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WE are at the length come to the seed time. Sowe to our selues in righteousnes: Which part I hane formerly viewed vnder three heads, 1. Sowe, there is the property of the worke, 2. Righteousnesse, there is the matter to worke vpon, 3. the Persons, You.
Righteousnesse is he fairest obiect to the eye of hea∣uen, splenderous to the world, profitable to the soule,
and glorious to God, Wee will walke a while in this light, which will bring vs to a more glorious light: to a new 〈◊〉〈◊〉, and a new earth, wherein dwelleth righteous∣nesse. Righteousnesse of grace, feales the righteousnesse * 1.1 of glory. Well might Ambrose say: non enim per se pars ost iustitia, sed quast mater ost omnium: For righteous∣nesse is not part by it selfe: but as it were the mother of all vertue, as the old verse is.
Insticia in sese virtutem continet omniem, id est. Righteousnesse in it selfe doth truly containe, all that to vertue doe belong and appertaine.Hence it is, that this righteousnesse is found in so many congugatios. In Niphal, it is nitsdak; in Pihel, it is t siddek: in Hiphil, it is hitsdik: and in bithpahel, it is hitstaddek: All which doe shewe the largenesse of this vertue. But let vs come to some particular parts of it, and to omit many, we will speake onely of the worke of righteousnesse, and the word of righteousnesse.
And first of the word of righteousnesse: sowe to righteousnesse, so is my Text, agreeing with that: To the * 1.2 the law and the Prephets if a man walke not according to this rule, it is because there is do light in him.
All our action must be ordered by Gods word: where * 1.3 he hath not a mouth to speake, we must not haue a hand to worke: for workes without direction, are like mes∣sengers that runne without their warrant, and goe with∣out their arrand. Therefore (saith the Apostle:) Wee * 1.4 haue a sure word of the Prophets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which yee doe well: if yee take beede thereunto. Heauen is a marke, we are the archers, our actions the arrowes, Gods word is the bowe: If wee will hit the 〈◊〉〈◊〉, we must shoote in Gods bowe; Such a seholler was David Psalme, as at a marke, so will I ayme. When Ioshua was to gouerne the people, God told him it should be after * 1.5 his word; Dauid must make it a light to his feete: and we, the rule of all our proceedings. They which doe not
runne to the prophatie all sayinge, apostelie all 〈◊〉〈◊〉 an a magnetic all authorities, 〈◊〉〈◊〉 but to themselves, because the * 1.6 masters of errors; Wherefore let vs doe, (as Baalam saide:) not goe beyond the word of the Lord, more or lesse.
And that propter mandatum Des, for the commaunde∣ment of God. And cursed are they that doe erre from they Commaundements. There is nothing more dange∣rous, then for a man to make himselfe merry with * 1.7 breaking Gods Commaundements. Woe to them that say, Who is the Lord, that we should obey him; Therefore * 1.8 wee will none of thy waies. But non bonum ludere cum sanc∣tis. It is not good ieasting with holy thiugs: let Sauls exam∣ple serue for all: when God commaunded him to de∣stroy all the Amalekites, hee thought it more wisedome to preserue some. But for all his wisedome, he prooued a foole in so doing and lost the kingdome from himselfe and his posterity; It may be he thoght himselfe too good to obey God: and God knew the kingdome too good for him: He rent his Obligiens from God, and God the Crowne from him. Is it good for the vessell of dust, to encounter with the arme of omnipotency? The potte with the potter? Sine percutiat, sine percutiatur, fran∣ginecesse est. whether it strike or be strocken, it must needs be broken.
When the Centurian came to Christ for the healing of * 1.9 his seruant, he seemed to illustrate this point, by an ar∣gument taken from himselfe: I am a man of authorine: I say to one come and he commeth: to another goe, and he goeth; out of which words he frames an argument thus.
If men haue that prerogatiue, to commaund and ordaine lawes, then much more God. But men haue a prerogatiue to doe the same. Ergo,God hath prerogatiue and power to command:And after this manner God himselfe reasons. * 1.10
if you feare to offend the 〈◊〉〈◊〉 of your Prince, Then you ought to feare, to offend against my com∣maund: But it is true, you feare to offend his commaund, Ergo, You ought to feare to offend my precepts.Therefore let vs doe as Soloman saide: heare the ends of * 1.11 all, feare God, and keepe his commaundements: For hee is a great and dreadfull God, clothed with maiesty: the splender of whose glory, is tenne thousand times more bright then the Sunne; at the sight of whose maiestie, the Angels tremble, the Heauens melt away like waxe, the mountaines smoke, the foundations of the earth are mooued, and the floods are dried vp: and wilt not thou feare, to disobey this great and glorious God? whose name is wonderfull, his iustice infinite, his power omni∣potent, his wisedome vnsearchable; his knowledge from eternitie, to eternitie: and his iudgements intollerable, endlesse, and remedilesse.
But if this great and glorious Iehouah, which com∣maunds the sonnes of men to direct their wayes by his word, will not serue to perswade you, then let the necessity thereof perswade you hereunto; for as Peter saide of the name of Iesus, so I say of the word: there is no other thing that can direct and shewe vs how to walke aright: For nihil est 〈◊〉〈◊〉, vel stabile, in rebus humanis: nothing is firme and stable in humane things. Therefore I say with Christ to the Rabbin, (which asked him saying: what shall I doe to be saued,) in lege quid Scriptum est, quomodo legis? what is written in the lawe, * 1.12 how readest thou? for herein is read the righteousnesse of God from faith, to faith; That is, ex fide veteris teste∣menti, * 1.13 in fidem noui, as Origin obserues: from the faith of the olde Testament, to the faith of the newe; So Chry∣sostome, and this agrees with that of Paul. The lawe was * 1.14 our schoolemaster, to bring vs to Christ. The olde shewed a Mosias to come: the newe sheweth that he is come, or
as Ambrose saith; Ex fide promittentis Dei, infidem homi∣nis Credentis: From the faith of God promising, to the faith of man beleeuing. That is, the Scriptures doe shew how God giueth, and bestoweth his blessings: and also how wee are to embrace them; God promiseth, and man beleeues; or as Augustine saith; ex fide Praedican∣tium, * 1.15 in fidem andientium: from the faith of the Preachers, to the faith of the hearers. So saith the Apostle: faith is by hearing, and hearing by the word of God preached: * 1.16 We preach, you beleeue: wee teach and you must obey. Or ex fide praesentium, in fidem futurerum: from the faith of things present, to the faith of things to come: shewing how to liue in the kingdome of grace, that here∣after we may enioy the kingdome of glory. So doeth the Apostle teach vs saying; whatsoeuer is written, is writ∣ten * 1.17 for our learning, that we by them might haue hope and consolation of future ioyes. For this is that which is able to make a man perfect vnto euery good worke. * 1.18 If now you shall demaund of mee: wherewith shall a man redresse his wayes? I answere (with Dauid,) by taking heede to the word of the Lord: for that is the * 1.19 true guide to the kingdome of glory.
