Offer unto God praise and pay thy vows unto the most High.
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For there is no way better then to put our wayes into a vow: into which order of proceeding, the English Church falleth aright:
For there is no Way better then to put our ways into a Voelli: into which order of proceeding, the English Church falls aright:
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For the childe at the baptisme putteth his waies into a vow:
For the child At the Baptism putteth his ways into a Voelli:
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and when he commath to bee Catechised he is asked of it, and he answereth, that they did promise and vow three things in my name, meaning Godfathers and Godmothers, whom otherwise wee call Witnesses.
and when he commath to be Catechised he is asked of it, and he Answers, that they did promise and Voelli three things in my name, meaning Godfathers and Godmothers, whom otherwise we call Witnesses.
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And now our waies are put into vowes, they are debts, and answer to that in the Lords prayer, where we are willed to craue that our heauenly Father would forgiue vs our debts, for what foolishnesse were it to vnderstand our vowes to be other,
And now our ways Are put into vows, they Are debts, and answer to that in the lords prayer, where we Are willed to crave that our heavenly Father would forgive us our debts, for what foolishness were it to understand our vows to be other,
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then those that are specified in our baptisme, which are diligently to be marked, as to forsake the Diuell and all his workes, the pompes also and vanities of this wicked world,
then those that Are specified in our Baptism, which Are diligently to be marked, as to forsake the devil and all his works, the pomps also and vanities of this wicked world,
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and the sinfull lusts of the flesh, to beleeue the articles of the faith, and generally to keepe Gods commandements. and the sinful Lustiest of the Flesh, to believe the Articles of the faith, and generally to keep God's Commandments.
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Who but a Papist would expound in triuiall matters? And to draw to the application of the matter, Iohn Baptist was the first that began the Ministerie of our new Testament,
Who but a Papist would expound in trivial matters? And to draw to the application of the matter, John Baptist was the First that began the Ministry of our new Testament,
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and applyed vnto himselfe, out of the Prophet Esay his office to be a Crier in the Wildernesse;
and applied unto himself, out of the Prophet Isaiah his office to be a Crier in the Wilderness;
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saying, Prepare yee the wayes of the Lord, make his pathes straight, euery valley shall be filled,
saying, Prepare ye the ways of the Lord, make his paths straight, every valley shall be filled,
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and euery mountaine shall be brought lowe, and the crooked shall be made straight, and the rough waies shall bee made smoothe. and every mountain shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth.
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How manifestly doth this of the Psalme of ordering of wayes proceed, so confirmed by a Prophet,
How manifestly does this of the Psalm of ordering of ways proceed, so confirmed by a Prophet,
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and executed by Iohn Baptist more then a Prophet.
and executed by John Baptist more then a Prophet.
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And that we may thinke that these, were not words without deeds & a practise accordingly, it may well appeare by the successe that Iohn Baptist his preaching had:
And that we may think that these, were not words without Deeds & a practice accordingly, it may well appear by the success that John Baptist his preaching had:
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for it fell right into the ordering of waies in such sort, that particular persons one by one enquired of him how to order their wayes? The people (and they no doubt the common people) came vnto him, and asked of him what shall wee doe then? and he answereth vnto them and saith, hee that hath two coats let him impart to him that hath none,
for it fell right into the ordering of ways in such sort, that particular Persons one by one inquired of him how to order their ways? The people (and they no doubt the Common people) Come unto him, and asked of him what shall we do then? and he Answers unto them and Says, he that hath two coats let him impart to him that hath none,
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and hee that hath meat let him doe likewise.
and he that hath meat let him do likewise.
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Then came also the Publicans to be Baptized and said vnto him, Master what shall we doe? And he said vnto them, aske no more then that which is appointed you.
Then Come also the Publicans to be Baptised and said unto him, Master what shall we do? And he said unto them, ask no more then that which is appointed you.
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And the soldiours likewise demaunded of him saying, and what shall wee doe? and hee said vnto them doe violence to no man,
And the Soldiers likewise demanded of him saying, and what shall we do? and he said unto them doe violence to no man,
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neither accuse any man falsely, and be content with your wages. And by these we may make a rule for others, as no doubt he did:neither accuse any man falsely, and be content with your wages. And by these we may make a Rule for Others, as no doubt he did:
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Who did the like to Herod, rebuking him for keeping his brothers wife. And at one word, this is the truth of which our Sauiour spake of to the woman of Samaria, when he said, the true worshippers must worship the Father in spirit and in truth, in offring vp our bodies in a true rep•ntance, and holy sacrifice vnto God.
Who did the like to Herod, rebuking him for keeping his Brother's wife. And At one word, this is the truth of which our Saviour spoke of to the woman of Samaria, when he said, the true worshippers must worship the Father in Spirit and in truth, in offering up our bodies in a true rep•ntance, and holy sacrifice unto God.
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If the Apostles had medled with lawes of carnall commandements, they had transgressed the rule:
If the Apostles had meddled with laws of carnal Commandments, they had transgressed the Rule:
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therefore they meddle not with any thing, but with matters of truth, in squaring out duties for subiects to their Magistrates and high powers with reciprocall duties betweene husband and wife, father, childe, Master, seruant:
Therefore they meddle not with any thing, but with matters of truth, in squaring out duties for Subjects to their Magistrates and high Powers with reciprocal duties between husband and wife, father, child, Master, servant:
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And generally this to be Gods Commandement, to beleeue in the name of his Sonne Iesus Christ,
And generally this to be God's Commandment, to believe in the name of his Son Iesus christ,
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and to loue one another as he hath commanded. If this method had heene continued betweene Pastor and Flocke:and to love one Another as he hath commanded. If this method had heene continued between Pastor and Flock:
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the new Testament had beene alwaies seene in his true colours:
the new Testament had been always seen in his true colours:
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which afterwards by the Church of Rome was bedawbed with golden, but vnkinde and vnnaturall ceremonies.
which afterwards by the Church of Room was bedaubed with golden, but unkind and unnatural ceremonies.
