caried very earnestly by the broad way to the pleasures of the flesh riches of this world being accustomed to obey no body being desirous of reueÌ„ge ambitious c. These stumbling blockes as much as in him lyeth euerie good Christian must endeuour to take out of the waie We must not onlie commend praise vertue with our mouthes but also embrace the meanes by the which we maie attaine the same which are contempt of the world heartie earnest prayer fasting such like That holinesse of life which flourished amongst all sorts of men in the Primitiue Church appeares not in our daies because we vse not those means of fasting and prayer which they vsed If we would vse the like tillage to the grounds of our hearts which they then vsed without all doubt we should haue the same fruits of righteousnesse Can euen the best land bring forth good corne without tillage Sow to your selues in righteousnes saith the Prophet and reap after the measure of mercie Break vp your fallow ground Hos 10.12 Fasting no doubt is this spirituall ploughing and braking vp of our fallow ground mercie is that spirituall sowing which the Prophet here speaks of They which will haue the land of their hearts beare good corne plentifullie and be fruitfull in all good workes let them vse these meanes let them vse this husbandrie Manie amongst vs at this daie are like the Iewes which relie onlie on the word of God and search out therein manie high points Rom. 2.17 those things which differ are most excellent but those works of charity to their neighbors of contempt of the world of mercie to the poore of watching in prayer of fasting which so manifestlie almost euerie where it commends to vs commands they practise not And is this to professe Gods word This is plainlie to doe as the Iewes did to brag of it and not to follow it The which if we do Rom. 2.23 it shall no more profite vs then it did theÌ„ For they were as S. Paul there saith catechized instructed in the law euen as well as we are and knew the will of God And here I would to God all Christians would marke what Basill writeth concerning another Christian exercise which is watching in prayer which point also I haue handled before out of the Scriptures But as concerning that matter that we are accused of Basil epist 63. that is for the singing of Psalmes by which thing they chiefly terrifie the simpler sort which slaunder vs yet this I haue to answer that the customes which now are vsed are correspondent and agreeable to all the Churches of God The people rising in the night go to the house of prayer making a confession to God in labours and vexation of mind and continuall teares at length rising from prayer they are appointed to sing Psalmes and being deuided into two parts they sing one part answering another after that they strengtheÌ„ theÌ„selues with exercising meditation of the word of God they prepare to their hearts thereby attention and hauing reiected all vaine cares soundnes constantnesse Then one of them hath this office committed to him to begin the Psalme al the rest sing after him and so they passe ouer the night with varietie of singing of Psalmes prayers being entermingled at the breake of the day they altogether as being one man with one mouth with one hart offer to God a psalme of confession and they professe repentance euerie man with his own words If you flie froÌ„ vs for these things you must also fly froÌ„ Egypt you must also fly from both Libyas from the Thebans Palestines Arabians Phoenicians Syrians they that dwell by Euphrates that I may say all in one word all those with whoÌ„ watchings prayers coÌ„mon singing of Psalmes are of great account Here is plainlie set downe the forme of common prayers vsed in the Primitiue Church They rose to praier before daie they made a general confession as we do all together of their sinnes but with teares which we leaue out They read the Scriptures with them strengthened their faith They sang Psalmes all together sometimes and other somtimes prayed Thus they spent their nights and this was the common practise of all the Churches in those daies but now we cannot abide either to wéepe or to watch in prayer Let vs follow their holie footsteps which agree with the Scriptures as before hath béene declared They which beare the names of Christians are not true Christians indéed are like to counterfeit coin which although it haue as it were the Princes image stamp vpoÌ„ it yet is none of his but is forged of some rebel or enemie so these although they haue the outward stamp of the sacraments are not pure gold within but drosse They are not gold but copper Gold is a soft thing pliable and comfortable restoratiue as Phisitians saie but copper is stiffe hard hurtfull to man These lacke the true gold of faith Their faith worketh not by charitie they are not mercifull Gal. 5.6 2. Tim. 3.3 they are not comfortable to their brethren Their beleefe is a counterfeit beléefe it is of copper they are not louing kind they deale hardlie with their brethren They speak Gnathok as it is in the Hebrew Psal 93 4 which signifies anie thing that is old old things are commonly stiffe stubborne that is stubbornly roughly to their brethren Luke 16.24 they coÌ„fort them not they kill their hearts And though such Hypocrits can saie to Abraham with that same rich man father AbrahaÌ„ to our Sauior Christ with many Christians at the day of iudgment Lord Lord open vnto vs we haue eaten at thy table Luke 13.26 we haue receiued thy Sacraments we haue heard thee preach not seldome but often euen euerie Sabboth plentifully euen in our streetes Yet the Lord at his comming for all these externall religious works of inuocation of his name alone and receiuing his sacraments and of hearing him preach shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall punish to the example of all others such counterfeit Christians which haue wrought iniquitie and he shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 25.32 Luk. 12.46 cut them in the middle because they haue but halfe serued him their part shal be with hypocrits For that seruant which knew his masters will prepared not himself not did according to his will shall be beaten with many stripes But he that knew it not yet did commit things worthy of stripes shall be beaten with few stripes For vnto whomsoeuer much is giuen of him shall bee much required and to whom men much commit the more of him will they aske O terrible sentence The hypocriticall Christian is in worse case then the infidell and Pagan For he not knowing Gods will and yet sinning shall be punished but with a few stripes but the other which knew his masters will and yet offended shall be punished with many stripes And wo be to him that shall be punished with manie stripes at Gods hand who is not able 〈◊〉 â—ndure one There is a parable in thâ—â—â—spel of a father and two sons and he came and said to the elder Son go worke to day in my vineyard And he answered and said I will not Matt. 21.28 yet afterward he repented himselfe and went Then came he to the second said likewise And he answered and said I wil Sir or as it is in the Gréek I Lord I will worke in thy vineyard He made a great shew of willingnesse but he went not What thinke ye saith our Sauiour Euen in mans reason the former is preferred and this yonger with his great shewes is condemned This parable was theÌ„ verified among the Iewes of the bragging and learned Pharisies and repenting and ignorant sinners and I pray God it be not verified likewise in our daies of some vaine protestants puft vp with knowledge and of some ignorant and repenting Papists That same parable also of the virgins was neuer more trulie verified then now Matt. 25.11 it is to be feared manie that be virgins and hate the spirituall fornication of the whoore of Babylon haue lampes of faith Reuel 17.5 yet for want of the oyle of mercie and light of good works shall be excluded though they knocke and praie saying Matt. 5.16 Lord Lord open vnto vs. Let your light so shine before men saith our Sauior that men may see your good workes and glorifie your father which is in heauen This lesson is generall to all Christs disciples Our workes should be séene Manie Christians worldly stately works at this daie are séene but their good works are not séene Reuel 14.13 Blessed are they that die in the Lord saith the Spirit they rest froÌ„ their labors their works follow theÌ„ Many do such works now as cannot follow them but remaine behind them But such works shall not profite them Phil. 2.15 That yee saith Saint Paul to the Philippians may be blamelesse and pure and the sonnes of God without rebuke in the midst of a naughtie and crooked generation amongst whoÌ„ ye shine as lights in the world Such should all Christians bee They should be blamelesse But now one shall hardly heare anie one spoken of but that he shall bee blamed for some thing They should be lights giuing good examples in the midst of a crooked generation but now almost all men giue euill example to their brethren Eph. 4. Luke 15.8 Exod. 19.5 Rom. 4 11 24 Matth. 25.1 Phil. 2.15 Luke 12.37 2. Tim. 1.17 The Lord Iesus giue all Christians grace to walke worthy of their callings of that most honourable name wherewith they are called that they may be the Lords trâ—â—ne his iewels that they may be Abrahams sons and wise â—ins that they may be blamelesse and as shining torches in the â—dst of this wicked world and froward generation That Iesus Christ at his comming may acknowledge them for his obedient and watchfull seruants for his glorious names sake to whom with the Father and the holy Ghost one God immortall inuisible and only wise be al praise honor and glory power and saluation both now and for euer Amen FINIS
christians Whatsoeuer ye would that men should doe vnto you the same doe you vnto them The which lawe our Sauiour Christ commends with these two notable commendations This is the Lawe and the Prophets as though he should saie this is in one worde the summe of all which Moses in all his lawes and the Prophets teach in all their sermons and shall we not obey it And Peter addeth as a spurre vnto it Let euerie man as hee hath receiued the gift so minister the same one to another as good stewards of the manifold graces of God This lesson concernes vs that liue in the ende of the world It should séeme that the holie ghost did foresée how that men in the ende of the world should forget themselues and should take too much vpon them as manie do at this daie and therefore giues vs this lesson We deale here in the world now as though we were Lords let vs remember we are but stewards of the manifold graces of God and not Lords of them The couetous Landlorde thinkes not so who thinks he maie let his lands as déere as he list The cruell vsurer thinks not so who thinks he maie choose whether he will lend or no vnlesse he haue good vsurie for his loane So likewise the couetous practicioners in euerie art and profession either in law or in physicke thinke not so which doe not passe what they gaine by their brethren to whom as the common prouerbe is all is fish that comes to the nette All these doe not remember that they are but stewards of the graces of God which they haue receiued if they remembred this no doubt they would deale more charitably with their brethren Secondly we maie learne hereby to be content with simple fare Luke 16.19 and not to fare daintily euerie daie with Diues that rich man not to loathe fish as manie doe at this daie they cannot awaie with fish Aug. de Mirab. scripturae lib. 1. cap. 4. Mat. 14.17.15.34 Ioh. 21.13 they must haue flesh But our Sauiour loathed them not The most of his meate that we reade of was fish and after his resurrection he onlie did eate fish and a honie combe and not to long for quailes such delicates with the Israelites Remember that flesh was cursed in the beginning and not fish God gaue them their hearts desire he gaue them that they longed for Psal 106.15 but he sent leannesse withall into their soules And it is likewise now to be feared amongst vs that manie which doe desire so daintilie to feede their bodies haue leane soules Nay the heauie wrath of God came vpon them Psal 78.30 and slewe the wealthiest of them and they died with the meate in their mouthes This should make all rich men beware of ryot and daintie fare Let vs learn that lesson of the Apostle Hauing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 6.8 that is such things as will nourish the bodie and not delicates and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is garments to couer vs and keepe vs from the colde not ornaments to set vs out and to make vs fine let vs be therewith content This lesson he giues to all Christians The forgetfulnesse of this lesson our daintie fare our excesse in apparell and our stately buildings and these three makes most men haue such leane soules such emptie purses and such nigardlie houses God resists the proude saith Saint Iames Iam. 4.6 and can the proud thriue or prosper then Manie euils and miseries remaine for them that liue in the latter daies saith Esdras because they shall walke in great pride 1. Esd 8.50 No doubt all the euils which are now in the world and whereof euerie man complaines comes of this roote If the flowers annoy vs let vs plucke vp the roote And I would to God all Christians would here also learne another lesson of our Sauiour as necessarie for vs at this daie as that other It was the last lesson that euer he taught his Apostles before his passion after supper as Saint Iohn recordeth Ioh. 13.3 when as he knew that the Father had put all things into his hands Our most blessed Sauiour put off his garments and girded himselfe with a towell and washed his Disciples feete and after he had done he saith vnto them Doe you know what I haue done vnto you verse 17. If I your Lord and Maister haue washed your feete you ought also one to wash anothers feete For I haue giuen you an example that you should doe euen as I haue done to you Verely verely I say vnto you the seruant is not greater then his Maister neither the Embassadour greater then he that sent him If you know these things happie are ye if ye doe them There is no one thing at this daie that makes all men to deale so hardly with their brethren in all their affaires as this to maintaine their estates for this they racke and wring as they saie and pinch their brethren But they haue not learned this lesson of their Sauiour to doe their brethren good they must make no accompt of their states Did he respect his estate when as hee washed his Apostles féete No verely And he teacheth all his this lesson Verely verely saith he the Disciple is not greater then his Maister And he vrgeth this lesson with a double oath and shall we not marke it shall we not learne it will we be greater then our Maister will we respect our estates O proud and rebellious seruants O proud and vile wormes O wonderfull humilitie of my redéemer saith one that woulde so humble himselfe and stoupe downe euen to poore fishers naie euen to a traitor If Iesus Christ had respected his estate we had all béene damned And shall we respect ours and to maintaine that pinch our brethren we are none then of Christs schollers Let vs remember what he saith vnto vs If ye know these things happie are ye if ye doe them Then accursed are they no doubt which know these things and doe them not Neither did he forget himselfe when as he did this But knowing saith Saint Iohn that all things were giuen into his handes of the Father therefore how great how worshipfull how honourable soeuer thou art let not this thy estate hinder thée to doe thy brother good Gen. 3.21 We are thou rather a leather coate with thy great Grandfather Adam and dwell in a tent with thy father Abraham 13.18 Iud. 4.5 or vnder a Palme trée with Deborah a Princesse and noble Ladie in Israell and eate that homely but heauenly foode which the Angell brought Elias 1. King 19.6 a cake and water and pulse with Daniel Dan. 1.12 then to maintaine thy estate pinch thy brother gorgious costly apparel curious and stately buildings delicate and daintie fare Remember who these were Adam was the honourablest that euer was Abraham the father of all the
condition annexed vnto them that is If so bee we to day heare his voice Oh let euerie good christian heare his voice to day that is with all spéede possible that God maie be his God that he maie bee one of the people of his pasture and a shéepe of his hands The doctrine is plaine the contempt thereof is very dangerous Who now will be a Recusant The Prophet Dauid discoursing excellently of the corruption of our nature doth thus vnfould the sins thereof Psal 53.5 Haue they no knowledge Here is the roote of all sinne to be ignorant to lacke knowledge now followes the branches Working iniquitie eating my people as though they would eate bread they haue not called vpon God they feared where no feare was These are the fruits of ignorance to doe wickedlie to deale cruellie with Gods people not to call vpon God and to be fearefull and superstitious These are the workes of darkenesse these are the workes of the seruants of the prince of darkenes these are the fruits which procéede of ignorance of the Scriptures And I pray God for want of this roote the like fruits of doing wickedly of dealing cruellie of praying idolatrously and of fearing superstitiously be not in manie at this day Stella writes thus of the blessed Virgine Stell in 2. cap. Luc. The most wise Virgine had not a fooles heart of which the wise man saith It is like a broken vessell and can hold no wisedome But she was like the Arke of the couenant wherein both the tables of the new law that is of the Gospel and of the olde law also were contained or laid vp For whatsoeuer things were spoken before of our blessed and mightie Sauiour or what things himselfe our Sauiour opening his mouth taught his Disciples and the rude multitude all those things the pure Virgine without wearinesse kept in her faithfull heart and did ruminate or meditate vpon them Let vs learne therefore being stirred vp by the blessed Virgines example to meditate vpon heauenly things and to carrie in our mindes those things which God teacheth the which we shall excellently doe if we shal daily meditate vpon Gods mysteries In the olde lawe those beasts which did not chew the cudde as swine and such like were accounted vncleane and by Gods commandement the people of Israell might not eate of them So doe thou alwaies meditate and as it were chew the end as concerning those things which the Lord God the creator and maker of all things hath done for thee how for thy sake he tooke the shape of a seruant how he suffered most bitter death for thee a miserable sinner c. Thus farre Stella Where we may note that he wisheth all Christians to be like the blessed virgine Heb. 9.4 in this that she had both tables of the Testaments laide vp in her heart And how can they be like her herein which séeme otherwise verie deuoutly to honour and reuerence her Reu. 22.9 euen more then she requires euen as Saint Iohn did to the Angell which will scarcely take the tables of the Testaments that is the holy scriptures into their handes How can they haue them in their hearts nay surely if this be the onely marke of cleane beastes to chew the cudde as Stella affirmeth that is to meditate vpon the word of God then they surely which thinke they are not bound to know the scriptures and so cannot meditate vpon them and therefore doe not chew the cudde are euen as swine and vncleane beasts before God how religious or holy otherwise outwardly they appeare Ferus of Marie writes thus when she saw Christ Marke heere the good workes of Marie Ferus in 11. ca. Io. nay thou shalt see here the roote and true order of good workes When as she did see Iesus saith hee This is the roote of all good workes the knowledge of Christ For he which sees him not that is doth not know him will neuer fall down before him nor pray vnto him Afterward she fell downe at Iesus feete For the throwing downe of our selues immediately followes the knowledge of Christ He falles downe happily that falles before the Lord. And againe he standes vpright vnhappily which before God doth not humble but aduance himselfe As did that chiefe Angell and that Pharisee in the Gospell who standing not onely in bodie but in minde did bragge of his good workes Héere we may learne that Ferus affirmes that knowledge is the roote of all good workes and if this be true how could they do anie good works in poperie in their great blindnes and ignorance Surely it could not be but that they erred often and if they did any it was by chance rather as a blinde man may doe a thing rightly then by anie certaintie In 2. ca. Luc. Of the excellencie and sufficiencie of the scriptures Stella also writes thus The giuing of vs the lawe wherein we should liue should most of all mooue vs and euen force vs to loue God with all our heart and to serue him faithfully For although the gift of our creation to his owne image and likenesse and that he would make vs capable of that heauenly inheritance although I say this were a great and an excellent gift yet notwithstanding if God had not giuen vs his law wherein he should declare vnto vs his will shewing vnto vs also what we should doe that we might obtaine that same blessednesse for which we were created without all doubt our life had beene sorrowfull and miserable If a King should say to any one if you shall doe that which pleaseth me I will aduance you to great honours so that none in my kingdome shall be compared vnto you but contrariwise if you shall not doe that which pleaseth mee you shall not escape vnpunished yea being fast bound in chaines and as it were buried in a darke dungeon you shall die miserably What thinke you would this man doe what would hee chiefely care for Certainly to know the Kings pleasure and then with all his endeuour to doe it For by this meanes he should gaine the greatest good thing in the world and contrarily if he did not this he should purchase himselfe euerlasting confusion But if the King would not declare to this man his pleasure and what thing he delighted in or what he hated surely this man must needs liue a miserable and sorrowfull life vntil he could come to the knowledge of the Kings pleasure So Nabuchadnezzar commanded his wise men vpon paine of death that they should shew him the dreame he had dreamed But now if the king should declare to this man al his pleasure should disclose to him faithfully his very hart how glad would he be how greatly would he reioice because now he saw plainly the gate of his pleasure opened vnto him We know assuredly being led not only through faith but also by reason that there is one only God in the world there is no
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 vs. 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 euery blast of vaine doctrine Ephe. 4.14 like children To confirme and strengthen vs in our faith God hath put in his Church Apostles and Euangelists Ephes 2.20 and Wee are built vpon 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 onely 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 vnto the ends of the world To teach vs that Gods word is a line leuell square to rule limit and square the faiths of all nations by But to conclude Let vs 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 vnto you how you turned vnto 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 vs 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 onely Latria but as by this place appeareth Dulia is due vnto 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 euery 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 onely deliuered vs 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 onely 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 vnto him as it is in the Hebrew Would you haue 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 giue all grace to do for Iesus Christs sake to whom be praise for euer Amen Certaine Prayers fit for euerie true Catholique dayly to vse both for himselfe and his family taken out of the scriptures Granatensis and others Matt. 7 7. Aske and it shal be giuen you seeke and ye shall find knocke and