If Gods word, the word of righteousnesse, be the marke, whereat we mustayme: then I see fewe hitte the * 1.20 white, some shoote wide with the Idolaters, some ouer with the proude and ambitious, some to lowe with the couetous, others too short with their halfe turnes: so that (as Dauid said,) they are all gone out of the way: non est qui faciat bonum, non est usquae ad vnum: there is none that doeth good, no not one: They eate vncleane things in Ashur, and oyle is caried into Egypt: but woe to such as goe into Ashur, or downe to Egypt, and haue not asked counsell of Gods word. * 1.21
The formest of this cursed crue, is the whore of Rome: * 1.22 with all her English calues, which hath stollen trueths garment, to couer errors nakednesse; her seuerall names prefigured out her manifold errors, She is called a beast.
Antichrist, 〈◊〉〈◊〉 Prophet, a whore: and multorum 〈◊〉〈◊〉 num, sed non boni: many names, but neuer a good name. Of whom I will demaund this one thing, whe∣ther, she be able to maintaine her wayes by the word of God or no? If not, then as it hath beene saide, so is it still: Rome is a whore, and all those pretended Catho∣likes bastards, begotten in the bed of adultery.
First let them tell me, by what authoritie from the word of God, they keepe the word of saluation lockt vp in an vnknowne tongue from the people: yea they haue warrant for what they doe, and marke it well.
First the word is the cause of errors and heresies, (as they say,) therefore not fit to be knowne; Whereas in∣deede the want of it, is rather the cause of errors; as the trueth it selfe saith: (whom wee will belecue before them,) doe ye not erre? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because ye know * 1.23 not the Scriptures. And Dauid compareth them to a lan∣thorne, to light our pathes: if the light thereof be hid, how can they profit vs? for still we are ready to stumble at euery error, and fall into euery heresie. Therefore (saith Peter,) Wee haue a most sure word, to the which yee doe well that yee take heede, as vnto a light that shineth in a darke place. But it seemes these men will bee wiser then God: but God shall make it manifest to their confusion that they are fooles.
Secondly, the people cannot vnderstand the word of God when it is translated: Ergo, it ought not to be trans∣lated at all; whereas the translation of them, is the way to vnderstand them: and vnderstanding the way to get faith, and faith, the way to heauen; But why doeth not the wise lesuite reason as well against saluation it selfe, (thus) Man is not able, though hee haue the meanes, to saue himselfe: ergo, it is not fit hee should haue the meanes at all. And now who will not laugh at such an argument? Augustines saying shall end this, Why are * 1.24 things spoken, but to be knowen? why are they pronounced, but to be heard? & why are they heard but to be vnderstood.
Thirdly, the Iewes a long time, and in the Iewes Christ had not the word in the vulgar tongue: ergo, not fit to put it now into the vulgar: They proue it thus. He read the law, that the people vnderstood not: But it is manifest to the contrary; for the text saith, They read, and the people vnderstood. And as for that story of Robin∣Hood, which they tel vs of, inuēted & brought forth of the deuils mint, that the people vnderstood not Christ when he said, Eli, eli, lamah gnazabthani; therefore the people * 1.25 ought not to haue the scriptures translated. But the an∣swere is ready; first, this replie of the people might be more of flouting, then of ignorance: and to the con∣trary they haue no proofe. Secondly, they were Romane officers that put him to death, as appeares by the story; and they might not understand him, because it was He∣brew, but the Iewes, they vnderstood him. But say, they did not vnderstand him, what is that to proue that the Scripture should not bee turned into the vulgar? It is rather an argument to the contrary, that they should be translated, whereby they might vnderstand them.
Fourthly, holy things must be vsed in an holy tongue: ergo, they ought not to be translated. Now what is the holy tongue? Hebrew, Greeke, and Latine? then why did not Christ teach in one of these tongues, but in the Sy∣rian tongue? And why did the Lord cause the Apostle * 1.26 to speake so many seuerall tongues, if they were vnholy? And why doth the holy Ghost, make mention of * 1.27 tongues, that could not be numbred? Wherefore wee may conclude, that the language is acceptable, so the persons be good.
Lastly, the Priest, in the time of the Law, went in, and the people stood without: ergo, the people must not haue the Scriptures translated. But this is quickly an∣swered: First, this was a type of Christ, of his entring in∣to * 1.28 the holy place, that is, into heauen: therefore it con∣cernes not this point. Secondly, it is not prooued that the Priest spake any thing before them, which they vn∣derstood
not. But by this time you begin to smile 〈◊〉〈◊〉 these poore arguments, which are like ropes of sand, which are sooner broken then made.
