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
holy Ghost sayeth our Sauiour shall glorifie me for hee shall take of mine and shall shew vnto you he shall imprint Christs death and passion in the harts and minds of the faithfull Secondlie he makes that signe not to bee an externall signe but an inward signe But after hee addeth Hee doeth not onely seale vs with the Sacramentall print which can neuer be blotted out of the soule but also with his grace which may be blotted out and lost through sin But here hee goes besides his Text for both Ezechiel and saint Paul and S. Iohn Reuel 7.2 mentions but one signe not two and therefore that print of baptisme which he saith cannot be blotted out is the grace of God And S. Austen and the best Diuines say A Sacrament is an outward signe or seale of Gods inuisible grace Aug. Epist 23. in Psal 77. so that the inward print of the sacrament in the soule is the grace of God by saint Austens iudgment which inward print of the sacrament can neuer be blotted out saieth Pintus And therefore neither can the grace of God be blotted out and so the saluation of the faithfull is most certaine And to saint Austen agreeth also saint Paul 1. Cor. 6.11 But such like ye were in times past but yee are washed yee are sanctified yee are iustified in the name of our Lord Iesus and in the spirit of our God here is both the outward signe and the inward print of baptisme To be washed outwardly and to be sanctified to be iustified by the Spirit of God inwardly The same doctrine saint Peter teacheth who speaking of the arke of Noah 1. Pet. 2.21 The type whereof sayeth hee saueth vs now euen baptisme not the putting away of the filth of the flesh here is the outward element which of it selfe is not auaileable But the request or prayer of a good conscience to God here is the inward print or seale of the holie Ghost Rom. 8.26 whose chiefe propertie is to teach the faithfull to pray as they ought to pray And here is that same lesson repeated againe of saint Peter which hee taught in the Acts that He that calleth on the name of the Lord shall bee saued Here is Those pure hands which saint Paul also requires in prayer Act. 2.21 which saint Peter calles a good conscience This is the inward print of baptisme by saint Peters iudgement To this also agreeth saint Paul in another place As many as are baptised haue put on Iesus Christ here is also the outward signe Galath 3.27 and the inward print the putting on of Christ Iesus here is the sanctification and iustification of all the faithfull whereof saint Paul spake before which they doe receiue in their baptisme And here first they which flatter themselues that they haue faith and will doe no good works doe deceiue themselues For if the holie Ghost bee imprinted in their soules and if it be compared to fire of Saint Iohn who saieth to the Iewes Mat. 3 1â— that Afterward Christ shall baptize them with the holie Ghost and with fire then it will shew it selfe it wil shine by good works it wil burne in charitie it will worke through loue Gal. 5.6 Can a man carie fire in his bosome and will it not burn and giue light So is it as impossible to haue the holie Ghost in our soules but it will inflame vs with the loue of our neighbours it will make vs shine in all good works it will make vs reprooue sinne and therefore the holie Ghost fell vpon the Apostles in the shape of fiery tongues Act. 2.3 And therefore Dauid saith as saint Paul also alleadgeth him 2. Cor. 4 13. I haue beleeued and therefore I spake And our Sauiour Luke 12 49. I haue comen to send fire vpon earth and what will I but that it burne Secondlie they are reprooued which will not reade nor heare the word of God the preaching of the word is called 2. Cor. 3.8 The ministration of the Spirit God hath appointed meanes to obtaine all things as plowing and sowing to obtaine Corne eating and drinking to sustaine nature studie to obtaine learning no doubt as we cannot obtain any of these without these meanes which God hath appointed no more can wée obtaine that other therefore how greatlie deceiued are they which thinke to haue the spirit of God without hearing the word it is euen as though they should think to haue corn without plowing or streÌ„gth without eating or learning without studying Oh that men would bee wise therefore that they would bee as carefull to procure those meanes which profit their soules as they are those meanes which profit their bodies For their bodilie health to take the aire they will climbe vp hils they will walk by water sides Gen. 1.2 Psal 23.1 130.1 The spirit of God is caried on the waters of coÌ„fort the holy scriptures are those holy hils the spirit of God blowes in them continually be as carefull for the soule to be conuersant amongst these as thou art for the bodie amongst the other When Peter preached The holy Ghost fel vpon Cornelius Act. 10.44 8.29 Luke 24.15 vpoÌ„ al that were present when the Eunuch read the holie Ghost sent Philip a Schoolemaster vnto him when the Apostles talked of Christ in their iourney he was straight waies in the midst of them Surelie if we would so occupie our selues the same effects would follow euen now The holie Ghost if wée would diligentlie and humblie reade the scriptures would not send Philip to vs to bee our schoole master but would come to vs euen his owne selfe as saint Iohn tels vs 1. Ioh. 2.27 Now we neede not that any man should teach vs for the holy Ghost himselfe teacheth vs. But here Pintus will obiect why then shall all they bee saued which are baptized Surelie there is an inward and an outward baptisme they which are both inwardlie and outwardlie baptized they which haue once put on Christ Iesus they which are sealed with the holie Ghost shall most assuredlie bee saued but not all which are outwardlie washed although wee are to saie with the Apostle 1. Cor. 6 11. Gal. 3.27 Ye are washed ye are sanctified And again as manie as are baptized haue put on Christ Iesus This christian hope wee ought to haue of all our brethren The seale may bee applied to the waxe and make no print but that wee must referre to the secret iudgements of God Wée must here saie O Lord how vnspeakeable are thy iudgements Rom. 11.33 Iohn 10.27.28 and thy waâ—â—s past mans finding out My sheepe saieth our Sauiour heare my voice I knowe them and they followe mee I giue them eternall life and they shall not perish for euer and no man shall snatch them out of my hand The sunne maie bee eclipsed but neuer lose his light the faithful are the sonnes
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
our Lord Iesus doth hee not now euer gouerne the worlde with his Father and whether to this matter doth he call any man making him his imitator or follower that with him he should gouerne heauen and earth and all Christ by S. Austines iudgement calles no man to bee partaker with him in his gouernement of heauen and earth therefore not the Pope Primasius also S. Austines scholler writes thus Let no man glorie in men in false Apostles no nor in any eyther king or priest for all thinges are yours In 1. ep ad Cor. cap. 3. eyther Paul or Apollo or Cephas or the world or life or death we are yours you are not ours c. Nowe if Peter had béen Christs vicar then the saints had béene his as they were Christs whose place he sustained But Primasius saith plainly that the Corinthians were Christs they were not Peters Therefore Peter was not in any respect their head but their seruant or minister That Christ alone is the head of the Church Theodoret writes thus Theod. in 2 ca. ad Col. Againe saith he he cals Christ the head and the congregation of the faithfull the bodie And he hath put downe all this place metaphorically for euen as in the bodie the braine is the root of the sinewes and by the sinewes the bodie hath feeling so the bodie of the Church by Christ our Lord receiues both fountaines of Doctrine and matter of saluation And that thing which sinewes are in the bodie that are Apostles prophets and teachers in the assemblie of the Church Thus much Theodoret the Apostles are but ligaments or sinewes by his iudgement nowe it is monstrous and against all reason to make a sinew a head In 1 ep Co. 10 And in another place he writes thus This is required of Stewards that they bee founde faithfull not that hee should take vnto him the honour o◠dignitie of his maister but that he should keepe his maisters good will In 1 ep ad Cor. cap. 9. And in another place of S. Paul hee writes thus Am I not free that is as much to say I am vnder no mans iurisdiction I am not in the place of a disciple But to whose credite the whole world was committed because he was called after Christs assumption And the same prerogatiue he yeelds also to S. Paul in another place vpon these words whereof I am made a minister The saluation of the Church was committed to me meaning S. Paul to me was committed the office of preaching that I should fill you all with heauenly doctrine And that word you doth not onely meane them but also the faithfull that are in the world Gregorie also writes thus In 5. psal penit Christ is one person with his whole Church which either now is conuersant here on earth or is in heauen now with him And as there is one soule which quickens the diuers members of the bodie so one onely holie spirit quickens and lightens the whole Church And as Christ which is the head of the church was conceiued by the holy Ghost so the holy Church which is his bodie is filled with the same holy spirit that it may liue and by his power is strengthned that it may stand in the ioining or coupling togither of one faith and charitie By which the whole bodie being ministred vnto built by ioints and couplings growes to the increase of God Gregorie here makes plainly Christ his Church whether in heauen or in earth to be but one bodie And that by the holie spirite he quickens strengthens and gouernes the same euen as our soule quickens and gouernes our bodies And that by ioints couplings not by any ministeriall head as the papists do imagine nay he saith that his triumphant and his militant Church is but one bodie So that then if they will make Peter the head of the militant Church he must also be the head of the triumphant which I thinke they will not graunt Lastlie to conclude to make the matter more plaine and to shew how farre Gregorie was from imagining Peter to bee the head of the whole Church he writes thus in another place In psal penit 3. 