nature flies euer aloft and makes her nest in high places so if man had continued in that first estate he had euer beene occupied in the contemplation of high and heauenly things and had had his delight and dwelling in these But after that hee became also euen subiect to that curse of the old Serpent which was that he should go vpon his belly and eate earth all the dayes of his life by and by he made an exchange of heauen for earth and became altogether earth hee loues now earth he eates earth he talkes of earth on earth he hath his treasure laid vp and he takes so deepe roote now on earth that with no chaines or mattockes now he can be pulled from thence And how great this necessity is of continuall praying no man can vnderstand but he that knowes the great pouertie which man fell into through sinne which is so great as with no words it can sufficiently be expressed It is written that the eyes of our first parents were opened Gen. 3.7 and that they knew themselues to be naked by which words the miserable spoiling and extreame nakednesse and pouerty into which mankind through sinne was throwne headlong may easily be gathered For man was robbed of all grace of originall righteousnesse and of all those free gifts which he had receiued of God But if he hauing lost those free gifts yet if he had remained safe and sound in the gifts of nature it had beene a great comfort vnto him but in these also he was so corrupted and weakned that from the sole of the foot to the crowne of the head there was no sound part found in him So that of man may truly be verified that saying of the Prophet And he hath put on cursing like a garment and it hath entred as water into his bowelles and as Oyle into his bones It had been enough to haue said that man had put on cursing and that he was cladde with it from top to toe for that had beene a great miserie but least any man should thinke that onely his outward parts were accursed hee beeing hole and sound within the Propet addeth that it entred also like water into his inward parts that he might declare that nothing in him neither within nor without was safe and free from that curse Furthermore because water doth not pierce so greatly into anything least any should think that some thing perchance lay hid in man which was not subiect to that curse the Prophet addeth And as Oyle into his bones Oyle of all liquours pierceth the most The curse therefore as Oile entred into his bones which are the more secret and hid parts of man This curse reacheth euen to the very marrow that is to the inward and most secret parts of the soule or to that chiefe spirituall part thereof which we call the mind which is a kinne as we say to the Angelles and was made according to the image of God which as it is a spirit naturally loues spiritual things and hates those thinges which are of the flesh But it also being defiled and tainted through sinne doeth also now encline to fleshly thinges Therefore when as in man there are three principall parts his bodie his soule and his spirite they are all infected weakned and corrupted through sinne The curse as a garment couereth the flesh with all hir senses and like water it enters into the soule and into all her affections and like Oyle it pierceth into the inward parts of the spirit and into all her powers Wherefore our vnderstanding is blinde our will weake our freedome feeble our memory corrupted and forgetting hir creator seeing man therefore is throughout corrupted destroied and as it were become flesh how can he keepe the law of God which is altogether spirituall We know saith the Apostle that the law is spirituall but I am carnall solde vnder sinne What proportion is there betweene a spirituall law and a carnall man What fitnesse can a beast haue which is altogether flesh that he may liue according to the rule of the law which is altogether spirituall If therefore man through sin be become like vnto a beast altogether now enclined to the flesh what fitnes can hee haue to keepe the law which is altogether spirituall which is the law of Angels and altogether heauenly Yea he is so vnapt and vnfit to keepe the lawe that hee cannot doe any worke or speake any worde that pleaseth God vnles from heauen speciall grace be giuen him By these things it is manifest that on the one side if you consider the bodie of man that neither in the Sea nor in the aire nor on the earth you can find any creature standing in so great neede as man doth and subiect to so many miseries and calamities as he is againe on the other side if you respect his soule you shall find hir so weake and miserable that she is scant able to open hir mouth worthily to call vpon the name of Iesus By these things we may see where and in what state man was in the beginning created of God and into what miseries through sinne he is now fallen that his ingratitude and proude disobedience against his Creator deserued such a medicine God created him in great prosperity honour and blessednes and thereof hee tooke an occasion of waxing proude wherefore by good right he is left so miserable naked and voide of all goodnes that through his pouerty he might become humble and through his neede diligent and that the remedy of this need which is prayer might the more delight him Thus farre Granatensis In which words he saieth somwhat more then Andradius and the councell of Trent that man is not onelie as it were asléepe through sinne but that euen the curse of God is entred into his bones and that it hath like Oile euen pierced quite thorough him If this be true then man néedes a new Oile to be giuen him before he can doe anie good and this curse must be taken out of his bones and out of his marrow and sinewes before he be able to doe anie worke that pleaseth God Nay he is vnapt and vnfit now to that which is good saith Granatensis he must not onely haue his yron fetters taken from him as Andradius affirmeth but that he maie go straight forward he must haue new féete giuen him his olde féete will not serue the turne and the refore the Samaritan set the wounded man vpon his owne beast for his owne legs would not beare him He is become a beast and therefore he néedes not only loosing from the cribbe to doe God seruice as Andradius seemes to affirme but there must also a change and a Metamorphosis bee made hee must now of a beast be made a man for our God will not bee serued with beasts but with men And such a feeble fréedome Granatensis giues to man to make him humble they which teach contrarie doe make him proud
Ibid. And a little after he writes thus Tell me what remedie can be giuen to man in such a miserable plight I demaund what meanes can a man haue to liue who hath neither inheritance left him nor abilitie nor knowledge nor fitnesse nor aptnesse to gaine any thing Thou wilt saie vnto me that such a man hath no other shift to make but to begge and from doore to doore to aske almes for Gods sake The same onely remedie is now left for man after he hath sinned He stands now in as much neede And therefore now hee hath no other comfort but that he begge and crie at the gate of Gods mercie humbly acknowledging his pouertie and asking almes and saying with the Prophet I am poore and needie but the Lord careth for me Let vs marke here how that he affirmes that man hath neither abilitie nor knowledge left him to do good but that all his succour must be like a poore begger to call for grace to God And therefore he is not like a man only in the stocks as the Vniuersitie of Collen affirmeth And after he declares the same more plainlie by an example For I demaund of thee saith he what remedie hath a chicken new hatched which neither hath winges nor feathers nor any thing els to helpe it selfe withall It is most certaine that it hath no other remedie but to chirpe sigh and crie and euen to make the ayre ring with her chirping to make her damme pitie her and to flie abroad for meate for her And man if through sinne he be made more naked and poore then such a chicken what other remedie hath hee but that he crie daie and night to God as to his true damme and parent and that he desire helpe of him This is that which good king Ezechias meanes when he saith as the yoong swallow so will I crie I will groane or sigh as the doue As though he should saie euen as a yoong swallow seeing it selfe so poore and naked doth minde nothing els but to chirpe sigh and crie to the damme that she would prouide necessarie thinges for it so I O Lord seeing my selfe voide of all grace destitute of all spirituall fortitude adorned with no feathers of vertues hauing no wings to flie withall to conclude so vnfit to all things which concerne me that I cannot set one foote forward to please thee without thy helpe what other thing can I doe els then to followe the diligence of this chicken and to crie to thee which art as it were my dam my father and my creator that thou wouldst come to my nest and bring mee all things necessarie for mee what should I doe els but that I should sigh and groane vnto thee as a doue without ceassing bewailing and lamenting my condemnation pouertie and sinnes and desiring with teares and sighes remedies for so great euils He compares here againe man to a bird new hatched which is voyde of all things lacking all power and strength to helpe her selfe and not to a birde in a cage as some other Papists do which would fame be out and were able to flie if the let of sinne by grace were onelie remooued And after speaking of the corruption of our nature Lib. 2. de ora◠cap. 13. he writes thus Aboue all thinges thou must know this that our appetite through sinne is so disordered and destroied that euer it bends and inclines man to loue pleasant things and such things as delight the flesh hauing no regard of those things which God hath commanded for as the Apostle saith The law which is in our members resists the lawe of our minde and Gods lawe One euill neighbour which we haue within vs dwelling at our verie gates euer desires those things which delights him as honours riches pleasures and such like and that with such feruencie and earnestnesse as that the hil Etna burnes not so vehemently as sometime man is inflamed with the fire of his lusts and appetites And after writing of this concupiscence which still raignes in mans heart as long as he liues in this world he saith thus That thou maiest better vnderstand this consider the singular and wonderfull prouidence of nature in maintaining the heart for when as the heart of all other members is most hotte for so it behooued it to be seeing it warmes all the other members least it should be consumed through his ouermuch heate nature hath giuen it a continuall flappe or thing to coole and refresh it that is to say the lounges which continually like a paire of bellowes receiues ayre and sendes it out againe and so mildely cooling the heate defends the heart from the force of it I haue not as yet hitherto in my iudgment found anie example that doth more euidently declare how necessarie the refreshing of prayer is to our soule for who can deny that we haue in the bosome of our hearts a most vehement heate consuming all things which is concupiscence which the diuines call the verie tinder and nourisher of sinne And what els doth this heate daie and night but that it sets on fire burnes and consumes with his flame what good thinges soeuer is in our soules Therefore if this cooler were not added to it which might temper the heate thereof with the breath of the holy ghost and the dewe of deuotion what would be the end of that hotte burning feuer Surely it would consume and weaken all the strength of the soule Concupiscence by his iudgement is not onely the nurse of sinne but sinne it selfe and as it were a most raging and hotte burning agewe that consumes all goodnesse in vs. And this fire is in euerie Christian as long as they liue here in this world and therefore they haue néede daily to vse the remedie of deuotion and prayer to coole the heate thereof least it get the victorie ouer them This is Granatensis his opinion whatsoeuer other diuines thinke Againe he writes thus When as our heart is the beginning of all our workes as our hart is so are all our works that come of it If it be deuout and well disposed all our works which proceede from it shall be also well ordered framed but if it shall be out of frame and not deuout all our workes also that proceede from it shall bee out of order and without deuotion Therefore as a Gardiner hath a speciall care that his ground be mellow moist and well dressed that it may bring foorth fruit for it is of his own nature colde drie which disposition will verie hardly be brought to frame and therefore is not fit to bring forth fruit vnlesse it be helped by the benefit of water So the seruant of God must giue all his diligence especially that his heart be voide from that disposition which it hath by the corruption of sinne but that it be euer full of that moysture and fruitfulnesse which it receiueth through prayer and deuotion that it may euer be fit and