It remaineth now, to prooue the lawfulnesse of their * 1.29 translation, which will appeare by Gods commande∣ment: Thou shalt write them vpon the postes of thy house, and vpon thy gates: And why written? for to bee read: and why read: that they may bee vnderstood. So our Lord saith, Reade the Scriptures, which they could not, if * 1.30 they could not haue them in the vulgar tongue. The like saith Paul that the Scriptures ought to bee handled to the vnderstanding of the people, and not in a strange tongue. And that this is no new doctrine, obserue the * 1.31 antiquitie of it. Ambrose, not long after Christ, saith, * 1.32 It is not meete for beleeuers to heare those things, which they vnderstand not. Againe, the same authour saith. Wee come together to 〈◊〉〈◊〉 the Church, those things must bee spoken, which may be vnderstood. So Augustine, Why are * 1.33 things spoken, but to be heard? why are they ponounced, but to bee heard? why are they heard, but to be vnderstood? Hereunto tends the saying of Ierome, Let therefore the holy Scriptures, be alwayes in thy hands, and let them bee vncissantly tossed in thy mind. Heare then you see, nei∣ther * 1.34 from the word, nor Fathers haue they any warrant for it, that the worship of God should be performed in a strange tongue, and to rob the people of knowledge.
The like warrant haue they for pickpurse Purgatory, If we well consider the places alleadged for the same, and bring them to the ballance of the Sanctuary, they will be found too light.
First, they thinke that place of the Apostle to bee vn∣derstood of Purgatory; where he saith, Euery mans works shall be tried by fire; which they say is the fire of Purga∣tory: and by straw, wood, and stubble is meant venial sinnes: But the true meaning of the Apostle is this, By straw and stubble, is meant false doctrine, and by gold and siluer is meant sound doctrine: And so doth Am∣brose
〈◊〉〈◊〉 stand it; Opus quod ordere 〈◊◊〉〈◊◊〉 do∣ctrina est: The worke that shall burne, is euill doctrine, not the person, but his doctrine shall be tried by the fire. Fire * 1.35 therefore in this place, is the Spirit of the Lord, which by his triall, maketh proofe what doctrine is like vnto gold, and what is like vnto stubble: The neerer the doctrine of God is brought vnto this fire, the clearir it is: contrari∣wise the doctrine of mans braine; shall vanish away, euen as straw is consumed with the fire: So then this is not meant of the fire of Purgatory.
Secondly, they bring the saying of Christ to prooue * 1.36 a Purgatory; Agree with thine aduersary while thou art in the way with him, lest he cast thee into prison; verely thou shalt not come out till thou hast paid the vtmost farthing. Now here we must vnderstand, that by the world to come is meant a time, as Matthew makes it plaine in the words following: for that which hee meaneth by prison, is the same which he meaneth by hell. Againe, here by the world to come, is meant a time ensuing this world: So Marke hath it, He shall receiue an hundreth * 1.37 fold more, and life euerlasting in the world to come. Now then the world to come, being a time after this life, can not then be vnderstood of any Purgatory: For they say, it indureth but in this world onely: But wee acknow∣ledge not so much as a Purgarory in this worlds time. And as Augustine obserues on this place; Consenti cum aduersario &c. Consent with thiue aduersary in the way; For when we are passed out of this world, Nulla com∣punctio, vel satisfactio remanebit: There remaineth no compunction or satisfaction for sinne; as the tree falles, so it lies: meaning by the tree, man; by the fall, death; * 1.38 and by the place, heauen or hell. For, tertium locumpe∣nitus ignoramus, ime necesse in scripturis sanctis inueni∣mus: The third place beside heauen and hell, we are utterly ignorant of; wee finde not in Scripture that there is any. And to conclude with the saying of the Apostle, Euery * 1.39 man shall receiue the things which are done in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
bodie, whether it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, god or euill: If accor∣ding to the body, then what should a Purgatory doe? for the body comes not there, as they themselues con∣fesse: wherfore I cōclude, if there be a Purgatory, wherin the soule suffers, then the reward is not after the bodie, but after the soule, and so the Apostle is found a lyar: But if after the body, then there is no Purgatory: And so the Pope is found a lyar, for so he is; for there is no middle place, Vt possit: esse nisi cum diabolo, qui non est cum Christo: But he must needs bee with the deuill, which is not with Christ.
But before wee passe from this Purgatory, let vs obserue two things which will ouerthrow all this building. The first is, the place of this Purgatory, where * 1.40 it should bee, and that they know not: Some thinke it to be neere hell; but then the passage (say others) to heauen, will be too long: Some say it is neere heauen; but this will not passe for currant; for it is not fit that such a place should be so neere heauen: Some thinke it in the mid-way betweene both: Others thinke it to bee euery where; but in the end it will prooue to bee no where.
Secondly, obserue their disagreement about the pu∣nishment: * 1.41 Some say, the soules are punished by good Angels: Others say no, It is not a worke fit for them, but rather for euill spirits: Some thinke they are tormen∣ted by fire; and others say, by water. Now if they are ignorant of their torments, how can they finde a fitte meanes to deliuer them out? for, it is necessarie, that the Physician haue knowledge of the disease, before he can minister a fit remedie vnto the patient. Thus while they disagree about the torments, wee agree in this, that there is none.
And herein I cannot forget one thing, namely, the vnmercifulnesse of the Pope, that knowing the soules to be so tormented in Purgatory, would not, out of his Holinesse deliuer them foorth sooner: But now of late
dayes, and though the Pope can, (as they say,) 〈◊◊〉〈◊◊〉 the soules out of Purgatarie: yet will they not without money; no penny no Pater-noster, I may conclude the trueth of Purgatorie, with the deliuery of soules, to bee as true, as that of Mahomet, that the Angell of death drewe Moses his soule out of his nostrilles, by the smell of an apple of Paradise; But one thing I am sure of, that they are a hotter Purgatorie to the Saints of God, then their imaginary Purgatorie, to the soules departed.
In the third place, let vs see what warrant they haue for their merits, and supererrogations: here they bring the saying of the Apostle, that euery man shall receiue * 1.42 according to his workes. Also they bring the saying of Christ: (where hee saith,) great is your reward: Ergo, our workes doe merit and deserue. But for answere to * 1.43 this, we haue-at hand out of the wordes themselues; for the Spirit saith not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for workes, noting out a * 1.44 desert but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to workes, to shew the mea∣sure of the reward: Saint Gregory notes: It is one thing to render according to workes, another for workes; for in that, it is saide according vnto workes: the quali∣tie of the worke is vnderstood, that, whose workes appeare to be good, his recompence should be glorious: not because the worke doeth merit any thing at all; but because hee hath promised to reward vs according to the qualitie of * 1.45 the same. But they produce more proofes yet, as that yee may bee counted worthy the kingdome of heauen: and they shall walke with mee in white; for they are worthy. It is true, they are worthy, in and by Christ: for he being * 1.46 ours, all things are ours, as the Apostle shewes: and wee are worthy because of his promise; for God hath made himselfe a debtor: non accipiendo, sed promittendo: not by receiuing any thing at our hands, but by promising. We doe not say, redde quod accepisti: sed redde quod promisisti: render that thou hast receiued, but render that which thou hast promised.
