Davids Learning, Commentary 5 · Commentary 7
EueryEvery one that is godly.]
HEre is the person that must pray, the godly, and eueryevery one of them. The word translated, godly, signifies in Hebrew two things: first, one whom God sheweth mercy vntounto, a gracious man, in fauor and grace with God: so the elect are vsually called vessels of mercy, that as a vessell is filled with liquor, so are they with Gods mercy. Secondly, it signifies one that sheweth mercy, a mercifull man, which is a propertie of a godly man, who is like his father, mercifull as he is▪ the lionish and wooluish nature is put off, and hee is become humble, meeke, gentle, as the Lambe and the little childe, Isai. 11. 6.
Out of the former consideration wee may note, that
OnelyOnly the godly man is fit to pray, or, onelyonly hee that Doct.hath grace, can pray for grace; vessels of mercy can pray OnelyOnly he that hath grace, can pray for grace.for mercy, and none else. Prou. 15. 8. The sacrifice of the wicked, is an abomination to the Lord: but the prayer of the righteous is acceptable vntounto him. Genes. 4. 4. The Lord had respect to Abel and his offering: but vntounto Caine and his offering he had no respect. Now by faith Abel offered a better sacrifice then Cain, Heb. 11. 4. First, His person was accepted, because he was in Christ, and then his sacrifice. Iames 5. 16. The prayer of the righteous auaileth much, if it be feruent. Ier 11. 11. Though they crie vntounto me, I will not he are them. What is the reason? see it in the tenth verse, They turned backe to the iniquities of their forefathers, which refused to heare my words, &c.
The reasons of this point are these: First, he must be a Reason 1.good man, that must pray a good prayer, a good tree that must bring forth good fruit: a bad man cannot make a good prayer; for such as the roote is, such is the fruit.
Secondly, he only can pray aright, that hath the Spirit of prayer, which teacheth vsus to cry Abba Father, this 2.is the Spirit of adoption, Rom. 8. 15. neither doth God know any other voyce, but the voyce of his owne Spirit. Ephes. 6. 18. Pray in the Spirit.
Yea but it is said, Luk. 11. 13. the holy Ghost is giuen Obiect.to them that aske him; therefore hee can pray and obtayne the Spirit, that wants him.
The scope of this place is not to shew, whether the Answ.holy Ghost or prayer goe before; but to shew how those that receiue the Spirit, are to be exercised; who, where he is, lyeth not dead or idle in the heart, but stirs vp desires and grones vnspeakeable.
But how can a man pray for the holy Ghost and obtayne Obiect.him, when he hath him already?
By the holy Ghost is meant, first, the gifts and graces Answ.of the holy Ghost. Secondly, the inward sense and feeling of him in the heart: thus we may pray both for increase of his gifts, and for a comfortable sense and feeling of him: for neither of them is euer so great, but we may still pray for more, to hauehave them increased. Shall we not pray for daily bread, because we hauehave bread? or shall not we say, Forgiue vsus our sinnes, because wee beleeue the remission of our sinnes? yes, because we pray for Gods staffe and blessing on the former, and a more full and comfortable feeling of the latter.
Thirdly, onelyonly the godly man can pray, because hee only hath the promise of prayer: all the promises of life 3.in grace and glory, are made to godlinesse; the promise to be heard in prayer, is made to the go dly man, Ioh. 15. 7. If yee abide in me, and my Word in you, aske what ye will, and it shall be giuen you. How can hee aske mercy, that hath no part in mercy? or how can he be heard in mercy, to whom mercy belongs not?
Fourthly, because onelyonly the godly man hath faith, without which nothing can please God: this faith assureth 4.vsus of that we aske, and issueth from iustifying faith; see 1. Ioh. 5. 13, 14. That yee may beleeue in the name of the Sonne of God, and this is the assurance, that if we aske any thing according to his will, he heareth vsus. Faith is an hand or arme, by which wee lay hold vponupon blessings: if once wee bee perswaded that God hath giuen vsus Christ, wee will easily beleeue that hee will giuegive vsus all things with him; for he that giues the greater, will not denie the lesse. Our Sauiour, when diseased persons came for bodily health or ease, was wont to say, According to thy faith be it vntounto thee: so in all our requests, the presence or absence of faith giues our prayer returne: according to the weakenesse or strength of the arme of faith, so is the coldnesse or abundance of comfort to our heart: so that faith onelyonly giues taste and rellish to the prayer, which a beleeuer makes.