5. The Apostles were called feet because that as feet carrie the bodie so the Apostles carried Christ into the knowledge of al nations which were moued when they doubted that he whom they saw did suffer was the sonne of God In the bodie of the Church he compares Apostles to féete not to heades and that verie fitlie alledging that place of the Apostle Ro. 10.15 How beautifull are the feete of thē which bring glad tydings of peace And of the gouernment of his Church by his holie spirit our sauiour most manifestly speaketh himselfe And I will praie the Father and hee shall giue you another comforter that he may abide with you for euer Io. 14.15 euen the spirite of truth As though he should say you are discomforted because I goe from you but I in my stead will send you a comforter which shall neuer forsake you but shall abide with you for euer And after I wil not leaue you like Orphans without a guide or gouernour but I will come vnto you meaning by his holie spirite The holie spirit then is the gouernour and guardian of Christs Church here on earth wee are not orphanes And the same lesson he taught al his Apostles again immediatlie before his ascension It is not for you to know the times and seasons which the Father hath put in his owne power Act. 1.7.8 But you shall receiue the power of the holy ghost when he shall come on you Héere is the authoritie heere is the power and the gouernment of the Church And you shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost part of the earth Héere also is the estate and condition of all the Apostles put downe no one of them is made better then an other They are all appointed witnesses of him no one of them Lord or Iudge And this authoritie and office of gouernment in the Church to declare that it was of God giuen to the spirit of God the spirit of God expresly oftentimes executed As when Peter doubted what the vision ment Act. 10.19 the spirit sayd vnto him Behold three men seeke thee Arise therfore and get thee downe and goe with them doubt nothing For I haue sent them What can be more plaine then this The holie ghost sent those thrée men from Caesarea to Ioppe and also sent Peter with them Is not this to gouerne If Peter had béen head appointed by Christ vnder him he might haue gone by his owne authoritie but here he is namelie sent of another to declare that the authoritie was not in himselfe And when Peter came again to Ierusalem Act. 11.3 They of the Circumcision contended with him about this matter And he alleadgeth this
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
sorrowes stripes wounds and whatsoeuer he hath done and whatsoeuer he hath suffered from the first minute that he was borne into this world and that he beheld this light vnto the verie last gaspe which he dying on the Crosse yeelded vp all that we offer vnto thee For we are partakers of all these al these are ours he did all these things for vs he suffered them for vs We trusting and relying wholy of this oblation of this sacrifice of these merits do come vnto thee and we desire mercie of thee euen as it were now of iustice and good right for if thou respect thy sonne it is iustice but if thou respect vs it is mercie But there is also another thing that makes vs bolde that makes vs hope well that makes vs be of good courage because we doe not come to thee through mans presumption or with the impudent face of flesh and bloud and doe begge of thee these so great requests and petitions but we come thus begging sent of thine only begotten sonne for he commands vs to come to thy throne to aske in his name whatsoeuer is necessary to both our liues Neither doth he onely command vs this but also he hath put wordes in our mouthes fitte for the same purpose he hath giuen vs those phrases and maner of speeches which thou knowest and art acquainted wel withall which hitherto we haue repeated Know them O Lord it is the stile of thy sonne they are the words which he left vs to deserue our saluation Remember O Father that woman of Thekoah which obtained pardon of Dauid for his beloued sonne Absolon assoone as the king perceiued that shee came being sent of Ioab the captaine of the hoste which fauour Ioab expounded to be done vnto himselfe and not to the woman so I O Lord am sent of thine onely begotten sonne it is he that hath put these words in my mouth it is he that beseecheth thee by me and for me That which thou grantest to me thou grantest to him and he will thanke thee for it Remember O Lord how thou didst not condemne but commende that vniust steward of thy goods who made himselfe friends with them Be not angrie with me if that I the poorest creature in the world who haue euill spent thy goods and wasted them doe come to thy sonne make him my friend submit my selfe to his patronage and protection that in this time of my neede and extremity he may receiue me into his tabernacle and that his merits may protect and shrowde me I know that it is a dangerous thing to come into thy sight without our spirituall brother Beniamin that is thine onely begotten sonne Behold him therefore behold we bring him with vs and we present him vnto thee that by his intercession we may be mercifully heard of thee And thou also O thou onely begotten sonne of God who also art the sonne of man stretch foorth thy arme ouer vs. For thou art our protectour and with thy cloake couer our nakednesse and with thy riches helpe our pouertie and do not put vs backe from thy grace and fauour whom thou hast vouchsafed to make partners and companions of thy nature who liuest with the Father and the holy Ghost for euer and euer We maie learne here how that as our iustification is frée in respect of our selues but déerelie bought with the precious bloud and innumerable merites of Iesus Christ so likewise all the good things we haue we also obtaine by his meanes He is the captaine of the Lords hoste by whose meanes all disobedient wicked Absolons are restored into their heauenly fathers grace and fauour againe he is that beloued Beniamin without whom it is dangerous to appeare in our heauenly fathers presence Therefore in our praiers let vs be sure euer to bring him with vs and no bodie els To the same effect Granatensis also writeth in another praier Thou art my king Orat. 7. pro impet amor dei for thou gouernest me with thy spirit thou hast fought for me and hast pulled me out of the hands of mine enimies thow art my high Priest for thou hast prayed and dost still pray for me without ceasing as an euerlasting high priest in the presence of God thy heauenly Father Thou are my sacrifice for thou hast offered vp euen thine own selfe a sacrifice vpon the Altar of the crosse that most graciously and mercifully thou mightest purge and wash away my sinnes Thou art my Aduocate for when the diuell accuseth mee and teacheth to thy father against me an inditement wherein are written all my sinnes thou defendest me and maintainest my cause Thou laiest downe of thine and suppliest all that is wanting to my righteousnes Thou art my redeemer for thou art both God and man mans friend and also true man a friend also that can do much with God and the true Son of God And therefore thou settest thy selfe as a Mediatour in the midst between God and me And after To conclude thou art my Sauiour and surely such a Sauiour who euery where alwaies and in all things sufficeth me for thou didst worke in the middle of the earth most perfectly and absolutely all whatsoeuer was required to my saluation Thou hast lightened my ignorance with thy doctrine thou hast strengthened my weaknes with thy examples thou hast kindled and enflamed my luke-warmenes with thy benefits Thou hast instructed my soule with thy mysteries Thou hast enriched my pouerty with thy merites Thou hast healed my wounds with thy sacraments Thou hast paide and satisfied for my pleasures with thy griefes and sorrowes and now sitting in heauen at the right hand of thy father thou makest intercession for me VVhat shall I vse many words Thou art made my wisdome my righteousnes my sanctification and redemption and therfore all my goods This glorie Granatensis attributes to Iesus Christ and all true catholiques wil most assuredlie beleeue this doe the same Here is the perfect summe of our saluation And speaking of the holie communion he writes thus That it is a Sacrament of infinit vertue Lib. 3. Mem. cap. 1. I say of infinit vertue saieth hee for it containes in it Christ who is the fountaine of grace And man by that Sacrament is made partaker of all the merites of the Lords passion which also haue neither measure nor number If this be true how doeth Poligranes measure and number them affirming that they take awaie the fault and not the punishment Hée also writes thus This faith affirmeth Lib. 1. Mem. cap. 5. that the reward of vertue and the punishment of sinne the one of them is so sharpe and the other so great that if all the world were full of bookes and all creatures were writers yet all these writers should be sooner weary and the world should be ended then that they should lacke matter what to write of either of these what these things containe in them according to their exceeding greatnes