That wee are not saued for our workes and merits, is
manifest: first by the word of God, let Dauid speake for all the Prophets; and he will tell vs, that God crowneth * 1.47 vs with mercy and compassion; And let Paul speake for all the Apostles, we are saued: 〈◊〉〈◊〉 by the workes of righ∣teousnesse, but according to his mercy; for eteruall life is the gift of God. And to conclude with the saying of * 1.48 Christ, when yee haue done what yee can, yet: say wee are * 1.49 vnprofitable seruants; So then it is euident by the word * 1.50 of the Lord, that our workes merit not.
I might also shewe you the iudgements of the Fa∣thers in this point; which ioyne with vs in this, that we merit nothing by our workes; but to comprise many in one, and not to totall all in iust account: I say with Bar∣nard, sufficit ad meritum, scire quod non sufficiant meri∣ta: it is sufficient to merit, to knowe that our merits are not sufficient. Besides, I could shewe some of their owne Doctors, which are of our opinion; as Paulus Burgenses, Thomas Aquinus, Durandas, Dionisius, Car∣thusianus, Belermin & others; are constrained to confesse the truth of our doctrin: that works are not meritorious.
I will conclude with this: in euery merit, these things * 1.51 must concurre: sit gratuitum, non dibitum a nobis illi, &c. that it bee free, not a debt that wee owe; for if it bee a debt, then it doeth not merit? Now who dare say that he oweth not himselfe, and all that hee hath, or can doe vnto the Lord. And therefore wee can not merit, so long * 1.52 as all wee can doe is due to God: and not in our owne choyse to doe, or not to doe; 2. Sit vtile vel commo∣dum illi, &c. That it be profitable and commodious for him, of whom we merit.; But what profit hath God by all our * 1.53 good workes? for how can he which is infinite, receiue any more; now whatsoeuer receiueth increase, is not infinite, but God is infinite: and therefore our, workes doe him no good. And 3. there must be a preportion be∣tweene the worke and the wages: but what equalitie betweene afiait labour, and an infinit reward? I haue al∣most lost my selfe among these merit-mongers, which
haue altogether lost themselues among their suppoled merits. Wherefore to ende in a word, non pro merito, not for thy merit sbalt thou receiue eternall life: sed tantum pro gratia: but for grace. * 1.54
Now let me transport your meditations for a while, * 1.55 among their prayers: but not to pray with them; for they pray to stockes, images, Saints, and Deuils. They haue a pretie distinction of prayer and worship: namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, latria belongs to God, & may not be im∣parted to men or Angels: but Doulia may be giuen to God, men and Angels. It seemes they neuer obserued * 1.56 Augustine vpon this, Doulia debitur Deo, tanquam Do∣mino: religious seruice is due vnto God, as hee is a Lord. Latria vero non nisi Deo, tanquam Deo. Religious wor∣ship is onely due to God, as he is God. Let it bee what it will bee: all is due to the Lord, and none to Saints, or Angels. * 1.57
I will set before you a dishe of this fruite for your iudgements to feede vpon: but not for your affections to disgest. And first I will beginne with Mary; for vp∣on the day of her conception, they haue this prayer. O Mary the mother of grace, the mother of mercy, defend thou vs from our ghostly enemy, and receiue vs at the houre * 1.58 of death. Againe in the visitation of Mary they vse to say; extinguish the fiery heat of our sinne: blot out what is amisse, and cause vs to leade an innocent life. I could spend a whole houre to shewe you such stuffe as this is; but to let you see somewhat of Paul. O blessed Apostle, Paul, I pray thes that thou wilt deliuer me from the Angel of Sathan, and defend me from wrath to come, and bring * 1.59 me into heauen; the like they haue to Iames. O happy A∣postle and mightie Martyr Iames, helpe thy worshippers, defend courteously thy pilgrimes on euery side, and bring them to heauenly ioye.: and now as God said to the Pro∣phet, come and I will shewe you greater abominations. O Crosse triumphant wood, all haile, worlds true health, a∣mong all the trees in the wood, thers not thy like for blos∣some,
bough, and budde: Christians Physicke, saue the sound, and heale the sicke: And thus I haue giuen you a taste of some of their abominations, and presently I will shewe you how they are contrary to the word of Ie∣houah.
1. Now the warrant they haue for their prayer to Saints and Angels, is none at all; but contrariwise we are cōmanded to pray to God; Pray to thy Father which is in * 1.60 secret: and againe, At that day (saith Christ) you shall * 1.61 aske in my Name. And Iames tells vs whither to go for wisedome, namely to God; but not a word of Saints * 1.62 or Angels. A doctrine neuer heard of before this a∣dulterous generation sprung vp: The Angels in hea∣uen haue refused the same, and Saints vpon earth de∣nied * 1.63 it. What shall I say? is it not against the word of * 1.64 the Lord, and a counterfeit coyne come foorth of the Deuils mint to delude the world with all.
2. It is against the office of Christ; for he is the Me∣diator betweene God and man, namely, the man Christ: * 1.65 now then to make Angels, and Saints Mediatours, is to put Christ out of place.
3. It is a robbing of God of his worship; for prayer is adoratio Dei: and to offer that to the creature, which is proper to the Creator, is to robbe him of his honour.
4. It is Idolatry, that is a breach of the first Com∣mandement, Thou shalt haue none other gods before me. Now whom wee pray vnto wee put confidence in, and cursed are they which trust in any creatures.
5. It is a sinne of blasphemie; for why doe they go to creatures, but because they doubt of the mercie, and loue of God? and what is more iniurious, then to make God lesse mercifull then creatures?