both the diuine nature and our nature who vnderstands what is profitable for man and also what God requires of vs both worthy of God and him also that asketh And also with what words not so much fit for God for he knoweth the meaning and force of all words as for the minde of him that speaketh that he may not be ignorant how he ought to thinke of God And of this his vnderstanding the loue of God may spring in him and be confirmed And after There is no prayer which ought so diligently and attentiuely to be said and meditated vpon of vs as this meaning the Lords prayer euerie part of it nay euerie word euerie letter euerie prick of it are to be weighed of vs. He would haue this praier especiallie of all to be vnderstood and not to be saide in Latine as they vsed in Poperie 16. Of Auricular confession De Baptis ad Io. CYprian writes thus of that place in the 20. of Iohn Whose sins ye remit c. It is manifest where and by whom remission of sinnes may be giuen which is giuen in baptisme for the Lord gaue first that power to Peter vpon whome he built his Church and from whom he ordained and shewed the originall of humanitie that that should be loosed on earth that he had loosed And after his resurrection he speaketh also to his Apostles saying As my father sent me so send I you when he had said thus He breathed vpon them and said to them receiue yee the holy Ghost whose sinnes yet forgiue they are forgiuen to him whose yee retaine they are retained Whereby we perceiue that it is lawfull in the Church for the gouernours thereof and those that are appointed by the law of the Gospell and the Lords ordinance to baptise and to giue remission of sins and that without neither any thing can be bound or loosed seeing there is no body that can binde or loose any thing Neither doe we set downe this O brother without the authoritie of the scriptures So that we said that all things are set in order by a certaine law and by his own appointment Neither that any man may take vpon him any thing against the Bishops and priests which is not in his right and power For Chore Dathan and Abiram against Moses and Aaron tooke vpon them authoritie to sacrifice neither did they that without punishment which they attempted vnlawfully Here we maie learne first that the fathers workes either thorough malice or ignorance haue béene corrupted for what sense should this haue for God first gaue this power to Peter from whom he shewed and ordained the originall of humanitie no doubt it should be of vnanimitie or vnitie as appeares by the other place of his booke of the simplicitie of prelates So we may sée how that olde cousoner Sathan hath not kept back his fingers from the fathers workes he hath béen doing with them And therfore who dare safely build his faith vpon them Secondly that the Church was built vpon Peter to declare the vnitie that should be amongst all pastors not to declare anie superioritie of Peter in power or authoritie of binding or loosing aboue the rest for there hereafter he addes That al the rest receiued like power with him of binding and loosing And that the heretiques rebelling in the Church and breaking the vnitie thereof doe not rebell against anie one but against the Byshops and priests euen as Chore Dathan and Abiram did against Moses and Aaron And lastlie he expounds plainely where this power of binding and loosing is executed which hee affirmes to be in Baptisme and not in auricular confession as our late diuines of Rome teach who attributes the verie strength and power and force of that place to auricular confession and to their priests then either forgiuing or detaining sinnes Cyrill also as hath béene alleadged before agrées herein with Cyprian and expounds this authoritie of forgiuing sinnes which the ministers haue to be executed in baptisme or in repentance of notorious sinners Austen also expoundeth that place of S. Matthews Gospell Aug. Tract in Ioh. 123. To thee I will giue the keies of the kingdome of heauen thus that Peter when this was said vnto him signified the whole Church And of Christs coate which was without seame he writes thus Tract in Ioh. 118. The coate without seame least at any time it should be ript in sunder came vnto one because he gathers all into one euen as amongst his Apostles when as the number was twelue that is three times foure and they were all asked Only Peter answered Thou art Christ the sonne of the liuing God And it was said to him To thee I will giue the keies of the kingdome of heauen as though he alone had receiued power of binding and loosing when as he being but one answered that for all and receiued this withall as a figure of vnitie therefore one for all because vnitie is to them all And therefore this when he had said wrought about he addeth thorow out the which if we referre to that which it signifieth no man lackes it who is found to pertaine to the whole from which whole as the Greeke tongue shewes the Catholique church is called This is Austens iudgment that Peter answered for all and receiued like authoritie for all But M. Bellarmine saith There was no cause why Christ should so particularly say to Peter To thee I will giue the keies and feed my sheepe and that for his singular faith and loue if he should receiue nothing besides the rest He plainlie dissents from Austen and so their new Catholique faith from the olde Austen and Cyprian affirme that this spéech of our Sauiour was to him alone to declare the vnitie he would haue amongst all his ministers and in this he made him a mirror and not a maister Cyrill in Io. cap. 64. And Cyrill saith by his threefold commission he comforted him againe for his threefold denying this he gained by it Franciscus de Euia a Papist of auricular confession writes thus Direct confes I counsell thee also deare brother if thou wilt confesse thy sinnes often that thou get thee a proper confessor and such a one as is well experienced in that matter a wise man and of a good and commendable life to whom thou maiest safely committe thy conscience and to haue now euen in the steed of the Lord God to whom thou maiest surely reueale all thy secrets both inward and outward and all thy sinnes Herein he plainlie discouers the corruptions of their Church Should a shéepe go from his shepheard This is an absurd thing But such hath béen their doctrine and practise that the pastors of congregations neede not preach themselues but friers in their roomes and thereby were all their Frieries maintained and that the shéepe maie go from their pastors to séeke some other to reueale their sins vnto 1. Pet. 5.1 Whereas S. Peter exhorts all elders and
light and those vaine shadowes which seeme to mooue hither and thither and to speake and those resemblances of thinges which those men which are thus bound in yron chaines falsely iudge to be things indeed He could not more fitly by any other meanes haue set before our eyes the liues of wicked men For they beeing here groueling on the earth and in loue with their bodies and chained with the innumerable chaines of vices cannot turne their minde that way that they may beholde the light and the true shapes of things For there is no trueth indeed in these bodily and earthly but in diuine and eternall things Therefore all the commodities of this life haue no firme or sound thing in them but onely beare a face or shew of good things And men being now acquainted with these shadowes and being deluded with these Images of things do with tooth and naile pursue after false good things and being effeminated with the false sweetnes of pleasure are so kept in bondage that they are now enemies to all those which woulde ridde them out of those bonds would endeuour to bring them to heauen that they might behold the true sunne indeed and the true light and true men and true good things that is that they might behold heauenly and diuine thinges and that they might haue the vvhole force of their minds fixed in euerlasting things Thus farre Osorius This is mans estate before regeneration to delight in sinne not to be able to be hold the true light naie to be euen an open enemie to those that shall go about to draw him from this bondage or shall endeuour to make him see his owne miserie and vnhappinesse so farre off is he from embracing the true light if it be offered vnto him This is Osorius his iudgement in this place And a little after hee writes thus Is it not most certaine that this is graunted to Christians to behold God as often as they stirre vp their weake faith and doe deuoutly pray for Gods grace that being loosed from these bonds and turned away from these shadowes of things and turned to the true good things indeed that they may mount vp with their minds into heauen and that they may beholde those most excellent and eternall riches and may enioy that sweete and most pleasant familiaritie and talke with God with vnspeakeable ioifulnes Here plainely appeares what effects the grace of God works in mens soules It not onelie looseth them from the stronge and iron chaines of their sinnes but also it withdrawes them from the loue of vanities and turnes them to the loue of vertue and true godlinesse These effectes here Osorius attributes to the grace of God man of his owne nature hath them not Ambrose of mans duetie to God writes thus De Abraham pat lib. 2. ca. 8. That soule which is full of wisedome and righteousnesse is more deuout in the worship of God and paies her tenthes of all the fruits of the earth according to a more heauenly wisedome herein in that she referres the perfection of all her senses and workes to God shee challengeth nothing to hir selfe which is not able to gouerne her selfe vnlesse she were vnderpropped with Gods fauour c. All Abrahams children of their father must learne to paie these tenthes to God But for the maintenance of frée will Rom. 7.18 that place of Saint Paul maie be obiected To will is at hand but to doe good I cannot tell how to do it Saint Austen expounds this place thus De praed gra ca. 13. Although that same will is not of vs it is the gift of God because of him wee haue both to will and to do according to his good pleasure And concerning this place Austen first expounded it of a man vnregenerate but after he changed his mind and expounded it of the regenerate as appeares in his Booke Contra Iu◠cap. 11. Ambrose also is of the same mind with Austen herein and expounds this place of the regenerate speaking of the strife that was betwéene Abraham and Lot which he allegoricallie applies to the soule of man Lib. 2. de Abra. cap. 6. Hereof comes saieth he the discord of our cogitations when as the flesh rebels against the spirit and the spirit against the flesh Then there is no small combate when as the Apostle himselfe the Lords chosen vessell saith I see the lawe of my flesh resisting the law of my mind and bringing me in bondage vnder the law of sinne which is in my members He himselfe coulde not pacifie this combate and therefore he fled to Christ saying O vnhappy man that I am who shall deliuer me from the body of this death that is that I cleaue not to the pleasures of the flesh Who is it that shall loose me from these bonds and shall set me free and shall writh rather the senses to the sobriety of the mind then to the drunkennes of the body but because amongst men he could not find such a guide turning to God he saith The grace of God by our Lord Iesus Christ If he that was so strong trusted not in his owne strength that he might escape the body of death but sought for helpe of Christ what shall we do who are weaker c. Phil. de Dies sum prae dic Tit. amor hominis erga Deum I will conclude this point of free will with a saying of Philippus de Dies When as onely God is the author of the reasonable soule and that the will is a power of such a soule it followeth manifestly that onely God can moue it not onely in bestowing the nature and essence vnto it but also the willing of that which is good and also the end which is the conclusion of all our willings Therefore wee must desire of him with most earnest prayers with that kingly Prophet Incline my heart O God vnto thy Testimonies 2. Of Justification De indulg POligranes a Papist of Christs merites writes thus We must know that Christ the son of God by his works and passions did deserue many things of God his father To himselfe glorie and exaltation as Saint Paul saith for which cause God hath exalted him c. He hath deserued also to men a generall satisfaction for their sinnes For by his bloud hee hath washed away the faults and by his death hath restored the grace of iustification You are iustified freely saith the Apostle by his grace Rom. 3. by the redemption which is in Christ Iesus But by this his merit he hath so freely washed away the faults that according to the faith of the Church and of the holy scripture he hath left some part of the punishment vnredeemed which is either here to be redeemed with the workes of mercie or els to be paied hereafter And therefore thirdly he deserued that he which of himselfe hath deserued it through speciall faith and deuotion might forgiue this punishment himselfe which we