Fifthly, Christ in his prayer teacheth vsus to begin with Our Father, teaching thereby, that he must call God Father, 5.who must pray acceptably; and that includeth sundry child-like affections, all concurring in a rightly disposed person to pray, as first, Reuerence and feare, when hee comes before his heauenly Father: A Sonne honoreth his Father; If then I bee a Father, where is mine honor and feare? Malach. 1. 6. Secondly, a childlike boldnesse, comming through Christ to a Father full of mercy and compassion, pittying his children more then earthly parents can, Isa. 49. 15. By Christ we hauehave boldnesse, Heb. 4. 16. Thirdly, louelove to God as to a Father: for a godly man seekes not himselfe in prayer, but Gods glory with his owne shame. Fourthly, charity and louelove to our brethren: for when wee come into the sight of our Father, wee dare not bring prayers in one hand, and malice in another, but pray, Forgiue vsus as we forgiue.
Sixtly, onelyonly the godly man can pray acceptably, because 6.hee alone hath remoued the barre and partitionwall, that stood betweene God and him, bringing repentance and godly sorrow for sin with him. The blinde man could say, God heareth not sinners, that is, impenitent ones; but hee heareth those that are repentant. Psal. 66. 18. If I regard wickednesse in my heart, the Lord will not heare me. Incense in the Law was a type of prayer, yet in Isa. 1. 13. the Lord tells the Iewes, who came in their sinnes, that incense was an abomination vntounto him: God hates our incense, our prayer, if we come with prophane hearts as they did; he neither receiues it from vsus, nor we any good thing from him; but a godly man hath remoued this rub.
First, Note hence the miserable condition of an impenitent Vse 1.sinner, and of an vngodly man, that is without remorse, and wallowes in vnconscionable sinnes: hee cannot pray, he neuer prayed in all his life, he was neuer in mercy heard in his prayer, but loseth all his labour; and well if it were no worse; for all his prayer is turned into sinne, his prayer is abominable, Prom. 28. 9. as often as he went about to pray, he did nothing but multiply sinne against God; he mumbled vp a few prayers and fared accordingly.
If this be so, then it seemes vnlawfull for the wicked Obiect.to pray; if he pray not, it is condemnation; if he pray, it is no lesse.
He is bound to pray, but not to sinne in prayer: in the second Commandement hee is inioyned to bow Answ.downe and worship God in prayer, and the third bindes him euer to doe it well, lest he pray in sinne, and so take Gods name in vaine. Alas then, what must he doe? only the grace of repentance can reconcile these two, and draw the sinner out of this maze, and make him pray aright.
Yea, but God heareth the wicked often-times, and Obiect.granteth what they aske, as peace vntounto Ahab vponupon his humiliation.
God heareth what a wicked man saith in prayer, and yet heares not his prayer, no, not when he giues the same Answ.thing that he asketh: for, first, all that the wicked get How God heareth wicked men, or rather heareth them not.from him, is externall and common to good and bad, but no one fauour of speciall grace. Secondly, he giues them euen that in wrath and vengeance, not for their prayers sake. Thirdly, when they aske things good in themselues, and euill for them, not knowing to vse them aright, hee granteth in iustice what it had beene mercy to hauehave denyed; as contrariwise, hee heareth his children in mercy, denying them that, which they hauehave sinfully asked. Fourthly, that which he giues, shall turne to their woe and miserie, and shall but heape coles vponupon their heads, euen wealth, prosperitie, and dignitie, all shall but make their sinne out of measure sinfull; whereas all things shall worke together for the best to the godly, euen crosses and afflictions. Fifthly, God giues nothing but by vertue of the promise; no promise but is by Christ; a wicked man hath no part in Christ, and therefore neither in the promise: a plaine case. Sixtly, neither is the wicked mans prayer a meanes of granting the request, or obtayning his desire, so as God stil heares not his prayer: for how can that prayer finde accesse or acceptance, which is not preferred in Christ? but they are fed onelyonly by a generall prouidence as the beasts are. Psal. 14. 4. The wicked man calls not on the Lord; that is, either prayes not at all, or as good he did not. Let this be a motiue to further our repentance: for else, if a man vtter neuer so many words of prayer, God will not heare him: how iust is it, that he that will not heare God, when he calleth, should not be heard of God, when hee calleth? that he, that is a prophane mocker of God, God Prou. 1. 28, 29.should mocke him in his destruction? that he that turnes his eare from the Law, should hauehave Gods eare turned from him? that he should aske and not receiue, that asketh amisse?