6. It is in vaine to pray to Angels, or Saints, for they are ignorant of our estate; neither are they capable of our prayers: for, Abraham is ignorant of vs, and lacob * 1.66 knoweth vs not: The liuing know that they shall die but the dead know nothing. To conclude, we must pray to him,
Pro quo nullus interpellat, for whom no man pryes; sed ipse pro omnibus, but he prayes for all.
I might trouble your eares with their vn written veri∣ties; * 1.67 which they affirme to be of as great authoritie as the Scriptures but this I answere briefly.
First say, that there are many things which the Pro∣phets, Christ, and the Apostles taught: It followes not therefore, that the Church should seeke for them, because we know them not when wee haue found them, and as soone we may imbrace a lie, as a trueth.
Secondly, admit that we could meete with the right, yet there, is no neede of them: For these things are writ∣ten, * 1.68 that we might beleeue and in beleeuing wee might haue life eternall: as Augustine notes, Many things were done which are not written, (saith hee) Electa sunt autem quae scriberentur, quae saluti credentium sufficere videbantur, But so much was chosen out to be written, as was thought to be sufficient for the saluation of the faithfull.
Thirdly, God hath forbidden vs to seeke after any thing, saue what is written, not to adde to the word of God. * 1.69 It were better for a man to mourne all the dayes of his life, then to make himselfe merrie, with the breach of the word of the Lord, that is, to play with it.
Againe, what warrant haue they for to take away the second commandement of God, as not worthy to stand in the leaues of his Booke? Sure I am, they ought not so to doe; for, Thou shalt not take from the word of the Lord. * 1.70 The Law was concluded with this, and so was the Gos∣pel; Thou shalt not adde to the word, nor take ought from the same.
What warrant haue they for their Free will, whereof they boast? To the contrary saith the Apostle. It is the * 1.71 Lord which worketh in you both the will and the deed. And here wee are to consider a foure-fold will which is in man: One by creation, where the will was free, both ad malum, and ad bonum: and as Augustine saith, Pri∣mum liberum arbitrium posse non peccare: The first free wil
was to be able not to sinne. The second is, Post lapsum qua∣lis libertas, fit reliqua ante regenerationem: What free∣dome is remaining after the fall, before regeneration: and * 1.72 that is a will free to sinne, but not to good, a will, tan∣tum ad malum: onely to euill. The third is, Libert as vo∣luntatis post regeneationem: the libertie of the will aftor regeneration: and this is partim ad bene & partim ad male operandum: partly to doe good, and partly to doe euill: So that if we will well, it is of God; if euill, it is of our selues: And as Augustine saith, Suis voluntatibus, sed quas ipse operatus est: Their wills, but such as he hath wrought in them: volunt as humana libertate consequitur gratiam, sed gratia potius libertatem: The will of man doth not by the freenesse thereof obtaine grace, but by grace obtaines freedome. So then., velle in nobis est: to will is in our power: bene velle a Deo: but to will well is of God. And the fourth is, Libertas voluutatis post glorificationem: The liberty of the will after glorification: and in this li∣bertie, the will shall be free, tantum ad bonum, onely to good, and not ad malum, to euill. The summe is this, be∣fore the fall, the will was free to good and euill; by nature free to euill, by grace free in part, and by glo∣ry perfect.
I must not omitte their pardons, because they inrich * 1.73 the Popes offer, and derogate from the death of Christ: who can forgiue sinne but God? yet the Pope will; and marke well the manner: for first hee pardons, not onely sinnes past, but also sinnes to come, so that hee both par∣doneth, * 1.74 and pattoniseth sinnes; whereas Christ saith to the contrary: goe and sinne no more. Secondly, hee pardons both a poena & culpa, from the fult and punish∣ment, we deny not but that the Church may pardon the punishment, but not the fault: for that is proper onely to God. Thirdly, he pardons such as he neuer sawe: and cannot tell whether they haue repented them of their sinnes or no; whereas pardon is to be granted, to such as repent them of their sinnes. And to fill vp the measure
of his iniquitie. Mandanius Angelis quarenus animas omnium accedentium. Wee commaund the Angels to car∣ry all the soules of them that come to Rome this yeere out of Purgatory, into Paradise: Et concedimus cruce signa∣tis, vt ad eorum vota, duas vel tres animas, quas vel∣lent, è Purgatorio liberarent: And wee grant to all those that haue taken vpon them the holy Crosse, to deliuer two or three soules at their pleasure out of Purgatory. And surely could it bee prooued, that the Pope could forgiue sinnes, I would presently turne Papist.
And here let mee acquaint your vnderstanding with the author of these pardons; who (as I finde,) was Gregory the first: for hee proclaimed, that whosoeuer would come to Rome, to visite the Temples, should haue cleane remission of sinnes. Then came Boniface the 8. and made the yeere of Iubile or grace, euery hundred yeeres, with the like promises. Then after him came Cle∣ment the sixt; and brought it from an hundred yeeres, to fiftie, with the same promises: Plaenariam indulgentiam, full remission of all their sinnes, apaena et culpa toties quoties.
But the thing obseruable is this, why so great a be∣nefite * 1.75 as this, (as they say); did sleepe so long before it was knowne? either it could not be found, or they were very vnmercifull, to keepe the people in sinne, and might haue freed them of the same. But now pardons being found, note the manner: not a iot without mo∣ney; for no penny, no pater-noster. And here two things must bee looked vnto: first, that wee keepe the Popes fauour: secondly, that wee haue large purses, or wee may goe without pardons. For conclusion, the true Church of God is taught, that pardons are not to bee bought with gold, and siluer: but with the blood of Christ. * 1.76
What should I speake of their pilgremages, vnto lying vanities, their stewes established by authoritie: a hell a∣boue ground? where lust, the daughter of idlenesse hath
accesse to whoredome; or their Masses, Cloystered Nunnes, single life, treasons, murthers, and a world of the like: whereby they are abominable to God, odious to man, and comparable to the deuill; Their Religion damnable, their practise blood and crueltie, and them∣selues famous for villany.