would haue perished in the earth is preserued in heauen Therefore that which is preserued we shall receiue Thy desert is preserued thy merit is become a treasure For marke what thou shalt receiue Receiue ye the kingdom that was prepared for you from the beginning of the world On the contrarie they that would not lend what shall they heare Goe yee into euerlasting fire which is prepared for the diuell and his Angels Thus farre Augustine Where he plainly sets downe the great blessing that the merifull lender shall obtaine at Gods hands and the terrible punishment which not the vsurer only but he that will not lend shall be sure to haue I would to God all Christians would but marke what censures the verie Heathens haue giuen concerning vsurie WheÌ„ as one asked Cato Censorius Cic. lib. 2. Off. what were the chiefe points of good husbandrie He answered To feed well to cloath wel and to till well And to him that asked What is it to commit vsurie Is not that also a point of good husbandrie Cato answered What is it to kill a man He thought that an vsurer sinned as greatly as a murtherer Did Cato iudge thus of vsurie by the light of nature and shall Christians professe it or thinke better of it in the light of the Gospell Panor lib. 4. Alphonsus king of Aragon compared vsurers to greedie birds which snatched catched all things And surely no doubt verie iustlie For vsurers are the cruellest Kites and vultures in the world They consume mens patrimonies they often kill their bodies and vndoe their heires And this they do to their brethren to whom they were bound to open euen their verie hearts and bowels to do them good 1. Ioh. 3.17 as Saint Iohn teacheth And will not then these cruell hearted men open to them their coffers or purses Another compares Vsurers to the diuell for what els saith he do Vsurers but that which the diuell perswaded Christ to haue done when as hee would haue had him to haue made stones bread for by their lending Pet. Greg. de Rep. lib. 2. cap. 20. they gaine of stones and mettalles that which nature cannot bring forth For naturally a peece of gold or any other money engendreth not money O wicked age that we liue in now vsurie amongst some is accounted the gainfullest and surest trade of liuing And wheras lending was commanded of God to profit our brethren now the vsurer thereby peruerting this order of God profits himselfe To conclude that interpretation of the two edged sword in the Reuelation of Victorinus an ancient Bishop Victor in Apocal is worth the marking By the two-edged sword glistering out of his mouth is meant that it is he that now shewed to the world the glad tydings of the Gospell and by Moses the knowledge of the lawe But because by the same word hee shall iudge hereafter all mankind that were both vnder the law and vnder the Gospell therefore it is said to be a two edged sword A sword armes a souldier kils a mans enemie and punisheth a reuolter or a turnecoate And that he might shew his Apostles that he preached iudgement he saith I came not to send peace into the world but a sword And after that he had ended his parables he saith vnto them Haue you vnderstood all these things And they said yea Therefore euerie Scribe learned in the kingdome of God is like to a housholder bringing out of his treasure new and old things that is the new words of the Gospell and the old of the law and Prophets And that these come out of his mouth He said to Peter Go to the sea and cast in an angle and the fish that thou shalt first take opening his mouth thou shalt find a stavre that is two pence giue it for me and thee And Dauid also by the holy Ghost saith God hath spoken once I haue heard these two things That God hath once determined that in the beginning that shall continue to the end To conclude when as he is appointed of his Father to be Iudge he minding to shew that through the word which is preached to them men should be iudged he saith Do you thinke that I will iudge you in the last day But the word which I haue spoken vnto you that shall iudge you in the last day And Paul against Antichrist saith to the Thessalonians 2. Thes 2.8 Whom the Lord shall kill with the spirit of his mouth This is therefore that two-edged sword proceeding out of his mouth c. I would to God all men would marke this exposition By Gods word all men at the last daie shall be iudged whether they haue directed their liues according to that which they haue heard with their eares or no And therefore our Sauiour saith so often Matt. 11.15 13.9.43 Mark 4.24 Hee that hath eares to heare let him heare And againe Take heede what you heare As though he should saie one daie ye shall giue an account of it And here that is verified that our Sauiour saith You are cleane for the word that dwelleth in you Ioh. 15.3 Gods word maketh our faith and religion pure and cleane and also our liues cleane But we must not be like those that can say Lord Lord Mat. 7.22 and haue done wickedlie which haue professed Christ with their mouthes and haue denied him with their works Wee must not onlie embrace the promises of saluation which the Gospell teacheth vs but also the precepts of life We must eate the whole Paschal Lâ—mbe or else it will do vs no good Exod. 12.9 As well the feete as the head and purtnance Manie at this daie eate gréedily the head and purtnance of Christ that is his diuine promises and his heauenly miracles they are verie desirous to eate these but few eate the féete that is his precepts and commandements Matt. 24.14 To such the Gospell shall be preached as a testimonie of their condemnation at that day of iudgement and not of their saluation Let vs beware that we be not hearers but doers Iam. 1.22 and not onely desirous to eate the head and purtnance but also the féete of Christ and let vs as willinglie learne his precepts and commandements and do them as we are content to beléeue his promises and remaine in them These are the waies which Gods word teacheth all Christians to walke in These are plaine waies here are no tropes or figures yet manie which will séem to professe Gods word make no account of these let such take héed at the day of iudgement they stand not among those to whom God shall saie Why didst thou preach my lawes Psal 50.16 or take my couenant in thy mouth Why didst thou professe my word and wouldst not bee reformed by it All such hypocrites shall then be condemned The manners and conuersation of the ancient Christians drawne out of the Fathers IVstine the Martyr thus describes
members of one bodie such common prayers with faith and knowledge such hearing of the Scriptures with punishments of the disobedient such voluntarie contributions to the poore such Christian charitie such a communitie of the vse of all things were in those former good Christians But with vs almost all these are quite contrarie so farre we haue degenerated And in their prayers they vsed great reuerence in those dayes they knéeled For thus I reade in a sermon of Beatus Caesarius Bishop of Orleance For when as verie often as it becommeth me I marke diligently when as the Deacon cries Biblioth Pat. Tom. 7. ser 30. Let vs kneele downe I see the greatest part of the people to stand vpright like pillers which is neither lawfull nor seemely nor expedient for Christians to do in the Church in the time of prayers c. It should séeme that the Deacon in time of prayer cried Let vs kneele as we in our prayers now saie Let vs pray to stir vp the peoples minds to prayer And that the Bishop had a care to marke whether the people in time of prayers knéeled or no. I would all Pastors of Churches would do the like nowe and marke who kneeles not and exhort them to knéele But now no man regards this And in another place of the discipline of Christians the same Tertullian writes thus Loue your enemies and blesse them which curse you Tert. lib. de Pat. and pray for them which persecute you that you may bee the children of your heauenly Father In this chiefe commandement all the doctrin of patience is briefly comprehended when as we may not hurt anie though wee haue a iust cause Now if we shall runne ouer all the other causes which may driue vs into impatiencie the other commandements will likewise fall out iustly in their places If thy mind be moued to impatiencie by the losse of thy goods it is admonished almost in euerie place of the Scriptures that it ought to despise the world Neither can there be any greater exhortation to despise money then that the Lord himselfe had no riches And he euer iustifies the poore and condemnes the rich The former Christians as appeareth by this did not so greedilie séeke for money and riches as we do at this daie They despised riches they passed not for money Cyprian also condemnes this couetousnes in Christians Câ—â— Lib 2. â—piâ—t 2. But those whom thou supposest to be rich men ioyning field to field and excluding the poore of their quarters haue their pastures and fields without bounds which haue great store of gold and siluer and huge masses of money or reekes it as were of siluer hid in the ground these being afraid amongst the middest of all their riches the doubtfulnesse of their estates often troubles them least the thiefe should robbe them least the murtherer should catch them least the malice enuie of anie wealthier then themselues should vexe them with trouble some sutes He sighes euen in the middle of his banquet though he drinke in pearle and when as the downe and soft featherbed hath embraced his pined bodie for all his good cheare ouer the eares as it were in her bosome yet he cannot take any rest for all these feathers Neither doth this miserable wretch vnderstand that his riches are no other thing to him then braue torments and that he is bound with his golde as theeues are with gyues and fetters And that he is rather possessed of his riches then that he should possesse them And O abominable blindnesse of the mind of man and deepe darknesse of raging couetousnesse when as hee might disburden himselfe and also ease himselfe of so great a weight he goeth on still forward to set all his mind vpon these same riches that thus vexe him he goeth on still to cleaue fast to these pinching burthens There is no bestowing of them vpon his poore retainers no distribution to them that stand in need And they call that their money which they keepe verie carefully lockt vp in their houses as if it were another mans whereof they will bestow none vpon their friends no nor to their children no nor to themselues They possesse these riches onely to this end that another should not haue them And what a misnaming of things is this They call them goods whereof they haue no vse but to those things which are naught Or do you think that they are also safe whom amidst the robes of their honours and great riches whom flourishing with the glorie of kings courts a great companie of armed men continually waites vpon and guards They are more afraid themselues then others are of them he is as glad to feare himselfe as he is feared of others Dignitie honour or authâ—rity seemes to take punishment euen of the mightie man himselfe c. Their auâ—hâ—â—itâ—â— first maketh themselues afraid which make them so terrible to others This account the former Christians made of riches as of fetters and of honors as of burthens But to come neerer vs and to condemne our couetousnes Chrysostome telleth a strange historie of two Christians I wil shew you saith he a thing that was done amongst our forefathers Ho. 30. ad Pop. Ant. not concerning anger but concerning money There was a certaine place that had treasure hidden in it And when as the Lord thereof knew not so much he sold the place Hee which bought it when as he digged it vp that he might plant his field and dresse it he found that treasure that was hidden in it And when as he came to him that sold him the field hee would haue compelled him to haue receiued the treasure For he said that he bought the place and not the treasure But hee on the contrarie refused that which he would haue giuen him saying I haue solde the place neither haue I now any right in it They fell at strife the one would haue giuen it the other and the other striuing that he would not receiue it And going to a certaine man they reasoned the matter before him and after they asked his sentence to whom the treasure was due He would giue no sentence on neither side But saith he I will end your controuersie let me haue it possesse it for you both The which wheÌ„ they had both yeelded to he that was so greedie to receiue the treasure sustained afterward a thousand euils And learned by experience that they iustly and not without good cause had departed from it Such contempt of riches was in those dayes and such a conscience amongst Christians The Fathers here agree with the scriptures alleaged before concerning the contempt of the word The like should be amongst vs if we were not growne out of kind Such like contemners of the world were Augustine Ambrose Cyptian Ierom and all the Fathers as by reading their liues appeares We haue now few such Augustines Ambroses and Ieromes We alleage their sayings commonlie but neuer follow
vnto vs They confesse that they know God but they denie him with their deeds And our Sauiour saith If anie man loue me he will keepe my word and my Father will loue him and we wil come to him and we will dwell with him Of the excellencie of fasting And here to say some thing in the commēdation of that notable Christian work of fasting Be not like the Pharisies saith our Sauiour to all Christians when you fast But thou when thou fastest annoint thy head and wash thy face that thou seeme not to men to fast but vnto thy Father which is in secret and thy Father which seeth in secret will reward thee openly Matth. 6.17 If an earthly Prince should promise a reward for anie notable exploit to be done how manie and how earnestly would they striue to obtaine it And here in this most certaine vnspeakable reward of God promised to this excellent vertue how slow and slacke are all men Cyril lib. 10. in Leu. The Primitiue Church as appeareth by Cyrill diligently obserued this commandement and the great reward of God They fast saith he that haue lost the Bridgroome But we which haue the Bridegroome with vs cannot fast Neither saith he do I speake this that I may loose the reines of Christian abstinence for we haue the dayes of Lent consecrated to fasting we haue the fourth and sixt dayes of the weeke that is our wednesday and friday wherein wee fast solemnely It is free for a Christian to fast at all times not for any superstition of the obseruation but for the vertue of chastitie For els how could chastitie be kept amongst them vncorrupted vnlesse it were vnderpropped with the pinching posts and props of continencie How could they studie the Scriptures how could they apply themselues to the knowledge of wisdome but by the pinching of their belly and gluttonie How can one geld himselfe for the kingdome of heauen vnlesse he cut quite away this abundance of meate and vse abstinence as his waiting seruant c. This is the reason whie Christians fast I would to God at this daie that all Christians would not slackely or at their owne pleasures but euen willinglie and solemnly euerie weeke fast Wednesdaie and Fridaie as those former good Christians did No doubt God who saw them in secret would then reward them openly This fasting would be a meanes to maintaine chastitie amongst vs to increase knowledge and learning How can they studie the Scriptures and increase in knowledge saith Cyrill that fast not The zealous and learned bookes of manie that professe the Popes religion relish of this vertue of fasting it is to be feared that ours want it And yet here Cyrill condemnes superstition in fasting as though we were so bound vnto it that vpon paine or perill of death vpon no occasion we might not breake these dayes but onlie the bond thereof is chastitie In consideration wherof a man is bound wéekely to obserue them or else he shall verie hardly entertaine that Lady princely vertue Let all Christians therfore learne of Cyrill the order which the Primitiue Church obserued in their fasting as we follow it in other things so let vs follow it in this also Let vs obserue the fast of Lent of wednesdaies Frydayes We shall find euen the best of vs all how the our rebellious flesh stādeth in need of these bridles euen wéekly The etymologie of the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth cleane or chast may teach vs thus much it is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to drie so that if we would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if wee would be chast we must by fasting drie our bodies Ambrose also a Father of the Latine Church agrées with Cyrill a Patriarch of the Greeke Church concerning the fast of Lent And also he sheweth vs the reason of it and maner of fasting which was then vsed in the Church and the vertue also thereof So that then Lent was obserued thorough the whole Church He writes thus Christ wrought not our saluation by riote but by fasting and he fasted not to deserue grace to himself but for our instruction Neither was he ouercome through the infirmitie of his bodie that he should bee hungrie but by being hungrie he proued the truth of his body that he might teach that he took vpō him not only our body but also the infirmities of our bodie c. And in another place And because these say that we must not fast To. 3. lib. epist 10. epist 82. let them shew why Christ fasted but that his fasting should be an example vnto vs. So that by Ambrose opinion most manifestlie the fast of Lent was grounded vpon Christs fast And this was the reason why the first Christians vsed it They would follow Christ as neere as they could And therefore in another place he writes thus My brethren it is no small offence to breake Lent appointed of the Lord through the greedinesse of the belly to dissolue the consecrated fastes Hee that saith that he abides in Christ Tom. 3. ser 25. de quadrages ought to walke as he hath walked Therefore if thou wilt be a Christian thou oughtest to do as Christ did He which had no sinne fasted Lent and wilt not thou which art a sinner fast Lent He I say had no sinne but fasted for our sinnes what kind of Christian art thou in thine owne conscience that when as Christ fasted for thee thou wilt dine that whereas Christ fasted for thee thou wilt haue thy meales Therfore I say it is no small offence to breake that fast which is enioyned vs. Here we maie learne two things First that the Fathers grounded their fast of Lent vpon the example of our Sauior Christ Let them shew any other reason which refuse to fast saith Ambrose why Christ fasted fortie dayes but for our learning and to giue vs an example Againe it séemed to them a verie absurd thing that Christ should fast fortie daies for vs and that wee as néere as we could should not follow him and fast fortie dayes for our selues Secondly that when they fasted they dined not but deferred their dinners till night and that which should haue béene for their dinners they vsed to giue to the poore As appeareth by another place where he speaks at large of the maner of their fasting We must know my brethren that this fast is acceptable to God not onely that we should tame our bodies through abstinence Tom. 3. ser 33. but also that we should put humilitie vpon our soules Let vs be gentle to our seruants curteous to strangers mercifull to the poore Rising verie early let vs make haste to go to the Church let vs giue God thankes let vs aske pardon for our sinnes crauing mercie for those which are past and watchfulnesse and carefulnesse and a taking heed for our sins to come Let vs spend all the day
fauour againe therefore it was meet that mans nature being ioined to the nature of God should be so rich that it should aboundantly make satisfaction to God the father for the sinne of all mankind Therefore Christ borrowed this of his diuinitie that his body being holy innocent and stained with no spot of sinne should haue in it infinite vertue and force whereby it might pay all the debt we were bound in And hereof he saith I paid them the things I neuer tooke And a little after he writes thus He that hath giuen vs the bloud of his Sonne what will he deny vs Ibidem that is necessary to our saluation He that spared not his owne Sonne as Saint Paul saith but required of him the punishment due to our sinnes how will hee againe now punish vs if we shall be vnthankfull for such a benefite So that Osorius here plainlie affirmes that God required of his sonne Iesus Christ the punishment due to our sinnes and that whatsoeuer we now can suffer is but our dueties is but thankfulnesse for so great a benefit And after VVe must be followers of God Ibidem and if God could not be imitated vnles he were seen and if he could not be seen vnles he became man that he might stirre vp men to the earnest desire of true vertue not onely in words but also by examples what thing could be inuented either more profitably or wisely to mans saluation then to see the Sonne of God for mans saluation euen as it were shotte thorough with reproches torne in pieces with wounds tormented with griefes and enduring all these with an inuincible patience that he might not only suffer punishment for vs but that also be might strengthen our minds with the example of his heauenly vertue and with inuincible patience Let vs marke how he saith that he suffered the punishment for vs. Dauid also in the Psalmes teacheth vs verie excellentlie the great benefite of Christs redemption Psalm 85. ◠O Lord saieth hee thou art now well pleased with the land where the Hebrew word Ratsitha which he vseth signifies the greatest good will that can bee Thou hast turned the captiuitie of Iacob Iacob is nowe deliuered from sathans tyrannie Gen 3.15 thou hast broken the Serpents head as thou hast promised thou hast quite taken awaie the transgression of thy people That prophesie of Micah is now fulfilled we maie saie Micah 7.19 He retaineth not his wrath for euer because mercie pleaseth him he will returne and haue compassion vpon vs he will subdue or take with violence all our iniquities and cast all their sinnes into the bottom of the Sea Our sinnes doone awaie by Christs redemption shall neuer be seene anie more this wee must all beleeue And as Moyses said to Israel of Pharaoh and his armie Exod. 14.13 Feare ye not stand ye still and behold the saluation of the Lord which he will shew to you this daie for the Aegyptians whom you haue seen this daie ye shall neuer see them again So Saint Paul saieth to all Christians Wh◠shall laie anie thing to the charge of Gods elect Rom. 8.33 It is God that iustifieth who shall condemne It is Christ which is dead yea rather which is risen againe who is also at the right hand of God and makes request also for vs. Ioh. 12.31 And our sauiour saith Now is the iudgement of the world by faith or incredulitie by receiuing mee or not receiuing me And the prince of this world is cast out of doores And againe Luk. 10.18 I saw Sathan like lightning fall downe from heauen As verilie as Pharaoh is drowned in the redde sea so that the Israelites which then sawe him and his armie pursuing them neuer saw him anie more so verilie is this our spirituall Pharaoh his armie which pursues all christians drowned in the sea of Christs bloud in the bottomlesse depth of his redemption that the faithfull shall neuer see him anie more Hée shall not dare or bee bold now to appeare in God sight to accuse them Hée is now quite cast out of doores Reu. 7.14.12.8 By the bloud of the Lambe now and by that mightie Michael Iesus Christ is that great Dragon and all his angels conquered they preuailed not neither was their place found anie more in heauen Exod. 25.21 And thou hast couered all their sinnes Here is also the propitiation of Iesus Christ hee is that golden couering or propitiatorie that couered the whole arke No part of the arke here is excepted and therefore he also couered the blessed virgine Mary her sinnes Luk. 1.47 and hereof no doubt shée called him also her Sauiour Hée couered also the Apostles sinnes and therefore also they saie If anie man sinne we haue an aduocate with the father 1. Ioh. 8. Iesus Christ the righteous and hee is also the propitiation of our sinnes Thou hast gathered together as in a bundell all thine anger and laide it vpon Iesus Christ and art now turned from thy wrathfull displeasure Here is no doubt the great redemption of Iesus Christ and vpon this word of God must our faith be grounded And doe we not thinke then that Christ by his passion hath quite taken awaie both the fault and punishment all our repentance and sorrowes are nothing vnto the punishments due vnto our sinnes They are fruites of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.8 of our after wittes as the Gréeke word mate seeme to signifie they are Testimonies that now our former sinnes doe displease vs. As that great sinner Mary Magdalen testified by the breaking of hir Boxe of precious ointment and annointing Christs feet therewith and wiping his feet with hir haire Ioh. 12.3 that now shée made no account neither of that precious ointment nor of her haire wherein before shée tooke great pleasure No doubt where true repentance and turning to God from sinne is these fruites will follow and without these fruites worthie of repentance we maie saie as Iohn said to the Pharisies that our repentance is but hypocrisie And after vpon this loue of God towards his Church followes a Prayer Turne vs O God of our saluation Verse 4. and let thine anger cease from vs. And after Make vs see thy mercie Verse 7. O Lord and giue vs thy saluation What is this but Iesus Christ Vnlesse God reueale it to vs wee cannot see the greatnesse of his mercie towards vs And therefore Dauid prayeth Make vs see thy mercy O Lord and giue vs thy saluation And after Verse 10. Mercie and truth are met together righteousnes and peace haue kissed each other As though hee should saie In Iesus Christ is mercie it selfe In him is the truth of all Gods promises What mercie 2. Cor. 1.20 or loue or blessing soeuer God hath euer promised by the mouth of anie of his Prophets is verified nowe and fulfilled in Iesus Christ These foure vertues neuer