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Notwithstanding the Primitiue Church kept his matter of ordering of waies a long time:
Notwithstanding the Primitive Church kept his matter of ordering of ways a long time:
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And to giue you a view thereof I will bee so bold, as to deuide this Auditorie into these particular estates;
And to give you a view thereof I will be so bold, as to divide this Auditory into these particular estates;
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As here are honourable Iudges, Iustices of peace, Counsellors at law, Gentlemen, Soldiours, Merchants, Handycrafts-men, and Husbandmen:
As Here Are honourable Judges, Justices of peace, Counsellors At law, Gentlemen, Soldiers, Merchant's, Handicraftsmen, and Husbandmen:
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For the Iudges (such honourable and wise persons) I will say no more then God blesse them,
For the Judges (such honourable and wise Persons) I will say no more then God bless them,
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and of the rest I cannot in so short a time speake particularly;
and of the rest I cannot in so short a time speak particularly;
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But that generally somewhat may be said of Waies, I will take out two, which in the primitiue Church were in some question concerning their waies:
But that generally somewhat may be said of Ways, I will take out two, which in the primitive Church were in Some question Concerning their ways:
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those are the Merchant, and the Soldiour. The Merchant was called into question as not hauing the right course of a trade,
those Are the Merchant, and the Soldier. The Merchant was called into question as not having the right course of a trade,
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because hee is nothing laborious as others are, but easie, selling whole sale, of no action,
Because he is nothing laborious as Others Are, but easy, selling Whole sale, of no actium,
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neither in hand or in speech:
neither in hand or in speech:
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for properly that is a trade, which getteth gaine by his labour, and after gayning, returneth still to his labour:
for properly that is a trade, which gets gain by his labour, and After gaining, returns still to his labour:
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as the Handycraftsman maketh his worke, gayneth, and returneth to his worke againe; so the Plowman soweth and reapeth and returneth to the Plow againe: so vocations of words;
as the Handycraftsman makes his work, gaineth, and returns to his work again; so the Plowman Soweth and reapeth and returns to the Blow again: so vocations of words;
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haue their gaines, and their returnes to labour againe.
have their gains, and their returns to labour again.
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For it was said to Adam, in the sweat of thy face shalt thou eate bread, till thou returne to the earth,
For it was said to Adam, in the sweat of thy face shalt thou eat bred, till thou return to the earth,
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for out of it wast thou taken, because thou art dust, and to dust thou shalt returne. for out of it wast thou taken, Because thou art dust, and to dust thou shalt return.
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Notwithstanding this question of the Merchant was not alike defined, but men of good iudgement dissented:
Notwithstanding this question of the Merchant was not alike defined, but men of good judgement dissented:
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and I suppose that Iohn Baptist would not haue made any exception against him who excluded not the Publican, neither is the Merchant an idle man,
and I suppose that John Baptist would not have made any exception against him who excluded not the Publican, neither is the Merchant an idle man,
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but much occupied, and looketh vp vnto the heauens to haue successe and blessing from God.
but much occupied, and looks up unto the heavens to have success and blessing from God.
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You may say that rather they might haue made exception against him whom I named a Gentleman:
You may say that rather they might have made exception against him whom I nam a Gentleman:
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vnto that I answer, that our kinde of Gentlemen, were not extant in their dayes:
unto that I answer, that our kind of Gentlemen, were not extant in their days:
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But I will helpe to admonish them to take heed, that that which is in the booke of Wisdome be farre from them,
But I will help to admonish them to take heed, that that which is in the book of Wisdom be Far from them,
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as to say of the pleasures and pastimes of this life, this is our portion, this is our lott:
as to say of the pleasures and pastimes of this life, this is our portion, this is our lot:
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Remember what Abraham said to his sonne being in hell torments, Thou in thy life time receiuedst thy good things.
remember what Abraham said to his son being in hell torments, Thou in thy life time Received thy good things.
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As for the Soldiour, the exception against him was, not to be receaued into the ministerie of the Word.
As for the Soldier, the exception against him was, not to be received into the Ministry of the Word.
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But there are more kindes of trades, and one there is not so easie to be condemned:
But there Are more Kinds of trades, and one there is not so easy to be condemned:
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because the Law is to be the ground of his action;
Because the Law is to be the ground of his actium;
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but he is so often in law, that he is lesse in charitie, and filleth whole parishes with vncharitablenesse.
but he is so often in law, that he is less in charity, and fills Whole Parishes with uncharitableness.
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To discribe him, I must borrow a tearme from the common Law, which may bee, comprehendeth not so generally these kinde of trades:
To describe him, I must borrow a term from the Common Law, which may be, comprehendeth not so generally these kind of trades:
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But the tearme is a Common Barretor:
But the term is a Common Barrator:
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With these kinde of men no trespasses must be taken vp by neighbours and bretheren, in one faith and one Church:
With these kind of men no Trespasses must be taken up by neighbours and brethren, in one faith and one Church:
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but all must be tryed by law:
but all must be tried by law:
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that the offender if he refuse that tryall, must redeeme his peace with a great price.
that the offender if he refuse that trial, must Redeem his peace with a great price.
