The True Catholic, Tract · Section 4 · Part 2 (3 of 3)
The forme and faſhion of this Tabernacle how vnlike is it to the Church of Rome? In the making of this Tabernacle all things were voluntarie: but the Roman Church commands; ſhe puts a neceſſitie in all her doings. The Arke being all couered with the gold of charity, 1. Cor. 16.14.condemnes that couetous Synagogue. Let all your affaires be done through louelove, ſaith S. Paul: but they do all for money. She hath ſeparated thoſe foure rings from the ſides of the Arke, and the barres alſo ſhe hath pulled forth from the rings, which God commaunded ſhould not be ſeparated, while ſhe neither ſuffred the Bible to be in the Church, neither the Paſtors to preach it. Neither were theſe rings faſtened to the ſides of the Ark, neither were the tables of Gods commandements, and that heauenly Manna, and Aarons rod contained in the Ark; while the goſpell of Ieſus Chriſt, & his moſt glorious death & paſſion, was not plainly taught the people. It was neither in their houſes, nor in their harts. She taught that the merciemercy ſeat couered not all the Ark: but that the bleſſed Virgine was without ſinne. And that not as the Cherubims do, all men ſhould turne their faces to the merciemercy ſeat: but that praying, we may turne our faces ſome other way. She hath alſo taken away the table of the ſhew bread from Gods houſe, and hath not commanded his ſtewards to giuegive meat to his familie in due ſeaſon: but hath laid this burthen on other mens ſhoulders. Likewiſe ſhe hath made Gods houſe a moſt darke dungeon, by taking from thence the light of Gods word.
Salomons temple alſo was a figure of Chriſts Church: as firſt the verie author therof may teach vsus. Salomon in Hebrew ſignifies peaceable:Phil. 4.9. ſo the great God of peace Ieſus Chriſt, the true Salomon builded Gods Church.Ioh. 14.27. Epheſ. 3.14. 1. King. 6.1 Matt. 6.33. 1. King. 7.1. Luk 2.46. 1. King. 5.13.14. He is our peace, ſaith S. Paul, He is our Salomon. Secondly, Salomon built the Temple in the fourth yeare of his raigne; to teach vsus, that we muſt firſt ſeek the kingdome of God. Salomon built Gods houſe before his owne houſe: ſo Ieſus Chriſt being but twelue yeares old began to build his Temple, diſputing with the Doctors. And this exāple of Salomon proueth that kings though they be not builders themſelues: yet they may commaund the workmen; they may cauſe the Lords houſe to be built. So kings though they be no miniſters, yet may deale in eccleſiaſticall affaires: they may command the builders; they may by their authoritie command and procure that Gods temple be built. The Temple was builded in the monethmonth Zif, which ſignifies brightneſſe, to declare,1. King 6.2. 1. Ti. 4.13.15. that knowledge & learning is required to the building of Gods houſe. The which thing Pet. Berchorius in his Moralizations, doth verie excellētly expreſſe:Berch. lib. 11. Moral. ſuper 3. Reg. cap. 5. Salomon (ſaith he) built the houſe of the Lord of ſquared wood and grauen ſtones, and he deuided it into three roomes, in height; and whereof the lower was deuided into the inward oracle, and outward houſe. And thus it was made, that all the walles of the lower Temple were couered with boords of Cedar, and the floore with firre boords: And aboue the boords all things were couered with plates of gold round about; ſo that there was nothing in the Temple that was not couered all ouer with gold. And hee made ſielings and caruings and the ioyning of the boords ſo cloſe, in ſo much that no rift, or partition could be perceiued. In the middle of the boords he graued Cherubims and Palmtrees ſtanding out further then the reſt: So in the truth, when the true Salomon God, would build his Church, he built it of grauen and foure ſquared ſtones, that is, of holy, valiant and ſound men. That Temple conſiſted of foure kind of things: of grauen ſtones, of Cedar and firre boords, and of plates of gold. So the Church hath ſome men which were grauen; that is, Martyrs, which were as it were carued by their martyrdomes. Shee had ſome boords of Cedar alſo, that is, profeſſours of Chriſtian religion, which were wholy in contēplation, & engrauen with vertues. She had likewiſe ſome firre-boords, that is, holy religious men in the world, who were in the lowermoſt parts. She had alſo plates of gold, that is, Doctours, which were famous for the brightneſſe of their wiſdom. In all which were the images of vertues, the Characters of ſciences, and of the holie ſcriptures, the bonds and ioints of concord: becauſe in the perſons of the Church, as in the boords of the Temple, there was ſuch cloſe ioyning of charitie, that no rift or partition could appeare, where of Iob ſaith: Iob. 41.…One is ioyned ſo to another, that no aire can come betweene. Amongſt theſe alſo, as amongſt other things, there ought to be grauen two eſpeciall images, that is, of the Palme tree, which ſignifies victorie, and of the Cherubims, which ſignifies knowledge; for Cherubim ſignifies fulneſſe of knowledge: to declare vntounto vsus, that all the faithfull and members of the Church muſt hauehave a palme, that is, perſeuerance in vertues all their life, and victorie; and alſo Cherubim, that is, diſcretion, knowledge, and wiſedome: wherof it is ſaid in the ſeuenth of the Reuelation, that they were clothed in white robes, and they had Palmes in their hands. And to conclude, there ought to be nothing in this Temple, but it ſhould be couered with gold of charity and knowledge. So that as well the roofe, the wals, and the floore, that is, as well the ſuperiors, as the middle ſort; as alſo the inferiors, ſhould ſhine in faith and maners. In the 20. of the Reuelation, The Citie is of pure gold.
The Tēple had 3. parts, becauſe the Church alſo hath 3. ſorts of men, of ſuperiors, maried folks, & virgins, or eccleſiaſtical perſons: which alſo was deuided again into two parts, into the holy, & holieſt of holies: that is (ſaith he) into the regular Church, and the Church of Friers which liue vnderunder their orders; and into the ſecular Church. He maketh the Sancta ſanctorum, the holy of holies, to ſignifie their Church of Monks and Friers:Heb. 9.7.12. but héerein he erres euen againſt the ſcriptures; who applie that to Chriſt only. And after he addes, Theſe are the three ſorts of men which ſhal be ſaued: which in Noah the ſuperiour, and in Iob the maried man, and in Daniel the virgin were prefigured in the 14. of Ezechiel. And therefore hereof may that be verified Gen. 29. He ſaw a well in the field and three flockes of ſheepe lying by it. And that the Temple was built vponupon a hill, it ſignifies that the Church of Chriſt muſt hauehave her heart dwell aloft in paradiſe, and not to ſeeke heere an abiding citie, but rather one, that which is to come, ſaying that of the Apoſtle Philip. 3. Our conuerſation is in heauen. Thus farre Berchorius: Where wee may note that hee requires knowledge eſpeciallie,1. King. 6.5. and perſeuerance in euerie member of the Church.
verſ. 6.There were galleries made round about the Temple, and eueryevery of them one aboue another, Pſal. 1.2. Leu. 15.4.and their beames did not pierce thorough the walles: to declare firſt, that Chriſtians ſhould meditate on the word of God: They ſhould be cleane beaſts: they ſhould chew the cud. Secondly, The beames of the galleries were not faſtened in the walles, but onelyonly reſted vponupon the walles (…he wall being taken in,1. Cor. 7.31. that they might reſt on it: to teach vsus, not to be carefull if the beames of Gods temple were not faſtened in the walles there of;verſ. 4. how much leſſe ſhould the beames of our houſes, that is, our cares, be faſtened on our walles: We ſhould vſe the world as though wee vſed it not.
The windowes of the Temple were wide outwardly, but narrow inwardly: to declare, that the Paſtors of Chriſts Church (which are as it were the windowes thereof) ſhould ſhine, as great lightes, outwardlie by their doctrine and life: but be narrow within; that is, not to be proud of their labours: count thēſelues with Paul, the leaſt of al others. Nay,1. Cor. 15.9. 1. Cor. 9.27. & with him ſhould tame and pinch themſelues inwardly, leſt that hauing preached to others, they ſhould be reproued themſelues.
There was not the noiſe of an hammer heard in the Temple: verſ. 7. Matth. 5.40. Col. 3.13. Phil. 2.2. 1. Pet. 3.8. 1, King. 6.8.to teach, what great peace God requires of all Chriſtians: wée ſhould hauehave no ſuites, nor quarrels amongſt our ſelues: wée ſhould all be as one man, and of one ſoule.