how is he all cleane which is commanded as yet to wash his feete Yea how can he be all cleane which is baptized when as the Scripture in euerie place affirmeth that no man is without sinne It is most true that no man is without sinne and yet notwithstanding it is also true that he is all cleane that is purified by faith For he because he is grafted into the body of Christ by faith doth participate and possesse the holinesse and puritie of Christ And therefore Paul said to them that beleeue ye are washed ye are sanctified by the name of our Lord Iesus Christ And againe there is no condemnation to those that are in Iesus Christ Therefore they which are grafted into Christ are called holy for the faith name and bloud of Christ although in the meane time in themselues they are nothing els but sinners and haue in them much sinne as yet but no condemnation because they are accounted iust with God through faith in Christ Hereof it is that Paul speakes of himselfe with my minde I serue the lawe of God but with my flesh the lawe of sinne Ferus here plainly teacheth that mans righteousnesse is by imputation of the righteousnesse of Christ and not by any inherent righteousnesse in himselfe And againe speaking vpon Stephens death he giues these notable lessons vpon these words Fer. in cap. 7. Act. Lord Iesu receiue my spirit He railes not nor curseth not but with great modestie cals vpon God To him alone he coÌ„mits his soule Here I would haue thee also learn the best manner of dying First he is carefull not for his body but for his soule the wicked doe contrarie Secondly hee cals vpon God distrusting in himselfe and of his owne merites but the wicked trust in their owne merites and therefore they builde vpon the sande Thirdly he confesseth his faith briefly but most perfectly calling him Lorde who is able and Iesus who is also willing to saue These three things are especially to be marked for they are verie necessarie to a blessed and happy death For they are blessed which die in the Lord. I would to God all true Catholiques which minde to die wel would learne these thrée lessons of Saint Stephen out of Ferus First to haue more care of their soules then of their bodies It makes no matter what maner of death they die or what cost be bestowed vpon their funerals let them do good and bestow their goods themselues 3. Cor. 5.20 while they are in the bodie Secondly that at the houres of their deathes yea and all their life long also if then in that extremitie they would call vpon none other but as Saint Stephen doth here vpon Iesus Christ Thirdly that they would condemne themselues as vnprofitable seruants before the maiestie of God and not trust in their owne merites as Ferus here teacheth them And here if Saint Stephen trusted not in his Martyrdome being so notable a worke neither was it laid vp in the treasurie of the Church to helpe the saluation of others much lesse the works of anie other as Poligranes teacheth And lastly that they would confesse the Lord Iesus euen this shorte faith these two wordes as Saint Stephen did For as Saint Paul saith God will make his account and gather it into a short sum Rom. 9.28 with righteousnes for the Lord wil make a short count vpon the earth God will make now a short account with his faithfull seruants Psal 143.2.12 with them that beleeue in Iesus Christ they shall not be called to so strickt account of euerie idle word as the Infidels shall Psal 32.1 Matth. 12.36 Luke 9 26. 1. Cor. 15.35 Reuelat. 1.18 Matth. 11 28 they shall be blessed because their sinnes shall be couered and because Iesus Christ at that great day of account shal not be ashamed of them That they would confesse I saie but euen with S. Steuen these two words Lord Iesu That he is a Lord of death of hell and of the Diuell and therefore is able to saue them and that he is Iesus who cals all that are heauie laden with the burthen of their sins vnto him And therefore be thou neuer so blinde Marke 10.49 euen as blinde as Bartimeus thou maiest boldly come vnto him as he did when as he called him and thou shalt not onely receiue thy sight but also be saued as he was Who neuer repelled anie from him not halte not lame not leapers not possessed Mat. 21.14.8.2 28. Iohn 11.44 naie who raised euen dead men vp againe and therefore is willing to saue They which acknowledge but these two things from a liuely faith néede no more This is the summe of Christian religion thus Stephen died and in this Religion Againe the same Ferus speaking of the word of God faith That is rightly called the word of grace because it preacheth grace In cap. 14. Act. and comes to vs of the grace of God and it condemnes merites And againe Of this Chapter as well the preachers of faith In cap. 15. Act. as the Preachers of workes make their bragges and therefore it is most diligently to be marked of all men the question was whether the lawe was necessâ—rie for them which were conuerted to Christ or whether faith in Christ sufficed The same question is now also amongst vs whether faith or workes doe iustifie It is not called in question whether good workes are to be done or no for all are forced to confesse that that good workes must be done but whether they iustifie or not The Apostles conclude that faith iustifieth and not workes nor the lawe And why doth faith iustifie because it leanes vpon the grace and mercy of God vpon the promises of God vpon the merites of Christ Why doth not the law iustifie because no man euer kept it Why doe not workes iustifie because they are vnperfect All our righteousnesse is like a defiled cloth This is the summe of the Apostles councell saith Ferus what can be spoken more plainly then this Here are questions proposed and answeres shaped to them and the conclusion is that faith onely iustifies because it relies wholie and onely of the mercie and promises of God and that works no not of the best men cannot iustifie because they are imperfect I wish that all they which crie out Generall councels Generall councels and will beleeue nothing but that which generall councels doe teach would marke diligently the conclusion of this first Generall and Apostolicall councell in this great and waightie matter euen in the saluation of their soules and that they would condemne all other generall councels which doe not agree with this both in matter and forme They direct their decrées from that generall thus Act 15.28 It seemes good to the holy Ghost and vnto vs Not it séemes good to Peter to vs which should haue béene the title if Peter had béene the head of the Church but
flies onelie to Iesus Christ and his satisfaction He saies he knowes none other thing in the world that can paie his debts but his bloud and so must all true Catholiques saie with him That same conclusion and definitiue sentence of Saint Augustine concerning our iustification is worth the marking against all Popish mystes and cauilles which he writes in his booke De spiritu Lit. Cap. 13.14 These things saith he being considered and handled according to the habilitie which God hath giuen vs we gather that a man is not iustified by keeping the commandements of a good life but by faith in Iesus Christ that is not by the lawe of workes but by the lawe of faith not by the letter but by the spirit And although the Apostle when as he would correct and reforme those which tooke pleasure in circumcision called circumcision by the name of the lawe and other such ceremonies of the lawe all which now as shadowes of that which was to come the Christians refuse holding that which was figuratiuely promised by those shadowes yet he wil haue the law to be vnderstood whereby he saith that no man is iustified not onlie in those mysteries which had figuratiue promises but also in those workes which whosoeuer shall doe liues iustlie Saint Augustine here plainely teacheth that not onelie by the workes of the Ceremoniall law we are not iustified as some Papists séeme to expound that place of Saint Paul but not also by the workes of the morall lawe And so Gagneius goes about to expound Saint Paul in his exposition vpon Saint Paul to the Romaines Out of the former Chapter saith he whereas S. Paul saide We thinke that a man is iustified by faith without the workes of the Lawe and out of the Text of this present Chapter wherin he shewes that faith was imputed to Abraham not in circumcision but whenas he was vncircumcised before his circumcision it is euident that it is meant in this place that Abraham was not iustified of the workes of the lawe and after he was iustified of workes that is those workes hee spake on before meaning Circumcision And in his exposition vpon the Epistle to the Galathians he alleadgeth the Gréeke Scholiast to confirme this his assertion Nature her selfe taught those things which were necessarie in the lawe saith the Scholiast as thou shalt not commit adulterie Gag in 2. cap. ad Gal. thou shalt not kill thou shalt not steale but those things which concerne the Sabboth circumcision and leprosies and sacrifices and sprincklings those are the proper workes of the lawe And of these saith the Apostle that of the workes of the lawe no flesh shall be iustified But if there be any such opinion in the Scholiast here we may sée that S. Austen is of a contrarie opinion And Gagneius himselfe as should séeme mislikes this opinion for in his preface vpon the Epistle to the Romans he writes thus But if any man will vrge when as verie often in this Epistle and also in other his Epistles that Paul saith that we are iustified by faith without workes that not onely the workes of the lawe are excluded but also all other things els whatsoeuer I will not greatly say against him if he wil patiently endure to heare that iustification is taken in the scripture two waies First to be iustified is of one that is wicked to be made iust the which thing is doone in a moment and without any merites of our works yea and without any works of ours going before it And here marke that I say going before it for together with that iustification must needs come the mouing of free-will repenting of her former life and beleeuing in Iesus beeing of God drawne and stirred vp to that motion And of this Iustification Paul speakes as often as he saith that men are iustified and saued without works Here he seemes to saie plainelie that our first iustification is without anie workes that it saues vs and yet after he saieth that it is but a saluation imperfect and begun in vs when as a man ariseth from infidelity and sinne to grace which he deserues by no work but yet it is not doon without a good work and mouing of the will which freely is powred into it of God Here hee seemes to be contrarie to saint Paul when as hee saith that without the works of the law we are iustified and he