of our Christians at this daie Naie in the Acts he pronounceth the same sentence Act. 10 34. that God is no respecter of persons that in euerie Nation he is accepted vnto him which feareth him and worketh righteousnesse And when as the Holie ghost fell vpon them hee commaunded them to be baptized and haue not all Christians at this daie likewise the holie Ghost doeth not Saint Paul saie that they which haue not the Spirite of God Roman 8.9 are none of his If all christians then haue the Holie ghost then must they néedes haue faith which is the first and principall fruite thereof and such a faith as is required to the obtaining of the remission of their sins Maie not wée saie of our christians as Saint Paul speakes of the christians in the Primitiue Church 2. Corin. 3.3 1. Corin. 1.7 You are the Epistle of Christ sayth he to the Corinthians made by our ministerie written not with Inke but with the Spirit of the liuing God And in his first Epistle he giues thanks to God that they wanted no gift Therefore they had no doubt such a faith as is required to the forgiuenesse of sinnes by Saint Pauls owne Testimonie yea although that their faith had some imperfectiōs in it of dissention of diuers errors both concerning the Sacrament and also the resurrection of the dead Why maie we not therefore beléeue and pronounce of all christians in these our daies which are not notorious Atheists or cut off from the church as saint Paul did of the christians generallie in his daies Thus wée maie see howe saint Pauls doctrine and master Bellarmines differs the one tendeth to consolation and edification the other plainly to the destruction of the faith and to desperation Ferus writes That most iustly the holy Ghost is called the comforter not only for this cause In. cap. 14. Ioh. that it comforted the Apostles the Children of the Bride of the death and absence of their father by the word of the Scripture saying that it behooued Christ thus to haue suffered but also for this cause that as an earnest peny and pledge it assureth the faithfull that they are the sonnes of God But Bellarmine saieth That the Spirit witnesseth to our spirites that we are the Sonnes of God but this Testimony is by no expresse word that is by Reuelation but by a taste of some inward ioy and peace which ingenders in vs no certainty but coniectural But an earnest giuen to any takes away all coniecture And Ferus speaking of this Testimonie sayeth O this happy knowledge yea most happy vnion so to be knit not only to the Sonne but to the father It makes vs know surely we are Gods Sonnes So this earnest takes awaie all coniecture nay more then this it vnites vs to God But that place of Ecclesiastes is alleadged of some to disprooue this certainty of our saluation the which place if it bee indifferently considered prooues no such thing but rather it condemnes all rash iudgements of Christians Ecclesiast 9.1 Matthew 7.1 according to our Sauiours doctrine Iudge not and yee shall not be iudged The place is this I gaue my selfe sayeth Salomon to consider this whole matter and to declare the same because that iust men and wise men and their seruice are in the hands of God euen the iust men and wise men are in the handes of God if hee held them not vp they should surelie fall euen into the pitte of hell Loue also and hatred no man knowes all things are before their faces for all thinges happen to all men alike There is one euent to the iust and wicked to the good and pure and to the vncleane to him that sacrificeth and to him that sacrificeth not The plaine meaning of this place is that no man knowes by the externall euentes which happen to himselfe or others whether hee bee beloued of God or hated The same thinges chance verie often alike both to the godlie and to the wicked 2. King 23.29 1. King 22.35 Gen. 13.2 Luk. 16.19 2. Sam. 12.18 1. Kin. 19 14 17 1 King 22 49. Psalm 48.6 Luke 13.4 Act. 28.4 Gen. 22.2 Good Iosias was slaine in the battell as well as wicked Ahab Abraham was rich as well as Diues Dauids child died as well as Ieroboams Iosaphats Shippes were broken as wel as the Shippes of the wicked Let no man pronounce sentence of condemnation against his Brother by reason of these outward euents as did the superstitious Iewes against those vpon whom the Tower of Siloam did fall or as did those prophane Paganes against Paul who iudged him a wicked man because a Viper caught him God deales woonderfullie with his Isaac the hope of the world is commanded to be sacrificed Iesus the light of the Gentiles Luk. 2.32.23.33 and the glory of Israel is crucified who will then iudge or condemne by anie externall accident This sense the verie coherence of the verse that followeth inforceth for thus it followeth in the Text. This is an euill that is done amongst all vnder the sunne that there is one chance or euent to all and that the harts of the sons of men are full of euill and madnesse is in their harts whilest they liue And because in all mens heartes this sinne and madnesse remaines so that no man can saie hee hath no sinne therefore these like euents and chances outwardlie happen to all alike Again it is to be noted that Salomon here saith The man knoweth not that is the carnall man and he that is not regenerate in whose person he hath spoken manie things before as that Who knoweth whether the spirit of man ascēd vpward the spirit of a beast descend downward Eccles 3.21 to the earth It is euident that Salomon speaketh not that of himselfe who affirmes in the 12. Chapter that the spirit of man returnes to God Cap. 12. ver 7. that gaue it him so that the carnall man knowes not then whether hee bee worthy of loue or hatred It is Gods Spirite that bringes this certaintie that workes this effect that witnesseth this without which our spirits should doubt naie euen despaire euen the spirites of the most couragious and valiant So our Sauiour told Peter of the profession of his faith that flesh and bloud had not reuealed that vnto him Matth. 16.17 but his heauenly father by the working of his holie spirite So wee reade in the Gospell Mark 13.32 that our Sauiour himselfe knowes not the day of iudgement as hee is man so man in that respect hee is man knowes not his loue nor his hate Rom 8.15.16 but the holy spirit beares witnesse to our spirits that we are the Sonnes of God and therefore beloued of God and vpon this assurance of loue makes vs call boldlie vpon God and crie Abba father And Salomon himselfe after seemes to make this distinction of man The end of all the Word saieth hee
iust man as thy goodnes required thou hast here one iustified according to the measure of our sinnes Therefore O our defender looke vpon this my Lord and looke vpon the face of thine annointed But also thou O our Sauiour doe not cease to set thy selfe alwayes before thy fathers sight for vs. If thy loue were such that thou fearedst not to yeeld thy members to the tormentor that he might beat them wrest them and teare them let thy loue also be so great that it may not grieue thee to offer those members so torne and rent to thy eternall father that he being moued with the sight of them may forgiue vs all our sins and receiue vs againe into his fauour Sée how Granatensis calles those Christians cowards that distrust of the goodnesse of God now hauing so mightie and louing and forcible a Sauiour to pleade their cause To be accounted a coward in worldlie exploites is the greatest disgrace in the world and shall all Christians which are accounted souldiers bee cowards in this necessarie and waightie matter of their saluation Naie if euer courage were necessarie it is here necessarie and to bee cowardlie in other matters it makes no great matter so that here we be not cowards lacke of courage here killes the soule and loseth all the goods wee haue all the good works wee haue done The fearefull shall neuer enter into heauen but their portion shall bee in the lake But some obiect that the gift of perseuerance is not giuen to all Granatensis writes thus thereof Gran. de orat med vesp 7. What kind of great mercie was it that after he haue restored thee being fallen to thy former righteousnesse againe besides this hee gaue thee grace by the meanes whereof thou mightest not fall againe and mightest ouercome thy enemie and perseuere in doing good This is that former and latter raine whereof the Lord speaketh by his Prophet Ioel Ye Sonnes of Sion be glad and reioice in the Lord your God who hath giuen you a teacher of righteousnesse Ioel. 2.23 and hee will raine vpon you the early and latter raine as in the beginning that is he will preuent you with his grace that the seeds of vertues may begin to grow in you and his grace shal also stil continue and follow you that those seedes may waxe ripe and answere your expectation Thus farre Granatensis where hee plainelie teacheth that the gift of perseuerance is so knitte to the gift of faith euen as the former raine by Gods promise here in the Prophet is to the latter And this is euerie true Christians comfort which they learne also out of the Apostle that God who hath begunne that good worke of faith in them will finish it Phil. 1.6 euen vnto the end And out of the Gospell that When as our Sauiour loued his which were in the world he loued them vnto the end Pintus of the signe Taw wherewith euerie one of the faithfull that should bee saued was signed writes thus It is written in the booke of Exodus Ioh in Ezec. ca. 13. that The Lord passed ouer and stroke all the first borne besides those which were signed with the bloud of the lambe c. And Saint Iohn in the Reuelation sayeth that The Angell imprinted a signe in the forehead of Gods seruants which should obtaine euerlasting saluation And after Saint Paul willing to exhort the Ephesians who had imbraced true Religion and now were become Christians that they should not defile the excellencie of their soules with the filth of sinne speakes to them in this manner Doe not make sad the holy Ghost wherewith ye are sealed against the day of redemption As though he should say Do not commit those sinnes wherewith the holy Ghost like a man vexed or molested should forsake you cal to your remembrance how you were sealed with it in the day of your baptisme And our prophet Ezechiel saith that they were onely deliuered from death which were marked with the letter Tau of the man clothed in linnen All these in my iudgement come to one and signifie one thing for that same Lambe with whose bloud the Israelites were signed that they might bee saued being without blemish and rosted with fire whose bones were not to be broken as the holy Scriptures doe testifie in Exodus what doe they signifie but Christ c. And after Hee is the Lambe of God of whome Iohn Baptist sayeth Behold the Lambe of God that taketh away the sinnes of the world He was inflamed with the fire of loue and rosted with the flames of most bitter torments and was sacrificed for vs on the Altar of the Crosse that he might purge our sins with his bloud and that he might bring vs vnto the true land of promise They which are not marked with his blood they which haue not the memory of his death imprinted in their minds beleeuing it and reposing all their trust therein as in our remedie they which are not sealed with his marke which he in Baptisme hath imprinted into vs which print is not in the substance of the soule as in a subiect but in the power thereof cannot obtaine euerlasting life And after When as the letter Tau signifies a consummation and end as Saint Ierom saith in the Booke of Hebrew names and all the Hebrew letters haue their proper significations and when as Christ is the end as that place sayeth which I haue euen now alleadged out of the Reuelation and according to that which Saint Paul writes in the Epistle to the Romanes Christ is the end of the law it is plainly and manifestly concluded that it is he wherewith wee ought to bee sealed And after hee alleadgeth Cyprian against Demetrius who affirmes verie vehementlie that This signe belongs to the passion and blood of Christ And that he onely shall be preserued to saluation who is marked with the blood of Christ And after There are some which by the letter Tau doe vnderstand the signe of the Crosse saying that this letter in Hebrew hath the figure of the Crosse but they are greatly deceiued for it is not like the Crosse being thus written ◠Vnles they will say that the Hebrewes changed the characters of their letters and the old letters to haue remained among the Samaritans For Saint Ierom saieth that in his time the Samaritans vsed the Crosse in stead of this letter but in Saint Ieroms dayes the same Hebrew letters were which are now Thus farre Pintus wherein hee plainelie teacheth that all Christians are to bee sealed with a marke that is with the blood of Christ and with the holie Ghost And if they bee sealed then they are sure of their saluation for as Saint Paul saieth The foundation of God standeth sure hauing this seale God knowes who are his 2. Tim. 2.19 Ioh. 10.28 16.14 His shéepe haue all his marke And he knoweth them and no man shall take them out of his hands And the
of the sonne 1. Thes 5.5 Mat. 14.31 They are children of light Peter maie doubt and also be afraide but hee cannot be drowned Luk. 22.31 Matth. 8.24 Psalm 94 18. Sathan may fift him but his faith shall not faile The shippe euen wherein Christ is maie be full of water but it cannot sinke Dauids foote may slippe but Gods mercie holds him vp The fire maie bee couered with ashes Psal 116.10 30.6 8 9 31. but at last it will burst out And Dauid will speake with his tongue God maie bee angrie with his ouer night but ioâ—e shall come in the morning If Dauid seede breake Gods law and do not walke in his iudgements if they prophane his statutes and keepe not his commandements He will visite their iniquities with a rodde and their sinnes with scourges but his louing kindnesse will he not take vtterly from them nor suffer his trueth to faile He hath sworne once by his holinesse that he will not faile Dauid The Apostles maie bee at their wittes ends 2. Cor. 4.8 but neuer driuen to despaire For that saying of the Prophet Esay shal stand fast for euer to Christs Church and to euerie member thereof Esay 54.7 For a moment in mine anger I hid my face froÌ„ thee for a little season but with euerlasting mercie haue I had compassion on thee saith the Lord thy redeemer For this is vnto mee as the waters of Noah for as I haue sworne that the waters of Noah should no more goe ouer the earth so haue I sworne that I would not be angrie with thee or rebuke thee that is to destruction Ferus verie excellentlie confirmes this Doctrine In cap. 19. Act. vpon these words If they had receiued the holie Ghost or no Being about to search out whether they beleeued aright or no he enquires whether they had the chiefest fruit of faith which is the holy Ghost And the holy Ghost though it be inuisible yet it doeth make manifest it selfe by many signes This is a most sure and euident argument of the holy Ghost and of a true faith the security of our conscience For the holy Ghost witnesseth to our Spirits that we are the sonnes of God not by nature but by adoption and by the grace of God It doeth also encourage vs and make vs take pleasure and delight in God and it makes vs to stand and to trust without any care or feare as Iohn sayth We now know and beleeue the loue that God hath towards vs. To feele this loue of God is to be wel affected towards God in praising of him in giuing him thanks and in beleeuing in him And being iustified through faith we are now at peace with GOD. What is better then peace What is more excellent or more to bee wished for then peace with God This is the chiefest and most excellent good thing in the world as on the contrary to haue God our enemy is the greatest euill in the world as Cain had whose sinnes the Lord discouered so also he brings to light al the sins of the wicked of whom the holy Prophet writes thus I will reprooue thee and set thy sinnes in order before thy face And againe Psal 49. I will discouer his shame he is a vagabond and cursed vpon the earth and in his labours But the Christian hath peace and what peace I pray you is that Heare what God saith by his prophet I will heale all their sorrowes and griefes and I will loue them freely Esay 47. for mine-anger is turned away from them If God forgiue sinnes who shall condemne vs If hee loue vs freely what can the hatred of the world hurt vs If hee asswage his anger what harme can the diuels malice doe vs So he sayeth in Esay I will not be angry for euer c. This is our true peace but from whence haue we it Surely from no where else but only by Christ And hence he is called The king of righteousnes and of peace As Melchisedecke also who was a Type of him was also in times past adorned with these titles He therefore that as yet lacks this foresaid peace truely cannot haue neither the holy Ghost not a liuely faith And what else is this frée loue this forgiuenesse of sinnes this turning awaie of anger this Christian peace which euerie Christian must haue which hath receiued the holie Ghost and hath a true and sure faith but the certaintie of his owne saluation And they answered we haue not as yet heard whether there be any holy Ghost or no. These frankely and freely and very apparently bewray and confesse their ignorance they haue not as yet heard that the holy Ghost doth worke these things in the hearts of the faithful And how many are there at this day who haue beene a great many yeares Christians and yet neuer haue felt this peace of conscience when as it is the first and principall vertue of the Gospell to make quiet our consciences Ferus here complaines greatlie of the want of this peace and shall wee not exhort all men then diligentlie to labour for it They which haue not this quietnesse and peace of conscience haue not as yet tasted the first droppe of the Gospell Of the force of faith both in the receiuing of the holie sacraments and in the certaintie of our saluation that lesson of Granatensis is worth the marking De Euch. lib. 3. cap. 1. He that sayth hee with all his soule and with all his strength striues to be purged from his sins and to be cured of all his faults vites and imperfections and to bee enriched with heauenly graces and now from wandring after the vanities of this world to returne to his beginning againe let him so order and gouerne his life that he may be fit verie often to receiue and be satiated with this most excellent Sacrament of the body and blood of Christ and by this meanes inwardly to be vnited with our most glorious God euen as if one should droppe a droppe of vvater into a Tunne of Wine so that if all creatures were gathered together they could not find any space or distance betweene such a soule and God himselfe And although perchance a man doe not feele in himselfe by and by this vnion yet let him not be troubled in his mind but with a most strong faith let him beleeue Christ who saith He that eateth my flesh and drinketh my blood abideth in me and I in him And how much lesse he feeles God in himselfe so much more assuredly let him beleeue him for then his faith shall be more perfect and shall receiue greater rewards of God if so be he doe as much as in him lyes Thus farre Granatensis This is the nature of faith to beleeue the word euen against reason against sense The more lets and obiections which it ouercommeth the greater Crowne it shall haue And this is that which S. Paul saith The iust man shal
night in the word of God For by this exercise the soule is fed with the knowledge of the trueth and the will with the loue and sweetnes of it And when as the vnderstanding and the will are as it were two principall wheeles of a clocke that is of a life that is rightly gouerned if they moue in order and as they ought all the whole worke and whatsoeuer dependes thereon shall be perfectly ordered In this holy reading a man seeth his wants he resolueth his doubts he findes remedies to keepe in store against tribulations there are good counsels also afforded him there he learns many mysteries he is strengthened by the examples of vertues and he learnes the profit that comes by them And therefore Salomon so highly commendes it in his Prouerbes Keepe saith hee my sonne the precepts of thy father and forsake not the law of thy mother Binde them in thy heart continually and knit them about thy necke When as thou walkest any whither let them go with thee and when thou sleepest let them preserue thee and when thou awakest talke with them because the commaundement is a lanterne the law a light and the nurture of discipline the way of life Thus farre Granatensis Where he plainely condemnes that position of other Papistes that the reading of the scripture is daungerous Nay hée condemnes that which in their blind kingdome when as Gods word was banished they allowed that is the reading of vaine Histories as of Beuis and such like That saith he is most dangerous The author also of that booke called the Resolution agrees with Granatensis herein Who is there now adaies saith he which maketh the lawe or commaundement or iustifications of God as the scripture termeth them his daily meditation Part. 1. ca. 2. as king Dauid did Neither onely in the day time did he this but also by night in his heart as in another place he testifieth of himselfe How many of vs doe passe ouer whole daies and monethes without euer entering into these meditations Nay God grant that there be not many Christians in the world which know not what these meditatiōs meane We beleeue in grosse the mysteries of our Christ ā faith as that there is a Hell a Heauen a reward for vertue a punishment for vice a iudgement to come and an account to be made and the like but for that we chew them not well by deepe consideration and doe not digest them well in our hearts by the heat of meditation they helpe vs little to good life no more then a preseruatiue put in a mans pocket can helpe his health c. This author besides that he commends the continuall studie and meditation of the scriptures séemes to mislike with that generall faith knowledge which the Church of Rome teacheth we must not beléeue in grosse saith hée but we must particularly muse vpon and applie the things to our selues Ferus also of the princely authoritie of the scriptures writes thus And here thou feest the great boldnes of trueth Only trueth can say Fer. part 2. pass I feare no man No other doctrine is so perfect that it can say so besides that which God hath reuealed in his word And after he writes thus That Christ suffered all other iniuries with silence besides this blow on the face which the high Priests seruant gaue him He replies to that saith Ferus least that he should thinke that it were not lawfull to reprooue princes with the word of God whereas the word of God spareth no bodie It is the iudge of all men c. If the word of God be the iudge of all men then of the Pope hee must submit himselfe vnto it he cannot dispense with it The same Granatensis also De deuor Lib. 1. cap. 44. of the authoritie of the scriptures writes thus The controuersies that arise about trust or credite of bargaines betweene man and man and of ecclesiasticall decrees commaundements the Maisters and Doctors of that facultie know best And those same spiritual matters also are diligently to be examined that we may see if they agree with the rule of the diuine scripture He makes the holy scripture the rule of spirituall matters Granatensis also in another place yéeldes this excellent testimonie to the scriptures Med. 7. vitae Christi Mat. 2. And as these men speaking of the wise men made no account of this wisedome and of the argumentes of the flesh after that they saw a contrarie witnesse and testimonie giuen them in heauen so neither must thou thinke that the iudgements and opinions of the world to be of any force when as thou seest the word of God and the most holy gospell to teach the contrarie Let the world reproue and let it gainesay as much as it listeth the words of God let all the wise men of this worlde storme against it let them alledge olde customes let them oppose the examples of Kings and Emperours all these are but vapors and smoke neither are they of any force against the worde of God and his holy gospell and his heauenly wisedome And after Where art thou which art borne King of the Iewes the lawe of all deuout men the captaine of all miserable men the sight of all blind men the life of the dead and the euerlasting saluation of them that shall liue for euer And a fit answere followes In Bethlehem Iudah Bethlehem is expounded to be the house of bread and Iudah confessing For there Christ is found where after the confession of our faultes the bread of the heauenly life that is the doctrine of the gospell is heard mused vpon and kept in a deuout mind that it may be practised in deed and also may be declared to others There the child Iesus with his mother Mary is found whereafter sorrowfull contrition and fruitfull confession the sweetnes of heauenly comfort is tasted sometimes amongst streames of teares where praier him whom she founde almost in despaire now leaues reioysing and presuming of pardon c. And in another place he writes As concerning the first we must consider that it ought to be the chiefe and most principall exercise of a christian that he should meditate in the lawe of God and in the doctrine of the commandements And therefore among the commendations of a iust man this is one of the chiefest that he should meditate in the law of God day and night Med. 11. vitae Christi And the kingly Prophet in his Psalmes doth almost euery where make his boast of the loue which he had to the law of God and that he daily meditated in it And that the wordes of God were more sweete to him then hony and the hony combe If it were so delectable and pleasant to that most holy King to reade meditate and studie the words and precepts of that olde law how farre more pleasant should the reading and meditation of the words of the Gospell be to vs All the commandements