The doore of the middle chamber was on the right ſ…de of the houſe, and men went vp with winding ſtaires into the mi…dlemoſt chamber, and out of the middlemoſt into the third. Ioh. 10.7. 1. Ti. 2.5.I… is Chriſt is this doore, the way of perfection, the Mediator betwee… God and vsus. We aſcend by winding ſtaires, becauſe euerie one muſt ſay with Dauid, O Lord, Pſal. 40.5.how many are thy though… to vsus ward: If I would declare and ſpeake of them, they ſhould be moe then I am able to expreſſe. God leades vsus not the ſtraight way to heauen, but by a compaſſe, as he did the Iſraelites;E… 13 17.18. Iat. 1.2. Eccle 9.1. through manie temptations by little and little, as it were by ſtaires and degrées he brings vsus thither; we not knowing (all our worldlie affaires are ſo vncertain) we aſcend by winding ſtaires. And all theſe temptations, as they are trials of our faith, ſo they are degrées of our glorie, 1. Pet. 1.7. and our patience in them makes all our workes perfect. 1. Iam. 4.
And to the entring in of the Oracle he made two doores of Oliue trees, and the vpper poſt and the ſide poſtes were fiue ſquare. verſ. 31.Ibid.Petrus Berchorius thus vnfolds this allegorie. That the Prelates of the Church are theſe doores, by whoſe miniſterie we enter into the Church, and to the Sacraments. And they muſt be two, vnited together through charitie. And they muſt be made of Oliue trees, becauſe they muſt giuegive almes. They muſt hauehave poſts fiue ſquare, that is, the ſtrength of vertues, able to guide their fiue ſenſes: and they muſt be grauen with the grauing of Cherubims, that is, they muſt hauehave fulneſſe of knowledge. And they muſt hauehave engrauen in them palme trees, that is, victorie & perſeuerance. And flowers alſo engraued in them; that is, the beautie of all vertues. And they muſt be couered all ouer with ſpirituall gold, through holineſſe of their liues: Although now alas (ſaith he) they are rather guilded with materiall gold, to their great ſhame and reproch. And they muſt bee doores, eaſie to be turned about: that is, diligent in their office and miniſterie. And as (ſaith he) the outward houſe ſignifies the laytie: ſo the doores thereof may ſignifie ſecular Princes and Iudges; who alſo muſt be two, by the common care they ought to hauehave of themſelues, and of others. For they muſt not be one, that …s, wholy their owne through couetouſneſſe and illiberalitie, …nely reſpecting their owne gaine: but they muſt hauehave a care of …he common wealth of their ſebiects. They muſt alſo bee two, i… reſpect of the louelove of God, and of Chriſt: and they muſt alſo …ne maintaine another by peace, louelove & concord, and ioyne tog…ther by mutuall helping one of another. Whereof it is ſaid in E…ech. 41. that there were two doores on either ſide, & that they i…yned together. And theſe muſt be of fir trees, which are ſtraight: …hich alſo muſt hauehave poſts of Oliues, which ſignifies the ſweetnes of merciemercy & pitie; which alſo muſt hauehave foure corners, that is, the …ablitie and ſtrength of conſtancie and fortitude. For a thing that is foure ſquare, will not eaſily rowle: ſo truly a wiſe man will not eaſily bee moued from his word or purpoſe, nor will bee changed from his ſtraightneſſe; no neither by intreatie nor briberie; neither by proſperity nor aduerſitie; neither by ſlaunders or flatteries. And therefore ſuch a doore, that is, ſuch a ſuperiour, is ſaid to be made foure ſquare, according to a rule or ſquare: to declare, that he muſt bee foure ſquare through conſtancie, and ruled by temperancie. Therefore it is ſaid in the 20. of the Reuelation, that the citie was foure ſquare. They are alſo couered with gold, that is, with brightneſſe of holy conuerſation; and they hauehave the image of Cherubims ingrauen in them, that is, a fulneſſe of knowledge: & they are decked with the pictures of Palme trees, becauſe they muſt be conquerours of vices. Thus Berchorius applies theſe doores to the ciuill Magiſtrates. And ſurelie theſe things creellie teach them their duties. They muſt be doores of the Church: they muſt be good Churchmen by deuotion and protection. They muſt ſerue the Lord in feare: Pſal. 2.12.they muſt be afraid to offend him; yea euen a little, leſt they periſh in their way. They muſt alſo defend the Church:2. Chron. 19.6 they muſt not be one, wholie their owne: but now the common wealthes alſo. They muſt be ſtraight, whom neither flatterie, nor friendſhip, nor bribes, nor threates, nor feare may anie thing moue. Their poſtes muſt bee of Oliues, they muſt be mercifull: and they muſt be foure ſquare. So that they do their duties, they muſt not paſſe what become of them: they maie not feare the loſing of their offices with Pilate, Ioh. 19.12.and ſo do vniuſtice.
And in the fourth yeare was the foundation of the houſe of the Lord layd in the monethmonth of Zif. 1. King. 6.37.And in the eleuenth yeare in the monethmonth of Bul, which is the eight monethmonth, hee finiſhed the houſe with al other furniture thereof, and in euerie point. So was he ſeuen yeeres in building it. The houſe of the Lord was begun to bee builded in the monethmonth, Zif, which anſwereth to our Aprill, when trées flouriſh; but it was finiſhed in the monethmonth, Bul, which ſignifieth ouerflowing: to declare the glorie of the Primitiue Church; and then the manie flouriſhing trees in all vertues: but now our barrenneſſe, and coldneſſe,Matt. 24.12. and the ouerflowing of ſinne and wickedneſſe, which ſhould be in the end of the world, according to our Sauiours propheſie, when the Church ſhould be finiſhed. Then Chriſtians ſo deſpiſed the world, that as manie as had lands (although it were when as it was as dangerous a time as it is now; yet truſting vponupon Gods prouidence,Act. 4.34. to helpe to reléeue their brethren) ſold them, and laid the price thereof at the Apoſtles feete. Now the world is come to that paſſe, that manie will not relieue their brethren that they know ſtand in néed, by letting them their lands at reaſonable rents, and keeping the poſſeſſions of their lands ſtill. So greatlie now is the louelove of our lands increaſed, and the louelove of our brethren decreaſed. Manie then were giuen to abſtinence,Rom 14.2. Act. 10.30. that they liued with hearbes and ſuch like: Cornelius faſted till the ninth houre of the day, a Captaine and a ſouldier: And Annah a widow, Luk. 2.37.a Iew ſerued God, with faſtings and prayers day and night, being verie old. Few ſuch Citizens now a daies, few ſuch Chriſtians and young women, whoſe bodies maie better endure it.
Philip the Euangeliſt had foure daughters, Act. 21.9.and they were all virgins. Few now ſtriue for that goale. The Macedonians aboue their abilitie (as Saint Paul witneſſeth of them) were rich in liberalitie towards the poore, euen in great triall of afflictions. Origen a child was ſo deſirous of martyrdom, 2. Cor. 8.1. Euſeb. eccl. hiſt, lib. 5. cap. 2.that his mother was cōtrained to hide his clothes, yt ſhe might keep him back frō running with his father to martyrdome. Such flouriſhing trées there were in all maner of vertues,2. Tim. 3.1. when Chriſts Church was planted, but now are they withered: Couetouſneſſe and ſelfe louelove hath ouerrunned all.
Thus we maie ſée the plaine and euident marks of the true Church, both by the expreſſe word of God, as alſo by the ſhadowes and types thereof. But the marks which the Church of Rome giueth to the Church, and by the which ſhe would prooue her ſelfe to be the true Church, are not ſure marks. She makes Vniuerſalitie, Antiquitie, & Succeſſion to be infallible marks of the true Church: but they are not. For firſt concerning Vniuerſalitie,Gen. 6.12. Luk. 17.26.28 do we not reade in Geneſis, that all fleſh had corrupted his wayes? And in the Goſpell, that as it was in the dayes of Noah and of Lot, ſo ſhall it be in the dayes of the Son of man. And doth not Saint Paul teach vsus plainlie,2. Theſ. 2.2. that there ſhall bee a departing away, or an apoſtaſie? and that it ſhall be an apoſtaſie from the true faith and religion; and not a ſecular or ciuill apoſtaſie. Doth not that which followes euidentlie prooue, that that wicked one the ſonne of perdition, ſhall fit in the Church as God? And that to imbrace him, ſhall be to depart from the faith?Reu. 13.15. And doth not Saint Iohn in the Reuelation (ſpeaking of the ſame Antichriſt & falſe Prophet) teach, that he ſhal cauſe al both ſmal & great, Reu. 14.8.to worſhip the Image of the beaſt? And doth not the Angell preach the euerlaſting Goſpell againe at ye fall of Antichriſts kingdome, and at the reedifying of the Church of Chriſt, to all nations, kinreds, tongues and people? As though he had corrupted all theſe. And is then Vniuerſalitie (if theſe bée true, as they are moſt true) an infallible note of the Church? The name alſo that the Apoſtle giues to Antichriſt, declares who he is;2. Theſ. 2.8. he is called foreign, without law, whom no lawe will bind, who will diſpenſe with Gods word: And he ſhall ſit in a chaire, verſ. 4.and not be vexed with Elias and Enoch; as the Papiſts, following the Iewiſh opinion héerein, do teach. And hath not the Pope of long time done ſo, till of late God hath reuealed him, and taken the vizard of counterfeit holineſſe from his face?