How iust was it vponupon the Iewes, who were cruell and of bloudy hands, that God should hate their persons and prayers? and is it not as iust, that vnmercifull men, Oppressors, Vsurers, Ismaels, Quarrellers, whose hand is against eueryevery man, and eueryevery mans against them; hard-hearted persons, that stop their eares against the cry of the poore, that they should cry and not be heard? Surely, the sentence is passed already, that iudgement mercilesse belongs to him that shewes no mercy.
Secondly, this doctrine ouerthrowes the idle conceit, Use 2.wherewith numbers of men delude themselues; O, if they hauehave but time at their death, to say, Lord hauehave mercy, then they shall doe well enough, though all their life they cast off all care and counsell. But what? Is the godly man he, that shall pray and find mercy? and shall prophane wretches, that hauehave set their faces all their dayes against heauen, thinke to bee heard in the day of their distresse and death? How canst thou then claime any one promise (and much lesse all) when thou neuer keptest the least condition of faith and repentance? How then shall God be iust, who hath said, that he will laugh at such, when their sorrow commeth? Besides, we must Difference betweene prayers of the godly, and wishes of the wicked.obserue a great difference betweene the prayers of the godly, and the wishes of the wicked.
First, the one is an earnest desire of the heart, prizing greatly that which he desires; the other is but a snatch, or a sudden flash, out of an illumination of the vnderstanding, but not out of any affection of the heart, because he vnderprizeth the thing prayed for, and will not sell all for it. That which others get with much labour and strong cryes, a wicked man thinks he may only call for it, and hauehave it; hee will enioy his lusts all his dayes, and then the last day promise reformation. No, no, God is not so prodigall of mercy, as to take thy leauings, and be beholding to thee for a little lip-seruice; in all the Scripture there is but one example of one receiued to mercy the last houre, thinke not that thou shalt bee the second.
Secondly, the one is a true desire with endeuour in 2the right meanes, and care to referre it to the right end; he will obtayne heauen by Faith, Repentance, Mortification, &c. but the vngodlies proceeding is but a iump, to the end without the meanes. Cursed Balaam desired to die the death of the righteous, but he would leape ouer the life of the righteous; so, many leape ouer the meanes, and thinke to come to the end immediately; but twentie to one if they leape not too short. Simon Magus desired the gifts of the holy Ghost, but to a bad end, to make gaine of them, and that he might be beleeued to be some great man, whereas a godly man aymes onelyonly at Gods glory in his owne saluation.
And thirdly, if eueryevery true desire hath assurance to obtayne, because it must be directed by the Word, lifted vp 3.by the Spirit, and encouraged by the Promise, then can no such vnsettled and vncertaine wishes, bring any comfort to the heart, when a man hath all his life long resisted the Word, despised the meanes of Faith, contemned the Promises, and grieued, nay, despighted the Spirit, how can hee hauehave any comfort by his prayer? and, how can he hauehave any elsewhere if not from that?
Thirdly, this shewes vsus, that the way to bee heard of God in prayer, is to be godly, to bring Godlinesse and Vse 3.Religion, an heart mortified to sinne, and quickned to grace, adorned with faith, and settled in good conscience. Dauids example of finding deliuerance in trouble, and comfort in affliction of Spirit, belongs only to godly and humble men, that shall confesse and pray as hee did. If thou wilt be heard of God in prayer:
First, get the notes of Gods child vponupon thee, and thou Meanes to be heard in prayer.shalt obtayne mercy: for it is the priuiledge of a child to be heard, in whatsoeuer his father sees good for him. What saith Christ? If you, being euill, can giuegive good things to your children, how much more will your heauenly Father?
