The True Catholic, Tract · Section 4 · Part 2 (1 of 3)
The true Catholickes houſe, or the notes and marks of the true Church, taken out of the holy Scriptures.
THe true Church began in Paradice: And God himſelfe as he was the Creator of man; ſo was he the founder thereof. For thus we read in Geneſis immediatly afer mans creation: And God commaunded Adam ſaying: In eating thou ſhalt eate: Gen. 2.16.that is, thou maiſt fréely eate, of euerie tree of the Garden: But of the tree of knowledge of good and euill, thou ſhalt not eate therof; for in the day wherein thou ſhalt eate thereof, thou ſhalt ſurely die. Here is the foundation of the Church, the preaching of Gods word: God himſelfe being the firſt preacher thereof. Now followes Sathans ſynagogue: But the Serpent was craftier then euerie beaſt of the field, which the Lord God had made. Gen. 3.1.Here is firſt craft and ſubtiltie, in the foundation of the falſe Church. Gods Church is builded vponupon a plaine, ſure and hard rocke: but Sathans Synagogue on a mooriſh, deceitfull, and vnſtable marſh or fenne. And to this ſaint Paul alludes, writing to the Corinthians: I am iealous ouer you (ſaith he) euen with the zeale of God: I hauehave made you fit for one husband, 2. Cor. 11.2.to make you a chaſt virgine to Chriſt. Here is firſt ſaint Pauls great louelove to the Church of Corinth, he is as iealous ouer them, euen as God is ouer his. No greater louelove can be, then wherwith he loueth them. And as a token of this his louelove, as louing Parents are wont to beſtow great coſt vponupon their children to preferre them in mariage: ſo he hath made thē a fit ſpouſe for Chriſt: He hath adorned thē with all heauenly Iewels, that he might ſet them forth, as a chaſte virgin fit for Chriſt, and all this he hath done by the preaching of the Goſpell. But as louers are euer carefull and fearefull of them whom they louelove, and eſpeciallie parents of their children: So S. Paul feares one thing, leaſt that as the Serpent by his wilineſſe beguiled Eue in Paradiſe, and cauſed her to depart by his ſubtilties and wilines from Gods plaine word and commandement: ſo now alſo, leaſt he ſhould corrupt their vnderſtandings, from the ſimplicitie and plainnes that is in Chriſt. As Gods commandement was plaine to Adam, that in what day ſoeuer he did eate of the trée of knowledge of good and euill, he ſhould die the death: ſo in the goſpel, he hath as plainly taught, that whoſoeuer with a liuely faith beleeueth on his ſonne Ieſus,Mark. 16.16. Ioh. 3.16. and now by faith eateth againe of that true trée of life, ſhall be ſaued. So that as that corporall eating of the trée of knowledge condemned them, euen ſo now the ſpirituall eating of the trée of life ſhall ſaue vsus. But the Diuell as he did then, ſo he doth now ſeeke to drawe awaie mens mindes from this ſimplicitie; and ſubtillie to mingle things of his owne deuiſe, to this plaine meanes of our ſaluation: ſo that now to be ſaued by his doctrine, is the moſt intricate, hardeſt, and grieuouſt thing in the world. So manie obſeruations of his owne, beſides Gods word (as he did then) ſo hath he now forged and added to this plaine worde of our ſaluation, by faith in Ieſus Chriſt. And that which S. Paul then feared, we ſée now plainlie come to paſſe.
And he ſaid to the woman: yea, Gen. 3.1.and hath God commaunded you that you ſhall not eat of eueryevery tree that is in the garden? Here ſecondly is another corner ſtone of Sathans houſe, to depart from Gods expreſſe word. Whereas God had commanded Adam plainlie, that he ſhould eate of euerie trée: now Sathan comes and preacheth quite contrarie, that God had commanded, that they ſhould not eate of euerie tree. And ſo he doth preach ſtill, if we doe marke well. Whereas God doth command, that we ſhould make no grauen Image, Exod. 20.4.and that we ſhall not kneele downe to it, nor worſhip it; Sathan ſaith, that wee maie make Images and knéele downe to them and worſhippe them. And whereas God ſaith,Pſal. 50.14.15. that in the time of our trouble we ſhall call vponupon him, and he wil deliuer vsus: Sathan perſwades vsus then to make other interceſſors and ſpokeſmen for vsus. And whereas God ſaith, herein we ſhall glorifie him: Sathan ſaith, that this inuocation is not Latria; it is no part of Gods honor, but he communicates it to Angels and creatures. Thirdly, Eue by giuing eare to this craftie ſerpent, and by communing manie words with him (as ſhould ſéeme) as ſathans firſt w…d doth ſéeme to import, whereas he ſaith, yea, and hath God, &c. She addeth a ſtone or two more, to further ſathans building, by adding,Gen. 3.2. detracting, and doubting of Gods word. And the woman ſaid to the Serpent, we ſhall eat of the fruit of the trees in the garden: but of the fruit of that tree which is in the midſt of the garden, ſaid God, ye ſhall not eate of it, nor ſhall ye touch it, leaſt peraduenture ye die. Here Eue ioines hands with ſathan, to erect his ſynagogue. Firſt ſhe detracts from Gods word: wheras God moſt amplie had commanded them, that they ſhould eate freely of euerie tree of the Garden; Gen. 2.16.ſhe leaues out euerie trée, and ſaith onlie, of the fruit of the trees of the Garden. Againe ſhe addes, that that trée, which was forbidden them, ſtood in the midſt of the Garden: Gen. 3.2.3.that was more then God told them. And that they might not touch it: And this alſo was more then God commanded them. They might no doubt hauehave touched that tree without ſinne, if they had not taken and eaten of the fruit thereof.Gen. 2.15. For Adam before was placed of God, to dreſſe the Garden, therefore no doubt he might hauehave pruned and touched anie trée in the garden without danger. And here that fault in religion firſt ſprang, which men call ſuperſtition. The which is thus defined,Vocab. ſcholaſt. to be a fault oppoſite to religion in exceſſe, when a man will be religious more then néeds, and more then God commands. Laſtly, ſhe doubts of the truth of Gods word, And ſhe ſaith,G…n. 3.3. Gen. 2.27. leaſt peraduenture yee ſhall die: wheras God had ſaid; In dying, yee ſhall die, as it is in the Hebrew: that is, ye ſhall moſt aſſuredly die. Here are then the notes and markes of the falſe Church, to vſe ſubtiltie, to depart from the plaine and expreſſe commandement of God, to adde any thing (though it ſéeme religious) ſuperſtitiouſly vntounto it, and to doubt of the truth of it. And by theſe, the notes & marks of the true Church, by the contrarie, may be gathered: to vſe plainneſſe in her doctrine, to cleaue to the word of God, to adde nothing to it, neither to doubt of the truth of it.
And that theſe are infallible and vndoubted markes of the Church,1. Sam. 15.20.21. 1. King. 13.18. the hiſtories of King Saul, and of the man of God that came to Bethel, & propheſied againſt Ieroboams golden calues, and S. Pauls proteſtation twiſe vttered, plainly prooue.Gal. 1.8.9. Wherof the firſt teacheth: that Saul being a King, might not diſpenſe with Gods worde, to ſaue the life of another King, no nor to ſaue fatte ſhéepe, and oxen, which (as man would hauehave thought) it had béene pitie to hauehave killed, no not for ſacrifice, and for Gods owne honour and ſeruice. No pretence of mans brain maie diſpenſe with Gods word: it muſt be obeied.
The ſecond alſo teacheth the ſame leſſon. The man of God being a Prophet, doing a myracle, healing the kings withered hand; againe being beguiled by another Prophet, who was an olde man, and therefore not likely to be a liar, and pretending alſo the reuelation of an Angell: yet this Prophet, this man of God going beyond his commiſſion, who tranſgreſſed Gods word (being drawn and perſwaded by all theſe fleſhly reaſons) and that but a little, to a thing which in mans iudgment, would ſeeme but neceſſarie, euen but to refreſh himſelfe; eſcaped not death, for this his contempt: but was killed of a Lyon. Neither King nor Prieſt here can diſpenſe, they muſt obey. If anie excuſe might ſerue the turne, ſurely then we would thinke that both theſe were excuſable; but their excuſes would not ſaue them harmeleſſe: therefore no other leſſer pretences or excuſes can warrant vsus, can ſecure meaner men, if Kings and Prophets by theſe eſcaped not. And to theſe hiſtories, as it ſhould ſéeme, S. Paul alludes when as he ſaith:Gal. 1.8.9. If an Angel from heauen, or we our ſelues preach to you any other Goſpell (that is anie other meanes of ſaluation) then that ye hauehave alreadie receiued, let him be accurſed. And he ſaith the ſame twiſe, no doubt becauſe ſome men ſhould not marke this, or hardlie beléeue it: and that they ſhould beléeue Angels from heauen, naie euen diuels from hell in the ſhape of men, teaching doctrines and meanes of ſaluation, which the goſpell teacheth not. Oh that all true Catholikes which relie ſo much of the name of the Church, would marke diligentlie this leſſon iterated of the Apoſtle; and would accept no other waies or means of ſaluation, beſides thoſe only which the goſpel teacheth! They are worthily accurſed which will not beléeue this doctrine, which Saul a king teacheth them with the loſſe of his kingdome; which the man of God teacheth them with the loſſe of his life: and Saint Paul himſelfe the Doctor of the Gentiles, twiſe togither,1. Tim. 2.7. moſt euidently, and that vnderunder the paine of a curſe. Dauid alſo teacheth vsus the ſame leſſon:Pſal. 95.7. For he is our God, and we are the people of his paſture, and the ſheepe of his hands. To day if yee will heare his voice, &c. for ſo this verſe is pointed in the Hebrewe. So that then, would we hauehave God to be our God, would wee be his people and ſhéepe of his foulde, that is, members of his true Church? what then, let vsus heare his voice. This is an euident and plaine marke of his true Church, and of all his ſhéepe. Our Sauiour alſo in the goſpell, agréeth with Dauid: My ſheepe (ſaith he) heare my voice, Ioh. 10.27.28.29.and I know them, and they follow me, and I giuegive vntounto them eternall life, and they ſhall neuer periſh; neither ſhall any plucke them out of my hand: my father which gaue them me, is greater then all, and none is able to take them out of my fathers handes. Here is the true brande of all Chriſts ſhéepe, they heare his voice; and they know him. And here is the benefit they reape, by being his ſhéepe, here is his moſt pleaſant and ſwéete paſture, which paſſeth all the pleaſant meadowes and paſtures in the world: That he knoweth all his ſheepe not in generall, but euerie one particularlie.