Antiquitie, which they make the ſecond mark of the Church, were of ſome force, if it be ſincere and pure. For that ſaying of our Sauiour againſt the Iewes,Matt. 19.8. is an vndoubted Maxime of true Chriſtian religion, From the beginning it was not ſo. But as Antichriſt counterfeited holineſſe; ſo he alſo counterfeited Antiquitie. He made Gods people beléeue, yt all his triſh traſh was frō ye beginning (lying like the Gibeonits to Ioſuah of their old bread and bottles) whereas they were inuented but yeſterday, and of no great antiquitie at all.Ioſ. 9.13. So the blind and ſuperſtitious Iewes vrged antiquitie againſt our Sauiour Chriſt: Art thou greater then our father Abraham, Ioh. 8.53.whom makeſt thou thy ſelfe? And thou art not yet fiftie yeares olde, and haſt thou ſeene Abraham? Thus they ſéeme to vrge him with antiquitie. But he anſwered them, Before Abraham was I am. So the woman of Samaria could ſaie to Chriſt;Ioh. 4.12. Art thou greater then our father Iacob that gaue vsus this well? and hee himſelfe dranke thereof, and his cattell, and his children? So the old Prophet, 1. King. 13.14.with his graie haires beguiled the man of God. But we muſt cleaue to the word of God whatſoeuer ſéems old without this, is not old: it is copper, it is no gold. The word of God is the true and only touchſtone: it onlie endures for euer.1. Pet. 1.25. Gen. 4.26.
Succeſſion alſo, of how ſmall force it is, the hiſtorie of Adam teacheth: Enoch began to call vponupon the name of the Lord. Adams poſteritie as it ſhould ſeeme till his daies,Gen. 11.15. had forgotten this. And Heber alſo teacheth the ſame, which after Enoch his planting of it was quite againe rooted vp, and remained in the familie of Heber, who not agreeing to go with thoſe wicked Idolaters to build the tower of Babel, as ſome thinke (his tongue being not diuided) gaue the name to ye Hebrue tongue.Iud. 2.10. After the daies of Ioſuah, and the Elders which were in his dayes: how ſoone did the next generation forſake the true worſhip of God? For thus it is written: And ſo all that generation was gathered vntounto their fathers, and another generation aroſe after him, which neither knew the Lord, nor yet the works that he had done for Iſrael. Then the children of Iſrael did wickedly in the ſight of the Lord, and ſerued Baalim. And do we thinke our generations (without Gods ſpeciall grace) to be more ſound then they? So Manaſſes the ſonne of good Ezechias, 2. Chron. 24.2.became a moſt notable Idolater.
And euen in the newe Teſtament, that we ſhould not looke for anie better ſucceſſion,Act. 20.29. Saint Paul told the Church of Epheſus, that he knew that after his departing, ſhould grieuous wolues enter in, which ſhould not ſpare the flocke. And Saint Peter tels all Chriſtians in his Catholike Epiſtle; That as there were falſe Prophets among the people of the Iewes; 2. Pet. 2.1.ſo ſhall there bee falſe teachers among thē, & many ſhal follow the way of their damnable hereſies. That myſtery of Peters death, which our Sauiour told him, may hauehave a good ſpirituall ſenſe, that when he is olde another ſhall draw him whither he would not. Ioh. 21.18.And doth not the Pope ſo? Who ſaith, he is his ſucceſſour; teaching doctrines contrarie to his doctrines in his Epiſtles.
Ferus deſcribes the notes of the true Church vponupon theſe words,Ferus in 9. cap. Act. The Churches had reſt through all Iurie & Galile and Samaria, and were edified, and walked in the feare of the Lord, & were multiplied by the comfort of the holy Ghoſt. He often repeates and beates into our heads, with what goods and riches the Primitiue Church was famous to our ſhame, which ſeek nothing but earthly things: And wee thinke wee hauehave verie well prouided for the Church, if it abound in riches and riot.
And after vponupon theſe words, They entred into the Synagogue. The examples of Chriſtian life may be gathered out of this Text. In cap. 12. Act.Firſt, they enter into the Synagogue, they teach not in corners. For he that doth the truth comes vntounto the light. Secondly, thou ſeeſt heere that the Iewes on their Sabboths came together to heare the law: and for that cauſe eſpecially the Sabboth was ordained; And therefore hee ſaith not, on the Sabboth thou ſhalt be idle, but that thou ſhalt keep it holy. For the day is holy in it ſelfe, but it ought alſo to be holy vntounto vsus: which then it is, when wee ceaſe from doing euill works, & giuegive our ſelues to thoſe which be good; and eſpecially to the hearing and meditation of the law of God, without which it is not kept holy at all. Neither is it ſufficient for thee to hauehave heard once, vnleſſe thou heare often. For the diuell is euer in aſſaulting thee, & thou muſt euer reſiſt him with the word of God; by which alone he is ouercome. And alſo thou muſt meditate in the word of God, or elſe thou heareſt in vaine. Thou muſt meditate alſo of thine owne ſinnes, and of Gods bleſſings: theſe things alſo wee muſt doe in keeping and ſanctifying our Sabboth. Thirdly, he ſaith, yt they ſate downe. Behold alſo Paul himſelfe ſits downe amongſt others, and heares the law: he doth not intrude himſelfe raſhly or fooliſhly, but with ſilence hee waites till opportunitie was offered to him of preaching. The which thing makes verie much againſt the deſpiſers of the Scriptures; and haters of vocall preachings. Fourthly, after, ſaith he, the reading of the law and the prophets. Thou ſeeſt here that the word of God, & not mans fancies was read. Thou ſeeſt alſo, that they did not only teach the law; that is, works: but the Prophets alſo, that is, faith: for both theſe are verie profitable and neceſſary to ſaluation. Fiftly, they ſent vntounto them Paul did not ſpeake but being commaunded, leaſt he ſhould ſeem to any to be preſumptuous; againſt thoſe which cannot hold their peace, as Elihu in the booke of Iob. Sixtly, he ſaid, Men and brethren. Thou ſeeſt that after the reading of the law and Prophets, that by and by ought to follow exhortation and interpretation thereof: So Paul ſaith; There is but ſmall profit, if they ſpeake with tongues in the congregation, and doe not alſo propheſie and expound. Here alſo marke that propheſiing is not to be deſpiſed, & that the interpretations & iudgements of others in expounding the Scriptures are to be heard.
Héere we maie ſée as in a little mappe, the whole ſumme of Chriſtian religion; and the markes of the true Church. The true Church ſolemnizeth the Lords Sabboth in preaching and hearing his word. And without this, ſaith Ferus, there is no ſanctifying of the Sabboth at all. And if this be true in the thicke darkneſſe of Poperie, where Gods word was neither preached nor heard, nor meditated on, there was no Sabboth kept: Nay euen in our daies, there are manie Catholikes, which thinke they keepe holy the Sabboth verie religiouſlie, and yet will not come to the Church to heare Gods word: And all ſuch Ferus tels, that they prophane the Sabboth, and kéepe no ſabboth at all. Againe, he teacheth that the onlie weapon to ouercome the diuell, is the word of God. Then no doubt the diuell was a great conqueror, when as no man almoſt had this ſword in his hand; he had made as great a conqueſt of Chriſtians ſoules, as Siſera had made of the bodies of the Iewes: of whom being now by her conquered, Deborah ſings thus: They choſe new gods: then warre was in the gates. Iud. 5.8.Was there a ſpeare or ſhield found among fortie thouſand of Iſrael? So dealt Siſera with Iſrael; and ſo dealt Sathan with Chriſtians; he depriued them of their weapons, to kéepe them more ſurely in his obedience. Can he be a mans friend, that takes his weapon from him in the midſt of moſt raging and cruell enemies? But this hath the Church of Rome done: ſhe hath taken the Scriptures, which Saint Paul calles the ſword of the Spirit, Epheſ. 5.16. 1. Pet. 5.8.from the hands of the lay people: and the diuell is called of Peter A roaring lyon, ſeeking whom he may deuoure.
In the true Church (ſaith Ferus) Gods word is read, and not any fancies of man. Paul himſelfe ſits and heares the word of God, and therefore no Chriſtian people muſt thinke ſcorne to do it. And that after the reading, preaching ought to follow; and that not only works, but faith alſo, muſt be taught. Theſe are the markes of the true Church, by Ferus iudgement. And whether the Church of Rome hauehave had theſe in her or not, let euerie man iudge.