mā doubts but that he is good merciful iust We know also assuredly that they which obey the will of this most holy God to be crowned with most excellent rewardes in that heauenly kingdome and againe that those which offende him impudently with sins offences shall be thrown with great shame reproch into that miserable darke dungeon of hel If now God had not giuen vs his law wherin he had declared to vs as well those things which were to be eschewed as those things which were to be embraced sorrowfull surely and most sorrowfull heauie had beene the life of man For although we had knowen that we had bin created to euerlasting felicitie yet we should haue bene vtterly ignorant how we should haue obtained it Therefore that great God and parent of all things hath bestowed vpon vs a singular and most excellent benefit when he did proclaime his law by which all Christians may plainely vnderstand what was necessarie to obtaine euerlasting life and what was also required to eschewe that darke dungeon of hell So the notable Psalmist speaking to God saith Because of thy law I haue endured thee patiently If thou hadst not giuen mee thy law I could neuer haue endured this life So the same Psalmist saith againe Thy word is a lanterne to my feet a light to my pathes That benefit was no small benefit by which God bound all men to him when as he gaue them his lawe to the square and leuell whereof they should frame and apply all their actions c. What can be said more in the commendation of Gods word then this It makes knowne to vs Gods pleasure and will It is a rule and square to frame all our actions by It is Gods lanterne to direct our steppes in the darke night of this world and what neede we then anie other Is not this sufficient And after he writes thus Wilt thou know how excellent and of what great force the law of God is consider with thy selfe but a little this one thing that God himselfe did not disdaine to submit himselfe vnto it and to obey it O then a most excellent and princely lawe and shall not man submit himselfe vnto it and obey it Nay shall anie man say that he is aboue it and hath power to dispense with it Ibid. as the Pope now doth Of mans will the same Stella also verie excellently writes thus The beginning of our miserie and vndoing was the pride of our first parent when as he refused to keepe that commaundement which he ought to haue kept He had rather doe his owne will then Gods will Therefore when God came to redeeme vs it was necessarie that he should come humble to cure our pride and obedient to cure our disobedience which disobedience was the fountaine and cause of all our euils There is nothing burnes in hell but mans owne will the which man had rather fulfill then the will of God So the Lord God himselfe witnesseth Of olde times thou hast broken the yoke and burst my bonds and hast said I will not serue the Lord but will walke after mine owne deuises From the smallest to the greatest all will fulfill their owne willes euery one is ruled by his owne iudgement doth that which seemeth good to himself Thus farre Stella Where we may learne that we must not doe our owne willes Mat. 16.24 Psal 119.115 Io. 15.15 we must denie our selues as our Sauiour teacheth in the gospell and that especially in Gods seruice we must do the will of God And his will is reuealed to vs in his word To the same effect the same Stella writes thus againe in the same Chapter In these fewe wordes saith hee the Euangelist saith thrise According to the law of God first According to the law of Moses Secondly As it is written in the law of the Lord And thirdly As it is said in the law of the Lord. Wherein the Euangelist would signifie vnto vs how studious our thoughtes ought to be and our wordes and workes howe greatly they ought to be conformable to the law of God Because Christ whatsoeuer he did he did it according to the law of God The which thing Dauid also declared in the Psalme saying What loue haue I vnto thy law O Lord All the day long is my studie in it If this be true what degenerate Christians be they which thinke they ought not to know the law of God which all their life neuer care for it These follow not Dauids steps nor the holy steps of Iesus Christ And after let vs also wōder at Iesus Christ beleeuing those things stedfastly not which appeare outwardly but which the holy scriptures the Catholike saith do testifie according to that whē thou entrest into the house of God stand fast draw neere that thou maist heare for we cannot see the maiestie of God with our eies neither comprehend it with all our witte but with our faith and hearing only without any more search or enquirie Beware of that He that searcheth the Maiestie of God shall be confounded of his glory So many Iewes Philosophers and Heathens were confounded erred and were deceiued who because they would not captiuate their vnderstanding into the obedience of Christ and according to their knowledge worship him fell into many errors and heresies For euen as in Isaake now being olde all his senses were deceiued when he blessed his sonne Iacob besides his hearing so about the vnderstanding of our Sauiour Christ all mans senses are deceiued besides hearing The voyce saith hee is the voyce of Iacob In this thing onely he said trueth but he was deceiued in that he said thy handes are the handes of Esau So thou O faithfull Christian when thou hearest Simeon confessing Iesus Christ to be the light and saluation of the world and Anna confessing that he is the King of Israell and that the redeemer which was so greatly looked for is comed beleeue that these things are true for Isaackes hearing was not deceiued c. I would to God the Papistes would obserue this rule in their worship of God their inuocation of Saints their Latine prayers their images haue no warrant in the worde of God where heare they that these are commanded That which hee saith after of hearing the Church and the Martyres is true if they shall speake that which they haue heard from God for they maie not speake of their owne heads Gal 1.8 Againe of the excellencie of the Scriptures he writes thus The word was vpon Iohn he saith because it descended vpon him For Esay saith Euen as the showers and snow doe descend from heauen c. so shall the word be that proceedeth out of my mouth For that word vpon signifieth an excellencie because the word of God doth not ascend vp into the hart of man but the word doth descend to the heart and the heart ascendeth vnto the word So holy Dauid cals all his Psalmes by
Christian against Antichrist These things haue I written vnto you 1. Ep. 2.26 as concerning those that deceiue you and the annointing yee haue receiued of him abideth in you so that no man needeth to teach you any thing no not Elias nor Enoch We may note here how that he armeth the faithfull onely with the Scripture and the holie spirit against Antichrist and that they neede no other armour And againe I write vnto you children Verse 14. that you haue knowne the father I write vnto you fathers that you haue knowne him that was from the beginning I write vnto you young men that you are strong and the word of God dwelleth in you The worde of God is the knowledge and light of olde men against Sathan and his sonne Antichrist and the strength also of young men to wrastle and encounter with them both and with this they being strengthened they are able to ouercome them Saint Paul also speaking of Antichrist and of his members which by and by after his departure should succéed in the church saieth thus Act. 20 24. I knowe this that after my departure shall grieuous Wolues enter in amongst you not sparing the flocke and from amongst your selues shall men arise speaking peruerse things to drawe away the Disciples after them Therefore watch ye remembring how by the space of three yeeres night and day I haue not ceased to warne euerie one of you And now brethren I commend you to God and to the word of his grace which is able to build you further then I haue as yet builded you and to giue you an inheritance amongst all those which shall be sanctified Here Saint Paul teacheth that Wolues shall succéede in the Church and no doubt these were the members of Antichrist Against these as a faithfull Pastor he commits his shéepe to God and to the word of God which is able to build them further naie to preserue them safe and sound from all errors and dangers in the wildernesse of this worlde and to bring them euen to heauen if so be that they shall follow onely the direction of it And here also we maie learne an excellent commendation of the worde of God it is a bottomelesse pitte no man can euer come to the depth thereof so that of it that saying of Saint Austen is verified So great is the depth of the holy Scriptures that I should euerie day profit in the study of them Aug. ep 3. if from mine infancie till I were a verie olde man I should learne them hauing neuer so much leisure studying neuer so earnestly and hauing neuer so good a wit they are still able to build further This testimonie Saint Paul and Saint Austen yéelde to the worde of God and what néedes Maister Bellarmine then to adde the comming of Elias and Enoch as necessarie to preserue the elect in the faith as though the worde of God were not sufficient Our Sauiour himselfe in the Gospell teacheth the same doctrine and that it is dangerous to beléeue anie rising againe frō the dead whosoeuer they are in points of saluation Luk. 16.31 They haue Moses the prophets saith Abraham the father of the faithful if they will not beleeue them neither wil they beleeue if anie arise from the dead againe no if it were Enoch and Elias This lesson Abraham by our sauiours testimonie hath taught all his children and yet by Maister Bellarmine his iudgement the faithfull must looke for Elias and Enoch to come to preserue them in the faith Esay also opposeth the word of God against all doctrines of dead men whatsoeuer Esay 8.20 Should not a people enquire of their God From the liuing to the dead will you seeke To the lawe and to the testimonie Psal 119.105 The lawe and the testimonie must be a light to our feet our counsellers in all controuersies and doubts as also they were Dauids Chrysostome vpon Matthew writes thus of Antichrist and of the onely way to bewray him Then that is Chrys Ho. 49. in ca. 24. Mat. when Antichrists kingdome shall come they which are in Iewrie let them flie vnto the hilles These things are to be vnderstood spiritually thus Then when you shall see the abomination of desolation sitting in the holy place that is when you shall see a wicked heresie which is the host of Antichrist standing in the holy places of the Church at that time they which are in Iewrie let them flie to the hilles that is they which are Christians let them get them to the Scriptures For as the true Iewe is a Christian as the Apostle saith not he which is a Iew openly but he which is a Iew in secret so christendome is true Iewrie whose name signifies confession or thanksgiuing and the hilles are the writings of the Prophets and Apostles of which hilles it is said Thou wonderfully giuest light from the eternall hilles And againe of the Church he saith the foundations are vpon the holy hilles And why doth he command all christians at this time to get them to the scriptures Because at that time since that heresy hath taken place in the Church there can be no other proofe or triall of true christianitie nor any other help for christians which thē would know which is the true faith but the holy Scriptures Before by many meanes it might be shewed which was the church of Christ and which was the heathenish Synagogue But now they which will know which is the true Church can know it by no meanes else but onely by the Scriptures And after Therefore the Lord knowing what a great confusion of all things should be in the latter daies therefore he commaunds that Christians which would be sure to know the true faith should flie to nothing else but to the Scriptures Here we maie first learne what Antichrist is not a Deuill incarnate as the Papists imagine but a wicked heresie which shall take possession in the Church nay in the beginning of that Homily he saith That when as all heresies are as it were the host of Antichrist yet especially that which shall take vpon it the face and roume of the Church Quae obtinuit ecclesiae locum stetit in loco sancto ita vt videatur quasi verbum veritatis stetisse cum non sit verbum veritatis sed abominatio desolationis id est exercitus Antichrists qui multorum animas reddidit desolatas à Deo which hath borne the shew of the Church so that it seemed to haue continued in the holy place as the word of truth when as it is not the word of truth but the abhomination of desolation that is the host of Antichrist which shall make many mens soules destitute of God And dare anie man then venture his saluation vpon the bare name and shewe of the Church He saith here plainlie that Antichrists heresie shall haue the roume and shewe of the Church Therefore it is dangerous onely to relie vpon
heauenly phisition hath bought for thee with the price of his bloud hath bestowed freely vpon thee what to these things shall those most miserable men answere what shall they say for themselues what shall they doe surely euen that which our Sauiour euen here saith Then shall all the kinreds of the earth lament c. Thus farre Granatensis But here some will say all the infidels in the world shall wéepe at the beholding of this signe And shall they all be saued I answere The scripture saith not that all those which then wéepe shall be damned And therefore where the scriptures hold their peace let man take héed how he pronounceth sentence Let vs leaue them to the mercy of God God may among those weepers saue some if it please him as among two théeues he saued one on the crosse Luke 25.43 Hab. 3.1 That saying of Abacucke may then be fulfilled When thou art angrie thou wilt thinke vpon mercie And Dauid saith I will sing of mercie and iudgement Psal 101.1 Luke 16.9 Iudgement excludes not mercie euen in that terrible and great day of account Mercie must saue all Christians Io. 2.13 and why may it not at that time saue some Iewes also Especially séeing God promiseth here by his prophet that he will powre vpon them the spirit of grace and mercie and then they shall weepe This wéeping thall procéed of grace and therefore shall be healthfull This powring forth of the spirit of grace and mercie and this hauing respect then to him whom they haue pearced and this weeping belong all to one kind of people and are fruites and effects the one of the other The former the powring out of the spirit of grace and mercy doth belong to the elect and this latter the beholding of him whom haue they pearced and these teares to the reprobate As Ribera would haue it on that place of Zacharie And that the crosse was taken for the signe of the sonne of man in the primitiue Church Eusebius testifieth Rib. in za c. 12. For so when as the Christians admitted vnto their society one Basilides he saith they gaue him the Lords signe And the next day he was martyred And he that translated Eusebius addes in the margine that by the Lords signe he vnderstands the crosse But if we shall not admit his exposition Eus lib. ca 5. let vs heare what Sibylla an ancient Prophetesse prophecieth of Christs comming to iudgement and of this signe Sib. lib. 8. Orac fol. 383. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Verses are thus turned into English Vnto all men a famous signe whereby they may be knowne In those daies shal be giuen euen by the wood a trumpe most dire Of all the faithfull much esteemd but to the worlds state Reposing trust in earthly things a cause of great offence Here Sibylla in her Achrostickes as she doth most truly and plainly paint out vnto vs Christes name and his merits This King saith she whom we haue described in the first letters of our verses is our God and our eternall Redeemer and Sauiour who suffered for vs And of his comming againe to iudgement why should she not also saie the truth in the appearing of this the signe of the crosse It is a great argument to make one be trusted if he shall haue borne true witnes often before in other matters The true faith of Sibylla in the former may also win her credit with vs in this latter And to confirme the authoritie of her prophecie Cic. lib. 2. de Diuin Au. de ciuit dei lib. 18. ca. 23. that it is no new thing forged of late since Christs passion Cicero makes mention of this her Achrosticks who was before Christ and Lactantius in his booke often cites her verses And saint Austen saith That a certaine noble man called Flactianus who was the Emperors Lieutenāt when as they two talked togither of Christ shewed him a Greeke booke saying that they were the verses of Sibylla Erithrea and that he shewed him in a certaine place of that booke in the beginning of euerie verse letters set in such an order that these words might be read therein Iesus Christ Son of God Sauiour This account all these famous men made of Sibylla her verses and shal we discredite them Gualter also a learned man of our daies of famous memorie so expoundes that place of saint Matthewes gospell and by the signe of the sonne of man vnderstandeth the signe of the crosse These be his wordes Most of the auncient fathers expound the crosse to be this signe whose image as Eusebius witnesseth with this inscription In this signe thou shalt ouercome appeared to Constantine when he made warre against Maxentius that he might helpe the Church which seemed then forsaken In cap. 24. Euan. secun Mat For because Christ by the merit of the crosse ouercame all the power of the enemie the signe of the crosse appeareth most fitly before any other to our victorie and by it also we shall ouercome And it is verie profitable for vs often to muse vpon this and it is a shame for vs to feare any misfortune when as the verie name of the crosse promiseth vs most certaine victory Thus farre Gualter Wherein he doth not onely declare his owne opinion but also the opinion of the fathers concerning this matter That same learned father also Thomas Cooper sometimes Byshoppe of Lincolne in his visitation there agreed with Gualter in this his exposition who spake to this effect to his cleargie in Latine in my hearing all the rest of his Sermon being in English Annon potestis ferre fratres mei Anno Dom. 1583. signum illud formari hîc in terra quod ante aduentum iudicis erit conspicuum in coelo Can you not abide my deere brethren that that signe should be made here on earth which shall appeare manifestly before the iudge come in heauen In cap. 4. Ioh. Ferus also of the conuersion of the Iewes writes thus Allegorically as the foresaid woman of Samaria was a figure of the Church of the Gentiles so this noble mans sonne was a figure of the Iewes And it makes much to the purpose that the woman came to Christ at the sixt houre but he was healed first at the seuenth houre For the Church of the Gentiles beleeued the true sonne of Righteousnesse Christ Iesus ascending into heauen but when as he shall begin to come downe againe that is when he sendeth before him the signes and wonders of his comming to iudgement then shall the people of the Iewes beleeue Ferus thinkes that the verie signes and wonders which shall immediately precede Christs comming to iudgement shall cause the Iewes to beléeue and not the preaching of Elias and Enoch And it is verie likely that he means among those signes which shall appeare immediately before the iudgement which shall conuert the Iewes shall be the signe