goodnesse comes from God and that comming into this sinke of our flesh though they procéede most pure from him yet they must needes gette filth and slime And yet for all that wée must returne them to him againe and hee like a most louing father will accept them The best actions we doe euen the actions of the best men are not voide of this filth and slime And herein consistes that the best men must still saie O Lord enter not into iudgement with thy seruaunts Psal 143. And if our best workes haue these imperfections what maie wée iudge of our euill workes This onelie consideration will make euerie good Christian flie from anie trust in himselfe and flie onelie to the sure anchor of Gods mercie Againe here wée maie learne the great mercie of our God though wee thus abuse his good graces and pollute those most pure giftes wee haue receiued from him yet hee reiectes vs not nor our workes but mercifully receiues vs. Againe here that opinion of the Papists doeth fall downe which denie that a iust man in euerie good worke doeth sinne what is this filth and slime that the grace of God gets in this filthy sinke of ours but sinne Secondlie wee maie learne out of Stella that poperie pleaseth not God For God sayeth hee hath giuen vs vnderstanding will and memory to know loue and remember him and his benefits And they which employ not these to this end haue receiued them in vaine But the Popish religion hath taught the contrarie and haue nourished men in ignorance as all the worlde can witnesse and can that religion then please God Augustine also of the merites of all Christians whereunto they ought to trust Aug. manu cap. 22. writes thus In all mine aduersities I find no remedy so forcible as the wounds of Christ in them I sleepe soundly and rest without feare Christ died for vs. There is nothing so deadly and bitter which Christs death cannot heale All my hope is in the death of my Lord his death is my merit and my refuge and my saluation my life and my resurrection My merite is the pity and tender mercy of the Lord I am not void of merites as long as that Lord of mercies remaines And if so be the mercies of the Lord be many then are my merites many And how far mightier he is to saue so lesse fearefull and more secure am I. Thus far Augustine The merites of Christ were the merites that Austen trusted in and in these onelie also must euerie true Christian and Catholique trust Lib. 1. de deuot cap. 28. Granatensis of mans duetie writes thus If men would diligently marke how much that is that is due to God and how small it is that mans hart can affoord he shall manifestly perceiue that no diuision there is to be made where so much is due and so little can be requited The bedde is narrow saith Esay so that one must needes fall out Esay 28.20 Verse 37. and the couering be short it cannot couer both This thing may be plainly seen in the heart of man being so narrow that it cannot both containe God and the world And after Againe if thou shalt consider the obiect which thou makest so great haste vnto to be infinit thou shalt hereby alwaies iudge thy selfe to be beggerly though thou be adorned with many graces bestowed vpon thee And if thou shalt thinke that thou hast gone as farre as a man can goe yet thinke it is but a sippe that thy mind hath tasted There are no works of supererogation then Of the great mercie of God also hee writes thus Besides all these things the great mercy of God in this place offers it selfe to our consideration Vit. Christ◠Med. 9. which most clearely shines in the glory of these Infants What greater goodnesse or liberality can be then that God should accept that death not onely for a sacrifice but for a martyrdome which will did not vndertake but necessity forced where there was no vow but violence where there was no merit but misfortune where there was not the hart although the body of a martyr where there was not the desire of him that died but the cruelty of him that murthered to conclude where there was the tyraunts sword and not so much as the martyrs word But Gods grace supplied all that wanted which changed this extreame misery into a crowne and this chance into a merit For the wickednes of the tyrant is not of more force then the goodnesse of God And if Herods cruelty could punish where there was no fault it is no great matter if God could giue a crowne where there was no merit Marke this all ye that despaire cast your minds hither which are faint harted and scrupulous in conscience which euer thinke that you shall be condemned how much more haue you God mercifull to you thinke you then they which beleeued not How greatly doth he loue men how desirous is he of your saluation how ready to giue his glory For that he may giue you it he seekes all meanes possible neither desireth he any thing else A certaine Philosopher said once He that is liberall seekes all occasions of doing good to others that he may practise his liberality The which if it be true what will he do which beyond all his other vertues is commēded of his liberality mercy He is not such a one who delights in the works of the body onely but also of the spirit or mind by whose power they are doone for it is the will which works them Therfore this our God who so greatly longs for our profit saluation was content with that he found in these Infants and he came to supply with his grace that which they wanted in their merits adding according to his exceeding great goodnesse to that ignoraunt and tender age that which it had not This mercie of God must all Christians most assuredlie beeleue and looke for at Gods hands Saint Ambrose also writes thus verie excellentlie of Abraham the father of all the faithfull De Abrah patriar lib. 2. ca. 8 How little he respected the reward in doing of his most excellent works to teach all his children to follow his steppes when as he had ventured his life for the recouery of his brother Lot and would not receiue so much as a shooe latchet of the king of Sodome for his labour Ambrose saieth that Moyses added after this victorie this spéech of God vnto him Feare not Abraham I wil protect thee and thou shalt haue a great reward I demand sayeth Ambrose why after the hazard of the warre nowe is mention made of promising the wages No saieth Ambrose he had doone a lesse woonderfull thing a matter of lesse importance if being moued by the promise of God he had set vpon the enemy For then he had gone as wee saie dead sure to the victory rather drawne then willing to such a great glory or ready
that especially helpes to keepe and preserue this peace of conscience is a certaine familiar and a filiall trust which the iust haue in God of which wee will speake briefly which in some of them is so great that there is no sonne in the world which in all his necessities trusts so much in the protection of his father as they do in the protection of God For they know that there is no father on earth worthy of this name if he bee compared with their heauenly father They know that this father hath a care not onely of their bones but also of the very haires of their heads and that not one of them doth fall without his appointment and will These and such other like things they know by faith And they know also by the experience of particular graces and by his prouidence and louing kindnesse which God vseth towards them and they know that God will so certainly prouide for them in all their necessities that they sing ioifully with the Prophet The Lord gouernes me or as some other doth translate it The Lord doth feed me and therefore I can lacke nothing And after Although I walke in the middest of the shadow of death I will feare no euill because thou art with me Such like promises hath the scripture in a thousand places and with the truth of these the iust man is defended as with a most sure shield and therefore he is neither troubled nor any whit moued in all the chances of this life For whatsoeuer is taken from him on the one side he trusts shall be restored againe of God on the other side in matters of greater waight and importance Thus farre Granatensis And what could be more truelie and plainlie written of the great loue which God hath to euerie Christian and of the loue which he ought to beleeue most assuredlie To beleeue this loue of God towards them is the onelie shield of Christians in the manifold chances of this life Take this loue awaie from them and you leaue them naked and what is more contrarie to the doubtfull doctrine of our saluation which the Church of Rome daylie teacheth Ferus speaking of the time betweene Christs death and his resurrection writes thus Fer. Ser. 10. de filio predi What maruell is it saieth hee if the Disciples then doubted whether their faith in Christ were a right faith or no That without all doubt was a most sorrowfull time vnto them when as they were so perplexed in their minds For what doth so torment a mans conscience as then when he is compelled so to sticke in two waies doubtfull of his faith whether there be any hope of grace and mercy or no This I say the holy Apostles and Disciples tried by experience in the death of Christ c. Such a doubtfull faith the Church of Rome now teacheth which Ferus here plainelie condemnes as a most miserable thing In the psalme euerie soule now is called the beloued of God Psalm 118.6 That thy beloued may be deliuered saieth Dauid Let thy right hand saue mee and heare thou me Euerie soule in the sight of God is now Dauid that is beloued is Salomon is at peace with God is Iedidiah on the Lords behalfe But to returne againe to Granatensis after hee addes this And by this meanes the people of God as the Prophet Esay sayth Ibidem shall sit in the beauty of peace and in tabernacles of sure confidence and in rich tranquility where she shall find all things in him who is all in all Therefore the Prophet fitly ioines peace with confidence for one of these comes of another that is peace of confidence for he that trusts in the Lord there is nothing that may cause him to bee afraid or that may trouble him for he hath God his defender and one that prouides and taketh care for him Of the certaintie also of saluation Med die lunae de vener Sacram he in another place writes thus Christ also would make his spowse sure of the inheritance of the heauenly kingdome and he would leaue hir thereof an earnest penie and pledge that being sure of it she might passe ouer without wearines the pilgrimage troubles of mans life There is nothing that doth more forcibly moue vs to cōtemn al these things which are vnder the sunne then the hope looking for of those things which we shal haue in heauen And therefore our Sauiour said when as he was now ready to die I tell you the truth it is expedient that I go away frō you c. And a little after That his spouse might most certainly look for this good thing he hath left hir this incōparable pledge which is of so great price and valew as are those things which by the hope thereof she lookes for And he hath left hir these pledges least she should distrust the promises of God but should verily beleeue that God will giue all things in the life to come which he hath promised where she shall liue by the spirit seeing he hath not denied her the pledge thereof in this vale of misery where shee liueth in the flesh And in the same Chapter a little before Why was it not enough O King of glory to thy most feruent and vnspeakeable loue to haue despoused my soule vnto thee my soule I say which before was a seruant and bondslaue of the diuell but also when as thou hadst seene her to languish in thy loue thou madest for her this mysticall loue medicine which is consecrated and transelemented with these words that it hath power of transforming the soule that eates it into thee and of inflaming it with the loue of thee Nothing declares more manifestly ones loue then to wil to beloued againe Therefore when as thou so earnestly desires our loue and hast sought for it with so great pleasure who is it that hereafter will doubt of thy loue I am sure O Lord that when I loue thee I am loued againe of thee I am sure O Lord that I need vse no new meanes to kindle thy loue towards me as thou hast done to rauish my affections towards thee Thus farre Granatensis What can bee more plainelie saide that euerie one is sure of his saluation then that euerie spouse of Christ that shée might bee sure of her heauenlie inheritance and that shée might passe ouer this pilgrimage ioifully hath receiued a pledge and earnest penie thereof of God and that hereafter now none will doubt of the loue of Iesus Christ towards him why then he is sure of his saluation And in another place Loue and mercy compassed thee about and laide that heauy burthen vpon thy shoulders loue mooued thee to giue me thy goods and mercy caused thee that thou shouldest take vpon thee all my euilles if therefore mercy with loue brought thee vnto such and so miserable a state who euer hereafter wil doubt of the greatnesse of thy loue For if that