In cap. 15. Act.Againe, of Chriſtian religion he writes thus, vponupon theſe words, Why go you about to lay a yoke? The ſecond reaſon is; that it is not lawfull for the Apoſtles to put a yoke vponupon the conſciences of men, which the Lord hath not put: for he that doth ſo, tempteth God. It is the dutie of the Apoſtles to preach the Goſpel, that is, glad tidings, and not like tyrants to rule ouer mens conſciences. Let thoſe Biſhops marke theſe words of Peter, which make our religion, which the merciemercy of God would hauehave free in the fewneſſe and manifeſtneſſe of her ſeruices, a bondſlaue with their burthens they lay vponupon it: ſo that the Iewes are in far better caſe then we, who were ſubiect to the ceremonies of the law, and not to mans deuiſes. And Auguſtine writes thus to the queſtions of Iamarus, &c. EueryEvery true Catholike maie marke here how he toucheth the pope, who taketh vponupon him to rule ouer mens conſciences, and euen to loade them with his decrees and conſtitutions.
And becauſe the Papiſts brag much of their generall Councels: let vsus mark how Ferus there deſcribes a true generall Councell vponupon theſe words, And when there had beene great diſſenſion. See how wiſely they deale in the matter. They doe not raſhly pronounce ſentence: but they weigh euerie thing. For in matters of faith which touch the conſciēce, it is not enough to ſay, We will and command. Marke therefore how the Apoſtles aſſembled themſelues together. They came together plainely, they ſeek for nothing elſe but the glorie of God; they deſire the ſaluation of others: To conclude, they weigh all things wiſely. What maruel is it then, if the holy Ghoſt were in this Councell, according to the promiſe of the Lord, Where two or three are gathered together, &c. We come together otherwiſe, with great pompe and ſtate: we ſeek to maintaine our owne glorie and eſtate: and we perſwade our ſelues that we may do any thing by the fulneſſe of our authoritie: And how can the holy ghoſt allow ſuch aſſemblies &c? He toucheth the Popes ſtate & pride. He thinks that the holie Ghoſt will not guide ſuch proud and ſtately aſſemblies. Againe of the concluſion and doctrine of that Councell he writes thus, vponupon theſe words: Which neither we nor our fathers were able to beare. The law is an intollerable burthen; becauſe it requires not onelyonly our hand, but alſo our heart. Secondly, becauſe it conuinceth vsus to be ſinners: For wee doe euer more againſt the lawe, then according to the law. And alſo thoſe things we do according to the law, wee do them imperfectly: but by the grace of our Lord Ieſus Chriſt we do beleeue to be ſaued. A concluſion and a knitting vp of the matter both very godly and Apoſtolike, that by the grace of Chriſt both Iewes and Gentiles are ſaued, and not of their merits. For only Chriſt ſufficeth to all: ſo that the law profiteth nothing to the Iewes to their ſaluation: for euen they are ſaued by grace, & not by the law: ſo farre againſt all reaſon is it, that any man ſhould impoſe thoſe things to the Gentiles, which profited not the Iewes themſelues. And to this end were the Epiſtles of Saint Paul written to the Romans, and to the Galathians: And our ſaluation is called the grace of Chriſt, becauſe he hath deſerued it for vsus. Let them therefore bragge of their merits: we will ſeeke the glory of God. Thus farre Ferus. Here is the true Church put downe, and her doctrine, the milke ſhe giues her children: That onelyonly the grace of Ieſus Chriſt ſaues, & not merits. She that brags of her merits, and truſts in them is the ſtrumpet, is the whore, is not the true Church, and the ſpouſe of Ieſus Chriſt, by Ferus his iudgement.
And whereas it is obiected of ſome againſt the Goſpell, that ſince the preaching thereof hereſies hauehave ſprung vp in the world, and that before the Church was in peace: let vsus marke how Ferus anſwereth that obiection vponupon theſe words,Ferus in cap. 13. Act. And he reſiſted them. Behold the combat (ſaith he) of truth and falſhood. This combate euer hath beene and will be: God ſpake but one word in Paradiſe, and by and by came the ſerpent, which reſiſted it: Moſes being ſent into Egypt, found there ſorcerers which withſtood him. The Prophets euer had falſe Prophets oppoſite vntounto them. Chriſt comming into the world, found aduerſaries. The ſame thing chanced to his Apoſtles. Let vsus not therefore be troubled, if there be now great diſſenſion and quarels about religion. Neither for this cauſe muſt we neglect to go to godly ſermons: but rather let vsus diligently do this. Firſt call vponupon God with the kingly Prophet, ſaying; Shew me thy wayes, O Lord, and teach me thy paths. Then compare the doctrines diligently together: and that which thou ſhalt perceiue more forcible to drawe thee from the world to God, from the fleſh to the Spirit, from euill to goodneſſe, and from idolatrie to the true worſhipping of God, embrace that without anie feare, with tooth and naile (as they ſay) nothing reſpecting the gaineſayings of others. The diuell hath euer gone about this, That good deeds and words might bee made none account of, leaſt men beleeuing ſhould bee ſaued. Therefore by his miniſters he ſowes errours; and ſometimes alſo hee doth worke miracles, that by errours he might make Gods word, and by falſe ſignes, Gods works to be lightly ſet by; that by this means he may rather draw men quite frō the word; or at leaſt wiſe, he may make them diſtruſt and doubt of it. God ſuffers this firſt, that the godly may be tried according to that, If a Prophet riſe among you, &c. beleeue him not, Deut. 13.1.for God tries you. And hereof alſo Chriſt ſaith, that in the end of the world ſo great ſhall be the beguilings of falſe Prophets, that if it vvere poſſible, the very elect ſhould be ſeduced. And hereof Saint Iohn ſaith: Beleeue not euerie ſpirit, but proue the ſpirits whether they be of God or no. The doctrin of the Goſpell which we hauehave receiued, is the word of God which hath been confirmed by many ſignes: and with the bloud of many thouſands: Wherefore let no man doubt of that, although an Angell from heauen ſhould perſwade the contrarie. Againe, therefore God ſuffers the diuell to ſhew lying ſignes, that the wicked may be more blinded: For it is done by the iuſt iudgement of God, that they which will not beleeue the truth, ſhould be ſeduced, and ſhould cleaue to lies. Thus far Ferus. Where he plainly teacheth, that it is no maruell, that after the preaching of the Goſpell contention and hereſies hauehave ſprung in the Church: he ſaith, it hath béene alwaies ſo, and ſhall be euer. And that for this cauſe no man ought to refuſe to go and heare ſermons. And he loues the doctrine of the Goſpell, & not anie lying miracles, as the groundworke of true Chriſtian religion.
And after, concerning the ſame matter, he writes thus vponupon theſe words, The citie was deuided. Ferus in 14. cap. Act.Here thou ſeeſt fulfilled that which Chriſt foretold, I came not to ſend peace into the world, but a ſword. The Goſpell teacheth not ſeditions, nor ſoweth diſcords; but becauſe it reprooueth their ſinnes, it cannot chooſe but the worldlings ſhould repine againſt it. I came to ſend fire vponupon the earth; maruell not therefore if there ſpring vp and be ſects in the world; for it hath beene euer ſo: yea there muſt be hereſies, that the elect may be proued. As much more as we ſee ſects to ariſe, ſo let vsus ſtriue earneſtly to find and ſearch out the truth, and to ſtand firmely and vnmoueably in the confeſſed truth, and to profeſſe it boldly vntounto our liues end. And after he writes thus of ye ground of euerie true Chriſtians faith.Ferus in cap. Act. 15. Euerie Chriſtian ought to bee ſo ſure of his faith, that if all the world were of a contrarie opinion, yet he could ſay: I am ſure this is Gods word; let other men think what they will, God cannot deceiue or beguile. Yea if an Angell frō heauen ſhould preach the contrarie, let him be accurſed. Vnles thou be thus grounded, thou canſt not ſtand ſtedfaſtly, when the falſe Apoſtles ſhall teach the contrarie. And hereof Chriſt ſaith, My ſheepe heare my voyce: and they will not heare ſtangers, but run from them. Gods word by Ferus iudgement is the onelyonly Rocke of Chriſtians faith and religion in theſe doubtful daies. And againe in another place he makes theſe ſteps of Chriſtianitie: Marke in the foreſaid words this order in Chriſtianitie: Ferus in cap. 22. Act.Firſt is the predeſtination of God. For it is not of him that willeth, but of God that ſheweth merciemercy. Reade the ninth chapter to the Romans. And we are predeſtinate not to idleneſſe or wantonneſſe: but that wee may know the will of God, what kind of one he is towards vsus, & what he requires and willes at our hands. Then wee are ſent to Chriſt, in whom alone we ſee how God is affected to vsus. By him alſo we receiue the holy Ghoſt, that we may be able to doe the will of God. After we hauehave knowne Chriſt, it remaines that in our life, maners, and words we teſtifie his goodneſſe towards vsus, and that we are his diſciples. And this teſtimonie cōſiſts in foure things: Firſt, that we riſe vp from our old conuerſation. Secondly, that we be baptized, and bee partakers of the Sacraments. Thirdly, that we waſh away the ſinnes whereinto wee hauehave fallen, by Chriſts bloud. Fourthly, that we call vponupon his name, that is, his righteouſnes and merits. Here Ferus doth as it were make a perfect anatomie of a Chriſtian man. I would to God eueryevery true Chriſtian would marke well euerie part thereof, and ſée whether himſelfe were ſound in that faith or no.