and grace and euen then by and by after shall follow the iudgement Lumnius devicinitate extremi iudicii lib. 1. cap. 15. Lumnius a Papist concerning the comming of Elias Enoch writes thus That although they shall preach but three yeeres and a halfe yet that the day of iudgement shall be neuerthelesse vncertaine to the world Although saith he we beleeue that Elias shall come and although the remnant of the Iewes be said to be conuerted when as the fulnes of the Gentiles shall haue entred in yet we must thinke that this must be done secretly and by little and little So that all the world shall stand in doubt of the person of Elias and of the time of the conuersion of the Iewes euen as the world stood in doubt of the persons of Iohn and of our Sauiour Iesus Thus farre Lumnius But this his exposition agrées not with the rest of the papists Reu. 11.6 for they expound those two witnesses in the Reuelation literally to be meant of the persons of Elias and Enoch And that they shall haue power in the daies of their prophecies to open and shut heauen and to turne water into bloud If they shall do these euident signes surely no man can say that they shall come secretly These signes also are so manifest that no man can doubt of their persons Nay Saint Iohn there saith Vers 9. that all people and nations shall see their bodies lie dead in the citie that spiritually is called Sodome and Egypt and that they shall be glad of their deaths and shall send presents one to another because they were slaine For they shall vexe the people of the earth and not conuert the Iewes as they imagine These prophets then shall not come secretly when they come as Lumnius imagineth but all the world shall heare of them and hate them They shall be enemies to their carnall mirth and spirituall fornication How angrie will the adulterer be to be depriued of his pleasure so pleasant also is spirituall fornication to flesh and bloud These two witnesses then are the preachers of the gospell Mat. 24.12 which shall preach the gospell to all nations In testimonium and not in patrocinium for a testimonie of their condemnation not for a helpe of their saluation as the same Lumnius alleageth out of Hilarie Lum ca. 14. Reue. 10.11 Which vnder the type of Iohn in the chapter going before haue receiued the little booke yea from the hand of the Lord to preach againe to nations peoples tongues and many kings not Elias and Enoch Ferus also of the vncertaintie of the day of iudgement writes thus If you enquire of me the daie and howre I will not tell you In 24. ca. Mat. but if you will know the seasons and beginnings I will hide nothing from you I haue shewed you in many words how that that day is not vnknowen vnto me But I haue brought you to the gates onely thereof for he had said before know ye then that it is euen in the verie gates But it is for your profit that I will not open the gates vnto you least you should waxe carelesse For so it is written of me I am thy God teaching thee profitable things onely as much as might profit you I haue taught but that which might engender in you a false securitie I conceale from you Here therefore thou seest the cause why he would haue both the day of our death and of iudgement vnknowne vnto vs least we should be more slouthfull but being alwaies vncertain of this we should euer liue in feare should euer watch being careful as though we should be iudged the next day and that we should looke for him euerie day whō we know not when he wil come Thus far Ferus Here is then a Christians life euerie day to looke and waite for Christ and so to liue as though he should not liue til to morrow according to that saying of the heathen Philosopher Who being bidden to a feast against to morrow Surely said he I neuer thought that I should liue til to morrow these many yeeres And it is reported that Saint Ierome that in all his doings he thought he heard that last trumpet sounding in his eares Then Elias comming shall not giue Christians warning thereof thrée yéeres an halfe before it come as the Papists do teach In ca. 11. Mat. Ferus also writing vpon these wordes And if ye will receiue him he is Elias which is to come saith thus As though he should say that you may plainly see that there is no other prophet to be looked for of you who should shew you that Messias should come Iohn is that verie same Elias which Malachie promised vnder the name of Elias And in these words he makes answere to a question couertly all men were perswaded that Elias should come before Messias came whom because they saw not they doubted of Christ And therefore the Apostles when they saw the Lord transfigured said Wherefore do the Pharisees say that Elias must first come To whom he answered Elias is come alreadie But who this Elias was here he signifieth Iohn himselfe is Elias not in person but in spirit and power For as Elias with great zeale was zealous that he might bring the people of Israel to the true God and for this cause he spared not kings so Iohn by the same zeale endeuoured to bring the people vnto Christ After Iohn therfore no other thing is to be looked for but that great terrible day of the Lord. The which also followes in the same prophet Thus farre Ferus If after Iohn nothing is to be looked for but that terrible day of the Lord then not Elias and Enoch according to master Bellarmines assertion Cuthbert Tunstall Bishop of Duresme thus writes in a Sermon put in print which he preached before king Henry the eight on Palme sunday vpon this text Let the same mind be in you that was in Iesus Christ These many yeeres past saith he little warre hath beene in these parts of Christendome but the Bishop of Rome either hath beene a stirrer of it or a nourisher of it and seldome any compounder of it vnlesse it were for his ambition and profit Wherfore seeing as Saint Paul saith in the four 10. chapter of the first Epistle to the Corinthiās That God is not the God of dissension but of peace who commaundeth by his word alwaies peace to be kept we are sure that all those that go about to breake peace betweene Realmes and to bring them to warre are the children of the diuell what holy names soeuer they pretend to cloake their pestilent malice withall which cloaking vnder hypocrisie is double diuellishnes and of Christ most detested because vnder his blessed name they do play the diuels part And therefore since Christ is on our side let vs not feare thē at al but putting our confidence in Almightie God let vs
Else when thou blessest with the spirit how shall he which occupieth the roome of the vnlearned say Amen at thy giuing of thanks seeing he knoweth not what thou sayest Thou verily giuest thanks wel but the other is not edified S. Paul here speakes manifestly of common prayer in the Church both of praying singing of Psalmes and not only of priuate hymnes or some particular songs which some Christians made to their owne comforts and to praise God as Master Bellarmine expounds this place Saint Pauls doctrine agrées with the promise of our sauiour Lib. 2. de verb. dei cap. 16. and with the practise of the Church before recited The same doctrine he deliuereth to Timothie a Bishop to be deliuered to the whole Church I will therefore saith he first of all supplications prayers intercessions and giuing of thanks be made for all men for kings 1. Tim. 2.1 and all that are in authoritie that we may lead a quiet and a peaceable life in all godlines and honestie No doubt he meanes here common praiers And he puts downe the benefits which are reaped thereby which being knowen and vnderstood of the Church should as it were whet on this their desire of praying These benefits they should know assuredlie they did reape by their prayers and that they were to obtaine them by no other meanes but by prayer And therefore séeing they are such things as no man can be without all men greatliest desire it behooueth them especially to praie for these and as they know and vnderstand the price of them to be so much the more earnest by their prayers in begging them of God The like doctrine he teacheth all men after in their priuate prayers I will saith he that men pray in all places lifting vp pure hands without doubtfulnes They must haue faith ioined with their prayers and beleeue verilie they doe receiue that which they praie for according to our sauiours doctrine or else they shall obteine nothing at Gods hands But this faith of receiuing the things they praie for argues a knowledge They cannot beléeue they receiue the things they praie for vnlesse they know what they praie for so that by saint Pauls doctrine both common priuate prayers must be made with our vnderstanding The same teacheth saint Iames Is anie sicke amongst you Let him call for the elders of the Church let them pray for him Ia. 5.14 And annoint him with oyle in the name of the Lord And the prayer of faith shall saue the sicke Here are common praiers set downe but they must be done in faith and in the name of the Lord Iesus S. Iames agrees with the gospell Our common praiers must haue these two conditions which the gospel teacheth they must be made in faith and with knowledge as is before repeated And they must be made in the name of the Lord Iesus They must not be barbarous prayers without vnderstanding as saint Paul tearmes them but Christian prayers framed according to the doctrine of Iesus Christ The same doctrine saint Iohn teacheth 1. Io. 5.14.15 And this is the assurance which we haue in him that if we aske anie thing according to his will he heareth vs. And if we know that he heare vs whatsoeuer we aske we know that we haue the petitions that we haue desired of him Saint Iohn ioines the same two conditions to common prayers which saint Iames did that is faith and assurance that we shall obtaine our petitions and knowledge And this is that which our sauiour himselfe also teacheth all his Io. 16.24 Hitherto haue ye asked nothing in my name Aske and ye shall receiue that your ioy may be full What can be greater ioy to a man then to haue his suit granted of a mortall man euen of a king but to haue it granted at the handes of God is the cause of the greatest ioy in the world Prou. 13.12 The hope that is deferred saith Salomon is the fainting of the heart bu◠when the desire commeth it is a tree of life But how shall w◠know that our suits and prayers be granted vs or not vnlesse we know what we pray for Therefore they take from vs this tree of life which teach vs to praie in Latin and not to vnderstand our prayers They take from vs the greatest ioie we haue in the world And what kind of enemies are they 1. Iohn 5.16 The same doctrine saint Iohn giues of priuate prayers If anie man saith he see his brother sinne a sinne not vnto death let him aske and he shall giue life for them which sinne not vnto death All Christians ought to praie for their brethren when they sée them offend They should praie God to amend them And should they not then vnderstand their prayers I would to God all Christians would attentiuelie marke this forcible effect of prayer they shall by their praiers giue life to their brethren offending To restore a dead man in bodie to life againe what a great commendation would we account it but it is a farre greater matter to restore a dead man in soule to life againe And this most assuredly doth faithfull praier Oh that all Christians would remember this and practise it and cease in their brothers sinnes as most men do now a daies either to backbite them or slaunder them but rather as saint Iohn here counselleth pray for them Neither were the common prayers onelie in the Gospell but in the law also in a knowne tongue Before the captiuitie Dauid saith O come let vs sing vnto the Lord Let vs heartily reioyce in the strength of our saluation This exhortation had béene in vaine if the people then had not vnderstood what had beene said And in another Psalme he concludes thus Blessed be the Lord God of Israel for euer and euer Psal 106.48 And let all the people say Amen prase ye the Lord. And againe speaking of the Church of Christ Psal 47.7 he saith God is king ouer all the earth sing ye praises with vnderstanding All Christs subiectes must be children to maliciousnes but not in wit they must be men in vnderstanding And they must praise God with their vnderstandings He requires only the heart He will be worshipped in spirit and truth Iohn 4.23 Esay 29.13 as our sauiour teacheth And againe We must not now worship him as the wicked did in Esaias daies This people honoureth me with their lips but their heart is farre from mee This kinde of worship God condemned in the Iewes and do we thinke that he wil allow of such like amongst christians Of the common praiers also of the Iewes after the captiuity Neh. 8.6 we read thus in the booke of Nehemiah And Esdrah praised the Lord the great God and all the people answered Amen c. No doubt if they had not vnderstood his praises they could not haue answered Amen So that contrarie to M. Hardings and Mast Stapletons assertions
euidently he writes thus If any man therefore haue tares which may be burnt which the enuious man did sowe whilest the housholder slept these shall the fire burne these shall be burnt and in the eies of all the Saints their punishments shall be made manifest which in steed of gold siluer and pretious stones haue built vpon the foundation of the Lord hay wood stubble food of that euerlasting fire And after As of the diuels and all them that denie God and wicked men which say in their hearts there is no God we beleeue their torments are euerlasting fire so also of sinners Alas euen of Christians whose works are to be prooued and tried with fire we thinke that there shall be a mercifull sentence of the iudge mixt with clemencie This fire and this purging and this sentence Ierome plainly affirmes to be at the last daie Also writing of that hard place of the Psalme Pardon me before I go hence he writes thus Lib. 18. in Es He truely which while he liues in this body and hath not obtained pardon for his sinnes and so shall depart out of this life perisheth to God and ceaseth to be any more although as concerning himselfe he remaine in punishments Of purgatorie also Ierom in another place writes thus Ier. Epist 135. ad Damas God wil not punish twise the same fault and he that hath once receiued euils in this life shall not suffer again the same torments at his death which he hath suffred in his life But if néed be al Gods children are chastened in this life saith S. Peter Againe 1. Pet. 1.6 4.27 now the time is that iudgement begins at the house of God Therefore none of Gods children shall be punished hereafter If need be they shall be punished now Ephes 4.5 Iam. 4.12 And S. Peter séemes to make but as there is one God and one law and one lawgiuer so also but one iudgement concerning all the transgressions of this law And he affirmes that it is begun alreadie in Gods house among Gods children but it shall bee perfited and consummated at that great day of iudgement of all the wicked and damned And in another place he writes thus Tract 1.2 par Epist 3. ad Dar. Doe we therefore seeke where this healthfull burning shal be No man doubts but in the holy Scriptures By the reading whereof all the sinnes of men are purged These thrée purgatories Ierome séemes to auouch vnto vs the purgatorie of Gods worde the purgatorie of afflictions and the purging fire of the daie of iudgement which according to the opinion then receiued of manie in the Church he thought should purge the Lords gold without impairing it or hurting it from his drosse that it might shine the brighter Although S. Peter doe referre this purging to the afflictions of this life 1. Pet. 1.7 Cyp. de mortalitate The common receiued opinion of the Church was in Cyprians daies that all Christians departed were with the Lord as at large he prooues first by a vision secondly by the scriptures He writes thus When as one of his fellowes ministers and priests being now wearie with sicknesse and affraid of death approching desired deliuerance from death there stood by him thus desiring and almost dying a young man of maiestie of honour to be worshipped of great dignitie and glorie whom no mortall eie could almost behold but that he was able to see him being now ready to die But he not without griefe of minde and voice groned out and said Are you affraid to suffer will you not depart hence what shall I do to you Our brother being at the point of death heard what he should say to others for he which heard it being nowe dying heard it to this end that he should shew it to others he heard it not for himselfe but for others c. And after he writes thus To vs our selues the least and basest of all others how often hath it bin reuolued how often and plainly by the grace of God commaunded that I should diligently and humbly preach and protest that our brethren are not to be lamented that by the Lords calling are deliuered out of this world when as I know that they are not lost but sent before and departing from vs that they go before vs. And that as going a iourney or sayling we should long for them we should not lament them neither that we should here weare mourning garments for them when as they there haue taken white garments And that we should not giue occasion to the Gentiles that they may iustly and rightly reprooue vs that we should lament those as extinct or perished whom we affirme to be aliue with the Lord and that we should reprooue with the testimonie of our heart and mindes the faith which wee professe with our tongues and voice We our selues sin against our owne hope and faith all the things we say seems but faigned forged counterfaited It auaileth nothing in wordes to tattle of vertue and with deeds to destroy the truth S. Paul also reprooues and chides and blames those that are sorie for the departure of their friends He affirmes that those are sory for their friends departure which haue no hope but we which liue thorow hope and beleeue in God and beleeue that Christ suffered for vs and rose againe we beleeue that those that remaine in Christ Iesus shall rise again by him and in him Why will not we our selues depart out of this world or why doe we deplore and lament our friends departing as though they were perished Our Lord Christ admonishing vs saying I am the resurrection he that beleeues in me though he were dead yet shall he liue And all that liues and beleeues in me shall not die for euer If we beleeue in Christ let vs beleeue his words and promises and we shall not die for euer that we may come to Christ ioyfully and without care with whom we shall liue and raigne That in the meane time we die by death we passe to immortalitie neither can immortalitie succeede vnlesse we depart hence first Death is not a going out of the doores but a passage from a worse place to a better And an earthly iourney being ended as an arriuall to things eternall who will not hasten to obtaine these things which are better Who will not wish the sooner to be changed and to be made like the forme and shape of Christ to come to the dignitie of eternal glorie as S. Paul preacheth our conuersation is in heauen 3. Philipp And that we shall be such as our Lorde Christ promiseth when as he prayeth to his father for vs that we might be with him And that we may liue with him in eternall dwellings and may reioice with him in the heauenly kingdome O father those that thou hast giuen me I will that where I am they be with me and that they may see my glorie which thou
because no man of himselfe can ordaine any thing by which the deuill may be put to flight for he is so mad that he feareth no man This victorie belongs only to God as Ezech. saith in the 28. chap. vnder the name of Tyrus And although there be no power vpon earth which may be compared to the power of the Diuel as we read in Iob the 41. chap. yet in Christs presence all their power is cowardlinesse But that the Diuels sometimes yeelde at the words of Coniurers that plainly they doe to beguile men If Salomon ordained exorcismes surely they were such wherein Gods praises and works and promises were recited which the Diuell being not able to abide was cast out by the power of the word of God So Dauid plaied on his harpe before Saul and he was better in his minde but these did no such things but vsed certaine words and magicall characters and formes And he verie excellently describes them They were Iewes saith he who had a speciall commandement giuen them that they should not abuse the name of God and that they should make no account of their magicall artes Then they were the sonnes of a priest who ought to haue been furthest off from superstitions but the more learned the more wicked they were I coniure thee by Iesus marke heere that the wicked vse good words against those that heereof excuse themselues of their superstitions because they say that they vse none but good and holy words yea so much the more they sinne the more grieuously because they abuse Gods word They vsed the same wordes which the Apostles vsed but they could doe nothing by them because they vsed exorcismes and charmes not of faith vnto the glorie of God but onely of curiositie vnto their owne gaine Iesus I know A notable testimonie of Christ and of his Apostles the Diuell knewe truely the power of Christ and he was affraid of the power of the Apostles granted to them by Christ for of Christ himselfe the prince of the world the Diuell was ouercomed and cast out of doores see the 12. chap. of Iohn But you who are you That is to say you are my bondslaues I would that all priests and cleargie men would marke this one word well And leaping on them Marke here how Christ is good to the Godly but verie terrible to the wicked and desperate Ferus here giues an Item or priuie nippe to all priests and cleargie men These are like those priests sonnes they should be furthest off from this sinne and they are the chiefe practisers of it This is their gaine this is their physicke In our Church we haue found this true by experience And after he addes Learne out of this historie the vertue and power of the name of Christ that thou maiest trust in it Secondly take heede least thou thinke or go about to driue away the Diuell by thy owne strength For thou canst not doe that vnlesse thou beest holpen with a stronger then thy selfe that is through faith in Christ Thirdly be verie carefull least thou take in vaine the most holy name of God abusing it to thine owne gaine or curiositie By this example also he would declare how grieuously he would punish and be reuenged vpon the contemners and prophaners of his name Faith in Christ only vanquisheth the diuell and in déed no other mans deuise els whatsoeuer And this euen the verie witches haue confessed that they haue not been able to hurt manie whome they meant to haue done harme vnto because they had such a strong faith in Christ The Papists in their darke and blinde kingdome haue had manie externall things which as they supposed were of force to driue awaie the Diuell But Ferus tels all true Catholikes that it is onlie faith in Christ that in truth hath that force and nothing else though he séeme to shun and flie from many other things This he doth but to beguile men A golden porch or entrie into the true Catholikes house MIctham an Hebrew word signifies a crowne of gold or a wedge of most fine golde which I haue placed at the entrance of this house as Dauid prefixed the same word at the beginning of the xvi Psalme which containes the resurrection of our Sauiour Christ and our entrance into heauen taken out of the Canticles which likewise containes in it a most excellent and doubtfull question which troubleth manie at this day and euen an heauenly and most certaine answere vnto the same O saith the Spouse shew me whom my soule loueth Cant. 1 6. where thou feedest where thou restest at noone in the heate of the day This is a question which euen now euery true christians soule without all doubt makes vnto God Now is the heat of the daie The sunshine of this world makes manie sunburnt as we saie and their couetous dealing is a slander to the gospell and the burning heate of persecution Mark 10.30 2. Tim. 3.12 which as euer euen so now also followes the Gospell makes manie doubt where to rest and to quiet their soules and consciences in this hot sun-shine and in the heate of persecution And therefore here now the Spouse praieth the bridegroome to shew her in these dangerous times of offences and of persecution where hee resteth that shee maie not be like one in this wildernes who wandring along Psal 18.1 Esay 32.2 should ioine her selfe to some of his companions but that she may rest with him alone And here we maie note the loue of the true Spouse of Christ shée wil not rest her selfe nor repose anie confidence in anie of Christs companions that is no doubt Saints Rom. 8.17 whom S. Paul calleth fellow heires with him but onely in Iesus Christ alone shée acknowledgeth no vicegerent shée will rest with none but with the Spouse himselfe And this is that which S. Iohn one of Christs chiefe companions Ioh. 3.29 teacheth also all Christians He that hath the bride he is the bridgroome but the friend of the bridgroome which standeth by and heareth him reioiceth greatly at the bridgroomes voice Here is the duetie of all the faithfull onely to heare the bridegroomes voice to heare him talke with the bride This is all their ioie they haue nothing to do with the bride Of them all it maie be said as the quéene of Saba said of Salomons seruants Happy are thy men 2. King 10.8 happy are these thy seruants which stand euer before thee and heare thy wisedome So all Iesus Christs Saints are seruants they attend on the bride and the bridegroome And this is their happinesse that they maie heare the bridgroome speake they haue nothing to doe with the bride as I said euen now The bridgroome nowe thus louingly answeres his louing Spouse Verse 7. If thou knowest not for thy selfe as it is in the Hebrew O thou fairest amongst women go out thy selfe after the tract of those sheepe and feed thy younglings whether Goats or
that is they must haue fulnesse of knowledge And they must haue 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 haue of themselues and of others For they must not be one that â—s wholy their owne through couetousnesse and illiberalitie â—nely respecting their owne gaine but they must haue a care of â—he common wealth of their sebiects They must also bee two iâ— respect of the loue of God and of Christ and they must also â—ne maintaine another by peace loue concord and ioyne togâ—ther by mutuall helping one of another Whereof it is said in Eâ—ech 41. that there were two doores on either side that they iâ—yned together And these must be of fir trees which are straight â—hich also must haue posts of Oliues which signifies the sweetnes of mercie pitie which also must haue foure corners that is the â—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 haue 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 moneth of Zif 1. King 6.37 And in the eleuenth yeare in the moneth of Bul which is the eight moneth 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 moneth Zif which answereth to our Aprill when trées flourish but it was finished in the moneth 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 vpon 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 loue of our lands increased and the loue 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 coÌ„trained to hide his clothes that she might keep him back froÌ„ 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 loue 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 vs 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