will haue euen in our first iustification one concurrent Secondly he seemes to disagree from the councell of Trent which teacheth that our free-will beeing stirred vp agrees willinglie and iointlie workes with grace but hee saieth it must be drawne and this argues a violence and thinges extorted and not voluntarie 2. Cor. 9.5 haue no reward with God as saint Paul plainlie teacheth But after hee makes a second iustification and to this iustification hee saieth Good workes are required And hee alleadgeth that one place for proofe hereof out of the Reuelation He that is iustified let him as yet be iustified But he might as well haue considered how that as in that one place the holie Ghost exhorts all them that are iustified that they bee iustified still so it teacheth all Christians to praie for the increase of faith Roman 1.16 And againe Saint Paul saieth I am not ashamed of the Gospell of Christ for it is the power of God to saluation to all that beleeue it to the Iewe first and then to the Gentile Here is the first iustification but it followes The righteousnesse of God is reuealed in it from faith to faith as it is written The iust shall liue by faith And here is also the second iustification if hee will needes haue a second From faith to faith The iustified man is more iustified from faith to faith as his faith increaseth so his righteousnes And hereof it is said here that the iust man liues by faith not onelie the first moment of his iustification but all his life long And Saint Peter saith 1. Pet. 1.5 That through faith we are kept by the power of God euen vnto saluation Faith not onelie liftes vs vp from hell as the papists teach but it preserues vs euen to euerlasting life It is our first and our last iustification Christ is α and ω the beginning and the ending as Saint Iohn in his Reuelation teacheth But the papists by this their distinction would make him be but Alpha onelie And here of we are saide Reuelat. 7.8 Mat. 17.20.15.28 to haue faith like a graine of Mustardseed And some are saide to haue a great faith and some the greatest faith of all as our Sauiour witnesseth of the Centurion I haue not found so great faith no not in Israel Luke 7.9 Rom. 4.11.12 And againe saint Paul saieth That Abraham receiued circumcision as a seale of righteousnesse of the faith which he had when as he was vncircumcised that he might be a father of the circumcision not vnto them onelie
which are of the circumcision but vnto them also that walke in the steppes of the faith of our father Abraham This to be iustified more which saint Iohn speakes of is no doubt to walke in the steppes of the faith of Abraham And this no doubt also is that which saint Peter meaneth when hee concludes his epistle thus Growe in grace 2. Peter 3.18 and in the knowledge of our Lord and Sauiour Iesus Christ That is grow in your faith and knowledge of the Gospell For this is life eternall saieth our Sauiour to knowe thee to bee the onely true God Ioh. 17.3 and whome thou hast sent Iesus Christ Gagneius should haue considered all these places and not grounded his second iustification of workes vpon that one onlie place Whereas also that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be righteous still maie signifie rather a perseuerance then an increase But to let Gagneius go with his mystes and cauilles against the trueth and to returne to saint Austen againe As hee quite takes all our iustification from all workes whatsoeuer either ceremoniall or morall so he yéelds this to that our first iustification that it makes vs partakers of the glory of God Lib. spir lit cap. 9. and doe wee thinke then that hee euer thought of anie second Thus hee writes By grace the wicked man is iustified freely that is hauing no merites of his works going before For otherwise grace were not grace because therefore it is giuen not because that we haue doon good works but that we may do them that is not because we haue fulfilled the law but that we might fulfill it For he said I came not to destroie the law but to fulfill it Of whome it is saide We haue seene his glorie the glorie as it were of the onelie begotten Sonne of the Father full of grace and trueth This is the glory whereof it is said All haue sinned and are destitute of the glory of God And this is the grace whereof by and by he saieth Being iustified freely by his grace So that by saint Austens iudgment this grace which we receiue in our first iustification is that grace of God which before our iustification all men were depriued of And will Gagneius saie then that our iustification is imperfect Naie herein also saint Austen agrees with saint Paul who speaking of that first iustification saieth 1. Iohn 15. We being iustified by faith are at peace with God and is it imperfect then no imperfect thing can please God Ephes 2.16 He is light and in him is no darknes at all Naie in another place hee saieth that Iesus Christ hath slaine hatred betweene God and vs and that we haue an entrance now to the father by one spirit no doubt which we receiue in our Baptismes and at our first iustification 19. And that now we are no more strangers or forreiners but citizens with the Saints and of the houshold of God And is this our first iustification as yet imperfect Naie saint Iohn saieth 1. Iohn 1.3 That we haue seene and heard we declare vnto you that you also maie haue fellowship with vs and that our fellowship may be also with the Father and with his Sonne Iesus Christ Do wée beleeue this O happie newes by faith wee are made fellowes with the apostles naie euen with God himselfe and is then our first iustification imperfect and these things Saint Iohn writes to vs that our ioy may be full Who will not reioice that heareth this newes Other Papists make another cauill at our iustification Stella writes thus Of these words of Christ that error of the Lutherans is conuinced Stella in cap. 6 Luc. who dare affirm that faith cannot be without charity but one may truely as it is manifest out of this text of the Gospell heare the vvordes of God and beleeue them and yet not bee in grace But here Stella addes this of his owne and beleeue them that is more then is in the text The text saieth One maie heare the words of God and not do them not be in grace But surelie he that heares them beleeues them will do them also no doubt and therefore such a one is in grace S. Austen also verie excellentlie condemnes the Papists in this their doctrine De fide operib cap. 23 The Lord saith in the Gospell The houre shall come wherein all they that are in the graues shall he are his voice and they shall go which haue doone well into the resurrection of life and they which haue doone euill into the resurrection of iudgment Neither is it said that they which haue beleeued or that they which haue not beleeued but thus they which haue doone wel and that they which haue doon euil for a good life cannot be separated from faith which works thorough loue yea verily that same is a good life it selfe A true liuelie faith and a good life by saint Austens iudgement are vnseparable And againe saint Austen declares his iudgment concering our iustification and she vse of good workes verie manifestlie thus When as the Apostle saith Aug. de fide operib cap. 14. that he supposeth that a man is iustified by faith without the works of the law hee meanes not that when as wee haue receiued and professed the faith that the works of righteousnes should be despised but that euery one may know that he may be iustified through faith although no works of the law haue gone before For they follow a man that is now iustified they do not go before him which is to be iustified This is saint Austens plaine iudgement that workes are fruites of our iustification not rootes they are neither precedent nor concurrent causes but effects following Ibidem And after hee addes the causes why saint Peter Iohn and Iames and Iude wrote their Epistles and expoundes their meanings whereas they seeme to make much for good workes Because this opinion saieth he was then sproong vp that is that works were despised the other apostolique Epistles of Peter Iohn Iames and Iude against this opinion bend al their force so that they very vehemently affirme that faith without workes profiteth nothing As also Saint Paul himselfe cals not faith euery faith wherewith we beleeue in God but that healthfull and euangelicall faith whose workes proceede from charitie and faith saieth he which vvorketh thorow loue Therefore he affirmes that that faith which some men thinke is sufficient to saluation to be of so small force that he saith If so be that I had all faith so that I could moue mountaines out of their places and yet had no charity I am nothing But where this faithfull charitie works there is a good life c. So that by saint Austens iudgement that vaine and barren faith which some men in those dayes imagined of their owne braines and despised all good workes doe both saint Iames and saint Iohn and the
and proud persons which will examine all things at their owne pleasures without the faith of the Church may plucke in their combes he addeth hast thou seene these things Who denie the sufficiency of the scripture but the Church of Rome who will teach all things with the finger of reason but that synagogue As their doctrines of the supremacy fréewill reall presence inuocation of saints do plainly declare Ierome of the scriptures writes thus to Eustochium In praef Esai Thou compellest me O Christian virgine Eustochium to passe ouer now to the Prophet Esay and to performe that to thee which I promised to thy mother Paula while she liued Therefore I pay both to thee and by thee to her that which I doe owe obeying the commaundements of Christ who saith search the scriptures And againe seeke and ye shall finde least I should heare with the Iewes you erre not knowing the scriptures nor the power of God For if according to the Apostle Paul Christ be the vertue of God and the wisedome of God and he which knowes not the scriptures is ignorant both of the vertue of God and of his wisedome the ignorance of the scripture is the ignorance of Christ Eustochium a virgine was so in loue with the scriptures that she compelled Ierome to write his commentaries vpon the Prophet Esay And shall not our women studie know and loue them The ignorance of the scriptures is the ignorance of Christ as Ierome heere plainely auoucheth how can it be then the mother of deuotion as the Papistes affirme In cap. 16. Io. Of the sufficiencie of the scriptures Ferus writes thus I haue as yet many things to say vnto you That which he said before seemes contrarie to this Whatsoeuer I haue heard of my father I haue declared vnto you But they are not contrarie For first that which he saies I haue declared vnto you he takes the preterperfect tense for the future tense for the certaintie of this doctrine which is a familiar thing in the writing of the prophets As when as Esay saith He was wounded for our iniquities which notwithstanding chanced long after Compare this doctrine with the Rhemists doctrine Then Christ also in trueth hath reuealed all things vnto vs necessarie for our saluation because hee hath preached the Gospell which is the fountaine of all trueth For whatsoeuer the spirit hereafter hath reuealed to the Church proceeded our of this fountaine So that trueth which the holy Ghost reuealed in the first councell of the Apostles that is that circumcision and other legall ceremonies were not necessarie to saluation came not from any where else then from the gospell where Christ plainely shewes that we haue saluation through faith in him and not of the workes of the law So that trueth that the sonne is consubstantiall to his father which appeared in the Nicene Councell against Arrius issued out of the gospel for although that word Homousion or consubstantial be not found in the Gospell yet there are found there other wordes of as great force as I my father are one Héere we may note first that that place I haue many things to say vnto you by Ferus a papists iudgement makes nothing for traditions or vnwritten verities Secondly that the holy Ghost reuealeth to the Church no new or straunge doctrine but that which is contained in the scriptures whereas other papistes affirme that the holy Ghost doth reueale doctrines