A09466:407
A treatise tending unto a declaration whether a man be in the estate of…A treatise tending vnto a declaration whether a man be in the estate of…
A treatise tending unto a declaration whether a man be in the estate of damnation or in the estate of grace and if he be in the first, how he may in time come out of it: if in the second, how he may discern it, and persevere in the same to the end. The points that are handled are set down in the page following.A treatise tending vnto a declaration whether a man be in the estate of damnation or in the estate of grace and if he be in the first, how he may in time come out of it: if in the second, how he maie discerne it, and perseuere in the same to the end. The points that are handled are set downe in the page following.
London: printed by R. Robinson for T. Gubbin, 1590
The Assertion. › Argument 3 › The proof.The Assertion. › Argument 3 › The proofe.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Moral Law containing perfect1 righteousness, is flat opposite to mans corrupt Nature: therefore whatsoever Religion shall repeal and make of none effect the commandments of the Moral Law, that same Religion must neede• join hands with the corruption of Nature, and stand for the maintenance of it▪ This doth the Religion of the Church o• Rome: it may be, it doth not plainly repeal them, yet in effect it doth: aan• ⟨p. 315⟩if it shall frustrate but any one point of any one commandment, the whole commandment, yea, the whole law thereby is made in vain. 1 The first commandment requireth, that we have the true Jehovah for our only God: the church of Rome maketh other gods beside this true God: it maketh the body of Christ to be God, because they hold, it may be in many places, in heaven, in earth, at the same time, which thing is only proper to God. It maketh every Saint departed to be God, because it holdeth, that Saints do hear us now being upon the earth, and that they know our thoughts when we pray to them, which none but the true GOD can do. It maketh the Pope to be God, and that in plain words. bPope Nicholas saith, Constat, summum Pontificem à pio principe Constantino Deum appellari. It is well known, that the Pope of the godly Prince Constantine was called GOD. Again, in cthe extravagants of the same Cannon law it is written, Dominus Deus noster Papa, Our Lord GOD the Pope. And again, dChristopher Marcellus said to the Pope, Tu es alter deus in •erris, Thou art another God upon earth: ⟨p. 216⟩& the Pope toke it to himself. As the Pope in plain words is made God, so the power given to him declareth the same.