And of this muſt euerie one of his ſheepe be moſt aſſuredlie perſwaded,Exod. 33.12. Luk. 12.32. Rom. 6.23. that he knowes him euen by name, as he knew Moſes, and he giueth them eternall life: it is his free gift. Oh how are all men bound to louelove and ſerue ſuch a louing Lord and ſhéepheard, that beſtowes on them ſuch a gift! This bountifulneſſe paſſeth all the bountifulneſſe in the world, and this gift all the gifts in the world.Luk. 17.10. And all that euer we can doe; are but dueties and humble ſeruices to ſuch a mighty and bountifull prince. Oh prowd Phariſee! that wilt thinke here thou canſt challenge, or baſt deſerued anie part of this gift. It is a moſt frée gift: it is no deſert. And thou art ſure of it; thou ſhalt neuer periſh: none is able to take thée out of Ieſus Chriſts hands. And this, becauſe men are fainthearted, and it is the principall marke that ſathan ſhootes at to take this aſſurance of ſaluation out of mens hearts, and to make them doubt of Gods louelove towardes them (as hee did Eue) it is twiſe repeated here of our Sauiour;1. Pet. 2.22. in whoſe mouth is no deceipt: His ſheepe ſhall neuer periſh: and none is able to plucke them out of his fathers handes. And wilte thou not beléeue him? wilte thou doubt?
The ſame marke of Gods Church, and of all his children our Sauiour teacheth in another place. I am the vine (ſaith he) and ye are the branches: he that abideth in me, and I in him, Io. 15.4.the ſame bringeth forth much fruit. For without me can ye doe nothing: If a man abide not in me, he is caſt forth as a branch and withereth, and men gather them vp, and caſt them into the fire, and they burne. Here is the roote, and here are the branches: here is Chriſt & his Church. Here are thoſe drie withered branches, that are none of the Church, but hell fire brands. Here are thoſe fruitfull braunches, that bring forth much fruit. But you will ſay, this is true and plaine: but how ſhall we know whether we be grafted in this vine or no, whether we be members of the Church or no? The manifeſt marke whereby this thing alſo is knowne (which troubles ſo many at this day) followes, that he that will not wilfully blindfold himſelfe may ſee it. If ye abide in me (ſaith our Sauior) & my words abide in you, Verſ. 7.aske what you will, and it ſhall be done vntounto you. Here is the meanes and true marke of them that abide in Chriſt: They hauehave his words abiding in them. The knowledge & obedience to the word of God, is the onelyonly meanes to engraft vsus into Chriſt, or to breake vsus off. As ſaint Paul teacheth vsus by the example of the Iewes.Rom. 11.20. For their incredulity they were broken off: and we by faith were grafted in their place: Wouldeſt thou then be grafted into Chriſt; wouldeſt thou be ſure that thou art a member of his Church? Let his word abide in thée:Pſal. 119.11. Col. 3.16. Deut. 6.7. Let it be hidden within the cloſet of thy heart, and dwell plenteouſly within the roofe of thy houſe, as S. Paul commandeth. Talke of it by thy fire, teach thy childrē and thy ſeruants it: And then thou ſhalt ſurely abide in the vine, and be a member of the true Church. And that thou maieſt hauehave an euident token, and ſigne hereof, although now ſignes and miracles are ceaſed; yet God will giuegive thée a ſigne to ſtrengthen thy faith: Aske what thou wilt, and it ſhall be done vntounto thee. This is the dignitie of Gods children: that they which heare him ſpeaking by his word to them: he alſo will heare them, when by their prayers they talke with him.
And to this Salomon agrees.Pro. 28.9. He that turneth away his eares (ſaith hee) from hearing the law, his prayers are abominable. Though they make neuer ſo long prayers, and pray neuer ſo deuoutly: yet if they refuſe to heare the law of God; their praiers, be they neuer ſo deuout, are abominable with God. Surely by this it may ſéeme, that their much praying in Poperie did them little good; becauſe they heard not thē Gods word. And that euen now all the good bleſſings we enioy in Gods Church farre aboue our deſerts; we may attribute to our prayers, and to our hearing of the law of God. Let all Recuſants marke this well, and be diligent to heare the law of God, if they minde to hauehave their prayers heard. Salomon and Ieſus Chriſt teacheth them: That if Gods word abide in them, then let them aske what they will, and they ſhall obtaine it: Otherwiſe, they ſhall obtaine nothing at Gods hand. This marke of Gods Church alſo was prefigured in the law.Deut. 15.17. That ſeruant that would not go from his maſter which had ſolde himſelfe, at the ſixt yeeres ende, becauſe he loued his maſter, and becauſe he is well with him: Let him take an nawle (ſaith Moſes) and pearce his eare thorow againſt the doore, Io. 13.13.and he ſhall be his ſeruant for euer. Ieſus Chriſt is the beſt maſter in the world: they that will not depart from his houſe, muſt hauehave their eares bored thorow with an nawle: they muſt be diligent hearers of his word: And ſuch ſhall be his ſeruants for euer. And to this alludeth Dauid in the Pſalme:Pſalm. 40.6. Sacrifice and offring thou didſt not deſire. For mine eares haſt thou digged or bored thorow (as it is in the Hebrew) burnt offering and ſinne-offering haſt thou not required: Then ſaid I, loe I come. For in the volume of the booke it is written of mee, Io. 4.34.14.31I deſired to doe thy good will O my God; yea thy law is within my heart. Dauid heere propheſieth of Ieſus Chriſt, that his eares were not bored thorow onelyonly but euen digged: he was ſo obedient to all his fathers commaundements; his law was in his heart: and ſo muſt all Gods ſeruants eares be, they muſt follow Ieſus Chriſt. They muſt hauehave their eares not bored, but digged thorow; they muſt be diligent and obedient hearers of Gods word; and this is a principall marke of the Church: a true cogniſance of all Gods ſeruants. To this alſo agréeth the firſt Pſalme, which teacheth the verie firſt ſtep to bleſſednes, which onelyonly is in Gods houſe. That man is bleſſed (ſaith the Pſalme) whoſe delight is in the law of the Lord, and he meditates therein day and night. Who would not be bleſſed? That is, the marke that all men ayme at. The plaine way to attaine it, is here ſet downe: To delight in the law of God, and to meditate therein day and night. This is the faithfull mans delight: this is his glorie, this is his badge. He that doth this is moſt aſſuredly Gods ſeruant, is a member of the true Church. So that then the firſt marke of Gods Church, is the true knowledge and obedience of his word.
The ſecond marke is inuocation of his name.Gen. 4.25. For thus we read, And Adam knew his wife and ſhe brought forth a ſon, and called his name Seth, becauſe God (ſaith ſhe) hath giuen me another ſonne for Abel, becauſe Cain ſlew him. And alſo Seth had a ſon borne vntounto him, and he called his name Enoch, and then men began to call on the name of the Lord. Here is as it were the petigrée of the Church: here was firſt Abel ſlaine, the firſt begotten ſonne of this mother, and then after ſucceeds him as his heire Seth; and after Seth Enoch. And then men began to call on the name of the Lord. Here no doubt was typically, euē then the verie platforme of Chriſts Church drawen out. Abel the firſt begotten ſonne of the Church,Epheſ. 1.22. Rom. 8.14. was ſlaine of his owne brother: and ſo was Ieſus Chriſt, who is the head of his Church and the firſt begotten among many brethren. After Abel, Seth ſuccéeds, which ſignifies in Hebrew, put, ſet, or placed, as a foū dation, or an ornament, or a comfort: & therefore Eue giues her ſonne this name. And this Seth may verie fitly reſemble faith, Mat. 16.18. 1. Cor. 1.30. Io. 14.1.which is put in our hearts by the holy Ghoſt as a foundation, and our onelyonly ornament and comfort among the manifold ſorrowes and troubles of this life. Let not your heart be troubled (ſaith our Sauiour) beleeue in God, and beleeue in me. Seth begets Enoch, which in Hebrew ſignifies calamities, or miſeries: And this doth faith beget in man. True faith makes him confeſſe his frailtie, his miſerie, how that there remaines no goodnes in him. And then followes true inuocation of the name of God, which is the ſecond marke of the true Church: How ſhall they call vponupon him in whom they hauehave not beleeued (ſaith the Apoſtle) The ſenſe and féeling of miſeries and calamities will make a man call for help.Rom. 10.24. And thus we may plainly ſée, how by an excellent order our faith is portraied out, euen in Adams children, and the true Church deſcribed. In Seth his daies (as ſhould ſéeme) was no publique inuocation of the name of God. True religion would not ſo ſoone take roote, though he laboured no doubt verie earneſtly about it; or elſe being planted of Adam by Cains poſteritie it had bene defaced. But in his ſonnes daies ſhe ſprang vp, and put out her head againe: And then men began to call on the name of the Lord. Here is another principall marke of the true Church, to call vponupon the name of the Lord. For the holy ghoſt doth meane the whole here, by the principall part. No doubt they offered ſacrifices then, as Abel and Cain did, and they did meditate of that promiſe of God made vntounto them of the womans ſeed. Gen. 3.15.But this was a ſpeciall note of Gods Church: They called on the name of the Lord. To commend the excellencie and neceſſitie of praier,Mark. 11.17. our ſauiour alſo ſaith: That his houſe ſhall be called a houſe of prayer to all nations, and not a houſe of preaching.