cleaue fast to the Kings Maiestie our supreme head in earth next vnder Christ of this Church of England as faithfull subiects by Gods law ought to do Though they go about to stirre Gog and Magog and all the rauenours of the world against vs yet we trust in God verily and doubt not but they shal haue such a ruine and ouerthrow as is prophecied by Ezechiel in his 39. chapter against Gog Magog going about to destroy the people of God whom the people of God shall so vanquish and ouerthrow on the mountains of Israel that none of them shall escape but their carcasses there to lie to be deuoured by kites and crowes and birds of the aire And if they shal persist in this their pestilent malice to make inuasion into this Realme then let vs wish that their great captaine Gog I meane the Bishop of Rome may come with them to drinke with them of the same cup that he maliciously goeth about to prepare for vs that the people of God might after surely liue in peace Thus far Bishop Tunstall By whom we may learne these notable lessons that the Pope hath béene no peacemaker but a maker of wars these many yéeres and therefore he is the child of the diuell by his iudgement Secondly that all true subiects ought to trust in God and their Prince and not to feare anie inuasions he shall deuise against them Thirdly that he is that Gog that hidden and hypocriticall enemie of Christ of whom Ezechiel prophecieth and that he and all his shall be destroyed and all their attempts against Gods Church shall not prosper Tunstal a man of great learning and iudgement saw thus much in his daies when the daie of the gospel began but to shine and shal not we now in the cléere sunshine therof acknowledge so much But to returne to Master Bellarmine againe he answeres to the former place De Rom. pont lib. 3. ca. 6. that I haue alleadged out of Ierome vpon Malachie That although Ierome in this place was of this iudgement yet in his Commentaries vpon Matthew he taught the contrarie But Master Bellarmine doth mistake Ierome For Ierome himselfe doth not say vpon Matthew that Elias shall com before the second comming of Christ In Mat. ca. 11. but he there shewes the opinions of others These be his words There are some saith he which thinke that therefore Iohn was called Elias that as in the second comming of Christ according to Malachie Elias must come before must shew the comming of the Iudge So Iohn did in his first comming And so they both are messengers either of his first comming or of his second Ierome shewes here the opinion of others and not his owne why Iohn was called Elias which he had set downe before in these words That Iohn was called Elias not according to the opinion of some foolish Philosophers and certaine heretiques which bring in transmigration of soules from one bodie to another but because according to another testimonie of the gospell he came in the power and spirit of Elias and that he had the same grace or measure of the holy spirit which Elias had And also the austeritie of life and courage of mind both of Elias and Iohn were equall Hee was in the wildernesse so also was he He was girded with a girdle of a skinne so also was he He because he rebuked Ahab and Iezabell of their wickednes was compelled to flie he because he reproued the vnlawfull mariage of Herode and Herodias lost his head These are Ieromes considerations why he thought Iohn might be compared to Elias Then he addes There be some others that thinke c. As though that which followes were not his opinion but the opinion of som others whom he also makes mention of in that other place of Malachie which I haue before alleadged And there he cals them plainely Iewish heretikes And the same opinion of others concerning the comming of Elias Ierom alleadgeth in other places and he inueieth against all such followers of Iewish fables Iohannes Viualdus a Papist in opere regali de duodecima persecutione ecclesiae Dei affirmes plainly that Ierom thought In explic orat Ier. in cap. 29. Ezec. that Elias should not come in his owne person but that the vertue and power of Elias should come But he himselfe saith that he followes rather Austen Thomas and Vincentius So that Ierom in this matter is not contrarie to himselfe as Master Bellarmine would haue him but all one Nay he is so farre from being of the Papists opinion concerning Antichrist that although the booke were sealed and this matter concealed from the fathers and by degrées not all at once opened to the church as we maie note in the Reuelation yet euen by that small light of Gods word Reu. 5.2 6.1 which at that time was giuen the Church of this matter he aiming at the truth doth quite ouerthrow the Papists opinion For vpon the second Chapter of Malachie he writes thus The Iewes saith he vnderstand that which is spoken here of the prophet Behold I will send my Angell of Elias the Prophet and that which followes The Lord whom you seeke for shall by and by come to his temple and the Angell of the testament whom you would haue they referre to their Messias that is to their Christ who they say shall come in the ende of the world But I maruell how that the verie experience of the things which haue chanced hath not taught them the truth for what temple shall their Lord find which is ouerthrowne to the verie foundation Or is it to be builded vp againe of any other before Christs comming What shal their Christ do more when as all things are restored to their former state of another Our Lord in the Gospell expounding Elias to be Iohn Baptist saith If you will vnderstand he is Elias which is to come of whom also this same Prophet whom we now expound speakes of in the end of his prophesie Behold I wil send you Elias the Prophet before that great and fearefull day of the Lord come But how Iohn also might be called Elias he gaue vs also to vnderstand saying that he came in the power and spirit of Elias Thus farre Ierome Where he plainly out of the scriptures refutes the Papists opinion concerning Antichrist Whom they teach shall be borne in Babylon of the tribe of Dan and when he shall come to Ierusalem circumcising himselfe he shall say to the Iewes I am Christ promised vnto you Then all the Iewes shall flocke vnto him and they shall build againe the temple destroyed of the Romans And he shall sit there saying that hee is God and shall kill Enoch and Elias This is the Papists opinion concerning Antichrist as it is set downe in their Catholicon by Ioh. de Ianua a Frier And this their opinion Ierome in this place manifestly refutes who saith that the temple shall not be built
professe himselfe a schoolmaister of good dealing and integritie condemning all euill actions whereof he himselfe is the author and principall actor That thing which he greatliest desireth he will make a shew as that he could in no wise abide it and that thing which he abhors and detests he will seeme greatly to long for and desire that he may more easily take vs at his pleasure This is another point of his cunning by vrging thy iustice to make the mind sorrowfull and to perswade desperation and againe by shewing thy mercie and clemencie to make the mind presumptuous and slothfull Againe of the consideration of euerie ones dignitie to make them proude and arrogant Againe he will procure hatred against thy law that is euen against thine owne selfe as though thou wast an enemie to the lawful desires of the flesh It were to be wished that these sleights of sathan were knowne to all Christians It would make coniurers take héed how they trusted Sathan It would make simple christians also take heed how they beléeued any apparition of spirits or vaine fables although it had a smocke or some sauour of truth or vertue For this is one of sathans sleights as here we may learne to season his lies sometimes with some shew of vertue and goodnes that he may beguile simple soules and draw them on and so cause them to beleeue lies But here all those that are wise in Iesus Christ must know that all is not gold that glistereth And no doubt this was the root of that golden Legend which the Papistes make so great account of and wherein are manie fables tending to vertue and religion but they are but sathans lies burnished ouer with a shew of truth and vertue As Ludouicus Viues here teacheth all Christians that sathan can do cunningly 2 Cor. 2.11 And saint Paul also saith We are not ignorant of his sleights or deuises Of Apparitions and Reuelations Granatensis writes thus Gra. de Deu. lib. 1. cap. 53. If we ought not saith he to seeke for spiritual comforts delights that we may wholy giue our selues vnto them and delight in them much lesse are reuelations visions inspirations and such like to be desired for they truly are the beginnings of diuellish illusions neither let any man fear that herein he is disobedient to God if he shut all his gates against these For God knoweth if he mind to reueale any thing to man to finde an entrie to come in at and to open the gates so that men need not doubt but know assuredly that God is there So he dealt with Samuel being yet a child whenas he called once and twise and the third time and he told him all things which he would that he should know so plainly that there now was no cause of doubting left nor the Prophet now should doubt of his embassage Granatensis here suspects reuelations and he plainly affirms that they are the verie beginnings of sathans illusions Therefore true Christians must not easily giue credit to such but examine them alwaies by Gods word If he agrée not with that it is sathan which appeares though he appeare like an Angell of light 14. Of Inuocation THe common receiued opinion of the Papistes is that we may inuocate the saints in heauen Poligranes a papist writes thus Polig de com sanctorum If they