hide from Abraham the thing which I do God doth here euen as the kings are wont to doe also with their Noblemen and Princes hee imparts with him his secrets and counsels Gen. 18.17 Seeing that Abraham shall bee indeed a great and a mightie nation and all the nations of the earth shall be blessed in him For I know him that hee will command his sonnes and his houshold after him that they keepe the word of the Lord to do righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him And is not Abraham here called a prince of Zabulon by Gods owne mouth He wil teach his family I know saith God Such a Prince also was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 4.53 that Nobleman in the Gospell of whom it is reported that when his daughter was cured he beleeued and all his houshold Such a Prince was Cornelius a Captaine and a Centurion who are wont commonly to be most vnruly it is reported of him that he was a deuout man and that he feared God and all his houshold Act. 10.2 which gaue much almes to the people and prayed to God continually Here are three notable properties of a good housekéeper to instruct his family to giue much almes and to pray continually I would to God that all housekeepers would learne but these three good pointes of husbandrie of him surely they would enrich them nay make them Princes euen in the Lords Court But what doe I reckon vp these examples in the new Testament For euen Iosuah himselfe did professe the same to all Israel And if it seeme euill to you to serue the Lord saith he choose ye this day whom you will serue Ios 24.15 c. I and my house will serue the Lord. It is a shame for Christians who by reason of their long continuance in Christs schoole Heb. 5.12 should now be Doctors and teachers of others as Saint Paul writes to the Hebrewes not to learne this lesson being now taught it by so many examples If Abraham our Father did catechize his familie though he were a mightie man shall any of his sonnes thinke himselfe too good to instruct his familie If the Noble man in the Gospell did shewe himselfe so kind for one benefite receiued at the hand of Iesus Christ shall not we much more hauing now receiued so manie If Cornelius a Souldier did this how shall a Citizen excuse himselfe if he doe it not And if Iosuah in the shadow did it how shall a Christian in the light not doe the same In the last but not in the least place are the Princes of Nephthalie and Nephthalie signifies a Comparison And such a kind of Prince is he that dare compare himselfe with Gods enemies nay that goes beyond them in all their morall vertues Such Princes of Nephthalie God hath had in his Church such as neither Roman nor Grecian in anie morall vertue euer excéeded or went beyond But now they are dead they are gone to the great shame of Christians Now Turkes excéed them in vertues to the great shame of the professors of Gods word Now manie Papists goe before them in good works Saint Paul thus writeth to Titus Let ours learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.14 to excell in good workes to helpe poore men in their necessities that they be not vnfruitfull And our Sauiour saith to all his disciples Matth. 5.20 Vnlesse your righteousnesse exceede the righteousnesse of the Scribes and Pharisees you shall neuer enter into the kingdome of heauen And the Pharisees fasted and prayed often Matth. 9.14 Luke 18.12 as the Gospell teacheth vs Nay Saint Luke records that the Pharisie there said that he fasted twise in the weeke And hee is reproued there not of lying but of boasting And manie Christians thinke much now to fast once in the wéeke We cannot abide now no set times of fasting which this Pharisie obserued This is that most grieuous complaint that God makes against Ierusalem Eze. 15.48 that after so manie benefites bestowed vpon her euen from her cradle that Sodome and her daughters hath not done as Ierusalem and her daughters Neither hath Samaria committed halfe of her sinnes and that shee hath iustified both these her sisters And this is that which God saith to the Iewes by the Prophet Ieremie Ier. 2.10 Goe to the Iles of Chittim and behold and send out vnto Cedar and take diligent heed and see whether there bee such things God here as wee may sée vseth comparisons and compareth his seruants with others And do we not thinke that as he did then that hee doth not so euen now still also And are we not ashamed then that Turkes or Papists should go beyond vs in good workes Thus we haue séene a briefe viewe of Gods houshold now followes their manners The liues and maners of all Christians in particular briefly drawne out of the Word of God FIrst euerie Christian is bound continually to meditate vpon the word of God for so God commaunded the Iewes Deut. 6.6 And these wordes which I commaund thee this day shall bee in thy heart and thou shalt rehearse them continually to thy children and shalt talke of them when thou tariest in thy house and as thou walkest by the way and when thou liest downe and when thou risest vp and thou shalt binde them for a signe vpon thine hand and they shal be as frontlets between thine eyes And thou shalt write them vpon the posts of thine house and vpon thy gates This commaundement is generall to all not to Priests only And it was commanded the Iewes much more vs Christians Deut. 11.18 And againe Therefore shall yee lay vp these my words in your heart and in your soule and bind them for a signe vpon your hand that they may be as frontlets betweene your eyes And yee shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp Men should talke of the word of God in their houses and should teach their children the same This is a plaine commandement without anie trope or figure and yet how hath Satan bewitched a great manie that they thinke it concernes them not that will neither know it themselues nor suffer their children to learne it And not onely Moses but also Dauid teacheth all men the same lesson And it is his first lesson that he teacheth a man to make him blessed Psal 1.1 Blessed is that mā saith he that doth not walk in the counsell of the wicked nor stand in the way of sinners not sit in the seate of the scornefull But his delight is in the lawe of the Lord and in his law doth he meditate day and night And as he teacheth all men this lesson so he practised it himselfe though he were a king Psal 119.44 My hands also will I
lift vp vnto thy commandements which I haue loued And I will meditate in thy statutes vers 9â— And againe Oh how do I loue thy law it is my meditation continually And this commandement also God himselfe gaue to Iosuah being a Captaine and a man of warre Ioâ—ua â—â— Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therein For then shalt thou make thy waie prosperous and then shalt thou haue good successe And Dauid no doubt grounded that his great blessing which euery one that meditateth thus on the word of God should reap that is that whatsoeuer hee doth it shall prosper vpon this great promise of God made vnto Iosuah Eph. 6 11.1â— For now euerie Christian is the Lords Captaine against that spiritual enemy Sathan As Saint Paul doth also applie that same other great blessing of God made to Iosuah As I was with Moses Heb. 13.5 Iosua 1.5 so will I be with thee I will not leaue thee nor forsake thee to euerie Christian souldier Let your conuersation be without couetousnesse saith he and be content with such things as God presently sends what kind soeuer they be for he hath said I will not faile thee neither forsake thee So that we may boldly say The Lord is my helper neither will I feare what man can do vnto me That same Eunuch of Candaces Queen of Ethiopia Act 8.28 no doubt moued by Gods Spirit fulfilled that commandement of Moses giuen to the Iewes who as he was in his iourney read the Prophet Esay If a Barbarian did this in his iourney whie should not Christians do the like Luke 24.14 Our Sauiour also after his resurrection appearing to those two Disciples that trauailed to Emaus talked of him expounded to them the Scriptures Hereby also no doubt teaching euen trauailers what to talke on in their iournies Neither was this commandement onelie giuen to the Iewes but also it is as it were Col. 3.16 reuiued againe amongst vs Christians Let the word of God saith S. Paul dwell amongst you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and hymnes and spirituall songs singing with grace in your hearts vnto the Lord. 1. Ioh. 2.14 And S. Iohn in his Epistle writes generally vnto all I write vnto you babes because ye haue known the Father I haue written to you Fathers because ye haue knowne him that is from the beginning I haue written vnto you young men because ye are strong and the word of God abideth in you and ye haue ouercome the wicked Young men must know the word of God and therefore old men And this is their strength against that spirituall enemie Satan And therefore as all Christians are Souldiers in this warfare against this enemie Ephes 6.10.11 as Saint Paul teacheth so all must be endued with this strength and armed with this sword As our Sauiour also by his example hath most manifestly taught vs that as he did so also must we fight against all the assaults of Satan with this sword Matt. 4.4 So that then this is the first dutie of all Christians to know and meditate vpon the holie Scriptures Kings Captaines old men young men trauailers and to conclude all men in generall All the Lords faithfull seruants and souldiers doe this Secondly euerie good Christian must be altogether prayer as Dauid wils theÌ„ as he witnesseth of himselfe that he was For my good will saith hee they hated me Psal 109.3 but I was prayer Am te phillah as it is in the Hebrew He must pray without ceasing as S. Paul also commands him He must pray without wearinesse although prayer of all spirituall exercises bee the Luke 18.1 most troublesome as one noteth as our Sauiour himselfe doth also enioyne him Such earnest practisers of this holie exercise haue all Gods seruants béene Daniel who was a Iew and bare a type of them Dan. 6.10 prayed thrise euerie day and that vpon perill of his life He chose rather to venture his life then to omit his prayers But we that are Christians are to exceede the Iewes in our righteousnesse Matt. 5.20 and in our good workes as our Sauiour teacheth And shall not we pray so often Nay Dauid also in the person of Christ and of all Christians saith Euening and morning Psal 55.17 and at noone will I pray and that instantly and thou shalt heare my voice Psal 119.164 And in another Psalme Seuen times a day do I giue thankes to thee because of thy righteous iudgements Geâ— 5.22 That is no doubt verie often So Enoch is said to haue walked with God That is no doubt by the works of his hands by the words of his mouth especially by praying He did all things Col. 3.17 as S. Paul teacheth vs to doe in the name of the Lord Iesus So no doubt in the sight and presence of God himselfe Gen. 24.63 Isaak is reported to haue gone into the fields euery euening to pray and meditate And Abraham praying for the Sodomites teacheth vs his perseuerance in prayer for himselfe Gen. 32.28 Iacob when as he wrestled with the Angel by prayer obtained a newe name and was called Israel that is mightie with God They that will be Israel that is of force and great power with God must be earnest prayers And of this force of prayer it was that God himselfe spake to Moses Exo 32 1â— 1. Sam. 16 1. Suffer me now that I may destroy them And againe the Lord said to Samuel How long wilt thou mourne for Saul seeing I haue cast him away from raigning ouer Israel No doubt this mourning was in his prayers Such a forceable thing prayer is that it séemes euen as it were to bind God himselfe Ios 10.13 So at Iosuah his prayer the Sunne stood still And Iosuah when as he was ouercome of his enemies by Achans sinne 7.6 hee and the Elders of Israel sought with prayer and so found out the cause of their ouerthrow Elias as S. Iames reporteth by prayer opened and shut heauen Iam. 5.17 And as Ecclesiasticall histories doe testifie Saint Iames was such a diligent practiser of this holy exercise Euseb Eccles hist lib. 2. c. 23 that his knees were with often kneeling downe to prayer as hard as brawne Neither must Christians onely pray but also euen watch in prayer as S. Paul often commands them First to the Ephesians Ephes 6.18 And pray alwayes in all maner of prayer and supplication in the Spirit and watch thereunto with all perseuerance And againe to the Colosians Continue in prayer Col. 4.2 and watch in the same with thanksgiuing And that this his watching is literally meant no doubt that example of our blessed Sauiour from which he deriued it plainly proues Luke 6.12 who
is said to haue continued all night in prayer So that good king Dauid saith of himselfe At midnight will I arise to giue thankes to thee for thy righteous iudgements And of Anna that holy widow it is said Psal 119.62 Luke 2.37 that shee serued God with fastings and prayers day and night And here is another holy circumstance ioyned to our prayers that is fasting 2. Sam. 12 1â— This also Dauid ioyned to his prayers for his child as we may reade nay euen for his verie enemies when they were sicke he put on sackcloth Psal 35.13 and humbled his soule with fasting and his prayer returned euen to his owne bosome And shall not we then ioyne fasting to the prayers we make for our friends nay for our selues So Daniel ioyned prayer and fasting together those three weekes wherein no pleasant Dan. 10.4 bread nor flesh came within his mouth and therefore his prayers were heard as that man sent from God to him teacheth vs Dan. 10.12 Feare not Daniel saith he for from the first day that thou didst set thy heart to vnderstand and to humble thy selfe before thy God thy words were heard I am come for thy words No doubt these words were his prayers So in the Acts Cornelius a Heathen Act. 10.30 and a souldier was praying and fasting to the ninth houre of the day and he saw an Angell appeare vnto him and Peter was fasting and praying till the sixt houre that is Vers 9. till noone and he saw that heauenly vision of the calling of the Gentiles and shall not we followe these holie examples in this cleare light of the Gospell Shall we neither watch in prayer nor ioyne fasting to our prayers Is this to professe the Gospell Is this to haue faith 2. Tim. 3.5 This is to haue a shew of godlinesse as Saint Paul prophesieth that some should haue but plainely to denie the force thereof Oh let vs watch in prayer and ioyne fasting to our prayers Let not the Papists herein go beyond vs. These are plaine and manifest commandements of the Gospell and shall we not obey them Nay how often saith Dauid Psal 5.3 143 8. Psal 108.2 thou shalt heare my prayers betimes in the morning And early in the morning I will looke vp and direct my prayers vnto thee And againe Awake lute and harpe I my selfe will awake right early And yet we will scant now come to prayers at nine of the clocke Surely the Papists Mattens if they had béene done with vnderstanding had béene more agréeable to Gods word then our slouthfull and sluggish prayers are which wee now vse God will be serued earlie in the morning And therefore it is noted as a speciall mark and commeÌ„dation of Abrahams faith that when as he was commanded to offer his son Isaac Gen. 22.3 that Abraham rose vp in the morning very early If Abraham rose vp so early to offer such a sorrowfull sacrifice what should we doe which offer vp such a pleasant sacrifice to God as our prayers are Hence it is that the Christians in the Primitiue Church as hereafter shall be noted had their assemblies before day to praie to God and to giue him thanks The Scriptures also teach Christians to ioine another circumstance to their prayers and that is wéeping and sighing And so no doubt Samuel prayed for Saul as before it hath béene alleaged And Dauid often mentioneth these his teares added to his prayers Euery night will I wash my bed Psal 6.6 and water my couch with my teares And againe Away saith he from me ye wicked for the Lord hath heard the voice of my weeping vers 8. Dauids teares spake to God And againe Heare my prayer O Lord and hearken vnto my crie keep not still silence at my teares Psal 39.12 And thus it is also recorded of Ezechias that when as Esay the Prophet had denounced to him that heauie message from the Lord Put thy house in order for thou shalt die and not liue 2. King 20.3 that then he turned his face to the wal and prayed to the Lord saying c. And Ezechias wept sore And after Esay was gone out of the middle of the court The word of the Lord came to him saying Turne again tell Ezechias the Captain of my people vers 5. Thus saith the Lord God of Dauid thy father I haue heard thy prayers and seene thy teares Behold I haue now healed thee No doubt if Christians in their sicknesse would vse these pilles to purge their heads withall that is their teares as Ezechias did God would heale them as he did him These teares are the best and surest purgations in the world And for lacke of these it is likely all our other pilles and potions deuised of Physitions do manie times so little good So Marie Magdalene so Peter Luke 7.38 Matt. 26.75 in their sinnes wept bitterly as the Gospell teacheth vs. And who dare say that he is not as grieuous a sinner as either of theÌ„ No man liuing knowes his secret faults Psal 19.12 It is written thus of the people of Israel that when as they had sinned against the Lord that Samuel commanded to gather all the people to Mizpeh 1. Sam. 7.5 and that he would pray vnto the Lord. And they gathered togâ—ther to Mizpeh and drew water and poured it out before the Lord and fasted the same day and said there We haue sinned against the Lord. No doubt these waters they drew and poured out before the Lord were teares from their hearts And here is that perfect patterne and forme of repentance which Ioel teacheth Ioel 2.12 Turne to the Lord with weeping fasting and mourning So these Israelits here no doubt turned to God And this is that iudgement which Saint Paul teacheth all Christians to vse euen against themselues Iudge your selues saith he that you bee not iudged of the Lord. For if we would iudge our selues 1. Cor. 11.31 we should not be iudged of the Lord. But now for lacke of this iudgement many are sicke amongst you and many sleepe and are dead Euerie Christian for the sinnes he hath committed against God should now be as it were a iudge against himselfe euen as it were punish himselfe by fasting weeping praying for his sins and so turne to God as Ioel counselleth And then as Saint Paul here teacheth without doubt he shall escape the iudgements and plagues of God in this world as sicknesse and such other euils which his sinnes deserue But aboue all other examples especiallie the example of our Sauiour should moue vs to ioyne these teares to our prayers of whom wee reade thus Which in the dayes of his flesh did offer vp prayers and supplications Heb. 5.7 with strong crying and teares vnto him that was able to saue him from death If Christ for our sakes offered vp prayers and supplications with strong crying and teares
their children and families that so all Gods promises and blessings maie come vpon them The Tyger is reported of all wild beasts to be most swift Solinus cap. 17 so that they which take her whelpes from her haue ships readie and so taking ship she cannot pursue them nor ouertake them which otherwise could not escape from her But when she perceiues that one of her whelpes is stolne from her and that she cannot recouer it againe it is written of her that vpon the sea shore for verie griefe she will throw her selfe downe headlong into the sea punishing her owne slownesse with such a voluntarie destruction O the louing nature of this wild beast to her whelpes And shall not Christians shew the like loue to their children If they bee wicked and giuen to anie sinne not théeues as those Tygers whelps but the diuell hath stolne awaie and possessed them and shal not this grieue them especiallie when they see it with their eies Let all Christians be more kind to their children then Tygers Let them teach them the feare of Lord as Dauid teacheth Come ye children hearken vnto me Psal 34.11 I will teach you the feare of the Lord. And then shal not that enemie steale thē from them The vessell will euer haue a tast of that liquor with which it is first seasoned Let the first liquor that enters into their childrens hearts be the feare of God and then they will neuer forget it So no doubt Abraham although he had but one son of Sarah yet he pampered him not as should séeme but instructed him in the law of God For when he went to be sacrificed hee could say Father here is the wood Gen. 22 7. but where is the lambe for the burnt offering euen being so young he knew what a sacrifice meant no doubt his father had taught him So ought all Christians after his example to instruct their children in the principles of Christian religion So likewise Abraham also no doubt catechized and instructed his familie hauing in his familie a greate number as appeareth by that rescue of Lot Who brought forth 318. that were borne and brought vp in his house Gen 14.14 and with them pursued those kings which had taken Lot prisoner When as God after commaunded him to circumcise himselfe and all his familie that were males it is said Gen. 17.23 that Abraham circumcised them all the selfe same day No doubt they had béene well instructed before both in their duties and obedience towards God and also their maister or els all of them so willinglie and so readilie would not haue yéelded to such a painefull thing as circumcision was So Dauid being a king had care of his familie and seruants to teach all Noblemen and Gentlemen the like care of their families Socrates common by-word is often proued true That most commonly in great mens houses either some great good Eras Apoph or some great euill is hatched And first concerning the choise of his seruants Psal 101.6 Dauid writeth thus Mine eyes shall be vnto the faithfull of the land that they may dwell with me and hee that walketh in a perfect way he shall serue me And then for the kéeping and correcting his seruants he writes thus There shall no deceitfull person dwell within my house He that telleth lies shall not tarie in my sight No doubt he did reproue both deceitfull and lying seruants 2. King 5.25 and which were like to Gehezi and also other sins in his seruants And if they would not be reformed he would not keepe them anie longer I would to God all Noblemen and Gentlemen would doe the like then we should haue a flourishing Church and common wealth then so much sinne would not be committed as is commonly A Gentlemans or a Noblemans seruant will presume to sinne because of the authoritie of his maister or because his maister hee knowes neuer mindes what he doth and sometime will not sticke to tell a lie to féed his maisters humour Such presumptuous lying and flattering seruants king Dauid would not kéepe in his house Such a care also no doubt of his familie had that good ruler whose sonne Christ healed It is written of him that after his sonne was healed Ioh. 4.52 53. that he beleeued and all his houshold No doubt the good maister had a care to instruct all his familie in that faith and waie of saluation which he beléeued himselfe So Cornelius also hath this commendation giuen him Act. 10.2 There was a certaine man in Caesarea called Cornelius a Captaine of the band called the Italian band a deuout man one that feared God with all his houshold which gaue much almes to the people prayed God continually Here is a notable patterne set downe of a good housholder for all Christians to follow Hee feared God and all his houshould he gaue much almes to the people and prayed God continually He is not commended for the building or furniture of his house but for his deuotion for his care of his familie for his almesdéedes and for his daylie prayers O that we had manie such housekéepers these vertues should make them more famous Ier. 22.14.15 then building statelie towers and high walles and large windowes This is to execute iudgement and to do righteousnesse as Ieremie teacheth that Iehoiakim that proud king of Iuda in him all other maner of men So that good Emperour Constantine made his pallace as it were a Church in catechising his family himselfe Euseb de vita Const lib. 4. and both commanding them to pray and also teaching them how to pray as Eusebius in his life recordeth Nay he tolde the bishops dining at a certaine time with him you will say quoth he that I am a Bishop and so I am indeed but I within and you abroad And in his coine to declare what account he made of prayer he caused himself to be pictured with his eyes looking vnto heauen as it were euer crauing or requesting something of God And these were the common monie or coine that they vsed through all the Roman Empire during his raigne And likewise he was pictured at the entrance into his pallace kneeling on his knees as some suter and his eyes lifted vp to heauen This Eusebius reporteth of him O noble and Christian Emperour that was thus zealous of Gods seruice both himselfe and also which caused his family and subiects thus to serue God likewise How since his dayes Christians are degenerated all men maie sée Now they are accounted precise that so instruct and gouerne their families But this in his dayes was not precisenesse but Christianitie And that all Christians ought to instruct their families Chrysostome writes thus verie excellentlie Chrysost ho. 78. in Matt. And surely if thou longest greatly to be with Christ then do his will and his will is especially that thou shouldest studie to profite thy neighbour Wilt thou haue me