As tectum the roofe of the houſe in Latin is put for the whole houſe: ſo inuocation of the name of the Lord, is here put downe for the whole ſeruice of God.Exod 20.1. And this ſeruice of God, he commaunds in his firſt commaundement, thou ſhalt hauehave no other Gods but me: That is, thou ſhalt truſt vntounto, ſhalt call vponupon no other, but me: for on them whom men truſt in, they call vponupon.Pſal. 50.15. And in the Pſalme more plainly, call vponupon me in the day of thy trouble, and I will deliuer thee, and thou ſholt glorifie mee. Where are added two notable reaſons, to make vsus willing, and euen to binde vsus to this ſeruice: firſt, that God promiſeth that he will deliuer vsus: and who being in trouble will deſire anie thing elſe? Secondly, we ſhall hereby glorifie God. This is ſuch a ſeruice and dutie, as belongeth to him alone; we may not yéeld it to anie other. This was alſo Abrahams religion, which no doubt he had learned of his aunceſtors. For thus we read of him.Gen. 13.1. And Abraham came out of Aegypt, and his wife with him, and all that he had, and Lot with him, towards the South. And Abraham was verie rich in cattell and in ſiluer, and gold. And he went on his iourney from the South to Bethel, to the place where his tent had beene in the beginning, betweene Bethel and Haie, vntounto the place of the Altar, which he had made there at the firſt. And there Abraham called on the name of the Lord. Here is Abrahams religion and worſhip of God ſet down in one word,Rom. 4 12. he called on the name of the Lord. As he is the father of the faithfull in beleeuing (as ſaint Paul teacheth) ſo he is their father in this point alſo. All his ſonnes muſt follow his ſteppes. This is a marke of the true Church. If they do this they cannot erre. And here we maie alſo note, that Abraham changed not his religion, though he had béen in Egypt: Trauellers muſt not alter their religion: they muſt not be like wethercocks, turned about with euerie blaſt of vaine doctrine. Eph. 4.14.And though alſo he was now waxen rich; yet he kept the ſame religion he profeſſed in the beginning. Religion muſt be alwaies one, no time maie alter it, no wealth make it wauer. Abraham being now wealthie comes a great iourney to worſhip, euen there where he did worſhip before, when he was poore. So muſt ye rich men of this world do: riches muſt not choake their religion, their zeale in Gods ſeruice; as manie times they do. They ſhould now be more zealous, not more ſlacke in Gods ſeruice, then they were before. The Philoſopher could ſay, he that found out benefites, found out fetters: And ſhall not Gods benefites binde them; as they did here Abraham, more firmelie vntounto him?
Again, here Ieſus Chriſt is portraied out vntounto vsus: He comes to the altar betweene Bethel and Hai. Bethel in Hebrew ſignifies Gods houſe; and Hai, deſolation, or a diſordered heape and maſſe: and maie fitlie repreſent the world. Betwixt theſe is Abrahams altar, that is Ieſus Chriſt, that all maie hauehave acceſſe vntounto him, he is placed betwixt Bethel and Hai: Euen as God placed Ieruſalem in the midſt of the world, as a fountaine of liuely waters, that all people that would, might repaire thither, Eſay. 55.1.and freely quench their thirſt. And Abraham there called on the name of the Lord.
The ſame leſſon no doubt he taught Iſaac his ſonne, who went out at the euentide: Laſhnak, as it is in the Hebrew,Gen. 24.63. to meditate or to pray in the field. He called on the name of the Lord as his father did. And in this one word, his religion or ſeruice of God is put downe alſo.
Thus alſo is Enochs religion deſcribed, he walked with God; Gen. 5.…2.24. Heb. 11.27.and he was no more ſéene: for God had taken him away. He walked with God, not onlie praying, but alſo euen liuing. He liued ſo, as though God had been alwaies preſent with him: Pſal. 9.17.as he was indeed; and is with euerie man, although the wicked forget God, and thinke not ſo. As Moſes alſo walked. Verſe, 22.24.And it is twiſe ſaid, that he walked with God; as a ſpeciall commendation. This is that great promiſe which our Sauiour Chriſt hath giuen to his Church:Ioh. 16.23. That whatſoeuer they ſhall aske in his name; they ſhall obtaine it. And who that beleeues this, will deſire anie more? if prayer in the name of Ieſus Chriſt giuegive vsus all things; who will praie for anie thing, in the name of any other?
And this is the marke whereby chriſtians were knowne in the primitiue Church.Acts, 9.14. Ananias ſaid vntounto Chriſt, Saul hath authoritie to binde all that all on thy name: and after Pauls conuerſion,Verſe, 21. all the people that knew him ſaid. Is not this he that perſecuted all that called on this name? To call on the name of Ieſus Chriſt, was the badge of all chriſtians in the primitiue Church, by this Cogniſance they were then knowne. And Saint Paul himſelfe by this marke points out all chriſtians, when he writes to the Corinthians, 1. Cor. 1.3.and to all that cal on the name of the Lord Ieſus, as well in their places as in ours. That is, euen in all places thorow the whole world.
Pſal. 50.5.And Dauid in the Pſalme againſt the daie of iudgement, when as all Gods ſhéepe ſhall be gathered togither, giues this generall marke of Gods Church, and this common brand of all his ſhéepe: Gather my Saints togither (ſaith God) that hauehave made a league and a couenant with me with ſacrifice. All true chriſtians muſt learne that leſſon that Naaman the Syrian being now cleanſed of his leproſie had learned,2. King. 5.17. that he would now offer ſacrifice to no other Gods, ſaue to the Lord.
As they are all Naamans by nature; euen lepers through ſinne, 1. Cor. 6.11.and now pure by cleanſing by water: ſo they muſt be Naamans alſo in profeſſion, that they will offer ſacrifice to no other gods but to the Lord. He confeſſed that ſacrifice was a ſeruice due to God, and that he now deteſting all other vaine gods, would onelyonly doe this homage to the Lord: and ſhall not chriſtians know and profeſſe as much? No doubt he was a figure of chriſtians: let the truth ſurpaſſe the ſhadow in cleereneſſe. As manie as doe offer ſacrifice to anie other, are more leprous in ſoule, then euer Naaman was in bodie. And are not payers ſacrifices? Doth not S. Paul teach all chriſtians, that now the Iewiſh ſacrifices being ceaſed,Heb. 13.15. that they muſt offer to God the calues of their lippes? And doth not Dauid ſaie, euen in the ſhadowe;Pſal. 141.2. let my prayer be ſet foorth in thy ſight as the incenſe, and let the lifting vp of my hands be an euening ſacrifice? Then if we will be Gods ſhéepe, we muſt hauehave this brand: if we will be his Saints, we muſt make this vow, that we will ſacrifice or make our prayers to none other, but to him alone. And at the daie of iudgement, ſuch onlie ſhall be gathered into Gods ſhéepfould, and ſuch God ſhall account for his Saints, howſoeuer man, and the Pope now doe canuniſe others. This word ſhall ſtand ſure, this word ſhall be approoued true at that daie: Gather my Saints togither, who hauehave made a league and couenant with me with ſacrifice. Wouldeſt thou be a Saint then, moſt aſſuredly canoniſed: not in the Popes Calendar, but in heauen? make a firme couenant and league with God onelyonly, with thy ſacrifices and prayers. Wouldeſt thou be at that daie a ſhéepe gathered into Gods ſhéepfolde, and ſtand on his right hand? while thou liueſt here then, praiſe him alone, call vponupon him alone, and vponupon none other.