to the Church besides the scriptures which are as firmely to be beleeued as those which are contained in the scriptures Lastly that that same doctrine of Christes equalitie with God his father Ferus acknowledgeth to be gathered out of the scriptures And after vpon the same wordes he writes thus I haue as yet many things to say to you The Apostles had forgotten many things and many things they did not vnderstand aright many things also Christ had spoken obscurely the which might be drawen into a wrong sense the which after chanced in the heretikes Therefore the holy Ghost was necessarie for them which might bring into their memories those things they had forgotten and should lighten those things they vnderstood not and should giue the true meaning of all obscure sayings Therefore this word may be referred to the whole gospell as though he shoul say although I haue taught you many things yet you neede further instructions for the causes now mentioned He shall speake all things which he shall heare that is which truely are and indeed stand fast and haue authoritie in the scriptures deuising nothing of his owne peruerting or misconstruing nothing heere we may learne what is to be preached taught in the Church or else we shall heare that I speake not to them and yet they prophecied Héere we may plainely sée what doctrine Ferus would haue taught and preached in the Church onely the scriptures and such as the holy Ghost doth drawe out of them In cap. 14. Ioh. not any vnwritten verities or traditions of the Church or inuentions of man And in another place he writes thus of Christ I am the way of life the trueth of doctrine and the life of saluation all men desire the way the trueth and the life These are not any where found certaine or sure sauing in Christ In cap. 2. Mat. And of the excellency of the scriptures he writes thus As in the latter daies the word of God came clad with flesh into the world and it was one thing that was seene and another that was vnderstood the sight of the flesh in him was apparant to all men but the knowledge of his diuinitie was giuen but to a few and to his elect so the word of God and the spirit is couered with the vaile of the letter The letter is looked vpon as the flesh and the spirit lying hid within is perceiued like the deitie And as the sheepheards being taught of the Angels knew Christ in his ragges and simple swathling clothes who otherwise would neuer haue beleeued that that childe was Christ although they had seene him a thousand times his clothes were so base of no great cost So the letter of the Scripture is plaine and it seemes often to speake of matters of no waight Therefore vnlesse we be lightened from aboue it doth not seeme that we should finde Christ in them Ferus here doth not make the Scriptures a bare or dead letter as some other Papistes doe but a liuing letter vnder which being read and studied Gods spirit lieth hid euen as vnder Christs flesh his diuinitie Oh wonderfull force and maiestie then of Gods words Oh that all Papists would confesse thus much and beléeue it It would make them reade the scriptures And herein Ferus agrées with the doctrine Ioh. 6.63 euen of our Sauiour himselfe who saith That the wordes which I speake are spirit and life which saying of his is to be referred to all the Scriptures of the Gospell For he
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
dangers So the Apostles teach three things first the law that is what we must doe and what we must eschew Secondly the gospell Thirdly they bring remedies against perils But he especially counsels them that they should take meate for there is nothing more necessarie to thē that be in danger then the bread of the word of God No man can swimme out and escape from death vnlesse he first strengthen himselfe with the bread of life Wouldest thou escape death then follow Ferus his counsell strengthen thy soule with this bread 8. Of Pilgrimages FIrst concerning Pilgrimages Ioh. 4.21 the Gospell teacheth vs these lessons And Iesus said vnto the woman of Samariah Woman beleeue me the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father c. No nor in any other set place But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth that is in euerie place Mal. 1.11 And this is that which Malachie also prophesieth of Christs kingdome From the rising of the sunne vnto the going downe of the same my Name is great among the Gentiles and in euery place incense shall be offered in my name Here are two things of vs to be considered First that Gods name alone shall be great among the Gentiles and of it shall proceede incense that most swéet smelling sacrifice vnto God in euerie place And what is this els but prayers to bee made in all places in the name of Iesus Christ The same lesson also grounded no doubt of this Prophesie Saint Paul teacheth al christians I will therefore that men pray euery where 1. Tim. 2.8 lifting vppe pure hands without doubtfulnesse No doubt this prayer in all places is that sacrifice and most pleasant incense whereof Malachie spake before But that place of Saint Paul most manifestly ouerthrowes all Pilgrimages The word is neere thee Rom. 10.8 euen in thy mouth and in thy heart This is the word of faith which we preach for if thou shalt confesse with thy mouth the Lord Iesus shalt beleeue in thy heart that God raised him from the dead thou shalt be saued For with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation The word of faith the worde of saluation is nigh thée saith Saint Paul thou néedes not go to Rome or to any other place for it For if at home in thine house thou shalt beléeue in the lord Iesus confesse him with thy mouth thou shalt be saued thou néeds not make any great long iournie for to obtain thy saluation Nay our sauiour Christ himselfe most manifestly makes it a signe of heretikes to teach this doctrine of pilgrimages There shall arise false Christes saith he and false prophets c. Mat. 24. Wherefore if they shall saye vnto you behold he is in the desart goe not forth behold he is in secrete places 23. or in their cels cloisters beleeue them not For as the lightning commeth out of the East and shineth into the West 27. So shall also the comming of the sonne of man be Not onely in his comming to iudgement but also to euerie faithfull soule as saint Luke seemes to expound this For as the lightening that lighteneth out of the one part vnder heauen shineth vnto the other part vnder heauen Luke 17.24 so shall the sonne of man be in his day Where as that which saint Matthew calles his comming saint Luke calles his day And saint Luke before calles the light of the Gospell the daie of the sonne of man which in the thicke darkenesse of Antichrist he saith Vers 22. Men shall desire to see but one of them and shall not see it Christ in his kingdome as the true sunne of righteousnesse to illuminate to quicken things nowe dead thorow sinne shines not onely at Rome but thorow the whole world Of Pilgrimages to Rome or to other places Concerning this matter Ferus writes thus By this word hee shewes Fer. in ca. 4. Io. all controuersies of the prerogatiue of places are to be taken away for in the newe Testament the worship of God is tyed to no one place but in all places of his dominion God is praised of the faithfull as it was foretolde by Malachie This is our great comfort that we may finde God in all places For otherwise if we must all goe to Ierusalem who seeketh not howe fewe should haue beene saued therefore he left not one stone vpon another in the Temple of Ierusalem that we might all know that that law of worshipping God in one place was now abrogated as concerning externall things for spiritually we all do worship and sacrifice nowe in Christ the true Temple of God Fer. in pass Parte 4. And againe of the same matter in another place hee writeth thus To conclude saith hee no man knowes where Moses graue is neither makes it any great matter But Christes graue is knowen to all men and so also it was necessarie that of it wee may learne our burials and resurrection for as Christs passion is ours so his buriall is ours also that wee are buried with him in baptisme to death c. It makes no matter for Moses his graue saith Ferus and the chiefe end of Christes graue why it is knowne where it is is not to go to sée it but to beleeue that as hee was buried and rose againe so shall wée also But how contrarie is all this to that which the Rhemists in their Testament haue noted vpon the second chapter of Saint Matthew vpon these wordes Came to adore they write thus This comming so farre of deuotion to visite and adore Christ in the place of his birth was properly a pilgrimage to his person and warrants the faithfull in the like kinde of externall worship done to holy places persons or things But this followes not they came to worship Christ therefore the faithfull may go a pilgrimage to worship holy places or things when as God is onely to be worshipped Then they had a starre to direct them but we haue none now therefore their fact cannot warrant vs. 9. Of Traditions and ceremonies AS concerning traditions and ceremonies Deut. 16.1 and what account to make of them that shadow of the lawe may seeme to teach Thou shalt keepe the moneth of Abib or new corne as Ierome translates it that is when as corne growes to be eared Reue. 11.1.8 And thou shalt celebrate the Passeouer vnto the Lord thy God For in the month of Abib the Lord thy God brought thee out of the land of Egypt The comming out of that corporall Egypt was a signe no doubt of the comming out of the spirituall Egypt as S. Iohn teacheth vs in the Reuelation And amongst manie other resemblances Rom. 15.4 that the one of these hath to the other this is not the least and to be obserued of vs
that they came out of the land of Egypt in the moneth of Abib when corne waxed ripe and began to be eared And this God wils them here to remember And surely no doubt for our learning and instruction That we also should come out of Egypt in the moneth Abib when as the Lords corne shall waxe ripe when as the doctrine of the Gospell shall growe to perfection when as the séede of the Gospell shall not now be newe sown as it was in the daies of the Fathers but now shall be eared and be comed to perfection Mat. 13 26.30 Mar. 4.28 and be readie for the reapers to thrust in the sicle and reape it into the Lords barnes As our sauiour teacheth The earth bringeth out of her selfe first the blade then the eare and after the full corne in the eare Such like is the growth of the seede of the worde in the Church I would to God all Israelites which nowe amongst vs belong to the Lord would remember this moneth Abib when we shall come out of the spirituall Egypt as the other Israelites came out of that corporall Egypt the Lords corne shall waxe ripe and shall growe to perfection Manie Israelites obserue not this They will haue the ceremonies and rites which the Fathers obserued euen now to be obserued still as though corne being greene and like grasse had not the hoses or huskes belonging to it which it being now ripe do wither away and fall downe as nothing which in the beginning grew aloft and flourished Surely this lesson the moneth Abib must teach vs the Lordes corne is now waxen ripe and therefore wee must not looke for those rites and ceremonies those hoses or huskes which in the beginning when as the Lords corne was greene the Fathers tolerated or perchance made great account of that part of the corne which in the spring flourished most and grewe aloft is now become withered and quite fallen to the ground The true worshippers as our sauiour teacheth worship the father in spirit and trueth Io. 4.23 And the name of the whore of Babylon is a mysterie as saint Iohn sheweth vs Reue. 17.5 that is she is full of ceremonies and mysteries Wee are made partakers of Christ if we keepe and holde fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.14 That is the beginning of our confidence our vnderpropping that is of our faith as Chrysostome expounds it euen vnto the ende That is asmuch to say as if wée kéepe fast the faith in the beginning taught and preached They that holde not the beginning of their firmitie and first faith haue lost their part in Christ The traditions of men will not warrant it them as saint Paul also writes to