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This trade is so violent, so hurtfull, and such a cunning extortion, that our Sauiour both remembreth it,
This trade is so violent, so hurtful, and such a cunning extortion, that our Saviour both Remember it,
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and giueth counsell to his Disciples, saying, If any man will sue thee at the law,
and gives counsel to his Disciples, saying, If any man will sue thee At the law,
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and take away thy coat, let him haue thy cloake also. and take away thy coat, let him have thy cloak also.
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If therefore Christs Disciple must deliuer coate and cloake, whose Disciple is he that taketh them?
If Therefore Christ Disciple must deliver coat and cloak, whose Disciple is he that Takes them?
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There is an other Tradesman, if wee may call him a tradesman; I meane the Vsurer, tollerated in Commonwealths, & condemned in the word of God:
There is an other Tradesman, if we may call him a tradesman; I mean the Usurer, tolerated in Commonwealths, & condemned in the word of God:
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None of the Disciples of Christ, in whom there must be nothing but that which is perfect, that we may be like to our Master, who was perfect.
None of the Disciples of christ, in whom there must be nothing but that which is perfect, that we may be like to our Master, who was perfect.
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His Disciples therefore must not lend, looking for something againe; but lend, looking for nothing againe.
His Disciples Therefore must not lend, looking for something again; but lend, looking for nothing again.
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And in the new Testament, how can it be, that to him shall be shewed the saluation of God, when in the old Testament He shall not dwell in the holy hill.
And in the new Testament, how can it be, that to him shall be showed the salvation of God, when in the old Testament He shall not dwell in the holy hill.
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In this thing they are both a censured euill, by the word of God, and an euill end will be the encrease of riches in their great abundance to them that vse it.
In this thing they Are both a censured evil, by the word of God, and an evil end will be the increase of riches in their great abundance to them that use it.
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The abundance of riches so blindeth his iudgement, that he seeth no euill, but thinkes that he hath God by the finger,
The abundance of riches so blinds his judgement, that he sees no evil, but thinks that he hath God by the finger,
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when he hath the diuell by the fist.
when he hath the Devil by the fist.
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In the olde Law one might not lend in Vsurie to his brother according to the flesh,
In the old Law one might not lend in Usury to his brother according to the Flesh,
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and may he now lend to his brother according to the spirit? Let the Preachers of the Word,
and may he now lend to his brother according to the Spirit? Let the Preachers of the Word,
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and deuiders of the Word take heede least while they teach some vsuries small, that they may be done:
and deuiders of the Word take heed least while they teach Some Usuries small, that they may be done:
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they by so teaching and so doing, become least in the Kingdome of heauen: Let the Disciple hearken vnto his Master, and heare Christ saying;
they by so teaching and so doing, become lest in the Kingdom of heaven: Let the Disciple harken unto his Master, and hear christ saying;
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If ye loue me keepe my cōmandements. If you love me keep my Commandments.
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A Lawyer being asked concerning Arrests, vpon the Sabaoth day, answered, that the Arrests were good in Law:
A Lawyer being asked Concerning Arrests, upon the Sabaoth day, answered, that the Arrests were good in Law:
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but the parties that executed the Arrests punishable;
but the parties that executed the Arrests punishable;
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shall we so answer for the Vsurer, that his vsurie is good in law, but the Vsurer culpable? so that he shall not dwell in the holy hill.
shall we so answer for the Usurer, that his Usury is good in law, but the Usurer culpable? so that he shall not dwell in the holy hill.
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And to speake somewhat of Arresting on the Sabaoth day: whereby I say, our wayes are not ordered aright:
And to speak somewhat of Arresting on the Sabaoth day: whereby I say, our ways Are not ordered aright:
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how can that be good in the law of any Common-weale, that breaketh any one of the ten Commandements? the ten Commandements, are not very subtill, hard to be discerned,
how can that be good in the law of any Commonweal, that breaks any one of the ten commandments? the ten commandments, Are not very subtle, hard to be discerned,
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but grosse, euen the law of nature.
but gross, even the law of nature.
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Let vs put a God, (and what Nation doth not put it) no lesse can be then to haue one set day to worship in.
Let us put a God, (and what nation does not put it) no less can be then to have one Set day to worship in.
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Breake that day so commanded, and where then is our Religion? To put out his day,
Break that day so commanded, and where then is our Religion? To put out his day,
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and to set out another, would require good warrant: Put, breake this, and to put in no other will be irreligion.
and to Set out Another, would require good warrant: Put, break this, and to put in no other will be irreligion.
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The Sabaoth day to be kept holy, should be accounted, though not so expressed in statute, yet necessary in his vnderstanding;
The Sabaoth day to be kept holy, should be accounted, though not so expressed in statute, yet necessary in his understanding;
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but he vsurpeth another Phrase as Arrests to be good, any commandement from God notwithstanding: and so a priuate man will make iudgement, for the whole Kingdome.
but he usurpeth Another Phrase as Arrests to be good, any Commandment from God notwithstanding: and so a private man will make judgement, for the Whole Kingdom.