Secondly, become Gods seruant: for it was the vsuall ground of Dauids prayer, to say, Lord, I am thy seruant, heare and deliuer thy seruant.
Thirdly, get humilitie vntounto thee; for the sacrifice of God is a contrite spirit, Psal. 51. 17. such sacrifices hee is well pleased with.
Fourthly, the poore blinde man sheweth; the qualitie of that man whom God heareth. Ioh. 9. 31. God heareth not sinners, but if any be a worshipper of him and doth his will, him he heareth. The same condition is required of him, that would speed in his suites. 1. Ioh. 3. 22. Whatsoeuer wee aske, wee receiue of him, because wee keepe his Commandements, and doe things pleasing in his sight. Yee aske, and hauehave not, saith IAMES, because yee aske amisse: and when doe wee aske amisse? when wee doe not keepe Gods Commandements: but how shall we know that we keepe them? Vers. 23. if we louelove one another: for charitie is an vndiuided companion of true pietie.
To conclude this point; let vsus take Iobs friends counsell vntounto him, Acquaint thy selfe with God, and he shall prosper thy way before thee, thou shalt cry vntounto him, and he shall heare thee, Iob. 22. 21.
Now in the second place, in that the word translated (Godly) signifies a mercifull man, note thatDoct. 2.
No seruice of God, or exercise of Religion, can be acceptable All acceptable seruice must bee from mercifull men.to God, which is not performed by mercifull men. All Gods worship must be ioyned with mercy: for here it is said, The mercifull man shall pray, Isa. 1. 11. to 16. God reiected all the Iewes seruices, because they did not fast from strife as wel as from meat, and because their hands were full of bloud. Zeph. 2. 3. Seeke yee the Lord, all the meeke of the earth; whence is noted, both that this is a denomination of a righteous man, to be meeke, and that none but such meeke persons can seeke God to find him. Mat. 15. 5. The doctrine of the Pharises was, that if men brought oblations to the Temple, though they relieued not their poore Parents, yet God was well pleased with them: but the words following shew, that this was but an hypocriticall tradition, reuersing the Commandement of God.
Matth. 5. 7. Blessed are the mercifull, for they shall obtayne mercy: what is it that we aske for, when wee come to doe God his due homage, but to obtayne blessednes and happinesse? but this we cannot doe, to be accepted, without mercifulnesse. So, Vers. 24. If thy brother hauehave any thing against thee, goe first and bee reconciled, and then come and offer thy gift.
Reasons of this point are these: First, those things Reas. 1.which God hath ioyned together, no man must separate; but God hath ioyned together the workes of the first and second table, the louelove of himselfe and of our brethren; of himselfe and of his image; of our forgiuing our neighbours, and his forgiuing of vsus; these are inseparably ioyned, and therefore we must not dissolue them. Hence, Isa. 58. 10. hypocrites pretending Religion, are called to breake their bread to the hungry, that is the true fasting.
Secondly, vnmercifulnesse hindreth both the preferring of our prayers, and likewise the preuailing of them. 2.First, it cuts off prayer, 1. Pet. 3. 7. Husbands must dwell with their wiues like men of knowledge, and take heed of strife, lest their prayers be interrupted. The very husband and wife, the neerest couple, cannot pray priuately, if they doe not put away strife; and how can the same but hinder publique prayer also? The Spirit of God cannot light on a Christian, but in the shape of a Doue, as it did on Christ; the Temple that is fit for the holy Ghost to dwell in, must be mercifull: see Isa. 11. 6, 7. Secondly, it hinders our prayer from preuailing, because of the promise and the threatning: the promise of being heard is made only to the mercifull, that the meeke shall inherite the earth, Psal. 37. 11. and that the Lord will hide them in the day of wrath, Zeph. 2. 3. So threatning is gone out against the mercilesse, euen iudgement mercilesse belongs to him that shewes no mercy; and as a man iudgeth, so he shall be iudged, and his owne measure shall be met to him againe, Mat. 7. 1, 2. so that if a man be an Ismael, rough against eueryevery man, God will be rough against him; and, if we be vnpittifull, we shall be vnpittied of God and Men.