Thus then you see, the Papist walke not after the word of righteousnesse, no; holy Scriptures are reiec∣ted, and in stead thereof is come darkenesse: and darke∣nesse hath bègot ignorance, and ignorance hath begot error, and his brethren. See these prodigious spirits are they which are contemners of God, despisers of his word, persecuters of his Saints, and sacrificers to the deuill; I am glad I am rid of them, let them goe: but God giue vs grace neuer to followe them.
〈◊〉〈◊〉 wee home to our selues, and see, whether wee can finde any among our selues, which walke farre wide from the word of righteousnesse. And here first I will beginne with the Vsurer, whose arte is crueltie: and therefore God did prohibite the same, as too barbarous and diabolicall to be in the Church of God. Therefore, when thou lendest money to the poore, thou shalt not bee as a vsurer to them. Now if you would knowe what vsu∣ry is, the text saith, it is nashak, whereof commeth ne∣shek, * 1.77 which signifies, to bite or gnawe. Well saith the v∣surer, now I see it is lawfull to take vse: so that it be not to the hurt of the borrower, whereby to bite him. But stay a little and hearken vnto God, what hee saith more of this by the Prophet; he shall liue for euer, which hath not giuen vpon vsury: where the word tarbith is vsed: * 1.78 which is to encrease; and it comes of rabah, to multi∣ply. So that to bee an vsurer, is to take more then hee puts forth, and to take encrease, is to bite; there being no more difference betweene nashak, and rabah: but this rabah, is to take encrease, and nashak is the nature of it: namely to bite. So then you see he which taketh in∣crease for his monty, is a biter: and so doeth Ambrose
obserue. Such are the benefites that you rich men bestowe, * 1.79 you giue out little, and require much againe, such is your kindnesse, that you vndoe them whom yee helpe; This is the nature of vsurie.
The persons to whom they might not lend vpon vsu∣rie, were their brethren; And by brethren in this place is ment brethren of nation, as Paul saith. I haue great heauinesse for my brethren, that is, for the nation of the Iewes. And to these it was not lawfull to lend on vsury: not one Iewe to another Iewe. Now by the same rule it is nor lawfull for one English man, to lend to another: and so of other nations. But the chiefe ende why God forbids to lend to their brethren, was to shew that in the Church this diabolicall arte should not be vsed. As for idolaters, and enemies to Religion, they might lend to such on vsury, and for the rooting out of these wicked ones; but among themselues it might not be vsed. And * 1.80 this statut-law remaineth still vnrepealed.
The like I might speake of stage-playes, drunken∣nesse, pride, adultery, swearing, lying, murdering.
I haue not yet done with this word of righteousnesse. Gods word is called righteous; first, because of the au∣thor, which is God. Holy men spake as they were mooued by the spirit of God: and from God that is perfect, there * 1.81 is no euill and filthy thing. And for this ende the Pro∣phets cryed: the mouth of the Lord, the mouth of the Lord: to shewe that God was the author thereof, which may bee prooued thus, 1. Est antiquitas, the antiquitie, which is before all writing, as God is before all crea∣tures, 2. Hormonia pulcherima, the most sweete hermonie and consent, betweene Moyses, the Prophets, and Apo∣stles: which though they liued many yeeres differing, yet doe they all agree in one thing, 3. the true accompli∣shing of those things, spokē of by them, 4. the ouerthrow and downefall of those that haue opposed themselues a∣gainst their sayings; all which doe plainly demonstrate, that God is the author of them.
Secondly, they are righteous, because they are instru∣ments * 1.82 to bring vs vnto righteousnesse: The whole Scrip∣ture is giuen vs by inspiration, and is profitable to teach, to instruct in righteousnesse, that the man of God may bee made perfect to euery good worke. Now where the effect is holy, the cause must needes be righteous.
Thirdly, Gods word must needes be righteous, be∣cause it teacheth a doctrine, which is holy, pure, righte∣ous &c.
Is Gods word righteous? then well note the blasphe∣mie * 1.83 of the Papists against the same: The Apostles wrote certaine things, not that their writings should be aboue our faith and religion, but rather that they should bee vnder, saith Albertus.
See what an imputation hee layes vpon the Apostles Epistles, that they are not able to direct vs in faith and true religion. Obserue yet another blasphemie of his; The Scriptures are double iudges: Now we know that a double Iudge is altogether vnprofitable, and not fit for * 1.84 that place; Euen so are the Scriptures by his argument, and of lesse account then their traditions. So it appeares by the saying of Andradius, Neither in those bookes, * 1.85 wherein the sacred mysteries are written, is there one iote of diuinitie, which by any force of religion can bind vs to beleeue what is there in contained. By whose saying you heare, that the word is not able to bring men to the knowledge of God, religion, and faith: Thus he doth conclude them, not to be holy, pure and perfect: Lodo∣uicus saith, The Scripture is as it were dead ynke; fit for no vse, but to bee caitaway. So the Papists esteeme of * 1.86 Gods holy word, as an vnholy writing, saying, What ad∣uantage hath this fable of Christ brought vnto vs? So the whole Gospel, is reckoned by them as a fable. In a word, * 1.87 the whole Scripture is accounted vnholy. But whether it be more meete to beleeue God, or man, let the world iudge, Dauid saith, that the Scriptures are pure and vn∣defiled, And Christ saith, that they are true and holy;
And I say, let Gods word be righteous, and the Papists blasphemers.
Now I come to the workes of righteousnesse, which * 1.88 wee must sowe; yet not as the Papists; Necessitate ef∣ficientiae: They are necessary as efficient causes; together with faith of our saluation: but, necessitate praesentiae, they are necessary for the present; and we cannot be with∣out them: For, faith doth iustifie, and workes doe te∣stifie: Credis in Christum? fac Christi opera, vt viuat' fides tua: Doest thou beleeue in Christ? do thou Christs workes, that thy faith may liue. There is a three-fold vse of the workes of righteousnesse: first, Gods glory; se∣condly, the good of others; and thirdly, our owne com∣fort. How shall it appeare that wee are iustified, if the * 1.89 fruit of righteousnesse be not seene? as Barnard saith, As we discerne the life of the body by the motion of the body, so the life of faith by good works. And that you may the better know how to doe the workes of righteousnesse, obserue first, that they be commanded of God; second∣ly, that they be well done; thirdly, that they be done to a good end.