On the contrarie,Pſal. 79.6. Dauid deſcribes the Malignant Church thus: Powre out thine indignation (ſaith he) vponupon the heathen, that hauehave not knowne thee, and vponupon the kingdomes which hauehave not called vponupon thy name. Epheſ. 6.12.Here are two markes of Sathans ſynagogue, ignorance, and idolatrie. Sathan is the prince of darkneſſe: his houſe ſhall be a darke houſe: it ſhall lacke light: It ſhall be like Egypt; his children ſhall not knowe God:Exod. 10.22. and therefore, neither ſhall call vponupon him.Pſal. 103 11. Eſay. 65.24. Pſal. 139.7. Gen. 17.1. M…t. 11.28. For he that knowes what God is, that he is moſt mercifull, moſt ready to heare, that he is in all places, that he is of all power & might alone, that he cals euen ſinners vntounto him: he that knowes this I ſay, cannot chuſe, but he will call vponupon God. Theſe are they then, which ſhal hauehave Gods wrath powred vponupon them, which hauehave not knowne God, nor called vponupon his name.Oſe. 2.17. The Idolaters call vponupon Baal and other names:Acts, 4.1…. but there is no other name giuen to men in the which they muſt be ſaued; but only the name of Ieſus Chriſt. Peter teacheth this, and I would to God, he that would be Peters ſucceſſour would learne this leſſon, and teach it alſo: if no other name, then not of Saint or Angell. And S. Paul makes plain this leſſon of Peter, Col. 3.17.and takes awaie all the wiles and ſleights of Sathan, all Popiſh cauils and diſtinctions: They ſaie that there is no other name of ſaluation; but there maie be other names of inuocation, or interceſſion. But Saint Paul ſaith plainly, doe all things in the name of Ieſus Chriſt. Thankeſgiuing, prayers, interceſſions, inuocations, all requeſts whatſoeuer muſt be done in the name of Ieſus Chriſt: and therefore in no other name. Let all Gods ſeruants marke well theſe two markes: they are the markes of the falſe Church, to be ignorant of God, and not to call vponupon his name: let them take héede. If they be ſigned with theſe markes, God will not be angrie with them onelyonly: but he will powre out his wrath vponupon them. O fearfull ſentence! And doe we make no account of this matter?
When as God would renue to Abraham the promiſe made to Adam of the womans ſéede, to take awaie the curſe that Adam by his ſinne had deſerued, and was iuſtly inflicted vponupon him, he added, that in his ſeede ſhould all the nations of the world be bleſſed. Gen. 12.3.16.So that now here we maie learne another plaine marke of the true church; to hauehave her bleſſedneſſe conſiſt onlie in that one feede of Abraham, Gal. 3.16.not in many, no nor in anie thing beſide. God alſo deſcribing the bleſſed eſtate of his church by the Prophet Eſay, Eſay. 54.17.writes thus: Euerie veſſell (it is Celi in Hebrew which ſignifies properly a veſſell, that is made to holde anie thing) againſt thee ſhall not proſper, and thou ſhalt condemn euerie tongue that ſtriueth againſt thee. This is the inheritance of the ſeruants of the Lord: that is, this for euer is as it were, an inheritance which ſhall ſuccéede in Gods true Church; that all thoſe great learned men, that ſhall ſtand vp againſt it, ſhall not proſper, and all thoſe eloquent tongues that thall ſpeake againſt her, ſhall be condemned. Here is a ſpeciall priuiledge of Gods church, which we maie ſee fulfilled in all ages. The Prophet Eſay here agréeing with our Sauiour,Mat. 16.18. that hell gates may impugne, but they ſhall neuer preuaile againſt the Church: as Arrius, Neſtorius, and other gerat learned heretikes hauehave teſtified.
This is the dignitie of the true Church: now followes her cogniſance. And their righteouſneſſe is from me, ſaith the Lord; not of themſelues. And this is that which Ieremy alſo teacheth: Behold the daies are comming (ſaith the Lord) and I will raiſe vp to Dauid a righteous branche, Ier. 23.5.and a King ſhal raigne, and he ſhall hauehave vnderſtanding, he ſhall deale wiſely, he ſhall doe iudgement, and iuſtice vponupon the earth. Here is moſt euidently our Sauiour Ieſus Chriſt deſcribed: he ſhall be a braunch of Dauid, comming of his Ioynes: he ſhall be righteous, Io. 8.46. 1. Cor. 1.30. Col. 2.3.euen his verie enemies ſhall not be able to accuſe him of ſinne. He ſhall doe wiſely: he is the wiſedome of God the father, he ſhall ſet vp iudgement and righteouſnes vponupon earth; he ſhall iudge and condemne that olde Prince of this world Sathan,Io. 12.31. and caſt him out of doores, and ſhall teach all men the way of true righteouſnes, that is faith in him. And in his daies ſaluation ſhall be to Iudah and Iſrael; they ſhall dwell ſafely. And this ſhall be the name wherewith they ſhall call him: The Lord our righteouſnes. Pſal. 4.….And thus alſo Dauid cals him, heare me O God that art my righteouſnes. And this alſo then is another true marke of the true Church: to call & account Ieſus Chriſt their righteouſnes. And if this be his name, it muſt not be giuen to anie other: he muſt hauehave his name alone himſelfe. They denie him his name, that attribute their righteouſnes to an thing elſe in this world what ſoeuer? And this name hauehave al Gods ſaints alwaies attributed vntounto him:Gen. 18.27 I hauehave begun to ſpeake vntounto my Lord (ſaith Abraham) which am but duſt and aſhes; thus baſely he thought of himſelfe: what glorie, what beautie is in duſt and aſhes? And O Lord (ſaith Iacob) I am not worthie of the leaſt of all thy mercies, Gen. 32.10.and of all the truth which thou haſt ſhewed vntounto thy ſeruant. As though hee ſhould ſay, I can challenge nothing, no not the leaſt grace which thou haſt beſtowed vponupon me.
And Iob ſaith:Iob. 9.2. How ſhould a man compared to God be iuſtified? If he would diſpute with him, he could not aunſwere one thing, for a thouſand. And to Iob agréeth Dauid: Innumerable troubles (ſaith hée) are comed about me, my ſinnes hauehave taken ſuch holde vponupon me, that I am not able to looke vp. Pſal. 40.12.Yea they are moe in number then the haires of my head, and my heart hath failed me. Euen Dauid himſelfe, thus manie in number accounted his ſinnes,Act. 13.22. being a man according to Gods owne heart. And who dare then account his ſinnes fewer? And our Sauiour likewiſe teacheth all his, when as they hauehave done all that is commaunded them (if they were able to doe it,Luk. 17.10. as there is none able) euen then to ſay and to account themſelues in deed, vnprofitable ſeruants: Much more then, when they ſhall not be able to doe perfectly euen the duplicate page duplicate page leaſt of that, which is commaunded them. Nay if the Apoſtles themſelues ſhall ſay they hauehave no ſinne, 1. Io. 1.8.they were lyers: Much more then anie other Chriſtians whatſoeuer. All true Chriſtians account their works, doe they neuer ſo manie and ſo excellent, but duties, not deſerts; as ſaint Paul teacheth them. For the louelove of Chriſt now (ſaith he) pincheth vsus or conſtraineth vsus to doe all things. 2. Cor. 5.14.For we thus iudge, that if one be dead for all, then were all dead. And he died for al, that they which liue, ſhould not henceforth liue vntounto themſelues, but vntounto him that died for them and roſe againe.
Here is the ende and cauſe of all good works. They are but duties which we are bound to doe for Ieſus Chriſts ſake, that died for vsus, if ſo be we could do euen a thouſand times more thē we can doe.Mat. 5.16. They are light, they are not fire: Let your light ſo ſhine before men (ſaith our Sauiour) that men ſeeing your good works, Luke. 12.44.may glorifie your heauenly father. But he deſerueth the praiſe of this light that kindled ye fire. And that is he which ſaid, I am come to ſend fire vponupon the earth, and what will I now, but that it burne?Io. 2.18. The light is his, that oweth the fire: our works are not ours, they are but the light of faith. The Apoſtle Paul cals them fruits of righteouſnes, Phil. 1.11.they are not cauſes thereof. They procéed from it. When we are iuſtified, then we bring forth good workes:Heb. 11.6. 2. Cor. 3.5. Before we can doe nothing that is good; no not ſo much as thinke a good thought. He that owes the trée, may iuſtly challenge theſe fruits.Epheſ. 1.13. After (ſaith ſaint Paul) that the Epheſians beléeued (which is their new life and iuſtification) they were alſo ſealed with the holy ſpirit of promiſe, which is the earneſt of their inheritance vntill the redemption of the poſſeſſion purchaſed, vntounto the praiſe of his glorie. God beſtowes all his gifts vponupon vsus, our faith, whereby we liue and are iuſtified; the holy ſpirit, whereby we are ſealed and aſſured, that we are Gods children, whereby we are ſanctified and enriched with all good works; yea and preſerued euen till the day we ſhall obtaine that glorious kingdome of heauen, purchaſed for vsus by Ieſus Chriſt; for this onelyonly ende, that we ſhould be to the praiſe of his glorie. A Chriſtian muſt, in all things, and for all things, all his life long glorifie God. This is the marke he muſt ſhoote at; the thing he muſt doe daily. And for this cauſe God beſtowes his benefits; yea euen all the good works he doth daily vponupon him.Gal. 1.23. So the Saints magnified God in Paul being now conuerted. So in the Pſalme, all the ſaints proteſt, Not vntounto vsus O Lord, not vntounto vsus: Pſal. 1 15 1.but vntounto thy name giuegive the glorie. And in the Prophet;Eſay. 26.12. Thou haſt wrought all our works in vsus. We chalenge nothing our ſelues, but onelyonly glorifie thée, that by vsus vile earth, blunt tooles, vnfit inſtrumēts, thou wouldeſt vouchſafe, of thy aboundant merciemercy, wiſedome and power, to worke ſuch excellent things. So that this is another marke of the true Church, to attribute and aſcribe all her righteouſnes, to the Lord Ieſus Chriſt.