forsake Christ their aduocate and mediator in heauen which call vpon saints then much more they forsake him which do require the praiers of saints on earth The which thing Christ hath not onely forbidden but commanded He makes no difference betwéene inuocation and a request men may request one another to do anie thing but to call vpon anie man is idolatrie and forbidden by Gods word But I would not haue them ignorant saith he that it is one thing to be a mediator of saluation another of intercession onely Christ is the mediator of saluation but there may be more of intercession c. As though Christ had said onely for your saluation if you begin it in my name you shall obtaine it and not generally of all things Whatsoeuer you shall aske the father in my name he will giue it you If he be a Mediator then he is a mediator of all things There is no exception in his most bountifull large promise made to vs. But after as should seeme not being bold to giue inuocation to saints he partly reclaimes his former sentence so saith he After some sort mans name may be called vpon For Iacob sâ—ith to the sons of Ioseph Let my name be called vpon them c. That is I account them as my children though they were borne in Egypt Doth this place proue that they should in their prayers call vpon Iacob but rather that they should of men be accounted the children of Iacob It makes nothing for inuocation or prayer Other papistes more sound haue defined prayer farre otherwise Granatensis defines prayer thus That prayer rightly made is nothing else then a drawing neere of man to God De orat lib. 2. cap. 5. and an vnion of both their spirits If this definition be true then the praiers we do make to saints are no prayers Stella in 5. Luc. And Stella defines prayer thus Prayer is a climing or flying vp of the soul that liues in this world to God And it is as it were a suit which we offer to our God and to our King Our God as he is a most mightie so he is a most mercifull and bountiful prince He will haue all suits to be made to himselfe alone Psal 68.19 He himselfe will bestow all his benefits to make vs praise him alone Praised be the Lord euen the God of our saluation which ladeth vs daily with benefits saith Dauid And Vocabularium Scholasticum defines inuocation to be calling of a thing into it selfe by effects and diuine worship But Stella teacheth That the diuell cannot take any thing from our vnderstanding or will because the operation of the diuell cannot directly reach vnto the substance of our soule Stella in 8. ca. Luc. no nor any Angell can do that because it is only God which can enter into our soule is truly in it which also can worke in it So that then God is only to be inuocated who can enter into our soule and not any Saint or Angell Leu. 10.1 First of all that terrible example of Gods iudgement vpon Nadab and Abihu Aarons sonnes should terrifie all Christians They offering incense to the Lord with a good intent no doubt with strange fire not with that which came downe from heauen thorow their own blind deuotion breaking and transgressing Gods most holy commaundement were sodainly of God consumed with fire sent from heauen And are not our praiers now incense sacrifices of God Psal 141.2 Heb. 13.15 as both Dauid saint Paul do plainly teach and dare we presume to offer them to his maiesty otherwise
which call vpon him and beleeue in him c. This great zeale and loue of Christ towards his verie enemies in the midst of all his torments must néedes worke an assured confidence that he will now heare vs which beléeue in him And therfore we néede not flie to anie other in our prayers but only to him If he so willingly saith Ferus forgaue the sinne done against his owne person he will no doubt farre more easily forgiue vs. Therfore we come boldlie and without all feare to God hauing so louing a patron and aduocate Fer in 4. cap. Mat. Ferus also of Inuocation that it is a part of Gods honour writes thus Thou shalt worship the Lord thy God This adoration consists not in bowing of the knee or such like but in spirit and truth To worship God to beleeue in him to serue him to cal vpō him without these thou art an Idolater whatsoeuer thou doest if thou loue or feare any other thing more then God if thou in thy necessitie call not vpon him for for this cause he sends thee aduersities that thou shouldest call vpon him And they haue not inquired after the Lord but haue trusted in the helpe of Egypt And so many of vs do Thus farre Ferus Here we may plainlie sée first that Ferus makes this Inuocation of God a speciall part of Gods worship or Latria and that to this end to make vs to call vpon him he sends vs afflictions Secondly how he reprooues them that trusts in Egypt that is in man either liuing or dead or in what thing soeuer Dom. 23. post pent conc 2. Philippus de dies also of prayer writes thus Whosoeuer doth knocke at the doores of the tender mercie of God with his prayers with faith and reuerence with humilitie and sure confidence with all which this woman was furnished he truely toucheth the Lord and drawes his vertue and spirit to him Therefore happy is he that truely can say with the Prophet I will offer the fat burnt offrings He offers to God fat burnt offrings which offers him prayers full of humilitie assurance of obtaining them and deuotion And he offers prayers without marrow which offers prayers without loue deuotion or attention And these whether they be Clergie or Lay-men although they pray a great number of Psalmes or of other prayers as a taske without any intention of the minde blessing God with their mouths but with their hearts giuing themselues to pleasures and delights in the streetes these truely thrust the Lord they touch him not because they onely touch him with their bodies and not with their spirit And therefore they receiue from him neither any vertue or grace What must we doe then brethren Truely that of Saint Paul I will praie with my spirit I will pray with my minde I will sing with my spirit I wil sing with my minde Thus much Philippus de Dies Wherein he condemnes all the Latine prayers made of the ignorant and simple people which vnderstand no Latine And such were almost all their prayers in the daies of our forefathers because they lacked this marrow of truth and confidence of the assurance of obtaining their prayers at Gods hands they lacked this minde and vnderstanding which S. Paul speaketh of And as Dies truely affirmes they that pray so thrust and throng Christ but they touch him not Stella also to the same effect writes thus In 1. cap. Luc. My soule doth magnifie the Lord saith the blessed virgin Marie And that verie fitly for God is to be praised rather in heart and minde then in voice according to that of S. Paul Sing to God in your hearts And after My soule saith she doth magnifie the Lord because my toong stambreth neither can it number all the benefits bestowed vpon me Therefore I offer the inward affection of my minde in giuing of thanks And againe Where we are taught that God is to be praised rather in minde and heart then in body But many haue the prayer of the voice onely and mouth and not of the heart to whom the Lord saith This people honoureth me with their lips but their hearts are farre from me And of our Sauiour Iesus he writes thus In that they led Iesus with them to Ierusalem Idem in ca. 3◠Luc. thou oughtest to learne that in all thy iournies and in all thy trauailings most sweete Iesus ought to accompanie thee Haue him alwaies before thine eies let no worldly matter enter into thy minde but in all thy affaires direct all thy thoughts to him as it were to a marke If we ought to haue him alwaies before our eies why should we haue then anie other And that Iesus Christ is so louing towards vs that we néede not haue anie other he writes thus after preferring his great loue towards vs before the loue of Iohn the greatest saint in the world and so by a consequent before anie other saint whatsoeuer Therefore saith he Iohn preached in the wildernesse because in the Citie there are so many sins and abominations that Iohn could not abide them Iohn was grieued at the heart neither could he digest so many sinnes But when as he saw the Pharisees he could not abide them but he burst out saying O ye generation of vipers c. But Christ hath a better stomacke to beare with our iniquities and to cure our infirmities as one that loues vs with all his heart and with all his affection and winkes at the sinnes of men that they might repent And for this cause Iohn would not enter into Cities that he might not see the lying of artificers the vsury of merchants the vanitie and pompe of noble men c. Thus farre Stella But quite to ouerthrow all inuocation of Angell or Saint whatsoeuer Coloss 2.18 doth not S. Paul most euidently write thus Let no man make you shoote at a wrong marke or defraude you of your price at his pleasure through humilitie in worshipping Angels intruding himselfe into those things he knowes not puffed vp vainly by the conceipt of his owne flesh As though he should saie If any man teach you this doctrine that it is humilitie to worship Angels and that you maie not presume to come in Gods sight such a one beguiles you he makes you lose your price lose your reward For he that runnes in a race must obey his pleasure that maketh and appointeth the game masterie If you pray neuer so much and fast neuer so often if you doe not these according to Gods word in the name of Iesus Christ you lose your price and he that teacheth contrary is puft vp of the pride of his owne minde he followes his owne reason and not the light of Gods word and therefore in these matters is starke blinde and knoweth nothing As S. Paul teacheth of all such If any man saith he teach any other doctrine and giues not heede respects not the holesome words of our Lord Iesus