And in another place, of Chriſtian conuerſation he writes thus:Ferus in cap. Act 20. Marke here the manners of Chriſtians: Firſt of all hee prayes; the Saints alwayes giuegive themſelues diligently to prayers both in the beginning and end of their work; yea & all their work thorough. For we euer ſtand neede of the helpe of God: for without him we can do nothing: We are not ſufficient of ourſelues to thinke any thing that is good. And againe, He workes in vsus both the will, and to finiſh. And in Oſee, O Iſrael, thy deſtruction comes of thy ſelfe, but thy helpe comes of me. Let no man therefore truſt in his owne ſtrength Curſed is he that puts fleſh his arme. Therefore Paul neuer tooke any thing in hand, nor finiſhed anie thing without the helpe of prayer. Secondly, he kneeles downe; againſt thoſe which make a ieſt at all ceremonies in prayers. He that goes about to make his prayers vntounto God, muſt hauehave well profited firſt in the ſchoole of humility, otherwiſe he ſhall not be heard. The prayers of him that humbleth himſelfe pierceth the clouds. And hereof it is ſaid by the Prophet; Ʋpon whom ſhall my Spirit reſt; but vponupon the humble and peaceble. And thirdly, he prayes not alone, but with all the companie. The prayers of the holy Church is of great force. So when the Apoſtles continued praying with one accord and conſent, the holy Ghoſt came vponupon them, and filled them all. In like maner after the Iewes had threatned them; when they had prayed altogether the place moued, and they were all filled with the holy Ghoſt. And this is that which Chriſt promiſed once; If two of you ſhall agree vponupon earth, whatſoeuer thing they ſhall aske, it ſhall be done vntounto them Ferus would hauehave common praiers made with the common conſent of the whole Church; or elſe (ſaith he) they are of no force. Contrarie to the common practiſe of the Roman Church amongſt vsus in times paſt.
Againe he writes thus of the euill life of the Church, which offends manie:Ferus in cap. Act. 23. Although it be a great imperfection and defect, where the life is not approued and vertuous: yet there is leſſe danger, if the faith be right and ſound, then if the life were good, and the faith euill. For without faith it is impoſſible to pleaſe God: and he that comes to God muſt beleeue. Therefore it is of more force if the faith be pure and good, then if thy works were good. Thus farre Ferus. He preferres that Church which hath a right faith, although in ſome reſpect ſhe faile in good workes; before that Church which hath good works and an euill faith.
And of the Church,Ferus in Act 21. and of the ſacrifices thereof he writes thus: Paul taught that Gods houſe was the Church, and that now the true ſacrifice was to bee offered in euerie place; So Theodoret expounds it in cap 1. Malach. & alleageth this place of S Paul and that of our Sauiour Ioh 4.23. 1. Tim. 2.8.the which thing alſo Malachie propheſied. Ferus ſéemes to expound the ſacrifice which Malachie ſpeaks of, to be Chriſtian prayer: as Saint Paul doth alſo, who ſaith, I will that men pray in all places, lifting vp pure hands, without wrath or doubtfulneſſe. S. Paul here without all doubt alludes to Malachie: Here is pure hands and that pure ſacrifice void of wrath and doubtfulneſſe: Here is in all places. And expounds that place of Malachie of Prayer, and not of the Euchariſt, as ſome of the Papiſts do:Iacob. Vſhanſkus Gueſnenſis Archiep. Heb. 13.15. Oſe. 14 3. And for all Iewiſh ſacrifices, for that ſacrifice Mincha, which was drawn to the altar; now Saint Paul puts downe in another place the fruit of our lips: which ſentence he takes out of Oſee, who cals prayers and giuing of thanks the calues of our lips.
And of religion maintained by warres, he writes thus: He that maintaines his cauſe by ſeditions and tumults of the people, Ferus in Act. 21.diſcouers and bewrayes himſelfe that he hath not a iuſt cauſe. A good cauſe needs not vproares, or mans authority, who hath God the fauourer and protector of it. And doth not the Pope vſe theſe meanes to further his cauſe? In this he declares he is not of God.
But in this waightie matter, to let all mens teſtimonies paſſe, which are light vponupon the ballance, as Dauid termes them,Pſal. 62.9. yea lighter then vanitie it ſelfe, and to returne to that vndoubted fountaine of all truth, ye word of God, with which I began. That is an euident and infallible marke of Gods Church, which the Angell taught Saint Iohn: Reu. 19.10.Who when as he would hauehave worſhipped him, ſaid, See thou do it not, for I am thy fellow ſeruant, and one of thy brethren, which hauehave the teſtimonie Ieſus. Worſhip God. Here is an euident marke of Gods Church: ſhe worſhips only God, and not Angels. And ſecondly, here is a reaſon why we ſhould not worſhip Angels: we debaſe our ſelues in worſhipping them: they are our fellow ſeruants. And who in common ſenſe will worſhip his equals? By worſhipping Angels, we forget that great dignitie whereunto Ieſus Chriſt hath aduanced vsus. We are now Ieſus Chriſts, we are his members: 1. Cor. 3.23. 1. Cor. 6.15.Therfore as he doth not, no more ſhould we worſhip Angels. A ſecond mark of Gods Church here alſo we may learne: She hath the teſtimonie of Ieſus. And what is that? that is, the ſpirit of propheſie, as the Angell after expounds it; that is, the Spirit of God, wherby all Gods children are able in ſome meaſure to vnderſtand and expound the ſcriptures. For as all Gods children hauehave Gods Spirit; ſo it is no doubt a fire in them: and therefore it will burne through Chriſtian charitie: it will lighten their knowledge, and diſperſe the myſts of darkneſſe. This fire hath Antichriſt quenched, by taking the wood and matter of it awaie, I meane the Scriptures, from the common people. And to this that of Saint Paul hath relation no doubt,1. Theſ. 5.19. Quench not the Spirit.
But here they thinke, that becauſe they worſhip Saints and Angels, therefore they ſhall be blameleſſe: But that ſhall not excuſe them,Reu. 14 7. becauſe they are plainly taught and commanded to worſhip him onelyonly that made heauen and earth: And by theſe words God onelyonly is ſignified, and all other creatures are excluded. And this Epithite is commonly attributed to God in the Scriptures:Pſal. 124.8.134.3. Our help ſtandeth in the name of the Lord, who hath made heauen and earth. Here is as it were a diſtinction put betwéene the workes and the workman: all the works iointly muſt worſhip their maker: they muſt not begin one to magnifie or worſhip another. Nay, the more to conuince them in this their errour, all the Saints and angels hauehave refuſed this ſeruice:Act. 10.26. Act. 14.15. Peter to Cornelius, Paul to the men of Lyſtra, ſaying, We are men like to your ſelues, why do you honour vsus? And the angell twiſe in the Reuelation, wheras S. Iohn did not forget himſelfe, and would hauehave yéelded to the angell the honour due to God; but euen this ciuill outward honor, which they call foreign, the angell twiſe refuſed: alleaging my former reaſon,Reu. 19.10. & 22.9. that he was one of our fellow ſeruants: and fellow ſeruants muſt not worſhip one another, but only their maſter. Teaching vsus to be very warie in worſhipping, yea euen angels, leaſt our foreign grow into foreign: as amongſt the Papiſts it hath done. Theſe two are eaſily in words diſtinguiſhed; but not ſo eaſily in déed. To bowe the knée is but a ciuill honor, but yet to bow the knee to Baal, Rom. 11.4.God accounts part of his honor. And S. Paul writes thus moſt manifeſtly of ye worſhipping of angels: Let none ouer-rule you, Col. 2.18.or ſpoile you of your prize (which by the worſhipping of God you obtaine) by humbleneſſe of mind and worſhipping of Angels, aduancing himſelfe into thoſe things hee neuer ſaw, raſhly puft vp with his fleſhly mind. As though hée ſhould ſaie: No man knowes the eſtate of angels, whether they heare our prayers at all times, and can helpe vsus at their pleaſures or not: and who will then pray vntounto them? nay this ſhall make vsus loſe our prize. We all in this life, as Saint Paul teacheth, runne as it were in a race: 1. Cor. 9.24.now he that runneth in a race, muſt hauehave his eyes ſtill fixt on the goale he runnes to, that he maie run ſtraight vntounto it, or elſe he ſhall hardly win the prize. So muſt all Chriſtians hauehave alwaies their minds fixed vponupon God,Pſal. 123.2. euen as the eyes of ſeruants to the eyes of their maiſters, as Dauid teacheth: they muſt euer walke with God, as Enoch did, if they mind to win that prize. A little looking aſide,Gen. 5.22. will make them loſe all, though it be to worſhip an angell. God only is their prize, is their mark they muſt ſhoote at: They muſt direct their eies only to him. S. Auſten very excellently teacheth vsus this leſſon: O ſtrange thing, and greatly to be wondred at! Med. 27.Of God the Creator of all things, who is incomprehenſible and vnſpeakable (all doubt ſet apart) we reade, ſpeak, and write high and wonderfull things: but of Angels and ſoules whatſoeuer wee ſay, we cannot ſo manifeſtly auouch. But let our mind paſſe beyond theſe, and let it paſſe ouer all that is created; and let it runne and climbe vp and flie and paſſe ouer; and with all her force, let her direct the eyes of her faith vponupon him, which hath created all things. Therefore I will make as it were a ladder in my heart, and by the ſtaues thereof I will climbe vp to my ſoule, and by my ſoule and my mind, I will climbe vp to my God, which is aboue ouer my head. Whatſoeuer is viſibly ſeen, whatſoeuer is ſpiritually imagined, with force let it be far remoued from the ſight of my ſoule and heart, my vnderſtanding alone & by it ſelfe going forward, let it fly ſwiftly to him, who is the creator of Angels and ſouls, and of all things. That is a happie ſoule which forſakes theſe baſe things, and ſeekes after thoſe which be aloft, which in the higheſt places makes the place of her dwelling, and from the higheſt rockes beholds the ſunne of righteouſneſſe with eagles eyes. Nothing is ſo delectable or pleaſant, then to behold God alone with the ſight of the mind, and longing of the hart, and after a ſtrange maner inuiſibly to ſee him, who is inuiſible: And ſo to taſte of another, and not of this worlds ſweetneſſe, and to behold another, and not this worlds light. For this our light, which is ſhut vp in houſes, which in time ends, which eueryevery night alters, which is common to vsus with wormes and bruit beaſts, in compariſon of that moſt excellent light, is not to be called light, but night Here Auſten plainly teacheth that no man knowes the eſtate of ſoules & Angels: & therfore we cannot pray with aſſured faith vntounto them, but we muſt climbe vp beyond them, euen to God the maker of ſoules and Angels. And herein Saint Auſten agrées with Saint Iohn in the Reuelation, and with Saint Paul to the Coloſſians: but in ſome other places of Saint Auſten, I know how ſome hauehave made him diſagrée from both theſe, and from himſelfe alſo in this place,*Cap. 40. as appeares in theſe meditations.