Thirdly, no sound worship can proceede but from a 3.sound Religion, and that is the Religion and wisedome which is from aboue, and the qualitie of it is that it is peaceable, Iam. 3. 17. gentle, easie to be intreated, full of mercy, and good fruits. The Gospell which we professe, is a Gospell of peace, fostereth peace, and seeketh it by all meanes.
Fourthly, so long as any a…e slaues to the deeds of the 4.flesh, it is impossible they can be acceptable to God: but debate, hatred, anger, rage, murthers, are condemned for the vvorkes of the flesh, which shut a man out of heauen, Gal. 5. 21.
But vvherein stands this mercy, vvhereunto prayer Quest.must be coupled?
It stands in these things. First, in pittying the bodies Answ.of men in their wants. Secondly, their soules much more. Thirdly, in supplying their wants, as reliefe, succour, comfort, counsell, &c. to be rich in good workes, and restore them that are fallen, by the Spirit of meeknesse.
This teacheth all of vsus that professe the doctrine of the Gospell and true Religion, and the pure worship of Vse 1.God, how wee ought to be disposed, when wee come to performe vntounto God religious duties, as prayer, &c. Those that come neerest to God to present seruice acceptable to him, must more especially look to this point, namely, to take heede of the spirit that lusteth after enuie, and sets men in a rage against Gods image and those of the same profession with them; and they must take the counsell of the Apostle, 2. Cor. 13. 11. Bee of one minde, liue in peace, and the God of peace shall be with you. And let vsus consider
First, we are all members of one bodie, wherof Christ Motiues to mercy.is the head; nature teacheth one member to pitie and help another; if one bee ill affected, to get remedy for it; and so must Christians.
Secondly, a meeke and mercifull spirit is much set by of God, and called for at our hands by Christ, of whom wee must learne to bee humble and meeke: a sure note of one that is brought into Christs Kingdome and sheepefold.
Thirdly, God hath taken all execution of vengeance out of our hands; Vengeance is mine, I will repay, saith the Lord, Deut. 32. 35. and if we will take the sword of reuenge into our hands, it will prooue but a sword to our owne destruction.
Fourthly, if we looke at the recompence of reward, we are to be prouoked to the workes of merciemercy. As a man sowes, so shall he reape, sowe mercy and reape mercy, sowe liberally, and reape liberally; God giues seede to the sower, 1. Cor. 9. 10. and makes men rich vntounto the works of merciemercy, ver. 11. How was the poore widdowes oile increased, when shee sowed merciemercy to Elias in his want? She had sufficient, till the hard yeere was blowne ouer. Thy expences shall hauehave a rich returne, it shall bee but a lending to God with abundant vsury; for earthly and base things, we shal obtaine heauenly and glorious; it is a sowing on earth, to reape in heauen.
Fiftly, if we desire patternes and presidents in mercifulnesse, we hauehave enough: First, wee hauehave God himselfe, whose mercies are aboue all his workes: how mercifully did he forbeare the world an hundred yeeres? and what experience hauehave our owne soules, how he daily forgets and forgiues innumerable sinnes? Therefore be we mercifull, as our heauenly Father is mercifull. Secondly, Christ the Sonne of God is a president herein, whose mercy and compassion was such as hee laid downe his life for vsus, that wee should also lay downe our liues for the brethren: 1. Iohn 3. 16. Thirdly, the Saints of God hauehave gone before vsus in examples of mercy. Moses was a man mightie in word and deede, yet the meekest man on earth, Numb. 12. 3. Abraham yeelded to Lot his inferior; Isaac swallowed many indignities at Abimelechs hands, and Iaacob as many at Labans. Dauid spared Saul his enemie, when he had him at an aduantage, and pardoned Shimei a Traytor, when hee had cursed him and threw stones at him. Yea all the Prophets, Apostles, and Saints, as much as lay in them, had peace with all men. If wee professe our selues the Sonnes of God, how are Rom. 12. 18.we so rough against our brethren, so without pittie and charitable disposition? as Lamech, Ismael, or Cain, who learned of the Deuill, who was a murtherer from the beginning, to hate and kill his brother. Let professors leaue these workes of the flesh to such as are in the flesh: let vsus be led by another rule, as Christians mercifully considering one another, and not as bruit beasts ledde by sensualitie. We must not follow noysome lusts and humours, but the rule of Gods Word, to blesse though we are cursed, and take things at the best, and seeke peace, and follow after it. Let professors consider the sweet fruit of Christian communion, which by a mercifull and meeke spirit is enioyed, but by wrath and rash anger violenced; how that the peace of the Church and publike quietnesse, the honour of their profession, the comfort of their conscience, and acceptance of their prayers or any seruice cannot stand by them, if they subdue not their spirits in this behalfe.