shall we make for them who are inferiour to the seruants of the diuell which will not requite Christ the price of his bloud and passion with our excesses and those things which we may well enough spare which will not giue Christ for his passion so much as the parings of our nailes as we say Thus farre Cyprian And if these things will not moue Christians to despise the world and to be liberall to the poore I thinke nothing will moue them It is wonderfull to consider how liberall the heathen haue béene for vaine glorie and how pinching and sparing for Christs sake Christians are in zeale charitie one to another When Lucullus had entertained certaine Grecians many dayes very stately in so much that they said Plutarch in Rom. Apoph that they maruelled that he would bestow so much cost of them He answered O my guests I haue bestowed something for your sakes but the greatest part for Lucullus his sake And shall not Christians bestow much more liberally vpon Christians by Iesus Christs sake that he maie be glorified for their works Ma. ser 8. Demosthenes being asked what thing men had like to God he answered to shew liberalitie and curtesie Wouldest thou be like to God then shew liberalitie Demosthenes a pagan could teach thee this lesson The Turkes haue euer in their mouthes for our good morrow feed the hungrie Iohan. Anton. Menauinus and clothe the naked And thus they are woont euerie one to salute another in the morning when they first méete I would to God this were our good morrow also and not that onelie but also our morning works And here concerning the reliefe of the poore how bountifull it should be let vs marke concerning this matter what the Gospell teacheth Is not this a plaine commandement of our Sauiour in the Gospell When thou makest a dinner or a supper Luke 14.12 call not thy friendes nor thy brethren neither thy kinsmen nor thy rich neighbours least they bid thee againe and recompence be made thee But when thou makest a feast cal the poore the maimed the lame and the blind and thou shalt be blessed because they cannot recompence thee For thou shalt be recompenced in the resurrection of the iust Who regardes this commandement Who is it now that in the great expences that in our age are bestowed vpon feastes makes a feast to the poore Who will feast the maimed the blind or the lame nay who almost will come néere them So little are the commandements of Christ regarded amongst vs we make our selues better then our maister we thinke we maie doe his commandements at our pleasures But all Gods commaundements must be done vpon necessitie Whether he commaund to sacrifice or to murther Gen. 22.2 1. Sam. 15.3 1. King 13.9 or to abstaine from meate or to feast As the example of Abraham and king Saul and of that man of God which came to Bethel and preached against Ieroboams idolatrous altars plainlie proue And here that saying of Plato is verified that a mans table is the mother of friendship Sphinx Philosophica de conuiuiis cap. 21. And Athenaeus saith verie excellentlie that wine hath force to draw men to friēdship Let all Christians then ioyne these two commaundements of our Sauiour together that is first make the poore their friendes that when they depart hence and shall faile in their accounts they may receiue them into euerlasting tabernacles And this also let them feast them and let them drinke of their wine also that so they maie purchase their friendship as Plato and Athenaeus teacheth them And here to stirre vs vp to this liberalitie in relieuing the poore sufficiently and bountifully let vs but a little consider the sinnes of Sodome for which the was condemned the Prophet Ezechiel thus reckons them vp vnto Ierusalem Behold Ezech. 16.49 this was the sinne of thy sister Sodome Pride fulnesse of bread abundance of idlenesse was in her and in her daughters She also reléeued her poore they died not for hunger shee kept life and soule together as we saie but she strengthened not their hands saith the Prophet she relieued them not sufficientlie Shee did not to them according to that rule in the Gospell as she would haue wished to haue beene done to her selfe Matth. 7.12 And this her pinching the poore condemned her And doe not we in manie places euen now relieue our poore so We pinch them Let vs haue speciall care that the poore may be sufficiently relieued we pine them we do not strengthen their hands we are so farre from feasting them which our Sauiour here commands This pinching the poore was one of the causes that condemned Sodome Let vs beware therefore of it least it likewise condemne vs. The Prophet Esay thus writeth of Tyrus that after her couetousnesse and fornication and other sinnes when shee shall repent Esay 23.18 that then her merchandizing and her gaine shall bee euen holinesse it selfe vnto the Lord. Neither shall it be laid vp as treasure nor hoorded vp in store but her merchandizing shall be to them now that dwell before the Lord that they may eate sufficiently and haue durable clothing Here is Christian Tyrus described vnto vs and vnder her Christs Church She shall not hoord vp in treasure that which she gaineth by her merchandizing but it shall bee distributed among the Saints of God as euerie man stands in néede that euery one in Gods Church especallie his Ministers and poore Saints Mal. 3.10 Gal. 6.6 1. Cor. 16.1 now maie haue meate sufficient and sufficient apparell And the first Christians in the Acts of the Apostles followed this her example They which had lands sold them and layd the price of them at the Apostles feete and distribution was made according to euery mans necessitie and there was none that stood in need amongst them Act. 2.45 neither of meate nor of apparell Such relieuers of their poore were the merchants of Tyrus and the first Christians and such relieuers should we be now also The poore are sent home to be relieued in the places where they were borne Let all Christians remember these examples and this counmandemēt of our Sauiours Let thē relieue them so that they maie eate sufficientlie that they maie haue durable clothing The Merchants of Tyrus did this of their gaine gotten with perill of their liues and shall not we doe the like with our riches which come more easilie to vs Let there be none amongst vs that want anie thing This care and prouision the first Christians had in the time of persecution for their poore and shall we not haue the like now in our peace plentie and abundance So the Macedonians in their extreme pouertie were abundantly rich in liberalitie to the poore euen willing aboue their powers as S. Paul witnesseth 2. Cor. 8 1 and shall not we in our great wealth be liberall to them Let vs not be like the men
all that thou hast And wilt not thou be content at his request 1. Cor. 4.7 to lend that which thou maiest well spare So that the commandement is but euen in mans reason iust good nay if the commandemēt were hard against reason yet the reward which is annexed to this kind of frée lending should euen force vs to it And your reward shall be great in heauen saith our Sauiour and you shall be the sonnes of the most Highest He doth not say onlie we shall be rewarded in heauen but that our reward shal be great in heauen What wise man will not prefer a reward in heauen before all the vsurie and gaine in the world much more a great reward They which are not thus minded in truth are plaine infidels and do not know what heauen meaneth whatsoeuer they saie with their mouthes Naie who would not be Gods sonne Surely they which lend so shall bée Gods sonnes as the Sonne of God himself here telleth them and do we not respect this great dignitie Surely they which will not lend without great vsurie and respect not this great promise no doubt saie in their hearts Psal 14.1 as that foolish man doth whereof Dauid speaketh The foolish bodie hath said in his heart that there is no God What greater rewards could haue béene promised then these To haue a great reward in heauen and to be the sonnes of the most Highest And shall not these make vs lend fréelie And here let no mans vnthankfulnesse or wickednes hinder any man from this charitable act God himselfe saith our Sauiour is kind both to the vnthankfull and wicked And shall not we follow his steps And here our Sauiour séemes to haue relation to that shadow of the law The sunne comforteth but the shadow no lesse delights Matt. 5.20 The charitie and righteousnesse of Christians towards their brethren should exceede the charitie of the Iewes towards their brethren they were but as children vnder a schoole master we are perfect men as S. Paul teacheth Gal. 4.1 It is a shame for a man not to knowe so much nor to goe so farre forward in the waie of godlines as a child doth Deut. 15.1 At the end of seuen yeares thou shalt make a remission or forgiuenes faith God and this is the word of forgiuenesse that euery Lord or owner shall forgiue that his hand or abilitie hath lent He that hath lent to his neighbor shal not ask it of his companion of his brother when as that yeare is called The forgiuenesse of the Lord. Of a stranger thou maist require it but that which shall bee betweene thy brother and thee thy hand shall forgiue Luke 4.21 Col. 2.17 Phil. 3.1 What can bee plainer then this The Iewes euerie seuenth yeare were commanded to forgiue their brethren their debtes And now to vs Christians euerie yeare is a Sabboth and a yeare of Iubilée and euerie man is our brother Therefore if our brethren were not able to paie vs we should euerie yeare forgiue them And so lend as that we looked for nothing againe as our Sauiour here teacheth And then it followeth The Lord shall blesse thee in the land which the Lord thy God giueth thee for an inheritance to possesse it So that thou hearken vnto the voice of the Lord thy God to obserue and do all these commandements which I command thee this day Wée must not do Gods commandements at our pleasures as manie thinke that they maie do and speciallie this commandement of lending but wee must doe all Gods commandements and then God shall blesse vs in our land and in all our businesses and affaires A Prophet saith Moses shall God raise vp vnto you like to me him ye shal heare not in some principall matters of faith Deut. 18.15 7.37 Act. 3.22 as the most men doe but in all things in matters of maners also And euerie soule that will not heare that Prophet his soule shall bee rooted out from among his people This Prophesie is first deliuered by Moses and after repeated by Saint Peter and shall we not beléeue it It is terrible let vs marke it well The soule that fulfils not all things that that Prophet shall speake shall bee rooted out from amongst his people And dare vsurers then take vsurie against the expresse commandement of their Sauiour Doe they not heare the danger of their soules To bee rooted out from among Gods people What will all their vsuries profite them Luke 9.25 Nay if they should gaine all the whole world if so be that they should lose their soules But here I know some will saie If the case stand so they will not lend at all vnles they might gaine something by this their lending But to such I answere Let them take héed how they hide their talents though it be neuer so cuningly and finely and lap it vp in a napkin The owner thereof will not like well of that at their hands Gods will is that all his talents should be employed Matt. 25.28.30 Take saith he his talent from him and cast therefore that vnprofitable seruant into vtter darknesse there shall be weeping and gnashing of teeth O terrible sentence And here let euerie one marke that he saith not Cast that wicked but that vnprofitable seruant into vtter darknesse God will haue all his seruants painefull and profitable seruants They must not onely eschew euil but they must also doe good Psal 34.14 The figge tree which brought forth no fruite but troubled the ground was therefore threatned to be taken away The rich man must lend if he be able he must not by anie excuse whatsoeuer hide his talent God is the searcher of hearts much more of chests Act. 1.24 15.8 Hee knowes what is in thy chest whether thou be able to lend or no. If thou shalt pretend inabilitie to thy brother when as thou art able hee that seeth and knowes what is in thy chest bee thou sure he will punish thée for it Beware thou be not an vnprofitable seruant Marke well the punishment Cast him into vtter darknesse saith our Sauiour there shall bee weeping and gnashing of teeth O vse thy talents whosoeuer thou art beware of this terrible sentence The Fathers to exhort men to this liberall kind of lending are verie plentifull August in Psal 36. If saith Augustine thou hadst giuen one a little money to lone and he to whom thou hadst giuen this money for thy little mony should giue thee a farme which were farre better then it how wouldest thou thanke him how glad wouldest thou bee But see what an excellent possession hee will giue thee to whom thou hast lent Come yee blessed of my father receiue ye What that which you haue giuen God forbid you haue giuen earthly things which if you had not giuen would haue putrified in the earth For what wouldest thou haue done with it if thou hadst not giuen it that which
the ancient Christians Christians differ not from other men neither in countrey nor speech Iust epist ad Diog. nor in ciuill gouernement They dwell in no cities by themselues neither vse they anie language that differs from the common speech of other men neither haue they a kinde of life which is famous for any singular or odde thing in it neither doe they go about to learne any thing deuised of curious heads neither are they patrons of any mans opinion as many are but inhabiting partly in the cities of the Grecians and partly of the Barbarians as euerie mans lot hath befallen him following the maners of the people with whom they dwell in their apparell and liuing and other things which concerning this present life they set before our eyes a wonderfull state of their common wealth They dwel in their owne countries but as it were strangers They haue all things common with other men as citizens and they distribute all things away as it were some trauelling into another countrie Euery strange region is their countrie And all their countries are to them as strange regions and dominions They marie wiues as other men do and beget children but they make not their children away as the heathen do They haue a common table but not polluted with excesse They are in the flesh and yet they liue not according to the flesh They liue here vpon earth but they haue their conuersation in heauen They obey lawes which are made nay in their maner of liuing they farre exceede and go beyond the lawes They loue all men and all men persecute them They are not knowne what they are and yet they are condemned to death They are murdered and yet they are multiplied They are poore yet they make many rich They want al things and yet they abound in all things They are dishonoured and in their ignominie their glorie shines They are slandered and yet all men beare record of their innocency They are reuiled and they giue good speeches againe They are iniured and they honour their persecutors And when as they liue like good men they are punished as though they were wicked And when as they are punished they reioyce as though then they were reuiued The Iewes make warre against them as against strangers the Grecians persecute them they which hate them cannot tell wherfore they hate them And that I may in one word say all That which the soule is in the bodie that are Christians in the world The soule dwelleth in the bodie but it is not of the body So Christians dwell in the world but they are none of the world The inuisible soule is placed in the visible bodie as in a garrison so Christians are knowne while they liue in the world but their diuine worship of God is inuisible The flesh hates the soule and makes war against it because it cannot enioy her pleasures And the world also hates Christians they resist their pleasures The soule loues the flesh which hates her and loueth her members So also Christians loue them which hate them The soule is inclosed within the bodie but it preserueth the body so also Christians are kept in the world as in a prison but they preserue the world The immortall soule dwelleth in a mortall tabernacle and Christians inhabite amongst those things which are corruptible as strangers looking for the immortality of heauen The soule the worse it is fed is the better so Christians whiles they are daily punished are increased c. By this it appeareth how zealous in the seruice of God how homely and simple in their apparel what contemners of the world Christians were in the beginning Who condemne by their examples the Atheists and lukewarme Christians in religion the curious and couetous worldlings of our age who are as it were wedded to this world and take their delights and pleasures therein who will haue all things as they saie in print both their houses and apparell and whatsoeuer they haue else Surely this is not to contemne the world as they did These former vsed the world onelie for the present necessitie they tooke no pleasure therein as manie doe and with great costs labour to obtaine at this daie Athenagoras also a verie ancient Christian in his Apologie for the Christians Athenagor Apol. pro Christianis speaketh thus to the Emperours When as all men through your great clemencie and benignitie haue their right and cities according to their dignities enioy their freedomes nay the whole world by the meanes of your prouidence and wisedome enioyes most firme and sure peace onely of vs who are called Christians you haue no care For you suffer vs who haue committed no euill yea who aboue other as it shall bee declared in the progresse of this Defence haue behaued ourselues most religiously and obediently both towards God and your Empire to bee vexed spoiled banished manie bringing false accusations against our verie names Wherefore we were bold at this time manifestly to declare our cause vnto you And you shall perceiue by this our discourse that against all right and reason we are thus punished Wherefore we beseech you that you will haue also some care of vs that wee now at the last may cease to bee murthered of those our accusers We passe not for the losse of goods nor for the glorie and credite of our good names or for any such like or greater things wherein men may hurt or iniurie vs. For although these things be made great account of amongst the common people wee are wont to despise them For we haue learned that if we be stricken or beaten to abstaine from striking againe or if any inuade or take violently away our goods not to goe to law with them but also to those that haue giuen vs one blow to turne the other cheeke and to them that will take away our coate to offer our cloake also And seeing wee make thus small account of our liues and bodies they seeke for our riches and they babble out huge heapes of crimes against vs which neuer once so much as came into our minds to thinke but which might rather be laid to their charge and to such like as they are But if any shall bee able to conuict vs not onely of any great but of anie small offence we doe not onely desire that punishment may bee remitted vs but wee are readie to endure what punishment soeuer But if so be that we be accused onely for our name because we are called Christians for euen vnto this day all those vncertaine rumours and reports which are spred abroad on vs are lies neither is any Christian conuicted of anie hainous offence it is your parts O most wise and curteous Princes by your lawes to deliuer vs from this iniurie that as in all the world both euerie priuate man and all men in euerie towne by your bountifulnesse do enioy common peace quietnesse so we may haue cause also
to thanke you that we as it were triumphing may reioice that we also are deliuered froÌ„ these slaunderous accusations Here also we maie see the same Christians most liuely painted out which before we saw in Iustine holy in life and conuersation Despisers of this world not giuen to quarrelling or going to law they had learned another lesson saith Athenagoras in those daies which condemnes the quarrelling and contentious Christians of our age who sue at lawe now for euerie light trifle their brethren When as I haue heard that euen in the memorie of some yet liuing to haue a sute in lawe in a whole towne or to haue one goe to London was counted a great strange matter euen as now it is counted to trauell to Rome or to Constantinople So peaceablie they liued in those dayes A man in all his life neuer sawe London that was a rare thing But nowe our sutes are so common that they make the waie thither beaten The former Christians were not so contentious as wée maie learne here by Athenagoras Eusebius also verie excellentlie describeth thus vnto vs the maners and conuersation of Christians in his time De demonst Euang. lib. 3. cap. 8. If it be now a thing most certaine that the Disciples of our Sauiour were such like why was not then their maister also such a one long before And if you will learne of the Disciples what a kind of maister they had you haue at this day innumerable scholers of the words of Iesus of whom there are manie great assemblies of men who both as it were in battell aray stand and fight against the naturall pleasures of the body also who keep their minds safe and stand without anie wound froÌ„ all vnlawful affections or lusts of the flesh who wheÌ„ as they haue spent their whole life eueÌ„ to their old age most temperately may yeeld vnto vs most euident proofes of the information of his doctrin what his doctrine teacheth Neither men only vnder this Schoolemaster do teach vs this philosophy but so manie thousands of women thorow the whole world which are so many as their number cannot bee told who as it were certaine priests worshipping the God of the whole world and hauing imbraced that heauenly philosophie and for the loue of this heauenly wisedome make no account of off-spring and children as of things which pertaine to the body but with all their studies and diligence hauing a care of their soules haue dedicated themselues wholy both in bodie and soule to the king of all things and to the God of all the whole world that so they might practise perfect and perpetuall chastitie and virginitie Behold here another notable description of Christians They despised not only the world but also the pleasures of the flesh They embraced virginitie they did dedicate themselues as spouses wiues onelie and wholy to the king of all kings as Saint Paule teacheth 1. Cor. 7.34 They seeke to please the Lord only they are holy in bodie and spirit So are not they who are maried And in those daies of this sort were thousands so manie as their numbers could not be told How are now Christians degenerated from this Surelie now we maie saie They marie and are maried as our Sauiour prophecieth in the Gospell Mat. 24.38 Luk. 17.27 so few at this time embrace virginitie in comparison of the thousandes in those dayes Apolog. ca. 34 Tertullian also a verie ancient Father describeth the conuersation of Christians in his dayes thus Now I will declare the workes of the sect of the Christians that seeing I haue repeated the euils wherewith they are charged I may also declare the good things wherein they are occupied Wee are all one bodie bound together with one maner of religion with one truth of discipline and with one league of hope we meete altogether in our assemblies that praying with our prayers we may as it were euen with an armie of souldiers take God And this force is pleasant to God We pray also for the Emperours and for their officers and for all those that bee in authoritie for the whole world for peace and for the stay of the end of the world We meete altogether also to haue the holy Scriptures read as the present state of the time forceth vs either to forewarne any thing to come or to consider anie thing that is past We feed as it were our faith with that most holy word we strengthen our hope therewith as with an anchor we make sure our confidence And we also print deeply into our mindes the doctrine of those holy precepts by often beating vpon them There also are exhortations corrections and euen as it were Gods iudgement seat For we pronounce sentence there against sinners most seuerely that to others in the sight of God this may seeme to be but a preamble of Gods iudgement to come If any offend so that he bee accounted worthie to be excommunicated from the communion of prayer and of the assembly and of other holy exercises certaine chosen Elders set in authoritie who haue obtained that honour not with anie money but for their good report for none of Gods things with vs are bought and sold and they do excommunicate all such Of euerie artificer also we gather somewhat for the poore but not anie grieuous summe of money as though he should pay for his religion Euery one brings his little almes euery moneth or when he will puts it according to his abilitie in the poore mens box For with vs no man is compelled to do this but euery one contributes willingly And this same worke of chaâ—itie is a cause why we are euill spoken of some See say they how they loue one another wheÌ„ as they hate one another how they are ready euen to die one for another when as they themselues are more readie to kill one another But I suppose they are grieued at no one thing more then that we call one another brethren when as amongst them all names of kinred through pride and ambition are but counterfeit We are your brethren by the law of nature as it were of one mother although you in this point doe a little degenerate from the nature of men because that you are euill brethren among your selues But how much more rightly are they called accounted brethren which acknowledge one God for their father which haue drunke one spirit of iustification which as it were from one wombe of ignorance haue aspired to the same light of truth But perchance therefore we are accounted lesse brethren because no tragedy exclaimes of our brotherhood or else because we are as brethen in the communicating of our temporall goods which amongst you most commonly breakes this brotherhood We which are ioyned together in soule and heart make no account to communicate our riches one to another there is no difference of anie things amongst vs but of our wiues c. Such vnitie as