Vt sit mandatum a Deo; That it be commanded of God, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Scriptures. Then is it not so much to be inquired, whether it bee good and equall, as whether God hath commaunded the same or no: for sometimes lawfull things are vnlawfull. A∣gaine, sometimes vnlawfull things are lawfull: As thus, to kill and murther a mans owne child, is vnlawfull; yet if God command it, then is it lawfull: as for example in Abraham, which was commanded to kill his-sonne, which, if he had refused, had sinned: and to haue done it without command, had been a sinne likewise. Or thus, It is lawfull to pray one for another; yet when God for∣bids it, then is it a sinne to pray, not in respect of the sub∣iect of prayer, but because it is a disobedience vnto Gods command, as appeareth by the Prophet Ieremy. * 1.90
Againe, lawfull things done by some, are vertues;
which being done by others are sinne: As thus, It is lawfull for a Magistrate to put a murtherer to death, but for a priuate man it is a sinne: Therefore that is a false rule, that many examine things, by, Whether it be good or equall, and not whether God hath commanded it or no. By this rule the vsurer examines his vsury; In deed, saith hee, God hath forbidden it, yet marke what profit comes hereof: Men that can vse no calling may liue if they haue money. Besides marke what good it doth vn∣to the borrower: Many are made by borrowing; and to giue ouer the same would doe much hurt. But this is a false rule, if God hath not commanded the same, it is altogether vnlawfull. By the same rule we measure our charitie, saying, If I shall giue vnto the poore, and relieue the needie, then I my felfe may want. Likewise in their callings: If I shall tell the trueth in selling, vse good wares, and true weights and measures, it is the way to be a Beggar, and the like: But this is a false rule. I denie not, but that it is good for a man to keepe his estate, and not to grow into pouertie; yet not by such a meanes, as God hath not commanded. By such a false rule, Saul ex∣amined his obedience: Shall I kill the King, and the chiefe cattell? no, I may haue a great ransome for the King; and for the cattell, they will serue for sacrifice, or for breede, or the like; and therefore it is better to pre∣serue the King, and the best cattell aliue. But for all his wisedome, God told him that he was a foole, and had sinned in so doing; and therefore hee receiued a iust re∣compense for his desert. It is dangerous to call Gods precepts into question, touching the purity thereof: If he hath said it, or commanded it, it is righteous, and we must obey it.
Secondly, as it must be commanded of God, so it must be well done: as it must be bonum, so it must bee bene. That you may take your worke along with you, obserue, there must be first, knowledge; secondly, faith; thirdly, readinesse.
1. There must bee knowledge: for euery action is to be knowen before it can be well done; either we shal doe more then we ought, or lesse then we should. The heathen man could say, that he that knoweth not what he seeketh, cannot tell when to finde that which he lac∣keth; as Cato obserues:
Ignotum tibi nolito praeponere notis: Cognita indicio constant, incognita casu.Doe not thou preferre any thing vnknowen, before things that are knowen: Knowen things stand in iudgement, and vnknowen in chance. As the common Prouerbe is, A blind man may catch a Hare; and as well may an igno∣rant man light vpon some of the precepts of God; yet seldome seene. Pithagoras hath a pretie saying; He that knoweth not what he ought to know, is a brute beast among men; He that knoweth no more then hee hath neede of, is a man among bruit beast; and He that knoweth all that may be knowen, is a God among men. And because know∣ledge is the ground of all Arts, God taught his people * 1.91 first to know, and then to doe; for the way to doe well, is to know the good.
2. It must be done with the heart: that is, in zeale, loue, reuerence, feare, and the like: Vt sit ex vera fide, That it be of true faith: not so much the things themselues, * 1.92 as the affections of men are to be viewed. Witnesseth that of Marke, where the widowes two Mites were more re∣garded, then the abundance of the rich men; because they came from the heart. Good things done with an euill minde, are but splendida peccata: glorious sinnes: Wher∣fore God said, O that there were an heart in this people to * 1.93 keepe my Commandements: for where there is no heart in the action, there is no faith; if no faith, it cannot bee well done.
3. It must be done with readinesse: Wee must imi∣tate the Angels, which are said to haue wings; to note out their readines in executing the will of God. God will haue his worke done, when hee commands; not when
wee please: While it is called to day, harden not your hearts. It was the saying of Christ to Zaeheus; Come downe at once: Delayes must not be made in Gods ser∣uice; but as Christ said in another case vnto Iudas, That thou doest, doe it quickly.
4. And lastly must bee faithfulnesse, to doe all that that God commaunds, and no more: for to doe lesse then God doeth commaund, is disobedience; and to doe more, is meere presumption and will worship. It was Dauids care and resolution, to haue respect vnto all his commaundements.
Thirdly, that it be righteous, it must bee done to a good ende; for to doe good workes, and not to a good ende: is either vaine-glory, or meere hypocrisie; as to instance it thus. It is a good worke to giue almes, to feede the hungry, and cloath the naked; But if these be done to be commended of men, or for the obtaining of credit, rather then for the good of the common wealth, it is not commendable. So we may say, it is bonum, in respect of the acte: but not bene, in respect of the ende. Therefore to doe good workes to a good end, take these three things along with you.
1. That they be, propter gloriam Dei, for the glory of * 1.94 God: That is, that the loue and zeale to Gods glory, constraine vs hereunto: as the Apostle speaketh: doe all that ye doe to the glory of God.
2. That they bee, propter nostram salutem, for our saluation.
3. That they bee done to the good and profit of o∣thers, as the Apostle teacheth, that euery thing may mini∣ster grace vnto the hearers: for whatsoeuer is done is not right, quod non conducit ad praepositam vtilitatem, which belongs not to an intended profit.