Another euident marke of the true Church, to be cunning in the Scriptures; to hauehave Gods law in her heart.Heb 8.8 And this is that which ſaint Paul alleadgeth out of Ieremie, that out of the mouth of two witneſſes, Deut. 19.15.this truth might be confirmed to vsus: That he that ſhould now doubt thereof might iuſtly be condemned. Behold the daies wil come (ſaith the Lord) when I ſhall make with the houſe of Iſrael, & with the houſe of Iudah a new teſtament: Not like the teſtament I made with their fathers, in the day I tooke them by the hand to lead them out of the land of Egypt. For they continued not in my teſtament, and I regarded them not ſaith the Lord. For this is the teſtament, that I will make with the houſe of Iſrael after theſe daies, ſaith the Lord: I wil put my lawes in their minds, & in their harts I wil write them: and I will be their God, and they ſhall be my people. And they ſhall not teach euerie man his neighbour, ſaying, know the Lord: For all ſhal know me from the greateſt of them to the leaſt of thē. Here we may note a notable, yea and a principal marke of the true Church. God cals this his new teſtament or couenant: Why then, they that hauehave not had this, or hauehave it not, are not within the couenāt of God, are none of his heirs, are not partakers of his teſtament. But what is this couenant? They ſhal hauehave Gods law written in their heart; they ſhall al know God frō the greateſt of thē to the ſmalleſt. Pſal. 19.7.119.110.They ſhall now be all cunning in Gods word, that thereby as Dauid ſaith, the verie ſimple ſhal get vnderſtanding, that they ſhall be by it wiſer) as he himſelfe was) then the aged. By Gods word, the holy Ghoſt ſhall ſo teach euerie one of them, that now as ſaint Iohn ſaith, they ſhall need no other teacher. 1. Io. 2.27. Eſay. 11.9.Then ſhall be fulfilled that which Eſay prophecieth: The earth ſhall be filled with the knowledge of the Lord: euen as the waters that couer the ſea If this be the marke of the true Church: then euerie one that is not to too partiall, or will not ſhut his eies wilfully againſt the light of the ſunne, néed goe no further, but may here plainly diſcerne which is the true and falſe Church; and may decide that great doubt, which at this day troubles ſo many mens conſciences. Hath this knowledge béene in the Popes Church? HaueHave they thus knowen God from the greateſt to the ſmalleſt? Speake truth herein whoſoeuer thou art: And if it be moſt apparant, that this knowledge hath béene wanting therein; be not afraid to ſay with the Prophet Ieremie, and with S. Paul & with Eſay, that ſhe is none of Chriſts ſpouſe; that ſhe hath no part in his teſtament. This ſame onelyonly marke bewrayeth her, and condemneth her. The ſame marke hath God put downe againe of his houſe and true Church, by the Prophet Eſay, leaſt we ſhould doubt thereof.Eſay. 59.20.21. The redeemer ſhall come vntounto you, and vntounto thē that turne from iniquitie in Iacob ſaith the Lord. Here firſt is Ieſus Chriſt; now followes his Church. And I wil make this my couenant with them, ſaith the Lord: My ſpirit which is vponupon thee, & the words which I hauehave put in thy mouth, ſhal not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of the ſeed of thy ſeed (ſaith the Lord) frō henceforth euē for euer. Here is firſt a couenant: Secondly, here are the ſpirit & Gods word vnited and knit togither: So that euen as the windes accompanie the waters, ſo doth Gods ſpirit the waters of comfort: Rom. 15.4.that is, the waters of the ſcriptures. And theſe words, as they hauehave bene in Chriſts mouth; for he ſpake not of himſelfe, but as his father gaue him commaundement (ſo he ſpake) ſo they ſhall be in the mouth of his ſéed,Io. 12.49. and of his ſeedes ſéede for euer.
If theſe be the true markes of the Church, the Popiſh Church which lacks theſe markes, is not the true Church: Nay ſhe hath broken this couenant moſt apparantly. And therefore no doubt ſhe is that whore of Babylon, which ſaint Iohn ſpeaketh of in the Reuelation.Reu. 17.2. Io. 6.63. Ro. 8.9. Gen. 1.2. Act. 10 44. 2. Cor. 3.6. Nay ſhe is not onelyonly a trucebreaket but a murtherer; ſhe hath debarred Gods people of his word, and ſo alſo of his ſpirit, which is the verie life of the faithfull, and without the which they are but withered braunches. For the word and the ſpirit are knit togither, as the Prophet here teacheth vsus: and therefore ſhée is guiltie of murther. And of ſuch liuing and ſpirituall murtherers, of whom the ciuil lawes of magiſtrates take no hold, Saint Iohn ſaith alſo,Cap. 9.11. that they will not repent of theſe their murthers, but ſtill maintaine them and practiſe them; euen as the Papiſts doe at this daie. They which wil be accounted Gods ſéede and his children, let them ſée that they hauehave Gods word in their mouthes, euen as Ieſus Chriſt had: Let it neuer depart, neither from their mouthes nor hearts: let it alone direct all their workes: let them in all their workes ſaie as he ſaid: As my father hath commanded me, ſo doe I.Iohn, 14.30.
Dauid alſo thus pictureth out Gods Church:Pſal. 87.1. A paraphraſe of the 87. pſal. 1. Cor. 15.3. Her foundations are vponupon the holy hils. What other holy hilles are theſe but the ſcriptures? Gods Church is built vponupon the ſcriptures; vponupon them ſhée groundeth all her doctrines: God loueth the gates of Sion, more then all the dwellings of Iacob. Here is next her glorie, her beautie, her ſtrength, her felicitie. God loueth nowe the meaneſt chriſtian, better then the beſt Iewe, euen the gates of Sion, before the ſtately pallaces of Iacob. Ier. 9.23.So that now let not the wiſe man reioyce in his wiſedome, nor the ſtrong man in his ſtrength, nor the rich man in his riches; but let him that reioiceth, glorie in this, that he knoweth me, ſaith the Lord. 1. Cor. 1.31.And wherein this knowledge conſiſteth, S. Paul teacheth; that is, to know that Ieſus Chriſt of God is made vntounto vsus wiſedome, and righteouſneſſe, and ſanctification and redemption. That according as it is written (ſaith S. Paul) let him that reioiceth, reioice in the Lord, for theſe things, for this wiſedome of Gods word, for this ſtrength of faith, for the riches of Chriſt merits, which all are ours. And therefore he ſaith ſo often to the Philippians: Phil. 4.4.Reioice in the Lord, and againe I ſay reioice. And why? becauſe God loues thee. If thou be a chriſtian euen whoſoeuer thou art, though thou be neuer ſo meane a chriſtian, though thou be but a gate & no ſtately pallace; yet the Lord loues thée more then all the pallaces of Iacob. Though thou be but a little one in Chriſt,Mat. 18.10. yet thy Angell, thy ſeruant that attends vponupon thée, beholds the face of God in heauen. And this louelove of God is another marke of Gods Church. Glorious things are ſpoken of thee O thou citie of God. The Church is called here the citie of God:Reu. 22.17. ſhee is called alſo the Spouſe of Chriſt.
And againe Eſay writes thus of her:Eſay. 54.10. For a moment in my anger I hid my face from thee for a little ſeaſon: but with euerlaſting merciemercy hauehave I had compaſſion of thee, ſaith the Lord thy redeemer. And againe, O thou afflicted and toſſed with the tempeſt, that haſt no comfort: Behold I will lay thy ſtones with the carbuncle, and lay thy foundations with Saphires. And I will make thy windowes of Emerauds, and thy gates ſhining ſtones, and all thy borders of pleaſant ſtones. And thy children ſhall be taught of the Lord, and much peace ſhall be to thy children. In righteouſneſſe ſhalt thou be eſtabliſhed, and be farre from oppreſſion, for thou ſhalt not feare it: and from feare: for it ſhall not come neere thee.
Theſe are great bleſſings euen in worldly affaires, in things that concerne our bodies; but in thoſe things which concerne our ſoules, how farre more excellent are they: ſuch glorious things are ſpoken of Gods Church. But the Romiſh Church, by their placing of pebleſtones, and ſtones that lie in the hie waie, in the windowes of Gods church, that is, ſimple and vnpreaching Prelates, and alſo by teaching the doctrine of the vncertaintie of ſaluation, hath obſcured this glorie. I will thinke of Rahab and Babylon with them that know me, &c. Here is another marke of the church. She ſhall now be ſpread ouer the whole world; not tied to any one place, as the Iewiſh church was. The Papiſts would nowe make their Rome a ſecond Ieruſalem; and all the churches of chriſtendome bound to her: as all the Synagogues of the Iewes were bound to Ieruſalem. And they would make their Pope like to the hie prieſt of the Iewes. But theſe Iewiſh ſhadowes are vaniſhed away: and now that myſterie of Antichriſt (which they by their ſhadowes would maintaine) is come in ſtéed of them. And no doubt this was that myſterie which began to worke in S. Pauls daies, 2. Theſſ. 2.7.Gal. 5.1.of which he ſpeakes: ſome did not ſtand then in the libertie of Chriſt, but brought in Iewiſh ſhadowes. Againe, Rome is not the daughter of Ieruſalem, but Sion: as Dauid here auoucheth, whoſe gates, and children, and ſingers, and trumpeters, and freſh ſprings are not now in anie one place, but thorow the whole world. Rome if ſhée will néeds hauehave a mother, is the daughter of Babylon, 2. King. 25.7.putting out the eies of kings, that ſhe might make them ſerue her, leading Gods people from that good freedome wherein Ieſus Chriſt had placed them, into a miſerable bondage againe,Ier. 5….58. Pſal. 137.8. hauing her thicke and ſtately wals reaching vntounto heauen. Of whom Dauid ſpeaketh: O daughter of Babylon which ſhall be ſacked, happy ſhall he be that rewardeth thee as thou haſt ſerued vsus. Happie ſhall he be that ſpoileth thée euen as thou haſt ſpoiled all nations. And their ſpoiles are in thy pallaces; yea happy ſhall he be that taketh thy young children, thy young impes, and daſheth them againſt that rocke, that is, Ieſus Chriſt.