But our Sauiour himſelfe doth draw out the platforme of his Church moſt manifeſtly to all Chriſtians yt will giuegive but a little héed to his words, euen to ye capacity of a ſimple woman, in Iohn 4. Ioh. 4.20.And the woman ſaid to him, after that he had tolde her of her fiue husbands: Now I know aſſuredly, that thou art a Prophet. And vponupon this ground ſhe begins to enquire of him, concerning true religion; and the true meanes of the worſhipping of God. And euen here in the verie beginning, ſhée ouerthrowes that Popiſh Maxime, that it is ſufficient to beléeue as the Church beléeueth: ſhe deſires to be inſtructed further: Our fathers (ſaith ſhe) worſhipped in this mountaine: And you ſay that at Ieruſalem is the place where we muſt worſhip. 2. King. 18.22.As though ſhe ſhould hauehave ſaid: We follow the ſteps and religion of our fathers, in our worſhipping of God. But herein ſhe c… red, and all ſuch like that follow the tradition of the fathers: for it was true perchance that ſhe ſaid, that Abraham, Iſaac, and Iacob had worſhipped God in that hill, but now the law of God comming after, and commanding all ſacrifices to be brought to Ieruſalem, they following the traditions of their fathers againſt the lawe of God, erred; as our Sauiour here teacheth this woman, & in her all poſterities. We muſt not reſpect what our fathers hauehave done, but what Gods word teacheth. But Ieſus ſaid to her, Amos. 2.4.Woman beleeue me, becauſe the houre ſhall come, when ye ſhall neither in this mountaine, nor at Ieruſalem worſhip the Father. Here Chriſt teacheth her two principall notes and marks of the true Church: Firſt concerning the place thereof, that it ſhall not be tied to anie one place no more, as it had beene. And therefore Rome falſely makes her ſelfe the mother Church, and a ſecond Ieruſalem as it were. Secondly, concerning the obiect and end: All religion and worſhip muſt bee done to God, and to no creature elſe.Pſal. 65.2. Matt. 4.10. This homage of our religion & worſhip he challengeth as onelyonly due to himſelfe: You worſhip you know not what, we know what we worſhip. This is a third mark of the true Church: It muſt know what it worſhippeth: it muſt not ſerue God in ignorance and blindneſſe.Leuit. 21.18. Matth. 10.16. Luk. 17.33. He refuſed and condemned in the law as well blind as lame ſacrifices. And Gods people are compared to Doues and Eagles, which both hauehave moſt cleare eies. And god himſelf, although before he had created heauen and earth;Gen. 1 4. 1. Ioh. 5.1. yet he pronounced nothing good before he had created light. And Saint Iohn ſaith, that God himſelfe is light, he can abide no darkeneſſe. And hereof all the faithfull are called children of light. And Dauid now propheſying of the Church of Chriſt after his aſcenſion ſaith, ſpeaking as it ſhould ſéeme of our Church ſeruice: Sing ye praiſes with vnderſtanding. And Saint Auſten ſaith,De mirab. Scripturae. that the holy Ghoſt came in all tongues, to conſecrate and make holy all tongues.
And our Sauiour ſaid to the mother of Zebedees children,Matth. 20.22. when ſhe requeſted that her two ſons might ſit the one at his right hand, and the other at his left: you aske you know not what: And do we not thinke that he will ſaie the ſame euen now to all Popiſh Latine prayers not vnderſtood of them which make them? And Saint Peter in his Catholique epiſtle,2. Pet. 3.18 writes to all Chriſtians, Grow in grace and in the knowledge of our Lord Ieſus Chriſt. And againe, Ioine to your faith vertue: 2. Pet. 1.5.and to your vertue knowledge. And our Sauiour in the Goſpell,Ioh. 17.3. This is life eternall to know thee the true God, and whom thou haſt ſent Ieſus Chriſt. To know God is true Religion, nay is eternall life: And therefore the Church of Rome, which did not, nor as yet doth not teach her children to ſéeke for this knowledge,2. The. 2 3. was the mother of that ſonne of perdition, and neither taught true Chriſtian religion, nor yet eternall life.
That ſaluation comes of the Iewes. Here our Sauiour doth teach this woman alſo what thee muſt know: and in her all Chriſtians. They muſt know their ſaluation from whence it comes, and be thankfull to God for it. The Church of Rome hath erred in this point alſo, who hath taught, that ſaluation hath not comed of the Iewes, that is, by the means only of Ieſus Chriſt, but by the bloud of Martyrs: She hath added here in England, euen ye bloud of Thomas; which euē Ferus condemnes vponupon theſe words of Saint Iohn, Ferus in 1. cap. ep. Io.And the bloud of Ieſus Chriſt cleanſeth vsus from all our ſinnes. Mark (ſaith he) that he mentioneth not anie bloud, but the bloud of Chriſt. For no other bloud can, or euer could do this, Act. 4.12.&c. There is no other name giuen vnderunder heauen (ſaith Peter) in which we must be ſaued. To Ieſus Chriſt alone the people and the children crie, Hoſannah, that is, ſaue vsus Lord: and as it is alſo in the Pſalme, Matt. 21.9.15.Haſhlikah, and O Lord, ſend vsus now proſperitie. Matt. 28.18.He alone bleſſeth the works of our hands; and alſo ſaues our ſoules: He hath all power in heauen and earth. And ſo muſt all true Catholikes crie alſo to him alone, and to none elſe. This is alſo a marke of the true Church.
But the houre comes, and is euen now; when the true worſhippers ſhall worſhip the Father in Spirit and truth. Reu. 22.17.Here is another euident mark of the true Church. She ſtill waites for the cōming of Ieſus Chriſt: ſhe accounts ye time of this world but an houre, euen then when Chriſt ſpake this: and that now the houre is almoſt quite runne, a ſmall time or nothing thereof remaines. She thinks that this world is of no great continuance: as the Popiſh Church doth not thinke, who teacheth that as yet Antichriſt is not comed. She thinks that thoſe things which S. Iohn ſaid ſhould be fulfilled ſhortly, Reu. 1.3.are fulfilled alreadie. She thinkes not that the greater part of them are yet to be fulfilled, as the Church of Rome doth. She euer ſtands in the doore of her tent with Abraham, Gen. 18.1. 1. King. 19.13.and in her caues mouth with Elias, ſtill looking when the Lord will come.