Secondly, this shewes vsus what to thinke of that religion, which vpsetteth and vpholdeth it selfe by crueltie Use 2.and malicious rage and furie; it is a religion which God hath no delight in, hee neuer did set it vp, nor accepted it. It cannot be the right religion, which by crueltie, sword, and fire, either planteth it selfe, or seeketh to supplant others. Therefore wee may note in the Scripture, that those religions, that were hated of God, were cruell and vnmercifull. One might hauehave read in Cains forehead what religion he was of: no maruell if God reiected his sacrifice, seeing hee bore such deadly malice against his brother. Of what religion were the Egyptians that kept vnderunder the Israelites so tyrannically, but barbarous, wicked, and idolatrous? Iaacob must hauehave a place by himselfe to dwell in, because his religion was an abomination to them, they must not see him performe the seruices of it. Manasseh set vp Idols, sought to witches, yea himselfe was a Magician or Coniurer, and what was his practice? Looke and wee shall see, that no man euer shed more innocent blood then hee did. Here was a note of a false religion, euen cruelty, such as wee read not of in any of his predecessors. Antiochus Epiphanes a monster among Idolaters, did so prodigiously waste the blood of the holy people, as neuer was since there began to be a Nation, till that time. Dan. 12. 1. The heathen Emperours made such butcheries vponupon the bodies of the Saints, as eueryevery street seemed a shambles of Christians, and eueryevery line of the story written in blood; and their religion was sutable, barbarous, and butcherly. Saul was zealous in his religion, and breathed out nothing but slaughter and threatning, but all that while his religion was proportionall, hee knew not Christ nor what hee did. But the Romish religion goes beyond all other in crueltie and vnmercifulnesse, and therefore of all other must be most hatefull to GOD. It was said long since, that Antichrist the head of that Church must be an Appollyon, a Destroyer, and 2. Thes. 2. 3. the sonne of Perdition, both actiuely, and passiuely, in himselfe and vntounto many others. He must be cloathed in scarlet, a colour dyed in the blood of the Saints; and a beast that must make warre against the witnesses of God.
The Church of God in the Old Testament indured most grieuous oppression, and was vnmercifully handled in Egypt by Pharaoh, in Canaan by the King of Syria, Iudg. 3. 8. by Eglon, King of the Moabites; by Iabin, King of the Canaanites; by the Midianites, Ammonites, and Philistims, and by Nebuchadnezzar in the Babylonish captiuitie: But all this was nothing to that it suffered by Antiochus Epiphanes. And yet this of Antiochus, was but a type of Antichrists persecution; his wicked rage was but a shadow to this: Here is an vnmercifull Destroyer, that killeth, first, the soules of men by poysoning their mindes with false and damnable doctrines: Secondly, the bodies of men with horrible and vnheard-of crueltie and tyrannie.
Here is a woman drunke with the blood of the Saints Romish religion accursed, because so cruell.and of the Martyrs of Iesus; Reu. 17. 6. What shall we thinke of that religion, by whose edicts, perswasions, and approbations all the Christian blood almost hath bin shed vponupon earth since the ten first Persecutions? Who hath done this but the firebrands of Babylon? What of that religion, which committeth Kings and Emperours together, making them Wolues and Tygers one to another? and who doth this but Nebuchadnezzar the head of this Babylon? What of that religion, that blowes vp Massacres, Rebellions, Seditions, Treasons in all Countreys? This also doth the scarlet-whore of Babylon. What of that Religion, that sends out cut-throat villaines with Pardons to stab and poison Kings and Potentates of the earth, yea to blow vp with one terrible blow three whole states and Kingdomes? This also doth the mercifull holy Father at Romish Babylon.