Images in the beginning were lay mens bookes only to admoniſh and to put them in remembrance, but now they are become lay mens Gods to worſhip. Prayers for the dead were teſtimonies of the good will and affection men liuing owed to the dead: now they are become means of their ſaluation. Such impes muſt now be daſhed againſt that Rocke Ieſus Chriſt: they impaire his merits: they are repugnant to his Goſpell. Behold Paleſtine, and Tirus with Ethiopia; there was he borne: In all theſe countries & kingdomes where Ieſus Chriſt nowe raigneth; where the Pope neuer ſet his ſeat, ſhall Ieſus Chriſt hauehave children, ſhall he hauehave ſubiects. The Lord ſhal count where he reckons vp the people, that he was borne there moſt gloriouſly. Thoſe that be regenerate and made Gods children by ſpirituall regeneration, ſhall God number and account for his: and therfore one Lewes a king of France,Zmuger in Theatro. pag. 2840. when as he had conquered manie countries, one aſking him of which of them he woulde take his name: he anſwered, he would be called Lewes of Poicters, becauſe there he was chriſtened, and had gotten there the greateſt victorie of all other his victories, euen of the Deuill the Prince of this world. He accounted that birth moſt glorious, better then to be borne the Emperors ſonne and heire, here in this world. And here euerie poore and ſimple chriſtian may reioice greatly in the Lord, that he is knowne of God, and that God himſelfe kéepes a Regiſter of his natiuitie: and therefore he cannot periſh, he cannot be loſt, he cannot be forgotten. By this Regiſter God reckons vp and numbers all his: and he ſhal reckon vp as well ſingers, as trumpeters.
Of the people which praiſe God, God makes account of, as well as of the trumpeters which preach him.2. Pet. 1.1. S. Peter writes his Catholike Epiſtle to all the diſperſed brethren, who had obtained like pretious faith with them: Our Sauiour Ieſus praies not only for his Apoſtles, Ioh. 17.20.but for all thoſe alſo which ſhould beleeue thorow their preaching. Oh happie are all thoſe whom Ieſus Chriſt praies for!1. Cor. 3.22. All are yours (ſaith S. Paul to the Corinthians) euen Cephas, and Paul, and Apollo, and the world and death, and life, and things preſent, and things to come; you are Lords of all theſe, and all theſe are your ſeruants. And you are Chriſts, he is only your Lord, and Chriſt is Gods. Chriſtians are Lords of life, and of death of this world, and of the world to come, by the means of Ieſus Chriſt; they néede not feare, nor care for anie of theſe; they maie trample them vnderunder their féet; they maie command them. O excellent dignitie of all chriſtians! And here by this one place, the Popes ſupremacie which he challengeth, falleth downe euen to the ground: onelyonly Ieſus Chriſt is here ſet downe, as Lord of chriſtians. And Paul, and Cephas, and Apollo ioined altogither, and the pope alſo (if he be Peters ſucceſſor) are made equall, & accounted but as ſeruants of Chriſtians. Peter and the Pope here, and Paul alſo, are but ſeruants: all chriſtians are their Lords, euen as Ieſus Chriſt againe is the onelyonly Lord of all chriſtians. Here is the Lordſhip of being Chriſts vicegerent committed to Peter, no more then to Paul: naie all chriſtians are his Lordes, and he their ſeruant.
Laſtly, all my freſh ſprings ſhall be in thee: O fruitfull ſoile! O plentifull church! To hauehave one of Gods ſprings in it, were a great bleſſing; but to hauehave all Gods freſh ſprings in it, far paſſeth mans reaſon. Where ſuch plentie of ſprings are, who would debarre anie to digge for water: who will complaine of drought? as the church of Rome hath done, who hath forbidden the people to reade the ſcriptures, who hath made a pretence that they lacked water, they lacked iudgement. But herein the Prophet Dauid agrées with our Sauiour, in the goſpell. Who ſaith,Iob. 4.14. that whoſoeuer drinketh of the water that I will giuegive him, ſhall neuer be more a thirſt, but the water that I ſhal giuegive him, ſhall be in him a well of water ſpringing vp into euerlaſting life. Our Sauiour meaneth here of the aboundance of his holy ſpirit, which euerie one that beleeueth in him, hath receiued: and therefore hath this freſh ſpring in him. And why ſhould we ſuffer it to be ſtopt with earth? why ſhould not we dig this ſpring, and drawe water out of theſe wels of ſaluation with ioy, Eſay, 12.3.as Eſay prophecieth? why ſhould we ſuffer this water to putrifie in vsus for lacke of drawing, that is, for lacke of reading & meditating on the holy ſcriptures? Gods people are ſo ignorant in them, becauſe they will not doe their endeuour, they will not delight in reading of them. Euerie one hath a freſh ſpring in himſelfe ſpringing to euerlaſting life, to water and comfort himſelfe and others to, by the holy ſcriptures; if he would kéepe it open, if he would vſe it.
Theſe markes of the true Church, I hauehave briefely runne ouer: although I hauehave handled ſome of them elſewhere, becauſe Gods words are compared by the preacher to Nailes: Eccleſ. 12.11.and muſt therfore be faſtened by many ſtrokes.Mat. 13.31.33. And our Sauiour in the goſpell doth iterate his parables: As alſo theſe two marks of the Church which follow, although I hauehave handled in ſome other place: yet for their plainenes and excellencie, I cannot here paſſe them ouer.Heb. 3 6. But Chriſt as the ſonne is ouer his owne houſe, ſaith Saint Paul; Whoſe houſe are we, if we hold faſt the confidence and the reioycing of our hope, euen vntounto the end. Here are two plaine markes of the Church: we are Gods houſe; we are Gods Church, if ſo be we keepe and hold faſt theſe two things, that is, our confidence in our praiers; 1. Io. 5.14.as ſaint Iohn expounds it: And our reioycing of the certaine hope of our ſaluation vntounto the end. This is our confidence we hauehave in him (ſaith ſaint Iohn) that if we aske anie thing according to his will, he heareth vsus. And if we know that he heareth vsus, whatſoeuer we aske we know that we hauehave the petitions that we hauehave deſired of him. This ought to be euerie Chriſtians confidence and aſſurance; that whatſoeuer they aſke in the name of Ieſus Chriſt, (which is agréeing to the will of God) they are ſure they ſhall obtaine it. And they know that Ieſus Chriſt heares them; they know that their petitions are granted. This is the firſt marke of Gods Church: no doubt euerie Chriſtian ought to hauehave this confidence whenſoeuer he praies, that he may ſay as our Sauiour ſaid when he praied to God his father. I thank thee father that thou haſt heard me: I know that thou heareſt me alwaies. Io. 11.41. Ro. 15.4. Io. 17.23. Pſal. 56.9.31.22.118.5.68 3This is written for our learning, God loues vsus now as he loued him. This the world muſt know, much more euerie Chriſtian himſelfe. This confidence Dauid had in all his praiers, as appeareth in his Pſalmes.
And the ſecond marke alſo ſaint Iohn, agréeing with ſaint Paul, hath put downe in the former verſe, which is the ground of this.Verſ. 13. Theſe things hauehave I written vntounto you (ſaith ſaint Iohn) which beleeue on the name of the ſon of God, that ye may know that ye hauehave eternall life, and that ye may beleeue in the name of the ſonne of God. All Chriſtians muſt know that they hauehave eternall life. And that this their knowledge might be ſure and certaine, Saint Iohn a faithfull witneſſe, writes thus vntounto them. Who will not beléeue in our affaires the depoſition of a faithfull and honeſt man? and ſhall we not beléeue the teſtimonie and writing of ſaint Iohn? And againe in his firſt Chapter he writes thus. The life appeared, and we hauehave ſeene it and be are witneſſe, 1 Iohn. 1.3.and ſhew vntounto you the eternal life, which was with the father, and appeared vntounto vsus. This I ſay that we hauehave ſeene and heard, declare we vntounto you, that ye alſo may hauehave fellowſhip with vsus, and that our fellowſhip alſo may be with the father and with his ſonne Ieſus Chriſt. And theſe things write we vntounto you, that your ioy may be full. Who would not read ſuch a comfortable letter? who durſt euer hauehave preſumed to thinke thus much in his heart? That we vile wretches and miſerable ſinners ſhould be fellowes with the Apoſtles; nay ſhould hauehave fellowſhip and a communion euen with God the father, and his ſonne Ieſus Chriſt, and the holy Ghoſt, if ſaint Iohn had not written it? And now that he hath written this vntounto vsus, who dare doubt of it? Oh the fellowſhip with God the father, & with his ſon Ieſus Chriſt, and with the holy Ghoſt? the ioyfulleſt letter that euer was read. Will God, nay doth God euen now account vsus as his friends; as thoſe whom he ſets moſt by? Who reads this, & reioyceth not euen from his heart? whom will not this glad tidings cauſe to reioyce daily, as often as he thinkes thereon? Nay, who will euer now ceaſe to thinke thus, & let all other matters be forgoitē, I hauehave fellowſhip with God the father, & with his ſonne Ieſus Chriſt, and with the holy Ghoſt: What do I care for elſe? He that walkes in the ſunne, the excéeding great light thereof ſo daſeleth his eies, that when he comes into his owne houſe, though it be richly furniſhed, …e ſées nothing: So ſhould this excéeding great ioy drowne all our other ioyes whatſoeuer. This rich fellowſhip with God the father, and his ſonne, and the holy Ghoſt, ſhould ſo daſell our eies, that we ſhould now make no account of theſe our earthly riches. And this ioy of this rich and certaine hope, being thus certified vsus by a faithfull witnes Saint Iohn, is the marke of the true Church. They which lacke theſe markes, are none of the Church; what fair ſhewes ſoeuer they hauehave beſides.