the Galathians O ye foolish Galathians Gal. 3.1 who hath bewitched you that you should beleeue another Gospell Euen then Sathan began by little and little to chaunge the Gospell of Christ to bring in his traditions and so to make the first Christians to loose their benefit in Christ let vs beeing warned by their example beware this his sleight Ferus of the markes of the true Church writes thus In 2. cap. Mâ—â— That also is the true Church which the starre declares that is where the word of God is taught and raigneth and where they liue according to the word of God and where all things are done according to the word of God and of Christ in what corner of the earth soeuer it be The new Testament saith Ferus is nothing else but a manifestation of those things which were sealed vp in the old vnder the rude letter vnder diuers figures The which thing is excellently declared vnder the figure of a booke sealed which none could open but the Lambe that was slaine and hereof it came to passe that the Apostles in their preachings opened the scriptures and hence it is that Christ wrote nothing but preached by worde of mouth that which was conteined in the olde lawe And also sewe of the Apostles wrote any thing And if any of them did write they would onely teach things that were contained in the olde If this be true then the scripture which the Papists cal traditioneÌ„ is not of like force with that which is scripta or written Secondly then the traditions which we are to beléeue are commended to vs in the worde of God and are the same that are contained in the written word of God For such traditions onely the Iewes were commaunded to obserue As we read in Ieremie Stand by the waies Ier. 6.16 marke and enquire of the auncient waies which is the good way and walke in it and you shall finde comfort for your soules But the traditions of the fathers besides the word were vtterly forbidden them as we read in Amos Thus saith the Lord for three transgressions of Iudah and for foure I will not turne Am. 2.4 but because they haue cast away the lawe of the Lord and haue not kept his commaundementes Their lies caused them to erre after which their fathers haue walked Sée how the following of their fathers steppes could not iustify them neglecting or making light account of the law of the Lord no traditions of fathers besides are warranted them So saint Paul writes to the Thessalonians That they should keepe the traditions which they had learned eyther by word or by Epistle 2. Thes 2.15 That is no doubt such traditions as either were written in other parts of the scripture or were agréeing to the worde written How greatly soeuer the nature of man delightes in traditions in the seruice of God yet our Sauiour telles all men plainlie They worship me in vaine Mat. 15.9 teaching the doctrines and commandements of men God will be worshipped of all his according to his own commandements All other worshippe be it neuer so statelie or costlie is vaine worship and displeaseth God Then by Ferus iudgement that doctrine which is not contained in the olde Testament vnder some type or figure is not to be beléeued in the newe And then as the olde Testament condemned all traditions besides the lawe written so that from that the Iewes might not depart neither to the right hand nor to the left so doth also the new Testament In cap. 4.30 The same Ferus of the worship of Christians writes thus The true worshippers shall worship the father in spirit and truth Waye saith he our worship according to this rule and see whether it be not more like Iewish then Christian worshippe Nay be sure that thou art not as yet a true worshipper although thou obserue al outward things neuer so exactly vnlesse thou worship God in spirit and truth How manie euill worshippers were then in the daies of our forefathers by his iudgement in the midst of Popish darknesse In. cap. 16. Mat. Also Ferus writes thus of this matter There is nothing more pestilent then euill doctrine and therefore Christ doth shadow it by
papist cites out of Eusebius Clemens that that Cephas which Paul reprehended in the 2. of the Galathians was not Peter the Apostle but another one of the 72. Disciples who was also called Cephas as he proueth out of Dorotheus and Hippolytus And he séemes to be himselfe of the same opinion for sayth he After the comming of the holy ghost vpon the Apostles it is not likely that the pillar of the Church shold haue fallen into so great a fault and haue erred in so great a matter of faith that is concerning the abrogation of the legall ceremonies To whom Christ committed his Church and appointed him generall pastour and teacher and maister of the faithfull and left him his Vicar vpon earth c. And againe It was not meete that the high Bishop and Prince of the Apostles should bee reproued of Paul so publiquely and sharply But this his smoake manifestly obscureth the truth for what is the drift of Paul in that place by the iudgement of other learned papists themselues but that he conferred the gospell with the Apostles not that he should learne any thinge of them whom he witnesseth to haue added nothing vnto him but lest they should not haue allowed it of whom onely he receiued the ministerie of gathering of almes And he shewes himselfe in somuch not inferiour to the Apostles that he feared not to reproue Peter their prince as it were compelling the gentiles to Iudaisme And after he shewes that we are Iustified by saith and not by the Lawe Gal. 2.16 This is Gagneus opinion in his argument of the second chap. to the Gal. So that if Paul conferred not his gospell with Peter the rest if he rebuked not Peter euen to the face as he there writes neither his owne authoritie nor the authoritie of his gospell which he preached amongst the GalathiaÌ„s had béene of such great authoritie Gal. 2.1 as hee there goeth about to proue vnto them And againe he writes that he went to Ierusalem where the Apostles abode and he reckons vp by name those that were chiefe amongst the Apostles Iames Cephas and Iohn and if Iames and Iohn were the Apostles he conferred with so also was Peter no doubt the Apostle he after reproued nay hee calleth Peter also Cephas by both his names lest hee should seeme to forget the priuiledge giuen him of our sauiour Nay hee called them pillars and is it likely that any of the 72 disciples should be called by that honorable name Nay he addeth that they gaue him right hands of fellowshippe now what great matter had it béen if any of the 72 disciples had made Paul equall with them And hee addeth after no doubt of the same Peter and not of any other that when as hee was come to Antioch hee withstood him to his face We may note here that the Papists are so blinded with the loue of their Pope that they will not sticke to discredite S. Paul and to diminish as much as in them lieth his authoritie and the authoritie of the gospell which hee preached to maintaine their Popes authoritie But this their exposition is not onely against the scripture but also against the Fathers Ierome and Augustine hadde soone béen agréede if they had credited any such matter who so earnestly wrote one against the other Aug. epist 9. concerning this reprehension when as Austin sayd Peter erred in deede and Ierome that he dissembled only and that Paul did not iustly reproue him But Ierome in his commentaries vpon the Galathians makes mention of this opinion and reiects it Hanmer in trans Dorothei de 70. discip Nay also in Dorotheus latin copie there is no such Cephas numbred amongst the 72 disciples although in the gréeke such an one is named This diuersitie of copies argues some of Sathans subtilties And here may bee a true and forcible argument drawne against the Popes supremacie If Peter had béen head of the Church hee ought not so publiquely sharply to haue béen reproued of Paul saith Pintus but as Gagneus and Austen and almost all the auncient fathers and truth it selfe doth witnesse Paul did so openly and sharply reproue him therefore he was not head of the Church Ferus how resolute he is in this his opinion concerning the Popes authoritie it is worth the marking howe plainly in other his workes as occasion offers hee shewes his iudgment herein If therefore saith hee wee will haue the Church safe let vs especially pray for the holy ghost for it is he wherein the Church is vnited gouerned spread abroad and preserued He alone is the only tutor gouernour teacher and comforter of all the faithfull To the vnitie of the church as other papists doe hee requires not the vnitie of a ministeriall head to gouerne the church but the vnitie of the holy spirit And after speaking of Peter he writes thus He stood in the midst of his brethren In which word the humilitie of Peter is commended For he did not alone by himselfe puft vp with vaine arrogaÌ„cie dispose the ecclesiasticall affaires according to his owne pleasure but in the midst of his brethren he dispatched all thinges which were to be done For it is not lawfull that the ecclesiasticall affaires and what thinges belong to the whole Church should bee ordered by the pleasures of a fewe but rather that those thinges should be disposed to the glorie of God according to the rules and appointment of the scriptures by the mutuall consent of good men Neither is that fit that any one shall take vpon him any office whatsoeuer For the Apostle sayth Let all things be done decently and according to order Therefore it was necessarie that one of the Apostles should orderly doe those necessarie affaires and therefore Peter stepps forth who had béen euer hitherto both more zelous and more apt and luckie in dispatching businesses Peter alone like the Pope presumptuously dealt not in ecclesiasticall affaires And after speaking of Peter Hee calles them brethren though he were the first in order amongst the Apostles For others are not to be disdained because of our higher estate aboue theÌ„ lastly he begins his oration of the holy scrip uâ—es Neither doth Peter this by mans fancie but by the mouing of the holy scriptures And if the chiefe of the Apostles did this what thinke we that we ought to doe Therefore let ciuill matters be discussed by ciuill iust and equall lawes And those things which are diuine let them be weighed in the ballance of the scriptures For there ought nothing to bee established or decreede in the Church but first of all wee should aske couÌ„sell of the holy scriptures The which thing I would to God had been obserued till now but now that is coÌ„monly put in practise of many So I wil haue it This I command to be done my pleasure is a sufficient warrant Surely Ferus in these words toucheth the Popes peremptorie authoritie And after vpon these wordes Let