When the true worſhippers ſhall worſhip the Father in Spirit and truth; For ſuch worſhippers the Father now lookes for: Here is another marke of the true Church:Ioh. 4.23. To worſhip the Father, God alone; and alſo the maner how, in ſpirit & truth. In ſpirit, that is, with our hearts: and in truth; that is, without all types and ſhadowes.Iohn. 19.30. The law now hath an end: the ſunne ſhines: all ſhadowes muſt vaniſh awaie: Our humble hearts now muſt bée thoſe ſacrificed bulles: Rom. 12 1.and our chaſt hearts thoſe ſacrificed Turtles; and our good hearts thoſe ſacrificed Rammes; and our bountifull hearts, thoſe ſacrificed ſheepe; and our ioyfull hearts, thoſe ſacrificed calues, which God requires.Heb. 13 15. God will not be worſhipped now with thoſe Iewiſh ſhadowes, Col. 2.17.which he himſelfe commanded; the true ſonne of Righteouſneſſe Ieſus Chriſt being comed into the worlde: much leſſe with Popiſh ſhadowes, and myſteries, and mans deuiſe,Reu. 14.9. or with Popiſh Images,Exod. 20 4. Eſa. 40 25. which his Lawe and Prophets flatly condemne.
God is a Spirit, and therefore he will be worſhipped in ſpirit and truth. Thoſe externall things,2. King. 12.28. which ſéeme pleaſant to fleſh and bloud, as Ieroboams golden calues (which he made, as ſome thinke, becauſe that God would more highly eſteeme golden calues,Dan. 3.15. 2. King. 10.22. then calues of fleſh) Nebuchadnetzars Pſalterie and muſicke; Baals Prieſts gay garments and robes, frankinſence, and ſuch like thinges whatſoeuer, wherein fleſh and bloud takes ſo great pleaſure and delight, are an abomination to the Lord; as our Sauiour Chriſt tels vsus in the Goſpell:Luke 16.15. That which is verie highly eſteemed amongst men, is abominable before God. Hée requires the louelove of thy heart, the faith and truſt of thy ſoule,Eccle. 9.10. Heb. 13.16. the knowledge of thy vnderſtanding, the obedience of thy will, the praiſe of thy mouth, and the good workes of thy handes. And this is that which Dauid ſaith in the Pſalme:Pſal. 50.8. that at that great day of iudgement, God ſhall not reproue the people for their burnt offrings of bullocks or goats: but if they ſhal not hauehave offred him praiſe and thankeſgiuing. Let all true Catholikes feare this reproofe: God hath foretold vsus, like a good Maiſter, what hée will reproue vsus for, and what he will finde fault with in his houſe, when he comes againe: and ſhall we not take héede thereof? O careleſſe and diſobedient ſeruants! Let vsus offer to him alone our praiſe and thankeſgiuing, and all our prayers; leaſt we be reproued and condemned of him when hée comes.
The true worſhippers.] This proues that there ſhall be falſe worſhippers in Gods houſe:Eſa. 1 22. Mat. 13.25. & 25 33. there ſhall bee there copper as well as gold: there ſhall be tares as well as wheate; there ſhall be goates as well as ſheepe: O let vsus marke this point well (here is the brand wherewithall the Lords ſhéepe are diſcerned: here is the touchſtone whereby the Lords gold is tried from copper:Matt. 3.12. here is the ſieue and fanne which tries the Lords wheat from the chaffe) that we may be ſhéepe and not goates, gold and not copper, wheat and not chaffe. Let vsus take diligent heed of this.
Verſ. 25.And the woman ſaid vntounto him: I know that Meſſias ſhall come, which is called Chriſt, and when he ſhall come he ſhall ſhewe vsus all things. This opinion ſhée had of Chriſt, that he ſhould teach thē all things when he came: And ſhall we beléeue leſſe of him? Shall we beléeue any doctrine which he neuer taught in his word? And our Sauior himſelf agrees to this her ſpéech, ſaying: I will call you no more ſeruants, Ioh. 15.15.becauſe the ſeruant knoweth not what his maiſter doth; but I hauehave called you friends, becauſe I hauehave made manifest to you all things that I hauehave heard of my father. He teſtifieth here plainlie, that he fulfilled her ſpéech, & that he had told them all things neceſſarie to their ſaluation: he kept nothing backe to be reuealed after by the meanes of the Church: and therefore he commands his Apoſtles to go and preach to all nations, Matt. 28.10.baptizing them, and teaching them to obſerue all things whatſoeuer he had commanded them, and nothing els. And Saint Paul ſaith,1. Tim. 6.3.4. He that teacheth anie other doctrine, and agrees not with the whole ſome words of our Sauiour Chriſt, and that doctrine which agrees with godlineſſe; is puft vp, and knowes nothing, how wiſe ſo euer he ſéemes to be, and whatſoeuer he pretend, either reuelations of Angels, or anie miracles, to confirme his doctrine withall. The doctrine of Ieſus Chriſt is the rule and ſquare of all doctrines,2. Ioh. ver. 8. by this place. And Saint Iohn alſo ſaith, Take heed to your ſelues, leſt wee loſe all the works which we hauehave wrought: but that we may hauehave a full reward. For he that tranſgreſſeth, or ouerreacheth the doctrine of Chriſt (for ſo foreign the Gréek word ſignifies) and that kéepes not himſelfe within the limits and bounds thereof, but will go beyond it, though that which he doth ſéeme in his owne eye holy, religious, and deuout: hath not God. This is a terrible ſentence: let vsus beware how in our deuotion, and religion, and zeale of ſeruing God, we do more then the Goſpell teacheth; we go beyond the doctrine of Chriſt and abide not in it: for if we doe, we ſhall hauehave no part with God. This place condemnes all blinde ſuperſtitious Papiſts, which did manie things of a zeale and good intent, and not according to the Goſpell: nay how manie of them neuer knew the Goſpell; and yet thought that they did well. But all ſuch workes, how painfull and coſtlie ſoeuer they were; by this place we may plainly learne, that they were loſt: nay more then this, they alſo ſuſtained a greater loſſe, they loſt God. God cannot abide ſeruants,Eſa. 1.12. 2. Io. 9. that will doe that he commands them not. He will ſay to ſuch, Who required this at your hands? But he that abides in the doctrine of Chriſt hath both the Father and the Sonne. O happie continuance! And what is this foreign, to abide, to continue? but to beléeue no more, to do no more, then God commaunds in his word, then Chriſt Ieſus taught, not to go beyond this, either in faith or workes, no not an haires breadth: though the doctrine which is taught beſides this, ſeeme neuer ſo old, neuer ſo deuout, practiſed of Fathers, & confirmed by Councels. Let vsus remember that the poore ſilly woman of Samariah could ſay, that Meſſias when as he ſhould come, ſhould teach them all things: and ſhall not we ſay the ſame?
And Chriſt ſaid to her: I am he that talkes with thee. Verſ. 26.Surely in all the Goſpell Chriſt did neuer reueale himſelfe to anie ſo manifeſtlie as he did to this woman. He ſaid to the high Prieſts when as they ſaid, Art thou the ſonne of God? Luke 22.70.You ſay that I am: And to the Iewes: Before Abraham was I am: And Abraham deſired to ſee my daye, and ſaw it and reioyced. Iohn 8.58, & 8.25.And againe to the Iewes, which ſaid vntounto him, Who art thou? And Ieſus ſaid vntounto them, The beginning. And therefore I ſpeake vntounto you: No doubt hauing relation to that firſt word in Geneſis, Ioh. 1.1.whence that booke tooke his name (Bereſheth) In the beginning, &c. Ieſus Chriſt is that beginning: 1. Cor. 8.6.And therefore Saint Paule ſaith, To vsus there is but one God the Father, of whom are all things, and we for him: And one Lord Ieſus Chriſt, by whom are all things, and we by him. Here is the Creator one God: here is the onelyonly meanes of the creation, Ieſus Chriſt: All thinges were created by him. And here is the end of all things, Gods glorie. So that Ieſus Chriſt is that beginning, by whom God created all things. And thus he obſcurely taught the Iewes, who he was: As though he ſhould ſay; Looke into the firſt booke of Geneſis, and take no great paines to reade it ouer: but looke and marke well the very firſt word thereof, and there you ſhall find who I am: I am the beginning, and therefore I talke with you. Prou. 8.31.My delight is to be with the children of men, as Salomon ſaith. The workman loues his worke: euen ſo that excellent workman, the Sonne of God loues vsus, who are his workmanſhip.De Gen. ad lit. lib. 1, ca. 5. And therefore Auſten ſaith, The beginning of the intellectuall creature, is the eternall wiſedome of God, which beginning abiding in it ſelfe vnchangeable, neuer ceaſeth by ſecrete inſpirations, to ſpeake to that creature, whereof it is the beginning, that it may be conuerted to that, by which it is made, becauſe otherwiſe it cannot hauehave his forme, and be perfect.