And this is the verie ſcope of ſaint Iohns Epiſtle, I write vntounto you (ſaith he) theſe things, not that ye may reioyce onelyonly: but that your ioy may be full. And this he writes to all Chriſtians: who will then doubt of his ſaluation?
And here I note, how the Church of Rome doth take quite away ſaint Iohns knowledge and aſſurance: I write vntounto you (ſaith he) that you may know that you hauehave eternal life. And again, this is our confidēce, that when we pray, we know that he heareth vsus. We know that we hauehave the petitions that we aske of him. This certainty, this knowledge, the Church of Rome cā not abide. She teacheth that no Chriſtian can ſay, he knowes that he ſhall be ſaued; and therefore ſhe teacheth men to doubt of their ſaluation. She teacheth that we are not ſure whether being hindred by our ſinnes, Ieſus Chriſt will heare vsus, or no: And therefore ſhe teacheth to make mediators vntounto him: As though anie thing could be added to his louelove towards vsus. Nay his mother the bleſſed Virgine Marie, nor all the ſaints, and Angels in heauen doe not louelove vsus ſo dearely, as he doth; if the louelove of all theſe were put altogither. And whereas they vrge our ſinnes, to diſcourage vsus, and to weaken this our confidence:1. Ioh. 1. verſ. 8. Saint Iohn in his firſt chapter doth confeſſe alſo ſo much, that we are all ſinners, or elſe (if we denie that) we are lyars. And yet for all that, in this chapter he teacheth vsus this ioy of our ſaluation, and this confidence and aſſurance of our praiers. And is the Church of Rome the true Church? Is ſhe Gods houſe, that holdes not faſt this confidence in her praiers, and this certaintie of the hope of her ſaluation? Let all men of indifferencie iudge.
Saint Iude in his Epiſtle, hauing foretold of heretiques that ſhould trouble the Church, briefely knits vp as in a little bundell the markes of the true Church: being the ſame in ſubſtance, which ſaint Paul and ſaint Iohn hauehave taught vsus.Iude epiſt. Verſ. 20. But ye beloued (ſaith he) edifie your ſelues in your moſt holy faith: That is, ſtudie, read, meditate, and be expert in the ſcriptures: So ſhall you be ſure to be within Gods league and couenant, and be a ſhéep of Ieſus Chriſts fold, as hath béene noted before. Secondly, pray in the holy Ghoſt, that is, with knowledge, with ſighing and groning,Ro 8 15.16.26. with faith and aſſurance: For all theſe are the fruits of the holy Ghoſt. Thirdly, keep your ſelues in the louelove of God, that is, be ſure that God loues you: Be ſure and know that you hauehave eternall life. Let not that ſubtil ſerpent euer perſwade you to doubt of Gods louelove towards you, as he did Eue your grandmother: And who goes about ſtill teaching the ſame leſſon to them that will beléeue him.Gen. 3.5. And laſtly, looke for the merciemercy of our Lord Ieſus Chriſt to eternall life. Do not truſt in your workes, challenge nothing of deſert: Confeſſe that you are vnprofitable ſeruants: Truſt onelyonly in his merciemercy.Luke. 17.10. Theſe are the markes of the true Church by ſaint Iudes iudgement. And they which lacke theſe are Sathans ſynagogue, are the falſe Church: what markes ſoeuer elſe they doe bragge of.Pſal. 119.142 For Gods word is the word of truth. And the markes of the Church that are in it ſet downe, are onelyonly the true markes.
But to conclude, although many other cleare and manifeſt marks of the Church might be gathered out of the ſcriptures, yet theſe markes are eſpecially to be marked of vsus, which ſaint Iohn puts downe in the Reuelation: For they concerne our daies, & they are thoſe marks of Gods houſe, which Babylon had defaced, & Antichriſt had raced out, ſo as in mans iudgement, it ſéemed impoſſible that euer they ſhould hauehave béene brought to light againe. Antichriſt heere dealt ſo cunningly, euen as Pharaoh did in murthering the Iſraelites children, intending to deſtroye their poſteritie;Exod. 1.14 and Herode in murthering the young innocēts, Mat. 2.16.thinking thereby alſo to hauehave murthered Ieſus Chriſt. But God that dwelleth in heauen laughes all theſe their counſailes, all this their wiſedome to ſcorne.
And therefore ſaint Iohn ſaw an Angell flie in the midſt of heauen, Pſal. 2.4. Reue. 14.8.hauing an euerlaſting goſpell to preach to them that dwell on the earth, and to euerie nation, & kinred, and tongue, and people. Here is the firſt marke of the Church, the preaching of the goſpell: This marke Antichriſt had quite aboliſhed. And although in his kingdome, that he might not ſéeme to be quite oppoſite to Ieſus Chriſt, & vtterly to diſallow preaching, he had his Friers that preached: yet the paſtors of congregations,Luk. 12.42. 1 Pet. 5.2. whom Ieſus Chriſt and Peter alſo commaunded to feede their flocke themſelues, in thoſe daies ſeldome preached. And theſe Friers preached not the Goſpell, but their legends of Saints commonly. And therefore the ſecond marke of the true Church, is to preach, not legends or olde wiues tales, but an euerlaſting Goſpell, that which was from the beginning; not a new faith deuiſed of mans braine in the ſucceſſion of manie ages. Ieſus Chriſt is the ſame yeſterday, and to day, and for euer. Heb. 13.8. Iud. 1.3.And all Gods true Saints muſt ſtriue to maintaine that faith, which was once giuen to the Saints: in the beginning by Chriſt Ieſus himſelfe and by his Apoſtles. That goſpell which the Church of Rome now teacheth, is not ſuch a goſpell.
And this goſpell muſt be preached to the inhabitants of the earth, to euerie nation, and kinred, and tongue and people. Antichriſt had ſeduced all theſe:Reu. 17.2. all theſe were drunken with the pleaſant wine of Babylons fornication. Antichriſt had not ſeduced the nation of the Iewes, as the Papiſts thinke hee ſhall. What néede the Diuell go about that? they are his alreadie, they are alreadie ſeduced as much as can be: but he ſhall ſeduce all nations, tongues, kinreds and people: he ſhall peruert the goſpell of Ieſus Chriſt. And therfore to them it behooueth, that this euerlaſting goſpell ſhould be preached againe. The plaſter muſt be applied to the ſore.
And here that marke, which the Church of Rome woulde make men beléeue is a true marke of the true church, is quite ouerthrowne, and approoued to be a falſe marke. Shall all nations be made drunken with Antichriſts poiſoned and pleaſant wine? why then Vniuerſalitie is not a ſound and a true marke of the Church. Saying with a lowd voice, Feare God, Reu. 14.7.and giuegive glorie to him, &c. Now followes the doctrine and chiefe points of this euerlaſting goſpell: as alſo by the contrarie, moſt euidently may appeare the points of Antichriſts doctrine: for contraries make one another more manifeſt and cléere. So that then, if this be the euerlaſting goſpell, to feare God and giuegive him the glorie: the goſpell which Antichriſt preached, was contrarie to this: Not to feare God, and not to giuegive him glorie.Deut. 10.1…. And now Iſrael, what doth thy Lord thy God require of thee (ſaith Moſes) but to feare thy Lord thy God, to walke in all his waies, and to louelove him, and to ſerue thy Lord thy God, with all thy hart and with all thy ſoule? And God himſelfe ſpeaketh thus by the Prophet Ieremy: Ier. 5.21.22.Heare now this, O fooliſh people and without vnderſtanding; which hauehave eies and ſee not, which hauehave eares and heare not. Feare ye not me, ſaith the Lord? or will yee not be afraid at my preſence? which hauehave placed the ſand for the bounds of the ſea, by the perpetuall decree, that it cannot paſſe it: and though the waues thereof rage, yet can they not preuaile: though they roare; yet can they not paſſe ouer it. And of man the Prophet Eſay ſaith:Eſay, 2.22. Ceaſe you from the man whoſe breath is in his noſtrels. Marke, 7.7.And our Sauiour ſaith of the Phariſees: They worſhip me in vaine, teaching the doctrines and commandements of men. For ye lay the commandement of God apart, and obſerue the traditions of men, as the waſhing of pots, and of cups, and many other ſuch like things yee doe. Such feare to breake mans lawes and commandements, they had alſo moſt manifeſtly in the time of Poperie.