Thus you see the word of righteousnesse, that it must be the rule of all our actions; as also you see the workes of righteousnesse: and how to doe them. Now before I let you passe from this part, I would haue you to marke
how our aduersaries doe slander vs, (saying,) that the Church of England teacheth faith without good works, and giueth libertie to sinne: being a doctrine of liscenci∣ousnesse to all impietie: insomuch that many are kept from vs by reason of these slanders, falsely laide vpon vs. The consideration whereof at the first sight, seemes like a great mountaine: yet after deliberation, it is lesse then a moule-hill. For if they so blaspheme the holy word of God, it is no wonder they thus slander vs. Besides, it * 1.95 hath beene an vsuall thing with them of olde, thus to slander the people of God. They accuse Wickliffe that he should say, that Luther did hold magistrates not lawfull: that Caluin saide, that Christ dispaired on the Crosse; that Beza was turned to popery, and so died: (who was then aliue, and by his owne wryting prooued them ly∣ers;) that Caluin fell into blasphemy; with many more of the like nature. But to bring this home to their doores, to pay them with their owne coyne, and to beate them with their owne weapons: for doe not they themselues teach a doctrine of liscentiousnesse? yes, vnspeakeable villaynies, both countenanced, and canonized for wor∣thies: as murthers, rapes, periuries adulteries, and the like: as the sruite of such a diabolicall Religion.
Thus much for the subiect, Righteousnesse now fol∣lowes the propertie of the worke, which is to sowe.
1. Pet. 1. 5.
Esa. 8. 20.
Doct. Wotd of God our rule.
2. Pet. 1. 19:
Ioshua, 1. 8. Psal. 11. 9.
〈◊◊〉〈◊◊〉 propheticas voces, non ad apostolicas li∣teras, necad euangelicas authoritates, etc.
Reas. 1.
Iob, 25. 15. Psal. 10. 5. 1. Sam. 15.
Matth. 〈◊〉〈◊〉.
Mali. 8.
〈◊〉〈◊〉. 12. 13.
Luke 10. 26.
Rom. 1. 17.
Gal. 3. 24.
2. Pet. 1. 4.
Rom. 10. 17.
Rom. 15. 4.
2. Tim. 3. 16.
Psal. 119. 9.
Vse. 1.
Esa. 30. 2.
Error of the Papists.
Marke 12. 21.
Aug. tract. in Iohn 21.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Acts. 2.
Reuel, 7.
Heb. 9. 11.
Deut. 6. 6, 7, 8, 2,
Iohn 5. 34.
1. Cor. 14. tot3.
Non competit fidelibus, audi∣re linguas, quas non intelligunt
Si ad aedifican∣dam Ecclesi m conuenitis, ea debent dici que iutelligunt au∣dientes.
Ambrose ad 1. Cor. 14. Sint ergo diui∣nae Scripturae, semper in ma∣nibus 〈◊〉〈◊〉, et iugiter mente voluantur.
Caluine in 1. Cot. 3.
Mat. 5. 25.
Marke 10. 〈◊〉〈◊〉.
Ecclus. 3.
2. Cor. 5. 10.
The place of Purgatory not to be found.
The paines of Purgatory not knowen.
Rom. 2.
Math. 5. 〈◊〉〈◊〉.
Gregory in Psal. 145.
2. Thes. 1. 5. Reuel. 3. 4.
1. Cor. 3. 221.
Psal. 103. 4.
〈◊〉〈◊〉. 3.
Rom. 6. 23.
〈◊〉〈◊〉. 17. 10.
The nature of merits.
Rom. 11. 35.
Psal. 16.
The prayers of Rome.
O Maria ma∣ter gratia, ma∣ter misericor∣dia, tu nos ab hoste protege, & hora mortis suscipe.
Veni regina gentium, dele flammas reatu∣um, dele quod cunque denium da vititam in∣noceutium.
Paule Apostle, te deprecor, vt ab Angelo sa∣thanae me eri∣pias & a ventu∣ra ira liberes, & in caelum intro∣ducas.
O faelix Apo∣ste magne ma∣ter Iacobe te colentes adiu∣ua, peregtinos vndeque tuos clemens pro∣tege, ducens ad caelestia.
O Crux lignū triumphale, mundi verasa∣lus, vale inter ligna nullū tale fronde, flore, germine medi∣cina Christia∣nasanes salua, aegros sana.
Matth. 6. 2.
Iohn 6. 26.
Iam. 1. 6.
Reuel. 19.
Acts 10. 26.
2. Tim. 2. 5 Gal. 3. 19. 〈◊〉〈◊〉 2. 1.
Efa. 63. 16. Eccles. 9. 5.
Papists vnwrit∣ten vertues.
Iohn 20. 30.
Deut. 4. 2. Reuel. 22. 18.
Deut. 4. 2. Reuel. 22.
Of Free-will. Phil. 2. 15.
Gen. 6. 5.
Of the Popes Patdons.
Iohn 8, 11.
Popes vnmer cifulnesse.
1. Pet. 1. 18.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈◊◊◊〉〈◊◊◊〉 beneficia, minus datis, & plus exigitis ta∣lis humanitas, vt spolietis eti∣am subuenitis. Deut. 23. 19. Rom. 9. 3.
1. Thes. 4. 6. Matth. 5. 17.
A deo perfecto nihil malum nihil turpe est.
Word instru∣ment that make vs righteous.
Apostoli quae∣dam scripseiūt, non vt scripta illa praecssēt fi∣dei, & religioni nostrae, sed po∣tius vt sabessēt. Albertus Pigh. hieral. li. 1. c. 2. Abert. conttou. 3. de eccles.
Sunt scripturae mutaiudices. Andradius in l. b. defens.
Neque in ipsis libtis, quibus sacramysteria sunt, quippiam inest diuinitatis, quae nos ad creden∣dum, quae illis continentur, a∣liqu religione constringat.
Scriptura est quafi mortuum atramentum.
O quantū no∣bis fabula ista de Christo?
Works of righ∣teousnesse.
Sicut corporis huius vitam, & corporis motu dignoscimus, sic fidei vitam ex operibus bonis.
Ier. 7. 14.
Iosh. 1. 8.
Non tam res ipse quam ho∣minum affe∣ctus spectantur.
Deut. 5. 29.
How to doe good.
Slanders of the Papists.