pastors to feed their flocks themselues and our blessed Sauiour enioines this thing to Peter Ier. 23.2.4 Ezec. 34.16 as his principall duetie to feede his flocke The true shepheard is to binde vp the woundes of his flocke and to heale them himselfe He that doth not so is that idol shepheard Zach. 11.16 whereof Zacharie prophesieth He shall not looke for the thing that is lost nor seeke the tender lambes nor heale that which is hurt nor feede that that standeth but he shall eate the flesh of the fatte and shall teare thir hoofes and clawes in peeces And haue not the shepheards in poperie done thus Psal 119.105 whereof manie of them neuer preached Is not the word of God the lanterne and candle in Gods house to lighten our pathes and wherewith also to séeke that which is lost Luke 15.8 which candle that wise woman which was a figure of Christs Church lighted and therewith sought for her lost groat which the foolish woman the Popes Church hath quite put out and hidden vnder a bushell Matt. 5.15 Is it not the leaues of that tree of life Iesus Christ which serue to heale the nations Reu. 22.2 as Saint Iohn sheweth vs in the Reuelation Are not the scriptures those fruitfull trees also whereof Ezechiel prophecieth that by the riuer of Gods spirit which is our only comforter in this life as our Sauiour doth teach vs do grow on the brinke thereof on this side and on that side whose leafe shall not fade neither shall the fruit thereof faile and it shall bring forth new fruit according to his moneths because their waters run out of the sanctuarie and the fruit thereof shall be meat and the leaues therof shal be for medicine Is not here a liuelie description of Gods spirit and of the scriptures The one is a well a streame springing into euerlasting life a comforter that onlie like water comforts in all the heats and broyles of this life as our sauiour teacheth And the other as trees that grow on the brinke of this heauenlie riuer The word of God and his spirit are neuer separated which euer haue their leaues and fruit no winter can make their fruit fade nor frost cause their leaues fall Nay because they are watered from the sanctuary they do not onlie like other trées bring forth stil the same fruits but new fruits euerie moneth And their fruits are meate and their leaues medicines If this be true then the papists in whose coasts in times past these fruitfull trées were not seene growing and flourishing lacked also that heauenly and comfortable riuer that procéeded out of the sanctuary They had in those daies worldlie comfortes enough like to that rich man but they lacked the comfort of Gods spirit their soules were famished for the want of these trées whose fruits are the onelie food of soules And their sinnes and wounds of their soules were putrified and festered for lacke of these leaues to heale them which are the onely plaisters for spirituall sores as the prophet Ezechiel Saint Iohn do plainlie teach If we will liue we must applie these leaues to our hearts as the preacher doth teach vs. It is better saith he to go into the house of mourning then of feasting because this is the end of all men Eccl. 7.4 And the liuing will lay it to his heart And Abacucke saith that the iust shall liue by faith Abacuck 2.4 And Saint Paul that faith commeth by hearing the word of God Therefore what life could be in that Church where Gods word was seldome or neuer taught It is written of the blessed virgine Marie Luk. 2.19.51 that she laid vp her sonnes words Iesus Christs words and the words of the shepheards in her heart So must all good women that minde to be blessed that loue the blessed virgine follow likewise these her holie steps and laye vp Iesus Christs words their pastors words in their hearts and the words of no others They must not séeke straungers to confesse their sinnes and to lay open their sores vnto as the popish Church teacheth Nay euen now when as these trées beginne againe to flourish in the world many are not thankefull to God for such a great blessing that now hath made these holesome and fruitfull trées to spring againe in their coasts but doe finde fault with them do despise them They will haue nothing but olde fruit They can abide no new fruit But here they must learne that these trées bring forth new fruits euerie moneth They must not be so wedded to antiquity as to contemne condemn all nouelty but rather let them marke well what euerie thing is Let them say if it be a fruit of the tree of life if it haue a roote and ground in the scriptures 1. Thes 5.21 1. Io. 4.1 I will receiue it most thankfully ioyfullie Let euerie one of vs Trie all things and keepe that which is good as Saint Paul counselleth vs and examine the spirits whether they be of God or no as S. Iohn also commaundeth and not wilfully shut our eies or straight way cast it out of our hands we wil none of it because it séemes new Let vs remēber how that these fruitfull trees of the Lord which are watered with the water that comes out of the sanctuarie bring forth new fruits euerie moneth They diminish the dignitie of these trées are enemies to their owne health nay to their owne onely true greatest ioy and pleasures that they can haue in this world that beleeue not this and will not taste of these new most pleasant fruits And here also we must marke another singular smacke or relish and another speciall commendation or priuiledge which these fruits which the word of God hath beyond all other fruits and writings of men whosoeuer Psal 12.6 The words of the Lord saith Dauid are pure words as siluer purified to the Lord of the whole earth and fined seuen times And no siluer else whatsoeuer nay all the golde of man yea of the fathers whosoeuer is but drosse to this siluer And so must all Christians account of the fathers and yet I cannot tel how it comes to passe that in many mens mouthes the writings of the fathers haue a better relish and pleasanter taste then the word of God But let all men heere learne that euen the gold of the fathers euen the purest doctrine they teach is impure in comparison of the doctrines of the scriptures They haue onely this commendation that they are siluer purified seuen times to the Lord of the whole earth And in the repairing of the Church of Christ which now in our daies is in hand which Antichrist had defaced Re. 11.1 2.3.4 Saint Iohn in the Reuelation borrowes this testimonie of Dauid where after he had declared how much of Gods house should be repaired againe how farre the builders should procéed in that worke he addes what
thy truth and faith in thée Rom. 8.30 that thou hast poured into vs good inspirations and good thoughts that thou hast deliuered vs from that euill one Matt. 6.13 and preserued vs from all perils and dangers from sodaine death burning with fire robbing with théeues and such like casualties Iob. 1 19 Luk. 13.4 wherewith manie are sodainlie taken in the night vnawares that thou hast with such greate patience and mercie staied thy wrath so long frō vs Rom. 2 4. giuen vs so large a time of repentance amendment or life For these and all other thy benefites which thou hast bestowed vpon vs from the first day of our birth vntill now Psal 105.2 which are mo in number then the haires of our heads we giue thee as we are most bound O most mercifull Father in the name of thy Sonne Iesus Christ continual and most humble and heartie thanks And we offer vnto thee O Lord all that we go about to do or suffer to be done Psal 37.5 all our labours all our studies all our exercises in a word all that we are to doe or wherein we shall bee employed or occupied this daie And we beséech thée poure downe thy blessing vpon them and prosper and giue good successe vnto them Psal 90.17 118.25 To thee also we offer euē our selues our soules and bodies with all ours Psal 150.6 that both we and all things els maie shewe thy praises set forth thy honour and declare thy glorie Into thy hands we commit all our affaires so that thou maiest do and worke in all things and dispose of all things whatsoeuer as shall please thy most holy and sacred will euen as though they were thine owne businesses and affaires and none of ours Moreouer Matt. 26.39 for as much as of our selues we are not able to doe thee anie seruice giue vs O Lord thy grace that we maie be so strengthened therwith Ephe. 3.16 that we may think saie or do nothing which is not agréeable to thy most blessed will O Lord make our wils alwaies agrée with thy wil. Psal 19.14 1. Cor. 3.5 And we most humblie beséech thée euer to assist vs with thy grace and to giue vs power and strength against all kind of sinnes especiallie against those whereunto we are inclined of our owne natures as pride couetousnesse enuie maliciousnesse gluttonie vncleannesse vaine glorie idle words such like so that through the power of thy might Ephes 6.10 we maie get victorie against these and all sinnes whatsoeuer Furthermore for as much as man is borne to labour and trauell as the birds to flie and thou hast ordained him the day to labour in Iob. 5.7 Psal 104.25 thou wouldst not haue him liue idly or spend his time vainlie endue vs all O Lord with thy grace that wee maie euerie one labour and studie to serue thée faithfullie in our callings Ephe. 4.1 2. Tess 1.11 And that labouring for the bodie and sustentation of this present life we maie yet cast awaie the great blindnesse of our minds and carefulnesse of worldly thinges and maie alwaies labour without all care ioyfully Matt. 6.33 1. Pet. 5.7 euen as the birds flie putting our whole trust in thée being most assuredlie perswaded that thou carest for vs and therfore O good Father giue vs grace to cast all our worldly cares vpon thée And giue vs alwaies onlie this care that we maie put our whole studie and care in kéeping of thy commandements O good Lord 2. Pet. 1.5 Iam. 1.23 make vs not only hearers but doers of thy word O Lord let vs not haue only a shew of thy religion but let the force and power thereof shine in our liues and conuersations 2. Tim. 3.5 Matt. 18.7 that we be not offences and stumbling blockes but lights and good examples to others And that wee may dayly do this Matt. 5.16 O good Lord as it hath pleased thée to make the Sunne to shine vpon the earth to giue our bodies light so we most humbly beséech thée inlighten our mindes and hearts by thy holy Spirit 2. Pet 1.19 that we may bee euermore directed in the way of righteousnesse Psal 90.2 And as this day addeth somwhat to our age so let thy holy spirit adde therein somewhat to our knowledge and faith that so growing in the measure of thy grace daily Ephes 4 15. Luk. 1.71 till we come to our perfection which is in Christ Iesus we maie serue thée in holinesse and righteousnesse not onlie this daie but all the dayes of our life Graunt vs these our petitions deare Father and all other necessarie graces for vs and thy whole Church for thy deare Sonne Iesus Christ his sake our most blessed Sauiour to whom with thee and the holie Ghost be all honour and glory now and for euer Amen Amen A Forme of Euening Prayer for Christian Families O Almightie God our heauenlie Father Psal 47.7 73.24 139.1 which art the great king ouer all the world which gouernest and preseruest all things which searchest vs out knowest vs which knowest our sitting downe and our vprising and vnderstandest our thoughts long before which art about our path and about our bed and spiest out al our waies We thanke thée through our onely Lord and Sauiour Iesus Christ for blessing vs this daie past in all the studies businesses and affaires that we haue gone about We confesse what soeuer we haue brought well to passe to haue beene thy great mercies towards vs. Psal 108.13 Wée thanke thée for sauing vs from all dangers of bodie and soule we confesse our life our strength all the good things we haue Iam. 1.17 wholie and onlie to depend of thée And now as the day which thou hast made for labour is past and the night is come Gen. 1.25 which thou hast in like manner created for the refreshing of our wearie bodies and minds graunt vs therefore so to take our bodilie rest therein that our soules maie continuallie watch for thée and our heartes be lifted vp to loue thée Cant. 5.2 Grant that our sléepe be not excessiue but onelie sufficient to comfort our weake natures Giue euerie one of vs good Lord we beseech thée thy grace Pro. 6.9 that before we suffer our eies to sléepe or our eie lids to slumber or the temples of our heads to take anie rest to examine our consciences and to iudge our selues and to call to remembrance all our actions that wée haue done this daie whether all our thoughts words and works haue béene agréeable to thy holie will and commandements Psal 145.2 or no. And if we haue done anie thing well to giue thée in the name of Iesus Christ heartie and humble thanks for it Matt. 6.12 and if we haue omitted anie good worke which we might haue done to condemne our negligence slacknes and wearinesse in thy