As concerning Gods glorie alſo, the Prophet Eſay writeth thus:Eſay, 42.8. I am the Lord, this is my name, and my glorie will I not giuegive to another: neither my praiſe to grauen images. And after: Behold I hauehave fined thee, Eſay, 48.10.but not as ſiluer: I hauehave choſen thee in the furnace of affliction. For mine owne ſake, for mine owne ſake will I doe it: for how ſhould my name be polluted? Surely I will not giuegive my glorie to another. And ſo Ieremy counſails the people:Ier. 13.16. GiueGive glorie to the Lord your God, before he bring darkneſſe and or euer your feet ſtumble on the darke mountaines. And Dauid ſaith:Pſal. 65.1. To thee, O Lord, praiſe keeps ſilence, or vponupon thee it waites in Sion.
So that whereas God by his eternall word commandeth to feare him; and to be afraid to break his commandements, and to giuegive all glorie to him: the goſpell of Antichriſt was to feare man, and to kéepe his commandements, and to giuegive glorie to creatures. And did not we ſée this fulfilled in the time of Poperie? how did they then kéepe Gods people in awe? how afraid were they then, to breake anie of the Popes or his cleargies commandements whatſoeuer? And as for God, the moſt part of his commandements they knew not: and thoſe which they knew, were ſo corrupted by them, that they had as good almoſt not to hauehave knowne them at all. They did, as the Phariſées did teach the people Gods commandements; but the kéeping of them after their expoſitions was a breaking of them?Matt. 23.16.17.18. So they taught in thoſe daies, as may ſeeme, not to ſweare by God, but by creatures, by cocke apie, and ſuch like, they made no account to ſweare by; which was horrible blaſphemy againſt the maieſtie of God, to giuegive his glorie to a vaine thing, to cocke apie or a mouſe foote. For to ſweare by God, Deut. 10.20.is a part of his honour: and therefore euen as he that ſhould ſet the crowne of a king vponupon a ſwineheards head, did more hainouſly offend againſt the maieſtie of the king, then he that ſhould put it on the head of ſome of his nobles in anie rebellion: ſo did they more grieuouſly offend, in giuing gods honor to theſe baſe creatures;Pſal. 63.11. Ier. 5 7. whereas it is a moſt hainous offence to giuegive it to anie creature. So they taught to keepe holy the Sabaoth from bodilie labours: but to doe the workes of the Sabaoth, they regarded not, as to heare Gods word, and ſuch like. They gaue alſo Gods glorie to creatures, by calling vponupon Angels and Saints; naie euen to ſtocks and ſtones, by kneeling downe and putting off their cap… vntounto them:Pſal. 76.11. nay by their offrings and making their vowes vntounto them. And in theſe conſiſted the chiefe part of Antichriſts religion.
And this leſſon concernes vsus, for it followes: For the houre of his iudgement is come. There be ſome that ſhall erre in theſe points euen immediately before the daie of iudgement. But let ſuch take héede; for, as I hauehave noted before, God at the day of iudgement ſhall command all thoſe his Saints to be gathered togither to him, Pſal. 50.5.that hauehave made a league and couenant with him with their ſacrifices. And Dauid commandeth all Gods Saints to binde their ſacrifices with cordes, Pſal. 118.27. Heb. 13.10. Pſal. 82.1.to the hornes of the Altar: now the Altar is Ieſus Chriſt; as who knowes not? This is that which that Pſalme teacheth alſo, Sing we merily vntounto God our ſtrength, make a cheerfull noiſe vntounto the God of Iacob: for this is a ſtatute to Iſrael, and a iudgement of the God of Iacob. This he ordained in Ioſeph for a teſtimonie, when he came out of the land of Egypt. This law of God muſt we obſerue alſo comming out of the ſpirituall Egypt, where alſo we heard a language that we vnderſtood not. To the hornes of that Altar Ieſus Chriſt, and to the mightie promiſes of this Altar, muſt al Gods Saints binde all their ſacrifices, and all their praiers. The houre of his iudgement is come; nowe worſhip him that made heauen & earth, the ſea, and the fountaines of waters. Here is an Antitheſis or contrarietie betwéene God and his works. As though the holy Ghoſt ſhould ſay; Worſhip now ye creator, and no creature whatſoeuer: no not Saint or Angell. Let al true catholiques obey this commandement, and go no further. Let them worſhip him that made heauen and earth: let them worſhip the creator. Thus farre the paſſage is ſure. If they ſhall go anie further, they hauehave no warrant, the paſſage is dangerous,1. Sam. 15.23. 2. Sam. 6.7.8. 1. King. 13.24 & 22.28. they maie perchance be drowned in the ſea of diſobedience with king Saul and others, which durſt venture further then they had commiſſion. Theſe are then the markes of the true Church reformed from the corruptions of Antichriſt: To preach the Goſpell, and the euerlaſting Goſpell, to teach men to feare God, and to feare to offend to breake his commaundements, and to giuegive all glorie to God: and to worſhip him that made heauen and earth. Laye this rule to the Church of Rome, and euerie one maie ſee, howe farre out of ſquare ſhe is.
Reu. 14.8.And another Angel followed, ſaying, it is fallen, it is fallen, Babylō the great Citie: for ſhe made all nations to drinke of the wine of the wrath of her fornication. Here now followes Babylon: here followes the falſe church, that hath doctrines contrarie to thoſe▪ which was alofte, as ſhould ſeeme, before, and in great glorie: Oh let not this her great glorie beguile anie. For it is fallen, it is fallen; ſhee ſhall come to the ground: ſhee ſhall not alwaies be alofte, howe ſure and firmely ſoeuer in mans eies ſhe ſéems to be vnderpropped: and therefore her fall here is doubled. And although her doctrine might ſufficiently hauehave béene gathered, by the contrarie of thoſe, which hauehave béene taught before: yet here alſo are ſome principall parts thereof manifeſted and declared, leaſt that Gods people ſhould be deceiued: and that in two words. Here doctrine is called wine, becauſe it was pleaſant to fleſh and bloud: as their Church ſeruice, their guildes, their pilgrimages doe moſt plainlie prooue. Secondly, it was wine of fornication. She withdrew mens hearts from the only louelove of ye ſeruice and worſhip of God, by this her wine: and ſo made man to commit fornication, euen as Iſrael did, by ioyning euer ſome Idoll or deuiſe of their owne, with the true worſhip of God. Dauid ſaith in the Pſalmes:Pſal. 73.25. Whom hauehave I in heauē but thee, meaning to worſhip, to truſt in, to call vponupon. For thou haſt deſtroyed all them that commit fornication againſt thee: That is, that truſt in, worſhip or call vponupon any other, yea though they be in heauen, beſides thee.Exod. 20.3. And this alſo is the meaning of the firſt commandemēt: Thou ſhalt hauehave no other Gods but me.
And the third Angell followed them ſaying, with a loude voice. If any man worſhip the beaſt and his image, and receiue his marke in his forehead, or in his hand, Verſ. 9.the ſame ſhall drinke of the wine of the wrath of God; yea of the pure wine that is powred into the cup of his wrath, and he ſhall be tormented with fire and brimſtone, before the holy Angels, and before the Lambe. Now the goſpell being preached, it is a daungerous thing to follow Antichriſt: now light being come into the world, ſtill to embrace darkenes is death. So that here followes a third Angell, that threatens a moſt terrible ſentence againſt all ſuch. And here alſo are put down markes of the falſe Church: the firſt is, to worſhip the beaſt, and the image of the beaſt. This beaſt is the Roman Emperour, as appeareth in the chapter going before, whoſe deadly wound the beaſt that came out of the earth, healed; Reu 13.12.and to him it was permitted to do wonders in the ſight of the beaſt ſaying to them that dwell on the earth, that they ſhould make the image of the beaſt, which had the wound of the ſword and did liue, it was permitted him to giuegive ſpirit to the image of the beaſt, ſo that the image of the beaſt ſhould ſpeake. Doe not theſe two beaſts liuely repreſent the Pope and the Emperour? whereof the one doth confirme the other. Hath not the Pope healed the Emperours deadly wound in Chriſtendome, which the Turke hath giuen him? So that by his meanes all nations do yéeld a kind of obedience to him, who no doubt, but for him, would hauehave forſaken him. Hath not he taught that men muſt make an image to the beaſt? That as there is one Monarch in the world: ſo there muſt be alſo in the Church. Hath not the former beaſt ſuffered him to do wonders in his ſight, euen what him pleaſed? Hath he not brought to paſſe, that as manie as would not worſhippe the Image of the beaſt, that is, which would not knowledge his ſupremacie ſhould be killed? Hath he not made both great and ſmall, rich and poore, bond and free, to receiue a marke in their right hand, or in their forehead, and that no man might buy, nor ſel, ſaue he that had the marke or the name of the beaſt, or the number of his name. That is, he was hated of all men,Io. 16.2. & accounted an heretique: Nay that euen to kill ſuch, was high ſeruice done to God, which had not the number of his name in their right hand, that is, his Latine primers and portuiſes, and his characters, that is, his ceremonies; in their foreheads; that is, that profeſſed them not manifeſtly (whereof his religion was full: and in truth was nothing elſe, but a huge heape of characters and ceremonies) he that refuſed to doe any of their ceremonies which were then vſed, might neither buy nor ſell: all men hated him. But now the ſunne ſhining of the goſpell, he that cleaues ſtill to theſe ſhall die eternally. Theſe are the markes of the falſe Church.