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Is it not breaking of an holy Sabaoth day, to doe occupations of the world on the Sabaoth day,
Is it not breaking of an holy Sabaoth day, to do occupations of the world on the Sabaoth day,
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as to Cart and Plow? and is it nothing to vse violence, and to draw to prison, the Iaylor to attend, Scriuener to be called for, Obligations to be made, money to be payed? Iudge righteous iudgement, shew not Art of Law in the lawes of men against the law of God.
as to Cart and Blow? and is it nothing to use violence, and to draw to prison, the Jailer to attend, Scrivener to be called for, Obligations to be made, money to be paid? Judge righteous judgement, show not Art of Law in the laws of men against the law of God.
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There is a Prophesie in the Scripture concerning the Church of Christ, as that the Wolfe shall dwell with the Lambe,
There is a Prophesy in the Scripture Concerning the Church of christ, as that the Wolf shall dwell with the Lamb,
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and the Leopard shall be with the Kid, and the Calfe, and the Lyon, and the fat beasts together,
and the Leopard shall be with the Kid, and the Calf, and the lion, and the fat beasts together,
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and a little Childe shall leade them: and a little Child shall lead them:
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What are these beasts, but men of diuers natures which haue subscribed to the faith and Religion of Christ? some proud and haughty in minde, strong,
What Are these beasts, but men of diverse nature's which have subscribed to the faith and Religion of christ? Some proud and haughty in mind, strong,
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and by nature rauenous, fat some in the pleasures of this life, and in the abundance of wealth;
and by nature ravenous, fat Some in the pleasures of this life, and in the abundance of wealth;
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others meeke, gentle, poore and miserable:
Others meek, gentle, poor and miserable:
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and who is this Childe that doth leade them vp and downe to their pastures and feeding in the word,
and who is this Child that does lead them up and down to their pastures and feeding in the word,
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but that Minister and Preacher of the Word? in respect of such a great worke,
but that Minister and Preacher of the Word? in respect of such a great work,
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as a Childe weake and simple, yet ordereth their wayes:
as a Child weak and simple, yet Ordereth their ways:
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And when the common Barretor and his neighbour, the Vsurer and his Captiue shall sit before the Childe, in one Church,
And when the Common Barrator and his neighbour, the Usurer and his Captive shall fit before the Child, in one Church,
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if not in one Pew, the common Barretor shall learne a lesson of peace, charity, and the Vsurer taught mercie:
if not in one Pew, the Common Barrator shall Learn a Lesson of peace, charity, and the Usurer taught mercy:
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and his Debtor learne to borrow and pay againe.
and his Debtor Learn to borrow and pay again.
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Shall the borrower be as an excommunicate person, for a miserie that may be could not be auoided? and shall God leese his right,
Shall the borrower be as an excommunicate person, for a misery that may be could not be avoided? and shall God lose his right,
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because man will haue his? destruction and ruine is prophesied, to that place where man is preferred before God.
Because man will have his? destruction and ruin is prophesied, to that place where man is preferred before God.
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If it be said that if we loue not our brother whom wee see ▪ how will we loue God whom we see not? Let these cruell men haue their brethren brought into a place, that they may see them to make experience if loue of brother be in them,
If it be said that if we love not our brother whom we see ▪ how will we love God whom we see not? Let these cruel men have their brothers brought into a place, that they may see them to make experience if love of brother be in them,
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if not, how then the loue of God? The conclusion of these shall be, take heede of this generall Assise Psalme;
if not, how then the love of God? The conclusion of these shall be, take heed of this general Assize Psalm;
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saying, What hast thou to doe to declare mine ordinances, that thou shouldest take my couenant in thy mouth, seeing thou hatest to be reformed, and hast cast my words behinde thee? Our Sauiour saith, Light is come into the world:
saying, What hast thou to do to declare mine ordinances, that thou Shouldst take my Covenant in thy Mouth, seeing thou Hatest to be reformed, and hast cast my words behind thee? Our Saviour Says, Light is come into the world:
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but men loue darknesse more then light.
but men love darkness more then Light.
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For euery one that doth euill hateth the light, neither commeth to the light, least his deedes should be reproued. But he that doth the truth, commeth, to the light, that his deedes may be manifest, that they are wrought in God. For every one that does evil hates the Light, neither comes to the Light, lest his Deeds should be reproved. But he that does the truth, comes, to the Light, that his Deeds may be manifest, that they Are wrought in God.
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It is no small inducement for men, to runne to the Popish Religion, because there is to be had, this ordering of wayes very particularly,
It is no small inducement for men, to run to the Popish Religion, Because there is to be had, this ordering of ways very particularly,
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like as it was done by Iohn Baptist, when they came to be baptized of him, confessing their sinnes:
like as it was done by John Baptist, when they Come to be baptised of him, confessing their Sins:
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euen at an auricular confession to doe it, a grace if it be a grace, not to be had with vs will be a defect:
even At an auricular Confessi to do it, a grace if it be a grace, not to be had with us will be a defect:
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I cannot denie, but that it is an ordering, but not an ordering aright of the wayes of Christians.
I cannot deny, but that it is an ordering, but not an ordering aright of the ways of Christians.
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For that ordering is cursorie after this manner;
For that ordering is cursory After this manner;
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A deputed Priest for that purpose, a most particular enumeration and telling of sinnes, pennance proportionably enioyned, and absolution administred.
A deputed Priest for that purpose, a most particular enumeration and telling of Sins, penance proportionably enjoined, and absolution administered.