Who hath kindled so many furnaces to burne the bodies of Gods Saints in all Christendome, but that meeke sonne of perdition, whose mercies are cruell? What may wee thinke of the mercilesse inquisition in Spaine? Or that horrible massacre of the Christians in France, the like whereof was neuer seene in any Nation? Here in our owne land, what damnable plots, and deuillish designements hauehave there beene against the persons of our Kings and Princes? What shall I speake of the vnnaturalnesse of their cruelty amongst vsus, while they hauehave chased away all pitie and respect of silly persons, who in regard of the impotencie of their mindes or their tender age, might by all lawes of nature and Nations hauehave laid claime to merciemercy, if the Ocean of heathenish, I meane Popish crueltie, had not broken all bounds and bankes?
What hurt could a Boy of eight yeeres old doe to their religion, who yet for that was scourged to death in Bonners house? What hurt could that babe do them, that sprang out of the mothers wombe, and was cast in againe, because it was a yong Heretique, and so baptized in the mothers flames and the owne blood? What madnesse was it to apprehend a madde man, one Collins, who held his dogge ouer his head as the Priest did the hoast, for which hee and his dogge were burnt for Heretiques? a wofull meanes to bring a madde man into his wits.
With how little reason could they demaund a reason of the faith of a madde man (one Cowbridge) and make a madde mans words without vnderstanding, a sentence of his owne death, for which hee was burnt at Oxford? but where furie hath madded men, no argument can mooue them to pittie. What religion is that, the wrath of which sticketh not either to bury the quicke as Marion at Burges, or to vnbury the dead, as Wickliffs bones burnt one and fortie yeeres after his death? Peter Martyrs wife at Oxford, two yeeres after his death burnt for an Heretique; at Cambridge Mr. Bucer & Phagius, cited out of their graues to appeare foure yeeres after their buriall, which when the silly ashes could not doe, they were digged out, and burnt on the market-hill, because they did not answere and satisfie such articles as were laid against them? Richard Hun, apparantly hanged by them in the prison, was also burnt after his death. Iohn Tooly being dead and buried, was cited to appeare before Bonner by a day appointed, at which time limited and expired, he was excommunicate, and straite charge giuen, that no man should eate or drinke with him, or if any met him, they should not bid him God speed, or if he came to Church in time of diuine seruice, he must be thrust out: after that this excommunication wrought nothing vponupon the dead man, hee was condemned and committed to the secular power, and so the poore dead man was the second time by the Sheriffs executed. Is this cruell religion of God? Did Christ or any of his Apostles bring in the trueth by fire or sword? No, it is falsehood that must stand by power and humane policie.
When the two Disciples asked Christ, if they should call for fire from heauen against the Cities that receiued thē not? No, saith Christ, Ye know not what spirit ye are of: But let Antichrists Disciples aske him, as Faux & Winter did Garnet: Shall we call for fire from hell against those Kingdomes which will not receive vsus? Hee saith, Yea, because hee knowes what spirit they bee of, resolute, but infortunate Gentlemen: begin to dig vnderunder the Parliament-house, and when all the house is set to make lawes against the Catholikes, giuegive them a terrible blow, and they shall neuer know who hurt them.
O, but what speake you this against the Religion of the Church of Rome? this is the fault of men, not of their Obiect.doctrine.
Nay, but it ariseth out of the grounds of their doctrine, Answ.which is ful of cruelty and bloudinesse. Iesuitisme Iesuitisme the rebels Catechisme.is the Rebels Catechisme. I will set downe their doctrine in certaine positions, which are eminent in their Authors at this day.
First, the Pope ought to driue Woolues, and bad leaders, heretique Kings (that is, Protestants:) àgrege & dominio, not only excommunicate, but also driue them from their Kingdomes. This is Bellarmines position defended by the Pope himselfe.
Secondly, not onelyonly manifest, but also secret and suspected heretiques; so Symancha.
Thirdly, not onelyonly themselues, but all their fauourers also and children: So Creswell.
Fourthly, quibuscunque modis, by any meanes, saith Sanders: vi, or dolo, as Iudith put downe Holofernes, and Iehu Athaliah; Reinolds and Boucherius: or by a knife or dagger, as Henrie the third and fourth, Kings of France, were murthered: or by Dag, Dagger, or poyson, as against Elizabeth our Queene often, at the perswasion of Walpoole, a Priest and Cardinall of Coome: or by Gunpowder against three Countries, at the perswasion of Garnet, Prouinciall of Iesuites in England.