Thus our Sauior obſcurely ſhewed himſelfe to theſe, but neuer to anie ſo plainlie, as to this woman: & hereby we may coniecture the excellencie of her faith: no doubt her excellent faith, euen as it were, deſerued ſuch a great rewarde of our Sauiour. Meſſias when he comes (ſaith ſhée) we know ſhall ſhewe vsus all things: Who could hauehave ſpoken more of Chriſt? No not all the Iewiſh Rabbins. And I would to God euen now our great Doctors in the Popes Church would ſay as much. And therefore ſhe receiued the greateſt anſwere and reward that could be in the world.Verſ. 26. I am he (ſaith Chriſt) that talks with thee: neuer ſuch an anſwere, neuer ſuch a word ſpoken in the world before. Let vsus hauehave the ſame faith of Chriſt, that he may beſtow alſo ſuch like bleſſings vponupon vsus.
And the like definition of true Catholike Religion, and the ſame marks of the true Church S. Paul himſelfe alſo hath no doubt expreſſed,Act. 24.11. being taken from this ſtampe: I confeſſe this vntounto thee (ſaith he vntounto Felix) that according to that way which they call hereſie, I ſo worſhip the God of my fathers: beleeuing all that is written in the law and the Prophets, hauing this hope in God, which they alſo hauehave, that there ſhall bee a reſurrection of the iuſt, and of the vniuſt. Here are alſo markes of the true Church. She muſt be able to giuegive an account of her faith, as Saint Paul doth here to Felix; and Saint Peter commaunds all Chriſtians to doe to all men: Sanctifie (ſaith he) the Lord God in your hearts, 1. Pet. 3.15.euer being readie to maintaine and defend if that any ſhall aske you a reaſon of that hope which is in you. We muſt not onelyonly hauehave this hope of ſaluation in vsus, which is by Ieſus Chriſt, but we muſt be able alſo to yéeld a reaſon, and an account of it,Luke 12.8. to maintaine and defend it. And our Sauiour ſaith: He that ſhall confeſſe mee before men, him ſhall I confeſſe before my Father in heauen. We muſt be able to make confeſſion of our faith, if ſo bee we will hauehave Chriſt acknowledge vsus for his. But this in the Popiſh Church they were not able to doe: and therefore that Church was not the true Church.
I confeſſe vntounto thee (ſaith he) that after that way which they call hereſie I worſhip the God of my fathers. Act 24.11.Here is another marke of the true Church: To be ſlaundered, reuiled, called heretikes. Sée here how at this time the true Church of Chriſt was called hereticall: And therefore let not that name of hereſie now diſcourage anie of Gods children. So did they reuile and hate the verie names of the true prophets of God, Luk. 6.22.as our Sauiour witneſſeth. So at this day the Papiſts goe about by all means poſſible, to defame and diſcredite the perſons of the profeſſours of the Goſpell. But as Saint Paul paſſed not for the name of Heretike: no more let vsus.
Beleeuing all that is written in the Law and the Prophets, Here is another marke of the true Church: here is a ground of a true Chriſtians conſcience, concerning his faith and religion: To beleeue all that is written in the lawe and the Prophets. This was Saint Paules ground, he beléeued no more: and according to that he worſhippeth God, and he cares not, let them cal him what they wil. Whoſoeuer lacks this ground ſhall be caried about with eueryevery blaſt of vaine doctrine, Ephe. 4.14.like children. To confirme and ſtrengthen vsus in our faith, God hath put in his Church Apoſtles and Euangeliſts, Epheſ. 2.20.and Wee are built vponupon the foundations of the Prophets and Apoſtles, Ieſus Chriſt himſelfe being the chiefe corner ſtone.
The like marks of the true Church Saint Paule ſetteth downe in the Epiſtle to the Romans; as arrowes out of the ſame quiuer of our Sauiour, to confound the enemies that would craftily créepe into Gods houſe:Rom. 1.9. 2. Pet. 2.1. God is my witneſſe (ſaith he) whom I ſerue in my ſpirit in the Goſpell of his Sonne. Here alſo is the platforme of the true Church, and a patterne of a true Chriſtian. God is only my witneſſe (ſaith Saint Paul) not anie Saint or Angell. The true Church muſt here with Saint Paul attribute this knowledge and ſearching of hearts to God alone, and not to anie Saint or Angell elſe whatſoeuer.Act. 1.24 15.8. Secondly, ſhe muſt ſerue this God onelyonly and none els: for to whom this knowledge belongeth, to him alſo diuine ſeruice and Latria (as they call it) belongs.
Thirdly, Whom I ſerue in my ſpirit (ſaith Saint Paule) not with anie outward or externall things or ceremonies, like a Iew, but with my heart, as Ieſus Chriſt now hath taught all men to worſhip the Father.
Fourthly (in the Goſpell of his Sonne) here he deſcribes the maner how the true Church of God muſt worſhip him. Our ſeruice of God muſt be according to the Goſpell of his Son. And hereunto Dauid alſo agréeth in the Pſalme, There is no ſpeech nor language, Pſal. 19.3.where their voices are not heard: ſpeaking of the preaching of Gods word. And he addeth Kauam, as it is in the Hebrew, that is, their line, their leuell, their ſquare, is gone through all the earth, and their words vntounto the ends of the world. To teach vsus, that Gods word is a line, leuell, & ſquare: to rule, limit, and ſquare the faiths of all nations by.
But to conclude, Let vsus marke what Saint Paule alſo writes concerning this matter to the Theſſalonians, and how he deſcribes the Church and Gods houſe there. From you the word of God was ſpread, 1. Theſ. 1.10.not only in Macedonia and Achaia: but your faith towards God came into euerie place. So that we neede ſay nothing thereof, for they ſhew and declare what an entrance we had vntounto you, & how you turned vntounto the Lord from idols, to ſerue the liuing and true God, and to looke for his ſonne from heauen, whom he raiſed from the dead, euen Ieſus, who deliuereth vsus from the anger to come.
Here are moſt manifeſtly ſet downe the markes of the true Church, and the Catholike faith which was in Saint Paules dayes preached through the whole world: To turne from Idols, and to ſerue the true and liuing God. And here firſt that blind diſtinction of Dulia and Latria (which the Papiſts make to cloak the worſhipping of creatures) is quite ouerthrowne, not onelyonly Latria, but, as by this place appeareth, Dulia is due vntounto God. Secondly, we muſt ſerue the true and liuing God. Theſe two Adiuncts take away all worſhipping of falſe gods, and alſo of Images. We muſt worſhip no falſe nor dead thing: whatſoeuer we worſhip, it muſt be liuing and true. And therefore we muſt worſhip no Images, which are dead ſtockes, nay wee muſt worſhip nothing but God alone. Thoſe Images which the Prophet Dauid deſcribeth, Pſal. 115. what are they els but Papiſts Images? That Pſalme followeth the 114. Pſal. which containeth Iſraels going out of Egypt, & it may ſéeme to deſcribe the ſpirituall Egypt. Thirdly, we muſt now eueryevery day waite and looke for the comming of his Sonne Ieſus Chriſt from heauen. We muſt not thinke that he will not come yet, as the Papiſts teach by their doctrine of Antichriſt. Fourthly, wee muſt conſtantly beléeue, that Ieſus hath not onelyonly deliuered vsus by his paſſion from the guilt of ſinne: but from the puniſhment alſo thereof, and anger to come. And laſtly, if the Papiſts will thereof conclude, that the Church of Rome is the mother Church of all the worlde,Rom. 1.8. becauſe Saint Paule ſaith that their faith was publiſhed throughout all the world. Then the Church of Theſſalonica muſt be her elder ſiſter,1. Theſſ. 1.8. becauſe her faith alſo was ſpread through all the worlde, and that before hers as ſhould ſeeme. For Saint Paul mentions in his Epiſtle to the Romans when hee giues this teſtimony to the Roman Church, Rom. 15.26. 1. Theſſ. 1.8.the fruits of Macedonia and Achaia which was planted by the Church of Theſſalonica.
And in a word to make an end of this matter, let all men marke that plaine leſſon which Dauid teacheth them in the Pſalme: Kings of the earth and all people, Pſal. 148.11.Princes and all Iudges of the world: young men and maides, old men and children, let them praiſe the name of the Lord. For his name onelyonly is to bee exalted, and his praiſe is aboue the heauens, and the earth. All Gods ſeruants muſt praiſe his name, and they muſt praiſe it alone, and they which praiſe anie thing elſe, do not rightlie vnderſtand as yet the maieſtie of God: his praiſe is aboue heauen & earth, that is, all heauen and earth is not able to expreſſe the greatneſſe of his praiſe. And here is the reaſon, Becauſe he exalts the horne of his people, he aduanceth to honor, and makes mightie and ſtrong: which is a praiſe for all his ſaints, euen for the children of Iſrael: Gnam kerovo, a people that drawes néere vntounto him, as it is in the Hebrew. Would you hauehave God exalt your horne, would you be his people? then you muſt praiſe him alone, then you muſt draw neere to him, and not fly from him to any other. The which God giuegive all grace to do for Ieſus Chriſts ſake, to whom be praiſe for euer. Amen.