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To examine these in order as they are set downe, The first a Priest Deputed for Confessions:
To examine these in order as they Are Set down, The First a Priest Deputed for Confessions:
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And where in the new Testament is this Deputed Priest? Is it euery Priest? St. Iames albeit he had said, If any man be sicke, let him call the Presbiters, Elders or Priests, as they will haue it:
And where in the new Testament is this Deputed Priest? Is it every Priest? Saint James albeit he had said, If any man be sick, let him call the Presbyters, Elders or Priests, as they will have it:
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to pray ouer the sicke person, and to annoint him: yet in the very next verse, speaking of Confessions of sinnes or faults, saith: to pray over the sick person, and to anoint him: yet in the very next verse, speaking of Confessions of Sins or Faults, Says:
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Confesse one to another sinnes or faults, neither doth he will the Priest to enioyne it,Confess one to Another Sins or Faults, neither does he will the Priest to enjoin it,
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but biddeth the Christians one to another to confesse sinnes:
but bids the Christians one to Another to confess Sins:
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And if it be but to pray one for another, that Act is not onely for Priests, but common with euery Christian:
And if it be but to pray one for Another, that Act is not only for Priests, but Common with every Christian:
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and it is not absolue one another, but pray one for another, that they may be healed:
and it is not absolve one Another, but pray one for Another, that they may be healed:
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And the prayer is of a iust man, but onely Priests are not iust.
And the prayer is of a just man, but only Priests Are not just.
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And for the second point, which is so particular an enumeration and telling of sinnes, this I will say, that the deuising of questions about the breaking of the ten Commandements, by the Confessor, is worthy the reading, that we may see the multitudes of trespasses and offences for our instruction:
And for the second point, which is so particular an enumeration and telling of Sins, this I will say, that the devising of questions about the breaking of the ten commandments, by the Confessor, is worthy the reading, that we may see the Multitudes of Trespasses and offences for our instruction:
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And farther, to helpe euen for the amendment of things in our soule much amisse:
And farther, to help even for the amendment of things in our soul much amiss:
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but the confession of a crime and haynous fault, how can it be repeated? I haue read it in a printed confession booke after this manner.
but the Confessi of a crime and heinous fault, how can it be repeated? I have read it in a printed Confessi book After this manner.
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That since I was at Confession, or as the words are, first I acknowledge my selfe guilty vnto Almighty God, vnto our Lady St. Marie,
That since I was At Confessi, or as the words Are, First I acknowledge my self guilty unto Almighty God, unto our Lady Saint Marie,
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and to all the Company of heauen, and to you my ghostly father, that sith the time of my last Confession I haue offended my Lord God greeuously,
and to all the Company of heaven, and to you my ghostly father, that sith the time of my last Confessi I have offended my Lord God grievously,
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and specially in the seauen deadly sinnes: and comming to the ten Commaundements, he saith: I haue sinned fleshly with person that beene wedded, and other moe, and more would,
and specially in the seauen deadly Sins: and coming to the ten commandments, he Says: I have sinned fleshly with person that been wedded, and other more, and more would,
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if I might haue had time and place. if I might have had time and place.
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Such a Confession had neede to be auricular, tolde in the Priests eares, and kept close.
Such a Confessi had need to be auricular, told in the Priests ears, and kept close.
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But what pennance shall be set out for such a man? The saying is, Hee that will not pay it in his body, must pay it in his purse.
But what penance shall be Set out for such a man? The saying is, He that will not pay it in his body, must pay it in his purse.
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And will that be an ordering of wayes? And shall hee be thus absolued from time to time? then will it not be washing a Sow that walloweth in the mire.
And will that be an ordering of ways? And shall he be thus absolved from time to time? then will it not be washing a Sow that walloweth in the mire.
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You Papists say, that our Religion is an easie Religion, you meane because you fast often in abstaining from eating of flesh (for that is all) you taske your selues with Prayers, and vndergoe penancies:
You Papists say, that our Religion is an easy Religion, you mean Because you fast often in abstaining from eating of Flesh (for that is all) you task your selves with Prayers, and undergo penancies:
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but if this ordering of wayes bee your Religion, your Religion will bee the easier Religion;
but if this ordering of ways be your Religion, your Religion will be the Easier Religion;
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for it is easier to mortifie the flesh, then to mortifie the deedes of the flesh:
for it is Easier to mortify the Flesh, then to mortify the Deeds of the Flesh:
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you call it the Sacrament of penance; if penance be the Sacrament, you will deceiue the more persons laden with sinne:
you call it the Sacrament of penance; if penance be the Sacrament, you will deceive the more Persons laden with sin:
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and to thinke themselues lighted of the burthen of sinne, when sinne still from time to time ladeth them.
and to think themselves lighted of the burden of sin, when sin still from time to time ladeth them.
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Speake plainly, •nd say it is repentance, and forgiuenesse is the Sacrament, as our Sauiour saith to vs Preachers, setting downe our Commission.
Speak plainly, •nd say it is Repentance, and forgiveness is the Sacrament, as our Saviour Says to us Preachers, setting down our Commission.
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Thus it is written, and thus it behooued Christ to suffer, and to rise againe the third day, Thus it is written, and thus it behooved christ to suffer, and to rise again the third day,
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and that repentance and forgiuenesse of sinnes should be preached in his name among all Nations, beginning at Hierusalem. and that Repentance and forgiveness of Sins should be preached in his name among all nations, beginning At Jerusalem.