Fifthly, not only the Pope, but also all Christian people are bound arctissimo conscientiae vinculo & extremo animarum periculo, to resist any hereticall King, sirem praestare posuit, if he can bring the matter about: So Creswell.
Sixthly, Kings as soone as they begin to be heretikes, are presently ipso facto & deiure excommunicate, and depriued of their Kingdomes, and their subiects freed from the oath of alleageance; so saith Allen, who for the same obtained a Cardinall-ship. This, saith he, is a iust, holy, and honourable warre; and hence he speaks to the English Nobles to rise vp in armes against Queene ELIZABETH.
Seuenthly, Henrie the third, a French King was iustly slaine before excommunication published, because publike sorrowes waite no formes, and in such publike things euident knowledge sententiae locum habet, is in place of sentence: So said William Reinolds.
Eightly, a secret heretike is not onelyonly ipso iure excommunicate, but his children also deposed from the Kingdome, because leprous parents beget leprous children. Thus Symancha a wicked Knaue cuts off branch and roote.
Ninthly, Yea, but the Pope-holy-Father, he approues of no such things, no, not he, because he cannot erre. Yes, then Gregorie the seuenth, and Gregorie the ninth, erred not in teaching, that so soone as a King is an heretike, his subiects are freed from all loyaltie.
Nor Sixtus the fifth, in making a laudatorie oration vponupon the murder of Henrie the third, King of France.
Nor Pope Pius Quintus in his Bull, saying, Volumus & inbemus, We will and command, that all subiects take vp Armes against Queene Elizabeth.
Tenthly, no murder without a Iesuite, no Treason without a Priest. Mariana found an apt scholer of Rauilliac, and gaue him a poysoned Dagger to kill the French King. Catesby, Percy, Faux, were apt scholers of Garnet: so Gerard, Parsons, Greenewell. Nay, these peaceable men themselues, one strucke out the tooth, another the heart of Henrie the fourth. Who after all this can doubt of the wickednesse of the Romish Religion? or who can thinke it acceptable vntounto God, seeing the godly, the mercifull man onelyonly can performe acceptable seruice?
What? is not God pleased with that religion, which Obiect.he hath prospered so long? neuer any Religion so rich, so strong, so embraced, so defended by the Kings and Princes of the World.
First, the Kingdome of Antichrist hath taken deepe rootes for many ages; because,Answ. 1.
First, the shaddow neuer leaues the body, Antichristianisme a shaddow of Christianitie: so Antichrist began to worke in the Apostles daies, and shall continue to the ende of the world.
Secondly, the Lord will hauehave his Church still combate in this world, to shake it out of securitie, and to get Gods Armour, which is onelyonly able to preserue it from the deadly poyson that is in that enchaunted cup.
Thirdly, by prolonging this warre, he hath occasion to shew his wisedome, mercy, and iustice, in preseruing his Church through such danger, and to trie the faithfulnesse and constancie of his Saints: Heere is the patience of the Saints.
Fourthly, sinne and want of zeale in the Church, is a cause why he still stands a farre off; the time of deliuerance is not yet, Dan. 12. 1. But yet the sentence is passed against that Church, It is fallen, it is fallen, Babylon the great Citie, Reuel. 18. 2, 6. and giuegive her double to that shee hath done.
Secondly, that Church is already blasted by the 2.breath of Gods mouth: Gods Word hath detected the Man of sinne's fraude, wherewith hee hath blinded the world: his Bulls, that were once as terrible as thunder, and affrighted all Christendome, are now accounted but paper-shot or a flea-bite, and as winde in great part; his Pardons and Indulgences, which were once bought at so deare a rate, are now contemned euen of little children, as things of no value: his claimes are disclaimed by Princes; and notwithstanding all his Phisicians about him, he is consumed, and much withered.
Thirdly, he shall bee quite abolished in himselfe and his members at the comming of Christ, when himselfe 3.and his whole sent shall bee cast into the burning Lake, as a Mill-stone into the bottome of the Sea, neuer to be raised vp againe.