ghost teach Peter this lesson Thirdly In ca. Act. 10. Whom God bindes doe thou not loose and whome hee looseth do not thou binde for thou hast not power at thy pleasure to place soules in heauen or hell but according to the worde of God For all soules are mine saith the Lord. Fourthly whome I haue serued let it not grieue thee to serue them also for the disciple is not aboue his maister I haue been a seruant to all do thou so also Fiftly whome I haue not as yet condemned doe not thou iudge rashly or condemne least thou be condemned thy selfe He glaunceth at the Popes authoritie in pardoning and condemning whomsoeuer he pleaseth And he is no changling as in his Commentaries vpon Mathew In ca. Act. 10. so here also he quite writhes the Popes temporall sword out of his hand vpon these words Arise Peter By an excellent metaphor saith he the office of the Apostles is described whose office is to rise not to take their ease and to watch take care for their flocke and then to kill not with the materiall sword for that was forbidden Peter but with the sword of the spirite which is the word of God which sword the Apostles are commanded to buye if they sold their coate for it And they kill when they preach the lawe and shew men their sinnes and doe teach that our strēght and righteousnes is nothing yea that wee are nothing but euen damned and miserable sinners And after also hee makes Peter subiect to the Church In ca. 11. Act. Peter saith he an Apostle the first and chiefe of the Apostles is forced to yeeld an account to the Church neither doth hee take this grieuously as a thing not agreeing to his authoritie For hee knewe wel enough that he exercised the office not of a Lord or maister but of a seruant of the Church The Church is the spouse of Christ and she is the Ladie of the house Peter is but a seruant and minister The Church therefore hath authoritie not onely to aske accompt of her seruants but also if they bee not fitte quite to put them away So heretofore it hath been often done in generall councels But nowe wicked Bishoppes will not be reproued nor rulde by the Church as though they were Lordes and not seruantes Therefore by the iust iudgment of God they are despised of all men Ferus agrées here with Austen and the auncient Fathers that the Church rules she is Christs vicegerent shee calles to accompt and deposeth whome it pleaseth her The fathers called this the Colledge of priests and hereof Cyprian called Cornelius Colleague This holy Colledge of priests ruled through the world not anie one prelate as now the Papists teach Euerie one seuerallie euen Peter the Bishop of Rome are but a seruant the Church is the Lady as Ferus termes her They are wicked Bishops sonnes o◠perdition that wil not be ruled by the Church this is Ferus iudgment And againe he writes thus vpon these words In cap. 9. Act. Hee went thorowe euery Citie confirming and stablishing that which the other had taught or adding to that which they had not done sufficiently he caried that scrole imprinted in his heart which Christ last of all commanded Peter saying Feede my sheepe if thou louest me In Peter thou seest the office of B shops that is to visite all according to that saying Heale that which is weake and binde vppe that which is broken c. They which are Bishoppes and doe sleepe and are idle doe not know in what a dangerous estate they are nor doe not thinke that the bloud of all that perish shall be required at their hands Heere hee makes Peter a patterne for all bishops to followe and not a type of the Pope and his successors And after vpon these words Behold three men c Marke saith hee that these wordes spoken to Peter doe belong to all pastours For so it is sayde to euerie one of them Behold men as though hee should saye These sheepe committed to thy charge doe require care and help the sinner succour the weake strength those which go astraie doctrine the vnrulie correctiō those which are tormented through afflictions comforte the whole church now dispersed peace Secondly Arise thou art not a Lord but a seruant this is not a time of ease but of labour hitherto thou hast done nothing through thy negligence the Wolfe hath entred in that is the Diuell For he is a Wolfe howe greatly soeuer he shewe the face of a friend c. Peters lessons Ferus attributes to all pastours And againe In ca. 10. Act. In Peter thou seest expressed what becomes Bishoppes that is to goe vp aloft to fast to praie Thou seest the contrarie in wicked and euill Bishoppes they onely take care of temporall thinges themselues they committe spirituall things to others They liue like Princes not like shepheards they neuer praie they giue themselues to pleasures And after hee writes thus In this Chapter Luke dooth prosecute the historie of Paul and Barnabas pilgrimage and hee names certaine countries which in their preaching they passed through Fer. in Act. ca. 14. that here al men may see how couragiously these two Apostles preached to al men the word of saluatiō to the great shame of those which brag themselues to be the successors of the Apostles whē as they are nothing else but slothfull vnfaithfull seruāts sharply to be reproued of the Lord nay iustly to be condemned No doubt he condemnes here the Popes proud and idle state And after he writes thus of the first generall councell of the authoritie of Iames Iames confirmes the sayings of the three Apostles pronounceth sentence as Bishop of Ierusalem If Peter had been dead of the vniuersall Church he should now haue pronounced sentence and ratified the councell as the Pope doth now But then this one thing verie euidentlie proues that there was no such authoritie acknowledged of Peter seeing that in the first generall councell in his presence Iames pronounceth sentence and as it were confirmes the councell And after Marke that he saith not that thou shalt haue much people but I haue much people in this citie As though he should saie the people is not thine but mine So he sayd to Peter Fer. in Act. cap. 18. Feede not thy sheepe but my sheepe As though he should say they are mine I haue redeemed them with my bloud I loue them I take care of thē therefore thou shalt not rule ouer them at thy pleasure thou shalt plaie the part of a shepheard and not of a Lord. If Peter had Christs authoritie committed to him and were his vicegerent then he had a kinde of Lordship ouer his sheepe But this Ferus denies And writing of Apollo he saies thus Mention of him is made in this place very fitly for he was such a great man the Corinthiās made him equall with Peter and Paul I
commission and commandement of the holy spirit for his warrant Now this same disputing and reasoning taught that Peter was not their head The brethren make him yeeld account of his doings to them Act. 8.39 as to his equals So the spirit caught Phillip awaie from the Eunuch and placed him at Azoto and he walked too and fro preaching in all the cities till he came to Caesarea The like practise of this authoritie and gouernment of the holy spirit in the Church we read in the Acts c. 13.2 Now as they ministred vnto the Lord fasted the holy ghost saide separate me Barnabas and Saul for the works whereunto I haue called them And after they had fasted and prayed and layd their handes on them they let them goe and they after they were sent forth of the holy ghost came euen to Caesarea and from thence sailed to Cypris Is not this to gouerne Amongst a number to elect out certaine men and to send them to certaine countries The like testimonie of this gouernment in Gods Church of Gods spirit yeeldeth S. Paul to a great number of pastors in a solemne synode Act. 20.28 Take heede therefore vnto your selues sayth he and to all the flocke whereof the holy ghost hath made you ouerseers To place pastors in the Church is it not to gouerne And this S. Paul attributes heere to the holie ghost and as hee affirmes this of the pastors of Ephesius so no doubt of the pastors of the whole world They are placed in their cures by the holie Ghost All the Apostles likewise attribute this power and authority to the holie Ghost In that great controuersie about circumcision and obseruing the lawe of Moses Act. 15.28 doe they not conclude thus It seemes good to the holie Ghost and to vs Héere is the holie Ghost first put as head and gouernour and decider of this great controuersie and they themselues all alike but as assistants vnto it And is not this to gouerne And as the holie Ghost did then expreslie shew his gouernement in the beginning so no doubt by his most mightie power and secret inspiration he gouernes the same still and as the Apostles acknowledge him the gouernour of the church no one of them but him as the head commanding works placing ministers and deciding controuersies and themselues all as hands and féete as Gregorie makes them fulfilling his will Philippus de Dies writes thus out of Ambrose of the authority and pleasure so let vs and no other _____ of all the Apostles Dom. 2. posi pasc conc 1 To this end S. Paul doth confesse that himselfe and his fellowe Apostles receiued grace and Apostleship we haue receiued saith he Grace and Apostleshippe that all nations might obey the faith That is that all nations might obey those thinges which faith teacheth For his name which S. Ambrose expounds as Christs Vicars occupying his roome in the Church And this is that which the same blessed Apostle saide before Wee are Embassadours for Christ But Theophilact expounds it thus For his name That is for the aduancement of the name of Christ that the virtue of his name might bee spred through the whole worlde Thus farre Philippus de Dies Ambrose and he makes all the Apostles Christs vicars and not the Pope onelie and Theophilact testifieth that it is the chiefe part of the apostles to teach that the virtue of Christes name might bee spred through the whole world but the Pope hath dyminished the virtue of this name by adding other names vnto it euen as when many hearbs in a medicine are mingled togither one hindreth the operation of an other what néeds any more if one be sufficient Of Antichrist Fer. in cap. 4. Io. OF the succession of place howe little it auaileth Ferus writes thus As the Iewes bragged of the citie of Dauid and of the Temple of Salomon so the Samaritanes had the dwellings of the former patriarkes who dwelt in those places And by reason of these places they defended and comforted themselues against the Iewes when as they had nothinge of Iacobs religion as also the Iewes nothing of Dauids holines Thus farre Ferus The like may be said of the succession of the Romane Bishop Succession of place without faith is nothing Ferus of the preaching of the Gospell thorough all the world before the ende of the world writes thus The gospell came before the destruction of Ierusalem euen to the verie end of the world but it shal be fulfilled more perfectly before the end of the world Let vs marke how he saith that the gospell shall be preached further and more perfectlie nowe In cap. 24. Mat. then in the Apostles daies And after Behold the goodnesse of God hee might iustlie condemne vs and yet he deferreth his iudgment till all be called to mercie Before he destroied all men with the floud Noe admonished them an hundred yeares before he destroyed Egypt first he sent Moses Euen so before the vniuersall iudgement first he calles all to mercy by the gospell And after To the good the gospell is to their saluation but a testimonie against the wicked Let all men take heede then now that make light accompt of the gospell marke not the doctrine conteyned therin least it be a testimonie against them to condemne them And againe he writes thus Marke that that Ierusalem on whom Christ pronounced the sentence of destruction signifies the world and the Temple of God in the world is the Temple of the faithfull Therefore in the Church he foretold that there shoulde be an abhomination before the end of the world To abhorre is to execrate to loath to disdaine not to suffer to throw a thinge away with disdaine or indignatiō Hence an abomination or a thing abominable that is called which engenders an abhorring loathing or detestation But no outward vncleannes God doth loath but our sinnes Hereof verie often and for the most part they are called abominations in the scripture as for example The way of the vngodly is abomination vnto the Lord but the greatest abomination of all other in the scriptures is Idolatrie impietie heresie and falling away frō God Therfore after this māner Christ doth saie that there shal be abomination in the Church that is an apostacie or departing from God And that not any meane departing or falling away but such a one as shall bring desolation with it that is shall vtterlie goe about to ouerthrow christian religion And this abomination S. Iohn meanes in the Reuelation sometime by the beast to which the Dragō hath giuen his power somtime by the woman sitting on the beast and making all Nations drunken of the wine of her fornication Of which S. Paul speaketh more plainely vnlesse saith he that a departing come first that that man of sinne be reueiled c. Therefore this abomination is nothing else then the kingdome and tyrannie of Antichrist or the falling away from god which shal
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