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But you translate the word repentance by the word penance: saying, Christ said, that penance should be preached. And from whence haue you this word penance? is it from thence that your Latine Translation saith, Agite paenitentiam? but how dissolutely do you abuse the grauity of the Translator? For when he meant to speake home,
But you translate the word Repentance by the word penance: saying, christ said, that penance should be preached. And from whence have you this word penance? is it from thence that your Latin translation Says, Agitate paenitentiam? but how dissolutely do you abuse the gravity of the Translator? For when he meant to speak home,
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as wee say, and to the purpose, translateth doe repentance, answerable to our conuertion, and ordering our wayes aright, according to the Hebrew and Greeke: you Translate him in your English by your Confessors tearmes as doe pennance: But to returne from speaking any more to them;
as we say, and to the purpose, Translate do Repentance, answerable to our conuertion, and ordering our ways aright, according to the Hebrew and Greek: you Translate him in your English by your Confessors terms as doe penance: But to return from speaking any more to them;
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the truth is, the ordering of wayes must be done by an effectuall repentance, euen a turning from our euill wayes, that wee may be found alwayes in sinnes great and lesse,
the truth is, the ordering of ways must be done by an effectual Repentance, even a turning from our evil ways, that we may be found always in Sins great and less,
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well tolde euen by a Confessors booke, to bee vpon the mending hand.
well told even by a Confessors book, to be upon the mending hand.
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This is published in our Common prayer, where repentance and forgiuenesse are ioyned in our absolution:
This is published in our Common prayer, where Repentance and forgiveness Are joined in our absolution:
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the application of which absolution we leaue to the conscience of all hearers as they repent:
the application of which absolution we leave to the conscience of all hearers as they Repent:
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and not to be a Sacramentall donation or graunt to any that repenteth not.
and not to be a Sacramental donation or grant to any that Repenteth not.
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And this is the ordering of wayes in our Church, where truthes should bee, not deceptions and falshoods.
And this is the ordering of ways in our Church, where truths should be, not deceptions and falsehoods.
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Repentance must bring in the absolution, not any Sacrament, no not those two noble Sacraments of Baptisme and the Lords Supper, will with vs absolue an vnrepentant sinner:
Repentance must bring in the absolution, not any Sacrament, no not those two noble Sacraments of Baptism and the lords Supper, will with us absolve an unrepentant sinner:
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vnlesse you apply them to Infants, vnto whom knowledg• of repentance is not yet come.
unless you apply them to Infants, unto whom knowledg• of Repentance is not yet come.
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And now we may see why the Church is rid from the law of carnall commaundements, which were to some but clokes for their hypocrisie, to all, burthens hard to beare:
And now we may see why the Church is rid from the law of carnal Commandments, which were to Some but cloaks for their hypocrisy, to all, burdens hard to bear:
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for all commaund•ments of God must be kept;
for all commaund•ments of God must be kept;
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albeit they be carnall rights, and therfore the not sleeping sinne and transgression worthy of an expiation and an attonement:
albeit they be carnal rights, and Therefore the not sleeping sin and Transgression worthy of an expiation and an atonement:
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and now in the new Testament the Church seruice easie, as he that offereth prayses glorifieth God: so God himselfe saying.
and now in the new Testament the Church service easy, as he that Offereth praises Glorifieth God: so God himself saying.
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But when we come to this second point, which is ordering of wayes: then wee are come to that straight gate, that leadeth to eternal life:
But when we come to this second point, which is ordering of ways: then we Are come to that straight gate, that leads to Eternal life:
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into which few enter, and thereby true that many are called but few chosen.
into which few enter, and thereby true that many Are called but few chosen.
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St. Iames saith, In many things we offend all of vs. And St. Iohn will not denie but that we may sinne,
Saint James Says, In many things we offend all of us And Saint John will not deny but that we may sin,
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though hee say afterwards, he that is borne of God sinneth not: meaning by continuance in any sinne neuer so little.
though he say afterwards, he that is born of God Sinneth not: meaning by Continuance in any sin never so little.
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It is said of the Husbandman, that he is not out of worke all the yeare long,
It is said of the Husbandman, that he is not out of work all the year long,
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for he is changing of ground, breaking vp of grounds, fallowing, plowing, weeding, reaping: no more is the Saint of God out of worke all his life time:
for he is changing of ground, breaking up of grounds, fallowing, plowing, weeding, reaping: no more is the Saint of God out of work all his life time:
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and repentance will finde worke, for the Pastor and Teacher, for the Flock and the Disciple:
and Repentance will find work, for the Pastor and Teacher, for the Flock and the Disciple:
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And when we are thus labouring in repentance, let vs hearken to him that saith, Come to me all yee that are we arie,
And when we Are thus labouring in Repentance, let us harken to him that Says, Come to me all ye that Are we Aria,
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and laden, and I will ease you, take my yoke on you, and learne of me that I am meeke and lowly in heart,
and laden, and I will ease you, take my yoke on you, and Learn of me that I am meek and lowly in heart,
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and yee shall finde rest for your soules, for mine yoake is easie, and my burthen is light. and ye shall find rest for your Souls, for mine yoke is easy, and my burden is Light.
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These words no doubt are spoken vnto them that labour in conuerting and turning still from this,
These words no doubt Are spoken unto them that labour in converting and turning still from this,
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and that euill way euen as men wearied: finding the burthen still heauie.
and that evil Way even as men wearied: finding the burden still heavy.
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And this my Text will haue a good correspondencie, and will answere well to that our Sauiour his voyce;
And this my Text will have a good correspondency, and will answer well to that our Saviour his voice;
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and that it is said in my Text, that wee must order our wayes aright: and it commeth in after this manner:
and that it is said in my Text, that we must order our ways aright: and it comes in After this manner:
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And vnto him that ordereth his wayes aright, I will shew the saluation of God. And unto him that Ordereth his ways aright, I will show the salvation of God.