greedilie sought for so farre off was he to hurt or oppresse anie man to obtaine or maintaine this These Pagans condemne the curiositie and pompe of the world which now raignes amongst vs They shall condemne vs vnlesse wee repent at the daie of iudgement It is a shame for Christians that Pagans should go beyond thē in anie vertue We haue had Christians that haue excelled them euen of late Panorm lib. 4. de reb gestis Alphons I reade of Alphonsus king of Aragon when as one brought him ten thousand French crownes And one that stood by perchance said O that I had so much gold it would make me rich and happy Goe thy way saith the king and take it how much soeuer it is and bee happie Surely this Christian king and that not long since He liued in the raigne of Henry the 6. excéeded all these Pagans And shall hee haue no schollers All Christians should herein be his schollers should learne by his example to despise the world to despise money and gold It is a Christian and kinglie lesson But this Christian philosophie is now quite banished and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.2 that loue of our selues and loue of money whereof Saint Paul prophesieth are now in their kingdome and raigne amongst men We will not now giue thousands of Crownes no nor of pence or shillings no not to our brethren We loue our selues and mony and gold so well that no man almost loues his brother The first Christians had learned this lesson and therefore they laid not the rents Act. 4.35 but euen the prices of their lands at the Apostles feete They gaue it not them in their hands to declare no doubt this contempt of the world and their loue to the Apostles The like loue had the Galathians to Saint Paul I beare you record saith he that if it had beene possible Gal. 4.15 you would haue pulled out your very eyes and haue giuen them to me Phile. vers 19. And he writes to Philemon that he owes him his owne self This condemnes those that loue the world so well that now they are so farce from giuing anie thing to the Church that they rather studie and deuise how they maie take that awaie that hath beene well giuen of others which come not to the Church now ad offerendum sed ad auferendum not to offer but to take away The like contempt of the world had those Iewes which when as Christ rode to Ierusalem Matth. 21.8 spread their garments in the way And no doubt they were a figure of vs rather then Christ should go barefoote we should cast euen our verie garments in the waie But now to maintaine their sutes of apparell and their braue garments manie make Christ in his members to go barefoot and ill clothed and with manie a hungrie meale And do these spread their garments in the waie Nay Amos. 2.6 these sel the poore euen for a paire of shooes as the Prophet speaketh They make no account of the poore members of Iesus Christ They despise not the world Neither haue the Heathen onelie taught vs this contempt but euen nature her selfe Oyle if it be put in water will not be mingled with it but will swim aboue Such excellent oyle should Christians be whereof they take their names They should swimme aboue all the waters that is of riches pleasures and delights of this world whatsoeuer All which maie be fitlie compared to water for their vncertaintie they flowe like water they are not stable and permanent and for their dangers they do drowne men if they take not great héede of them Cast a trée into the water it will not sinke at the first but it will swim aloft Such trées should all the Lords trées be though they be here placed in this world and as it were cast into the water yet they should swimme aloft alwayes they should not sinke downe therein But now all men almost sink downe into these waters they are ouer the eares in them they swim not aloft they despise them not Where the bodie is Luke 17.37 there will the Eagles bee saith our Sauiour comparing all his to Eagles Now the Eagle doth mount on high and hee compares himself to a bodie because he was slaine for our sakes And therefore with him in heauen should the hearts the desires the loues the studies of all his Eagles be not here on earth Col. 3.1 and on these earthly things Christians cannot serue God and Mammon together Matth. 6.24 Esa 28.20 The bed of loue is too streight as Esay saith it cannot hold two and the cloake or garment is too short it cannot couer two Christ onely must be in our bed and in our bosome This contempt of the world deuotion of obeying the commandement of God Amb. lib. 1. de Abrah cap. 1. was the first thing that Abrahā pleased God in as Ambrose noteth Abrahā was surely saith Ambrose a great mighty man famous in the highest degree for his many vertues whom all the Philosophers could not wish a man that might match him And to conclude it was farre lesse that they imagined or fained in all their excellent men then that he did indeed And the plaine faith of the truth was greater then the stately lie of eloquence Therefore let vs first consider what kind of deuotion was in him for this vertue is the first in order and the foundation of the rest And by good right God requires this of him saying Go out of thy countrie and of thy kinred and of thy fathers house It had beene enough to haue sayd Go ou◠of thy country For that had beene to haue gone out of his kinred and out of his fathers fathers house But therefore he added euery one of these that hee might proue his loue least peraduenture he should haue seemed to haue taken a matter in hand vnaduisedly or else should fraudulently haue fulfilled the commandements of God But as the precepts were to be heaped one of another least hee should bee ignorant of anie thing so also rewards were set before him least he should despaire He is tried as a valiant souldier He is pricked forward as a faithful seruant He is challenged vnto the combat as a iust man he went out Here in him is that which among those seuen wise men of Greece was so highly commended for a wise saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow God Abraham indeede preuented that saying of the wise men and followed God before they were borne Let vs now also consider by his example what we ought to follow least perduenture that it be also said to vs Go out of your country that is go out of this dwelling we haue in this body out of which Saint Paul went also who sayd Our conuersation is in heauen and out of the entisements and pleasures of the body which he called
light to our paths in whatsoeuer we shall goe about or take in hand We saie O good Iesu which for our sakes was content to bee bound with coards giue vs also grace that wee maie be bounde with the coards and commandements of thy law and that wee cast them not awaie as the wicked doe who said Let vs breake their bonds in sunder and cast away their coards from vs. Psal 2.3 Thy will be done in earth as it is in heauen Psal 19.5 The sunne euerie daie as we sée runned his most swift and stéepe race without wearinesse The earth yéelds not onlie her flowers to delight vs but her fruits also to feede vs yea she openeth her verie bowels to doe vs good the seas and the waters also neuer stand still Gen. 4 9. Ier. 5.12 in the beginning they receiued a law that they should kéepe them within their bounds and not couer the face of the earth 1. Kin. 17.4 against their nature and yet euen to this daie they obeie it God commanded the greedie Rauens to feed Elias and they obeied his commandement To conclude all creatures obeie the will and commandements of God only man Esay 1.3 who is of all others most bound to him and for whome hee hath doone most is most disobedient The Angels and those mighty powers which excell in strength as Dauid saith are readie at his becke and doe his commandements onely man a vile worme dare presume to rebell against him Psal 103.20 and to disobey him Iob. 17.14 O let vs not onely praie thus but also labour studie and endeuour with all our might and maine that the wil of this our louing and most mightie father maie be done as wel in earth as in heauen It is a shame for sonnes that seruants should go beyond them in dutifulnesse and obedience towardes their father Mal. 1.6 Eph. 3.20 it is a shame for men endewed with reason naie enriched and strengthned with Gods spirit that vnreasonable creatures should excell them in dutifulnesse and obedience to their maker and creator And let vs for Gods sake learne to bridle our owne wils our owne natures The earth doth so as S. Paul teacheth vs Rom. 8.20 and against the will thereof is subiect to our vanities for him that hath subdued it through hope It would neuer suffer vs els cruell couetous and vaine men not so much as to treade on it and wickedly and vainelie to abuse it It would swallowe vs vp quicke Num. 16.31 as it did Corah Dathan and Abiram The sea doth so also or els we should haue no houses to dwell in nor lands to lette Psal 104.9 Let vs also in our vaine curious and stately buildings of our houses and in letting our lands also bridle our couetous cruell and vncharitable willes These great and mightie and excellent creatures doe bridle and containe their owne natures at Gods commandement as we sée and yet man will not bridle his nature for Gods sake he will haue his will Let all men learne to pray and practise also be it neuer so vnpleasant or vnprofitable vnto them that prayer of our blessed Sauiour Luke 22.42 Not my will but thy will be done O Father Giue vs this daie our dailie bread What maie we learne by these words surely that the best and richest of vs all are but beggers before the maiestie of God It maie be truely said to euerie one of vs 1. Cor. 4.7 what hast thou that thou hast not receiued We must not be ashamed to begge of God euer our daily bread We haue not so much of our owne as a shiue of bread and yet we proude peacocks the sonnes of Adam how proude are we how deale we in the world how doe we accompt of our selues as though we were lordes of all things Psal 12.4 We saie in our dealings with the wicked 1. Sam. 25.10 who is Lorde ouer vs So we liue so we deale in all our earthly affaires we saie with Naball who is Dauid and who is the sonne of Ishai There are many seruants now adaies that breake away euerie man from his Maister shall I then take my bread and my water and my flesh that I haue killed for my shearers and giue it vnto men whom I know not whence they be This Naball is a right patterne of a worldling he will not know his brethren he forgets that we haue all one father he can finde excuses enow when he will not doe good as all the wicked doe to make emptie the hungrie soule Esay 32.6 He accompts all his my bread and my water and my flesh saith he so doe all worldlings they forget that they are to begge of God euen their dailie bread Such poore beggers they are indéede how rich soeuer they séeme in their owne eye yet they accompt all their owne Nay the more to condemne this harde dealing of worldlings towards the faithfull and Gods children be they neuer so base and poore that saying of Dauid also concerning Naball is now verified in these rich worldlings ver 21. Truely I haue kept in vaine all this mans cattell in the wildernesse saith Dauid and not any thing that belonged to him perished and he hath requited me euill for good No doubt euen nowe for the godly and poores sakes God preserues the liues and all the goods and cattels of the rich and wicked men and yet they will deale hardly with them Is hee a good man and the seruant of God that thou dealest withall whosoeuer art rich deale well with him Thinke verily that for his sake God will preserue thy life and all that thou hast Gen. 18.32 Remember how that if there had béene tenne good men found in all Sodome it had not béen destroied And how that God blessed Putiphar no doubt a prophane man for Iosephs sake 39 2. God gaue Saint Paul all their liues that sailed with him Act. 27.24 Deale well with Gods children which are in neede and flie to thee for succour whosoeuer hast this worlds goods Know this assuredlie that as Dauid here preserued Naball and his cattell so shall these preserue thee and all thine 1. Sam. 25.37 And as in the ende his churlishnesse to poore Dauid killed him so be thou affraid of his ende Let vs not forget that lesson which Peter teacheth vs 1. Pet. 4 7. that liue now in the end of the world Now the ende of all things is at hand saith he Be ye therefore sober and watching in praier but aboue all things haue feruent loue amongst your selues for loue shall couer the multitude of sinnes Be harborous one to another without grudging Men in those daies as should séeme would make no conscience to turne their brethren out of dores or to kéepe their gates shutte that none might come in at them They doe not fulfill that same generall lawe of all christendome Mat. 7.12 and of all
doth not say the words I haue spoken a little before but the wordes I doe speake are spirit and life and therefore are my flesh For euen as that which containeth a mans spirit and life is his flesh euen so saith our Sauiour that which containeth my spirit and life is also my flesh So that by this short sentence he exhorteth all men to the reading of his word Wouldest thou be partaker of Christs life and spirit then eate his flesh that is read his word muse and meditate therein day and night And no doubt beleeue the saying of thy Sauiour his wordes he hath spoken shall be spirit and life vnto thee Thus we may sée how Ferus doctrine most manifestly agrées with the doctrine of our Sauiour Manie for want of eating of this flesh which feede their bodies daintily with the flesh of fishes and foules at this daie haue faint and pined soules nay dead soules void of the life and spirit of Iesus Christ In Mat. cap. 7. Ferus also of the certaintie of our saluation and of the sufficiencie of the Scriptures writes thus What saith he do men so greatly desire as securitie How much would the Emperor of Rome giue that he might be safe from his enemies How much would euery iust man reioice if he were certaine of his estate if he knewe that he should neuer fall how greatly would euery sinner reioyce if safetie were assured him against death hell But all these things doe Christs words onely performe This saith Ferus But the Romane Correctors in their copie do command to put out onely They are loth that so much should bee attributed to the Scriptures Of the sanctification also of the sabboth In cap. Mat. 22 Ferus hath this notable lesson The chiefest worke of the sabboth saith he is to cease from thine owne workes and to giue place that God may worke his in thee that is faith charitie patience longanimitie chastitie The second worke is that we apply our selues to doe good workes and to meditate in the Law of God to heare the word of God to pray in spirit and truth Especially therefore the word of God is to be heard without which there is no hallowing of it know that this is commanded thee of God that thou heare his word and keepe it and of this he will require an account of thee in the day of iudgement Neither is it enough for thee to heare it once or twise vnlesse thou heare it often The Diuell is euer assaulting thee and thou must euer by the word of God resist him by which alone he is ouercome Againe thou must meditate of the word of God or els thou hearest in vaine And two things especially are to be meditated out of the word of God that is to say our sinnes and Gods goodnesse And by these two as in Iacobs ladder sometime we must descend into our selues and sometime ascend vnto God Thus farre Ferus If this be true how hallowed they the Lords sabboth in the daies of our forefathers when Gods word was neuer or seldome preached to them If this be true that we should meditate on this Law of God then must we know it And here the Romane addition to Ferus detractes from the word of God againe that dignitie which Ferus giues to it By which alone saith he the Diuell is conquered but they blot out alone Of voluntarie religion Ferus writes thus Then In cap. 4. Ioh. their worshippings had not the warrant of the word of God and how can then they be certaine or sure to please God for they onely followed their owne reason and the examples of the fathers For thus they reasoned with themselues If an earthly or fleshly calfe pleased God offered at Ierusalem how much more shall a calfe of gold seeing it is more precious lasteth longer Also if it were lawfull for our holy fathers to worship God in this mountaine why is not the same lawfull for vs But in the worship of God neither mans reason neither the examples of the fathers but Gods word are to be followed Thou shalt not doe saieth he that which seemeth good in thine owne eies but that I command Here Ferus sets downe the only true and certaine ground of Gods true worshippe that is the word and commandement of God Here the reason of man or the examples of the fathers are denied to bee sure grounds of Gods worshippe and yet the Papistes doe builde their faith on these Dom. 1. Sexag Of the Scriptures also Philippus de Dies writes thus The matters which faith teacheth are so excellent that no mans wit be it neuer so sharpe and subtile can attaine vnto them for if it could then it were no faith And therefore to obtaine this faith we must heare the word of God as the Apostle exaggerates saying howe shall they beleeue in him which they haue not heard And after he concludes saying Faith is by hearing and hearing by the word of God And so it appeareth how to the obtaining of faith it is necessarie to heare the word of God Behold how God which is the fruit which we hope for is not obtained without charitie and charitie is not obtained without faith and faith is not obtained without the preaching of the word of God And therefore for the verie great agreement and likenesse that it hath the Lorde called his worde seed What other doctrine doe we teach at this day here in England of the necessitie of hearing and knowing the worde of God In 3. cap. ad Col. Theodore also vpon that place of the Apostle to the Colossians Let the word of God dwell plentiously among you writes thus The olde law also commanded the daily meditation and studie of Gods word Thou shalt meditate in them saith the Lawe sitting at home in thy house rising vp also and lying vpon thy bed and going in thy iourney This thing the Apostle commandeth that we should also carrie about with vs the doctrine of the Lord and that we should praise him and that we should sanctifie him with our tongues with spirituall songs That phrase also in your hearts is as much to say As not in your mouthes onely That same note which the Hebrew text yéelds in that same Psalme we vse daily to repeat is worth marking Psal 95. v. 7. In the Hebrew it is thus Because he is our God and we are the people of his pasture and sheepe of his hands If to day you will heare his voice Here is the full point in the Hebrew text and here endes the verse and not where the common translation appoints it to ende So that then we are his people and shéepe of his pasture Here are great priuiledges such as none could be wished greater such as euerie man would desire to be partaker of But as euery one desires to be partaker of these priuiledges and blessings so let him as well marke the infallible and most plaine
Church How shall they call vpon him in whom they haue 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 vpon 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 vnto 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 haue no other Gods but me That is thou shalt trust vnto shalt call vpon no other but me for on them whom men trust in they call vpon Psal 50.15 And in the Psalme more plainly call vpon 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 vs willing and euen to binde vs to this seruice first that God promiseth that he will deliuer vs 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 vnto 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 the 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 vnto him Again here Iesus Christ is portraied out vnto vs 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 haue accesse vnto 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. â—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 giue vs 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 vnto 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 haue
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 onely 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 haue 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 haue 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 onely 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 vpon him alone and vpon none other On the contrarie Psal 79.6 Dauid describes the Malignant Church thus Powre out thine indignation saith he vpon the heathen that haue not knowne thee and vpon the kingdomes which haue not called vpon 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 vpon him Psal 103 11. Esay 65.24 Psal 139.7 Gen. 17.1 Mâ—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 vnto him he that knowes this I say cannot chuse but he will call vpon God These are they then which shal haue Gods wrath powred vpon them which haue not knowne God nor called vpon his name Ose 2.17 The Idolaters call vpon Baal and other names Acts 4 1â— 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 vpon his name let them take héede If they be signed with these markes God will not be angrie with them onely but he will powre out his wrath vpon 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 vpon 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 haue 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 haue 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 haue vnderstanding he shall deale wisely he shall doe iudgement and iustice vpon 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 vpon 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