disquieted within me O put thy trust in God For I will yet giue him thankes which is the helpe of my countenance and my God The ioy of the Lord is your strength Nehe. 8.10 Rom. 15.13 O Lord of hope fill vs with all ioy and peace through faith that we may abound in hope through the power of the holie Ghost When we shall heare the clocke strike let vs say Blessed be the houre wherein our Lord Iesus Christ was borne and died for vs. When as we shall haue done any thing well let vs say Not vnto vs O Lord not vnto vs Psal 115.1 but vnto thy name giue the glorie For thy louing mercie and for thy truths sake When we shall take a iourney I will go forth in the strength of the Lord God Psal 71.16 and I wil make mention of thy righteousnes only In a doubtfull matter let vs pray thus In silence and confidence is our strength Esa 30.15 In dangers let vs pray thus Our helpe standeth in the name of the Lord Psal 124.8 who hath made heauen and earth For Faith let vs pray thus with the Apostles O Lord increase our faith Luke 17.5 For the loue of God O Lord poure thy loue abundantly into our hearts Rom. 5.5 by thy holy Spirit For remission of sinnes Haue mercie vpon me O God after thy great goodnesse Psal 51.1 according to the multitude of thy mercies do away mine offences Psal 19.13 Who can tell how oft he offendeth O cleanse thou mee from my secret sinnes Psal 25.7 O remember not the sinnes and offences of my youth but according to thy mercie thinke vpon me O Lord for thy goodnes For good thoughts Psal 19.14 Let the words of my mouth and the meditations of my heart be alwayes acceptable in thy sight O Lord God my strength and my redeemer For good workes Psal 119.122 Make thy seruant delight in that which is good that the proud do me no wrong At the houre of death Psal 31.5 Into thy hands O Lord I commend my spirit for thou hast redeemed me O Lord thou God of truth For the Church pray thus Psal 28.10 O saue thy people giue thy blessing vnto thine inheritance feede them and set them vp for euer Psal 80.7 Turne vs againe thou God of hosts shewe the light of thy countenance and we shall be saued Psal 85.4 Turne vs O God our Sauiour let thine anger cease from vs. In the afflictions of the Church Amos 7.2 O Lord God spare vs I beseech thee who will raise vp Iacob for he is small Psal 51.18 O be fauourable and gracious vnto Sion build thou the wals of Ierusalem Psal 122.6 7 8 O pray for the peace of Ierusalem they shall prosper that loue thee Peace be within thy walles and plenteousnesse within thy pallaces for my brethrens and companions sake I will wish thee prosperitie Saint Gregorie his Prayer Greg. post Psalmos poenitent O good Iesu the word of the Father the brightnesse of the Fathers glorie on whom the Angels do desire to looke teach me to doe thy will that being led by thy good Spirit I may come to that blessed Citie where is an euerlasting day and one spirit of all men where is certaine securitie and secure eternitie and eternall tranquilitie and quiet felicitie and happie pleasure and pleasant ioy where thou God liuest with the Father and the holie Ghost for euer and euer Amen He that shall vse these short prayers no doubt as arrowes they shall mount vnto the skies and enter euen into the eares of God A View of Gods houshold and of all his Seruants THis is set downe by king Dauid very excellently in the Psalme They haue seene O Lord Psal 68.25 thy goings how thou my God and king hast walked in the Sanctuarie Here Dauid teacheth vs that the Lord God as a mightie Prince sometimes as it were euen walketh in his Sanctuarie and among the faithfull in the congregation Now followeth his traine The singers Sharim go before the Musitians Nogenim they which play with the hand on instruments of musicke follow after in the middest are virgins playing on timbrels or drummes Here is Gods traine first singers then virgins and lastly they which plaie with the hand And these may signifie vnto vs thrée sorts of men in Gods Church Singers maie represent Martyrs or Confessors of the faith Virgins those that next to them though they haue not shed their bloud for the loue of Christ yet for his sake they haue abandoned all the vaine and fleshly delights and pleasures of this world and therefore by good right they challenge to themselues the middle or second place And lastly are those cunning Musitians which play with the hand Gal. 5.6 these are those Christians whose faith worketh through charitie Who haue sowne plentifully with their handes the Lords talents that he hath blessed them withall 2. Cor. 9.6 as Saint Paul exhorteth them to doe And they which haue done so do receiue plentifully againe as our Sauiour witnesseth Matt. 25.34 Come ye blessed of my Father inherite the kingdome prepared for you from the foundations of the world for I was an hungrie and ye gaue me meate c. And how fitly agrées all these together Martyrs may bée rightly called Singers for as Prudentius writeth of Romanus the martyr when as the cruell persecutor had bored through his chéekes he spake thus to him Prudent in Rom. mart O Ruler fierce I yeeld thee thanks that for one mouth too straite Now manie mouthes thou hast me made my Christ his praise to speake Virgins may bee said to play with Drummes For their praise soundeth farre and wide Matth. 19.12 Of virginitie Christ said He that can comprehend it let them comprehend it As though hée should say it is a price propounded of me to all my disciples to runne for 1. Cor. 7.32 Happie is he that can attaine it And S. Paul erhorting all men to virginitie I would haue you without care saith he But this thing can only virginitie afford you The vnmaried man careth for the things of the Lord how he may please the Lord But hee that is maried careth for the things of the world how he may please his wife Yea there is difference betweene a virgin and a wife They are not all one the one farre excelleth the other The vnmaried woman careth for the things of the Lord that she may be holy both in body and spirit but she that is maried careth for the things of the world how shee may please her husband Here is the excellencie of virginitie put downe weighed as it were in a paire of ballance and compared with mariage that euerie one maie sée the excellency and difference of the one before the other The virgin careth only for the Lord the maried person for the world The virgin
to thanke you that we as it were triumphing may reioice that we also are deliuered froÌ„ these slaunderous accusations Here also we maie see the same Christians most liuely painted out which before we saw in Iustine holy in life and conuersation Despisers of this world not giuen to quarrelling or going to law they had learned another lesson saith Athenagoras in those daies which condemnes the quarrelling and contentious Christians of our age who sue at lawe now for euerie light trifle their brethren When as I haue heard that euen in the memorie of some yet liuing to haue a sute in lawe in a whole towne or to haue one goe to London was counted a great strange matter euen as now it is counted to trauell to Rome or to Constantinople So peaceablie they liued in those dayes A man in all his life neuer sawe London that was a rare thing But nowe our sutes are so common that they make the waie thither beaten The former Christians were not so contentious as wée maie learne here by Athenagoras Eusebius also verie excellentlie describeth thus vnto vs the maners and conuersation of Christians in his time De demonst Euang. lib. 3. cap. 8. If it be now a thing most certaine that the Disciples of our Sauiour were such like why was not then their maister also such a one long before And if you will learne of the Disciples what a kind of maister they had you haue at this day innumerable scholers of the words of Iesus of whom there are manie great assemblies of men who both as it were in battell aray stand and fight against the naturall pleasures of the body also who keep their minds safe and stand without anie wound froÌ„ all vnlawful affections or lusts of the flesh who wheÌ„ as they haue spent their whole life eueÌ„ to their old age most temperately may yeeld vnto vs most euident proofes of the information of his doctrin what his doctrine teacheth Neither men only vnder this Schoolemaster do teach vs this philosophy but so manie thousands of women thorow the whole world which are so many as their number cannot bee told who as it were certaine priests worshipping the God of the whole world and hauing imbraced that heauenly philosophie and for the loue of this heauenly wisedome make no account of off-spring and children as of things which pertaine to the body but with all their studies and diligence hauing a care of their soules haue dedicated themselues wholy both in bodie and soule to the king of all things and to the God of all the whole world that so they might practise perfect and perpetuall chastitie and virginitie Behold here another notable description of Christians They despised not only the world