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This shewing of Gods saluation, is the third part of my Sermon, and maketh my worke a perfect worke, that I shall by Gods grace fulfill my promise, which was to exhibit the Religion of Christ perfectly, for as much as without which we cannot be saued.
This showing of God's salvation, is the third part of my Sermon, and makes my work a perfect work, that I shall by God's grace fulfil my promise, which was to exhibit the Religion of christ perfectly, for as much as without which we cannot be saved.
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For vnlesse when I will speake of offering praises, and so glorifying God, I bring not in euery one of those three persons of the blessed Trinity; God will be vnperfectly glorified.
For unless when I will speak of offering praises, and so glorifying God, I bring not in every one of those three Persons of the blessed Trinity; God will be unperfectly glorified.
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And this thing is ready to be performed in these words, which are, I will shew the saluation of God.
And this thing is ready to be performed in these words, which Are, I will show the salvation of God.
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I say, the three persons are here ready to be shewed vs. For who is he that can shew the saluation of God, vnlesse it be the holy Ghost? and what other saluation vnder heauen besides Iesus? as for God, he is named:
I say, the three Persons Are Here ready to be showed us For who is he that can show the salvation of God, unless it be the holy Ghost? and what other salvation under heaven beside Iesus? as for God, he is nam:
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And concerning the holy Ghost, that he must shew the saluation, it is easily to be proued,
And Concerning the holy Ghost, that he must show the salvation, it is Easily to be proved,
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because the saluation is such a thing as eye neuer saw, eare neuer heard of,
Because the salvation is such a thing as eye never saw, ear never herd of,
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and neuer entred into the heart of man, euen Iesus Christ crucified: to the Iewes a stumbling stone, to the Grecians foolishnesse.
and never entered into the heart of man, even Iesus christ Crucified: to the Iewes a stumbling stone, to the Greeks foolishness.
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Where is the wise? where is the Scribe? where is the Disputer of this world? by Christ crucified, God hath destroyed the wisedome of the wise,
Where is the wise? where is the Scribe? where is the Disputer of this world? by christ Crucified, God hath destroyed the Wisdom of the wise,
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and hath brought to nothing the vnderstanding of the prudent, and the Princes of this world, if they had knowne it, would they haue crucified the Lord of glory? We are said to be Ministers of the Spirit, and hath brought to nothing the understanding of the prudent, and the Princes of this world, if they had known it, would they have Crucified the Lord of glory? We Are said to be Ministers of the Spirit,
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but I suppose that none of vs will say, that wee doe minister the Spirit but by the holy Ghost, none can say that Iesus is the Lord, but by the holy Ghost:
but I suppose that none of us will say, that we do minister the Spirit but by the holy Ghost, none can say that Iesus is the Lord, but by the holy Ghost:
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neither Disciple nor yet the Teacher. neither Disciple nor yet the Teacher.
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If the Wise, the Scribe, the Disputer could not finde it out, we are not wiser of our selues then they:
If the Wise, the Scribe, the Disputer could not find it out, we Are not Wiser of our selves then they:
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What is it to shew a thing to a man, set you it neuer so neere him (albeit he can see) except the ayre be lightned, by which they may see? The holy Ghost hath lightned the vnderstanding of man,
What is it to show a thing to a man, Set you it never so near him (albeit he can see) except the air be lightened, by which they may see? The holy Ghost hath lightened the understanding of man,
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and withall will conuince the world of sinne, because they beleeue not in Christ.
and withal will convince the world of sin, Because they believe not in christ.
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When the day is broken and the Sun vp, he that cannot see then is blinde indeede:
When the day is broken and the Sun up, he that cannot see then is blind indeed:
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so now that the holy Ghost is come and lightneth the world (which thing how farre it reacheth who can tell) whosoeuer seeth nor Christ crucified, to be the saluation of God, is blinde, and to bee holden for blinde.
so now that the holy Ghost is come and lighteneth the world (which thing how Far it reaches who can tell) whosoever sees nor christ Crucified, to be the salvation of God, is blind, and to be held for blind.
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And as there are degrees in seeing, some seeing better, some worse;
And as there Are Degrees in seeing, Some seeing better, Some Worse;
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so Christ crucified, to be The saluation of God, is better seene of some then of others.
so christ Crucified, to be The salvation of God, is better seen of Some then of Others.
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It is an easie matt•• for vs to shew to a man that Christ Iesus is the saluation of GOD, if shewing bee to say so,
It is an easy matt•• for us to show to a man that christ Iesus is the salvation of GOD, if showing bee to say so,
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and to preach so, but to bring it aright into the heart, and to beleeue with my vnderstanding that Iesus dyed for our sinnes, will require an influence of the holy Ghost.
and to preach so, but to bring it aright into the heart, and to believe with my understanding that Iesus died for our Sins, will require an influence of the holy Ghost.
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There is great difference in shewing of a starre, if it were to be shewed betweene an Astrologer,
There is great difference in showing of a star, if it were to be showed between an Astrologer,
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and a Countriman, euen about the Creation of the world, as if the Country-man were asked whether might be better spared, his Apple-tree in his Orchard,
and a Countryman, even about the Creation of the world, as if the Countryman were asked whither might be better spared, his Apple tree in his Orchard,
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or one of the little Starres in the Skie? It may be it would not bee rightly answered, we are so earthly;
or one of the little Stars in the Sky? It may be it would not be rightly answered, we Are so earthly;
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and therefore dull because we are earthly:
and Therefore dull Because we Are earthly:
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but an Astrologer if he wete to shew the Stars, he will not only shew it according to his situation, bignesse, motion,
but an Astrologer if he weet to show the Stars, he will not only show it according to his situation, bigness, motion,
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but according to an influence it hath to vs-ward.
but according to an influence it hath to usward.