the Gospell against the manifold thornes and pricks which Satan here in this life strewes in our wayes and in our iourney to heauen Exod 25.31 The golden Candlesticke which God commaunded Moses to make hauing one foot and a shaft beaten our with hammers hauing on euerie side therof three brāches cōming out of it euery branch hauing 3 bowles like to an Almond vpō it one knop one flower declares vnto vs also the ministery in the Church of God Act. 26.18 Luk. 12.42 whose office is aswell to giue light and to teach all as to giue meate and food and therefore héere they are compared to the candlestick And as before there was but one table so heere there is but one Candlesticke to declare the vnitie that should be among the ministers and pastors of Christs Church They should all be as one 1. Cor. 1.10 There should be no sects or schismes amōgst them They should go out to battell against their enemies as the Israelits did Iud. 20.8 euen as one man The foote of this Candlesticke is Iesus Christ who alone sustaines vs Matth. 28 2◠Reu. 1.13 who is said to be among the golden Candlestickes The shaft thereof is the Apostles out of which procéede thrée branches on the right side and thrée on the left side to teach vs that as there were false Prophets in the law as Peter teacheth 2. Pet. 2.1 so there should be also in the Gospell This Candlesticke shall haue aswell left branches as right branches euerie branch shall haue thrée bowles like Almonds and a flower and an apple The bowles like Almonds declare the doctrine they must preach They must preach the Gospel that is Mark 16.15 comfortable doctrine and glad newes And this is to be bowles like Almond nuts Leuinus Lemnius de herb◠biblicis cap. 4◠For the Almond is comfortable and restoratiue They must also haue an apple and a flower They must not haue only flourishing words but good works that they may say with Paul Brethren be followers of me And againe Phil. 3.17.4.8 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue if there be any praise think on these things which ye haue both learned and receiued heard and seene in me Those things do and the God of peace shall bee with you By this type we may learne the necessitie of the ministerie in the Church Who would dwell in a house which lacked light What ioy can I haue saith Tobias that sit in darknes Tob. 5.12 and see not the light of heauen Such is the estate of all men without the preaching of the word vers 38. The snuffers also and the vessels to put the snuffes in doe teach first that ministers must haue a care of their doctrine that it be cleare and pure grounded of the Scriptures Matth. 15. ◠that no dregges of mans traditions be mingled with it God will haue all his torches burne cleare Secondly the vessels wherein the snuffes were put doe comfort those which haue meaner gifts in the Church Those which cannot be Apostles or great Doctors must not discourage themselues God had in his Tabernacle as well vessels to hold the snuffes of the torches as the torches themselues Lastly this candlestick must bee Mikshah beaten with hammers not melted sound not hollow 2. Cor. 2.4 to teach all Gods Ministers to beware of hypocrisie They must not make merchādize of the word of God The forme and fashion of this Tabernacle how vnlike is it to the Church of Rome In the making of this Tabernacle all things were voluntarie but the Roman Church commands she puts a necessitie in all her doings The Arke being all couered with the gold of charity 1. Cor. 16.14 condemnes that couetous Synagogue Let all your affaires be done through loue saith S. Paul but they do all for money She hath separated those foure rings from the sides of the Arke and the barres also she hath pulled forth from the rings which God commaunded should not be separated while she neither suffred the Bible to be in the Church neither the Pastors to preach it Neither were these rings fastened to the sides of the Ark neither were the tables of Gods commandements and that heauenly Manna and Aarons rod contained in the Ark while the gospell of Iesus Christ his most glorious death passion was not plainly taught the people It was neither in their houses nor in their harts She taught that the mercie seat couered not all the Ark but that the blessed Virgine was without sinne And that not as the Cherubims do all men should turne their faces to the mercie seat but that praying we may turne our faces some other way She hath also taken away the table of the shew bread from Gods house and hath not commanded his stewards to giue meat to his familie in due season but hath laid this burthen on other mens shoulders Likewise she hath made Gods house a most darke dungeon by taking from thence the light of Gods word Salomons temple also was a figure of Christs Church as first the verie author therof may teach vs. Salomon in Hebrew signifies peaceable Phil. 4.9 so the great God of peace Iesus Christ the true Salomon builded Gods Church Ioh. 14.27 Ephes 3.14 1. King 6.1 Matt. 6.33 1. King 7.1 Luk 2.46 1. King 5.13.14 He is our peace saith S. Paul He is our Salomon Secondly Salomon built the Temple in the fourth yeare of his raigne to teach vs that we must first seek the kingdome of God Salomon built Gods house before his owne house so Iesus Christ being but twelue yeares old began to build his Temple disputing with the Doctors And this exāple of Salomon proueth that kings though they be not builders themselues yet they may commaund the workmen they may cause the Lords house to be built So kings though they be no ministers yet may deale in ecclesiasticall affaires they may command the builders they may by their authoritie command and procure that Gods temple be built The Temple was builded in the moneth Zif which signifies brightnesse to declare 1. King 6.2 1. Ti. 4.13.15 that knowledge learning is required to the building of Gods house The which thing Pet. Berchorius in his Moralizations doth verie excellētly expresse Berch lib. 11. Moral super 3. Reg. cap. 5. Salomon saith he built the house of the Lord of squared wood and grauen stones and he deuided it into three roomes in height and whereof the lower was deuided into the inward oracle and outward house And thus it was made that all the walles of the lower Temple were couered with boords of Cedar and the floore with firre boords And aboue the boords all things were couered with plates of gold round
the beast And doth not the Angell preach the euerlasting Gospell againe at the fall of Antichrists kingdome and at the reedifying of the Church of Christ to all nations kinreds tongues and people As though he had corrupted all these And is then Vniuersalitie if these bée true as they are most true an infallible note of the Church The name also that the Apostle giues to Antichrist declares who he is 2. Thes 2.8 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without law whom no lawe will bind who will dispense with Gods word And he shall sit in a chaire vers 4. and not be vexed with Elias and Enoch as the Papists following the Iewish opinion héerein do teach And hath not the Pope of long time done so till of late God hath reuealed him and taken the vizard of counterfeit holinesse from his face Antiquitie which they make the second mark of the Church were of some force if it be sincere and pure For that saying of our Sauiour against the Iewes Matt. 19.8 is an vndoubted Maxime of true Christian religion From the beginning it was not so But as Antichrist counterfeited holinesse so he also counterfeited Antiquitie He made Gods people beléeue that all his trish trash was frō the beginning lying like the Gibeonits to Iosuah of their old bread and bottles whereas they were inuented but yesterday and of no great antiquitie at all Ios 9.13 So the blind and superstitious Iewes vrged antiquitie against our Sauiour Christ Art thou greater then our father Abraham Ioh. 8.53 whom makest thou thy selfe And thou art not yet fiftie yeares olde and hast thou seene Abraham Thus they séeme to vrge him with antiquitie But he answered them Before Abraham was I am So the woman of Samaria could saie to Christ Ioh. 4.12 Art thou greater then our father Iacob that gaue vs this well and hee himselfe dranke thereof and his cattell and his children So the old Prophet 1. King 13.14 with his graie haires beguiled the man of God But we must cleaue to the word of God whatsoeuer séems old without this is not old it is copper it is no gold The word of God is the true and only touchstone it onlie endures for euer 1. Pet. 1.25 Gen. 4.26 Succession also of how small force it is the historie of Adam teacheth Enoch began to call vpon the name of the Lord. Adams posteritie as it should seeme till his daies Gen. 11.15 had forgotten this And Heber also teacheth the same which after Enoch his planting of it was quite againe rooted vp and remained in the familie of Heber who not agreeing to go with those wicked Idolaters to build the tower of Babel as some thinke his tongue being not diuided gaue the name to the Hebrue tongue Iud. 2.10 After the daies of Iosuah and the Elders which were in his dayes how soone did the next generation forsake the true worship of God For thus it is written And so all that generation was gathered vnto their fathers and another generation arose after him which neither knew the Lord nor yet the works that he had done for Israel Then the children of Israel did wickedly in the sight of the Lord and serued Baalim And do we thinke our generations without Gods speciall grace to be more sound then they So Manasses the sonne of good Ezechias 2. Chron. 24.2 became a most notable Idolater And euen in the newe Testament that we should not looke for anie better succession Act. 20.29 Saint Paul told the Church of Ephesus that he knew that after his departing should grieuous wolues enter in which should not spare the flocke And Saint Peter tels all Christians in his Catholike Epistle That as there were false Prophets among the people of the Iewes 2. Pet. 2.1 so shall there bee false teachers among thē many shal follow the way of their damnable heresies That mystery of Peters death which our Sauiour told him may haue a good spirituall sense that when he is olde another shall draw him whither he would not Ioh. 21.18 And doth not the Pope so Who saith he is his successour teaching doctrines contrarie to his doctrines in his Epistles Ferus describes the notes of the true Church vpon these words Ferus in 9. cap. Act. The Churches had rest through all Iurie Galile and Samaria and were edified and walked in the feare of the Lord were multiplied by the comfort of the holy Ghost He often repeates and beates into our heads with what goods and riches the Primitiue Church was famous to our shame which seek nothing but earthly things And wee thinke wee haue verie well prouided for the Church if it abound in riches and riot And after vpon these words They entred into the Synagogue The examples of Christian life may be gathered out of this Text. In cap. 12. Act. First they enter into the Synagogue they teach not in corners For he that doth the truth comes vnto the light Secondly thou seest heere that the Iewes on their Sabboths came together to heare the law and for that cause especially the Sabboth was ordained And therefore hee saith not on the Sabboth thou shalt be idle but that thou shalt keep it holy For the day is holy in it selfe but it ought also to be holy vnto vs which then it is when wee cease from doing euill works giue our selues to those which be good and especially to the hearing and meditation of the law of God without which it is not kept holy at all Neither is it sufficient for thee to haue heard once vnlesse thou heare often For the diuell is euer in assaulting thee thou must euer resist him with the word of God by which alone he is ouercome And also thou must meditate in the word of God or else thou hearest in vaine Thou must meditate also of thine owne sinnes and of Gods blessings these things also wee must doe in keeping and sanctifying our Sabboth Thirdly he saith that they sate downe Behold also Paul himselfe sits downe amongst others and heares the law he doth not intrude himselfe rashly or foolishly but with silence hee waites till opportunitie was offered to him of preaching The which thing makes verie much against the despisers of the Scriptures and haters of vocall preachings Fourthly after saith he the reading of the law and the prophets Thou seest here that the word of God not mans fancies was read Thou seest also that they did not only teach the law that is works but the Prophets also that is faith for both these are verie profitable and necessary to saluation Fiftly they sent vnto them Paul did not speake but being commaunded least he should seem to any to be presumptuous against those which cannot hold their peace as Elihu in the booke of Iob. Sixtly he said Men and brethren Thou seest that after the reading of the law and Prophets that