but also the pleasures of the flesh They embraced virginitie they did dedicate themselues as spouses wiues onelie and wholy to the king of all kings as Saint Paule teacheth 1. Cor. 7.34 They seeke to please the Lord only they are holy in bodie and spirit So are not they who are maried And in those daies of this sort were thousands so manie as their numbers could not be told How are now Christians degenerated from this Surelie now we maie saie They marie and are maried as our Sauiour prophecieth in the Gospell Mat. 24.38 Luk. 17.27 so few at this time embrace virginitie in comparison of the thousandes in those dayes Apolog. ca. 34 Tertullian also a verie ancient Father describeth the conuersation of Christians in his dayes thus Now I will declare the workes of the sect of the Christians that seeing I haue repeated the euils wherewith they are charged I may also declare the good things wherein they are occupied Wee are all one bodie bound together with one maner of religion with one truth of discipline and with one league of hope we meete altogether in our assemblies that praying with our prayers we may as it were euen with an armie of souldiers take God And this force is pleasant to God We pray also for the Emperours and for their officers and for all those that bee in authoritie for the whole world for peace and for the stay of the end of the world We meete altogether also to haue the holy Scriptures read as the present state of the time forceth vs either to forewarne any thing to come or to consider anie thing that is past We feed as it were our faith with that most holy word we strengthen our hope therewith as with an anchor we make sure our confidence And we also print deeply into our mindes the doctrine of those holy precepts by often beating vpon them There also are exhortations corrections and euen as it were Gods iudgement seat For we pronounce sentence there against sinners most seuerely that to others in the sight of God this may seeme to be but a preamble of Gods iudgement to come If any offend so that he bee accounted worthie to be excommunicated from the communion of prayer and of the assembly and of other holy exercises certaine chosen Elders set in authoritie who haue obtained that honour not with anie money but for their good report for none of Gods things with vs are bought and sold and they do excommunicate all such Of euerie artificer also we gather somewhat for the poore but not anie grieuous summe of money as though he should pay for his religion Euery one brings his little almes euery moneth or when he will puts it according to his abilitie in the poore mens box For with vs no man is compelled to do this but euery one contributes willingly And this same worke of chaâ—itie is a cause why we are euill spoken of some See say they how they loue one another wheÌ„ as they hate one another how they are ready euen to die one for another when as they themselues are more readie to kill one another But I suppose they are grieued at no one thing more then that we call one another brethren when as amongst them all names of kinred through pride and ambition are but counterfeit We are your brethren by the law of nature as it were of one mother although you in this point doe a little degenerate from the nature of men because that you are euill brethren among your selues But how much more rightly are they called accounted brethren which acknowledge one God for their father which haue drunke one spirit of iustification which as it were from one wombe of ignorance haue aspired to the same light of truth But perchance therefore we are accounted lesse brethren because no tragedy exclaimes of our brotherhood or else because we are as brethen in the communicating of our temporall goods which amongst you most commonly breakes this brotherhood We which are ioyned together in soule and heart make no account to communicate our riches one to another there is no difference of anie things amongst vs but of our wiues c. Such vnitie as
their steps of life nay it is likely we neuer read their liues which are wel worth the reading but much more the following séeing we swarue so farfroÌ„ them Fulgo lib. 6. Nay not onely Christians but euen the verie Pagans teach vs this contempt of riches I reade of Themistocles that when as he had gone to the sea shore to see a great ouerthrow slaughter of the Persians after he had seene the chaines bracelets of them that were slaine scattered here and there turning himselfe to his friend that came with him You saith he that are not Themistocles gather vp these things He accounted it a disgrace to Themistocles to stoupe downe to them and shall not Christians account it a much more disgrace vnto them whose father is God whose kingdome is heauen whither no such earthly or transitorie things shall haue anie accesse They which do in this life applie their whole studies and cares to the heaping vp of these earthlie riches doe like as if a king should go and heape vp pibble stones in his treasurie what follie were this in a king séeing he should haue no vse of these in his kingdom Such foolish kings are these worldly minded Christians And lesse vse shall they haue of these earthlie riches in their kingdome Hercules also that most famous Grecian Plutarch ex Aeschilo hunc vers recitat is thus in two words verie excellently pictured out vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was outwardly a homely rude man but in all great exploits excellent I would to God all Christians would imitate him that their excellencie would appeare in their excellent works which they should doe and in the vertues of their minds and not in outward and externall pompe and vanitie That they would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude homelie outwardlie Psal 4â— 13 as he was but inwardlie all glorious as all Christs Church is The Romans also were such despisers of the world and of the vaine pompe thereof as Cicero doth teach vs Cic. Parad. 1. We abound saith he with domesticall examples and hauing re â—oned vp a great number of ancient and famous Romans â—oe wee thinke saith he that all these did make account of anie â—â—g all their whole liues saue of that which of it selfe was praise worthy and commendable Let them come forth now who â—augh at this my speech and are of a contrarie iudgement and let them giue sentence euen their owne selues whether they had rather be like some of these which abound in their marble houses glittering with Iuorie and gold and haue great store of signes and pictures yea engrauen of siluer gold of the curious works that come from Corinth or els like Caius Fabricius which had none of all these nor would haue none of them And after Parad. 5. What think you if Lucius Mummius should see any of these that make now so great account of a pispot that comes from Corinth when as he himselfe despised all Corinth it selfe Whether do you thinke that he wold esteem him as a notable citizeÌ„ or rather as some diligent porter good doore-keeper O that Marcus Curius or some of them now were aliue again in whose farme places houses there was nothing glistering nothing braue or excellent besides themselues Thus Cicero declares to vs the maners of the ancient Romans euer how they despised the state and pompe of the world And shall not we Christians But especially Seneca in this point is excellent he describes thus Scipio vnto his friend Lucilius Seneca ad Lucil ep 87. I lying in Scipio his farme place where he dwelt saith hee write these things vnto you reuerencing the very spirit and soule and altar which I suppose to be the graâ—e of so famous a man I perswade my selfe that his soule is returned to heauen from whence it came not because he was a Captaine of great mightie armies for so was also furious Cambyses yea and also for all his furie had good lucke withall but for his great moderation and pietie Yea and for that which was more wonderfull in him when as he forsooke his countrie euen then when as he had defended it either Scipio must want Rome or else Rome must want her libertie I will derogate nothing saith he from the lawes nothing from the ancient customes let all the citizens haue their lawfull right O my countrie vse my benefit without me I haue beene a cause to thee of thy libertie I will also be an augmenter of it I will depart if so be that thou thinke that I haue increased more then I ought Why should I not wonder at this valiant mind He went voluntarily into banishment and disburdened the Citie The matter was come to that passe that either the libertie of the common wealth must doe some iniurie to Scipio or els that hee must do some iniurie to the libertie of the common wealth Neither was lawfull hee gaue place to the lawes attributing his banishment no more to the common wealth then if it had beene Hannibal or some open enemie that had banished him I see the farme where he dwelt builded of foure square stones hauing a wood compassing it about in steed of a wall two towers built aloft on both sides of it to defend it hauing a great pond beneath the buildings and the pastures which had water enough in it to water an whole armie and a narrow bathing place and obscure after the old fashion Our ancestors thought nothing warme vnles it were darke and obscure I tooke great delight to compare Scipio his maners and ours together In this corner that terrour of Carthage whom Rome may thanke that she was but once taken washed his body being now weary with going to plow For hee was not idle and as the custome was he went to plow himselfe he remained vnder such a rude roofe and such a base floore bare him But who is there now that can abide to be washed so euerie man accounts himself now a poore man one of no account vnlesse his walles shine with great and precious spheres vnlesse his marble of Alexandria be drawne with plaister that comes from Numidia and vnlesse it bee pargetted ouer curiously and after the maner of pictures vnlesse his chamber for the hugenesse of the windowes doe seeme to bee built with glasse vnlesse his fish pools be compassed about with that stone that is called Thasius which in times past was a rare thing to be seene in a Church into which wee throw in our emptie body wasted with immoderate sweate and vnlesse siluer ewers powre water on his hands c. Such a pitifull man to his countrie and plaine man in his dealings was Scipio as here Seneca auoucheth vnto vs. Hée had rather be banisht then do his countrie anie harme he past not for curious buildings costlie furniture or the pompe of this world which some afterward then as in our dayes now