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The holy Ghost if hee shew the saluation of God in Christ Iesus, he will shew it by an influence in vs, which the Astrologer cannot doe,
The holy Ghost if he show the salvation of God in christ Iesus, he will show it by an influence in us, which the Astrologer cannot do,
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and by that influence shew an influence in Christ Iesus to vs-ward, both for Iustification by faith,
and by that influence show an influence in christ Iesus to usward, both for Justification by faith,
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and Sanctification by a new birth:
and Sanctification by a new birth:
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and then with ioy wee shall say the holy Ghost hath shewed vs the saluation of God. And for the saluation of God to be the second Person in the Trinitie as no Christian will denie,
and then with joy we shall say the holy Ghost hath showed us the salvation of God. And for the salvation of God to be the second Person in the Trinity as no Christian will deny,
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so he the lesse a Christian that maketh not the second Person in the Trinitie all the saluation of God. As here he is named,
so he the less a Christian that makes not the second Person in the Trinity all the salvation of God. As Here he is nam,
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because a time appointed would come, when we should readily name him, as Saint Peter saith, Neither is there saluation in any other,
Because a time appointed would come, when we should readily name him, as Saint Peter Says, Neither is there salvation in any other,
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for there is none other name •nder heauen giuen among men, whereby wee must be saued. In the old Testament it is said, Hearken O Israel thy God is one God. for there is none other name •nder heaven given among men, whereby we must be saved. In the old Testament it is said, Harken Oh Israel thy God is one God.
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To vs also in the new Testament Christ saith, Goe yee therefore and teach all nations, baptizing them in the name of the Father, the Sonne,
To us also in the new Testament christ Says, Go ye Therefore and teach all Nations, baptizing them in the name of the Father, the Son,
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and the holy Ghost. And Saint Iohn saith, There are three that beare record in heauen, the Father, the Word,
and the holy Ghost. And Saint John Says, There Are three that bear record in heaven, the Father, the Word,
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and the holy Ghost, and these three are one: and the holy Ghost, and these three Are one:
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So to conclude, I will say that by this blessed Trinitie, our Religion is not only styled, but confyned:
So to conclude, I will say that by this blessed Trinity, our Religion is not only styled, but confined:
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beyond these three Persons we must not goe. Angels must not be worshipped, neither yet any Saint:
beyond these three Persons we must not go. Angels must not be worshipped, neither yet any Saint:
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yet there is one Saint which approacheth neere to the blessed Trinitie, euen the Mother of Christ in a right as it were, that she was his Mother,
yet there is one Saint which Approaches near to the blessed Trinity, even the Mother of christ in a right as it were, that she was his Mother,
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though hee neuer called her Mother, but Woman. She hath matched him if not gone beyond him in Psalmes, Hymnes, and prayers:
though he never called her Mother, but Woman. She hath matched him if not gone beyond him in Psalms, Hymns, and Prayers:
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This iniurie hath beene too long in practise, but now I suppose it is come to the highest:
This injury hath been too long in practice, but now I suppose it is come to the highest:
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For the Iesuits to accomplish the iniury done vnto Christ, first nameth himselfe by the name of Iesus:
For the Iesuits to accomplish the injury done unto christ, First names himself by the name of Iesus:
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yet as if Iesus were but a Sonne: though I dare say, they thinke not that Iesus had mo bretheren:
yet as if Iesus were but a Son: though I Dare say, they think not that Iesus had more brethren:
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they commend their societie, not to Iesus but to the Mother, as their Patronesse and Protectrix.
they commend their society, not to Iesus but to the Mother, as their Patroness and Protectrix.
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A brainesicke societie, who will not say? (As lamentable it is) that Bellarmine that great Champion concludeth his worke with, praise be to God and to the blessed Virgin the Mother? leauing out the Sonne and the holy Ghost;
A brainsick society, who will not say? (As lamentable it is) that Bellarmine that great Champion Concludeth his work with, praise be to God and to the blessed Virgae the Mother? leaving out the Son and the holy Ghost;
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and so the Papists in their salutations and farewells, as Midwiues in childe-birth say deuoutly, not knowing how blasphemously, God and our Lady helpe you.
and so the Papists in their salutations and farewells, as Midwives in childbirth say devoutly, not knowing how blasphemously, God and our Lady help you.
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For who that feareth God dare ioyne a creature with God the Father, or the Sonne of the Father? But it is enough, to point at these things for this time.
For who that fears God Dare join a creature with God the Father, or the Son of the Father? But it is enough, to point At these things for this time.
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My speach is to better Christians; let vs offer praise, that God may be glorified: And notice must be taken of that which followeth:
My speech is to better Christians; let us offer praise, that God may be glorified: And notice must be taken of that which follows:
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euen that To him that ordereth his way aright, shall bee shewed the saluation of God:
even that To him that Ordereth his Way aright, shall be showed the salvation of God:
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And to that blessed Trinitie, the Father, Sonne, and holy Ghost, be all honour, praise and glory, now and euermore. Amen. FINIS.
And to that blessed Trinity, the Father, Son, and holy Ghost, be all honour, praise and glory, now and evermore. Amen. FINIS.
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