how wonderfull I would faine learne the mysterie of the eternall generation of the sonne of God saith Hilary Whom shall I seeke shall I get me to the schooles of the Grecians why I haue read vbi sapiens vbi scriba vbi conquisitor huius seculi These wise men in the world must needs bee dumbe in this because they haue reiected the wisdome of God Shall I beseech the Scribes and Interpreters of the law to become my teachers how can they knowe this sith they are offended at the crosse of Christ It is death for me to be ignorant of the vnsearchable misterie of the sonne of God of which misterie notwit standing I should haue been ignorant but that a poore fisherman vnknowne vnlearned new come from his bote with his cloathes wringing wet hath opened his mouth and taught me In the beginning was the word and the word was with God the word was God These poore sillie creatures haue made vs rich in the knowledge of the mysteries of Christ. 7 Remember therefore that which is spoken of by the Apostles Whose words if the children of this world doe not regard is it any marvaile They are the Apostles of our Lord Iesus not of their Lord but of our It is true which one hath said in a certaine place Apostolicam fidem seculi homo non capit a maÌ„ sworne to the world is not capable of that faith which the Apostles doe teach What meane the children of this world then to tread in the courts of our God What should your bodies doe at Bethel whose hearts are at Bethaven The God of this world whom yee serue hath provided Apostles and teachers for you Chaldeans wisards Southsayers Astrologers and such like Heare them Tell not vs that yee will sacrifice to the Lord our God if wee will sacrifice to Ashteroth or Melcom that yee will read our Scriptures if wee will listen to your traditions that if yee may haue a Masse by permission wee shall haue a Communion with good leaue and liking that yee will admit the things that are spoken of by the Apostles of our Lord Iesus if your Lord and Master may haue his ordinances observed and his statutes kept Solomon tooke it as well he might for an evident proofe that she did not bear a motherly affection to her child which yeelded to haue it cut in diverse parts He cannot loue the Lord Iesus with his heart which lendeth one care to his Apostles and another care to false Apostles which can brooke to see a mingle mangle of religion and superstition Ministers and Massingpriests light darknesse truth and errour traditions and Scriptures No we haue no Lord but Iesus no doctrine but the Gospell no teachers but his Apostles Were it reason to require at the hands of an English subiect obedience to the lawes and edicts of the Spaniard I doe marvaile that any man bearing the name of a servant of the servants of Iesus Christ will goe about to drawe vs from our allegeance Wee are his sworne subiects it is not lawful for vs to heare the things that are not told vs by his Apostles They haue told vs that in the last daies there shall be mockers therefore wee beleeue it Credimus quia legimus we are so perswaded because we read it must be so If we did not read it we would not teach it Nam quae libro legis non continentur eanec nosse debemus saith Hilary those things that are not written in the booke of the law wee ought not so much as to be acquainted with them Remember the words which were spoken of before of the Apostles of our Lord Iesus Christ. 8 The third thing to be considered in the description of these men of whom wee speake is the time wherin they should be manifested to the world They tolde you there should bee mockers in the last time Noah at the commaundement of God built an Arke and there were in it beasts of all sorts cleane vncleane A husbandman planteth a vineyard looketh for grapes but when they come to the gathering behold togither with grapes there are found also wilde grapes A rich man prepareth a great supper and biddeth many but when hee sitteth him downe he findeth amongst his friends here and there a man whom he knoweth not This hath beene the state of the Church sitheÌ„ce the beginning God alwaies hath mingled his Saints with faithlesse and godlesse persons as it were the cleane with the vncleane grapes with sowre grapes his friends and children with aliens and strangers Mervaile not theÌ„ if in the last daies also yee see the men with whom you liue and walke arme in arme laugh at your religion and blaspheme that glorious name whereof you are called Thus it was in the daies of the patriarckes prophets and are we better then our fathers Albeit we suppose that the blessed Apostles in foreshewing what manner of men were set out for the last daies meant to note a calamity speciall and peculiar to the ages and generations which were to come As if he shoulde haue said As God hath appointed a time of seed for the sower and a time of harvest for him that reapeth as he hath giveÌ„ vnto every hearb every tree his own fruit and his own season not the season nor the fruit of another for no man looketh to gather figs in the winter because the Sommer is the season for them nor grapes of thistles because grapes are the fruite of the Vine so the same God hath appointed sundâ—ie for every generation of men other men for other times and for the last times the worst men as may appeare by their properties which is the fourth point to be considered of in this description 9 They told you that there should be Mockers He meaneth men that shall vse religion as a cloake to put off and on as the weather serveth such as shall with Herod heare the preaching of Iohn Baptist to day and to morrow condescende to haue him beheaded or with the other Herod say they will worship Christ when they purpose a massacre in their hearts kisse Christ with Iudas and betray Christ with Iudas These are mockers For as ishmael the sonne of Hagar laughed at Isaak which was heire of the promise so shall these men laugh at you as the maddest people vnder the sunne if yee be like Moses choosing rather to suffer affliction with the people of God then to enioy the pleasures of sin for a season And why God hath not given them eies to see nor harts to coÌ„ceiue that exceeding recompence of your rewarde The promises of salvatioÌ„ made to you are matters wherein they can take no pleasure even as Ishmael tooke no pleasure in that promise wherein God had said vnto Abraham In Isaac shall thy seed be called because the promise concerned not him but Isaac They are tearmed for their impiety towards God mockers and for the impurity of their life
dispute with words not comely or with talke that is not profitable Yet behold even they that are wisest amongst vs living cōpared with the Prophets seem no otherwise to talke of God then as if the children which are caried in armes should speake of the greatest matters of state They whose words doe most shew forth their wise and standing and whose lips doe vtter the purest knowledge so long as they vnderstand and speake as men are they not faine sundry waies to excuse themselues Sometimes acknowledging with the wise mā hardly can we discerne the things that are on earth and with great labour finde wee out the things that are before vs who can then seeke out the things that are in heauen Sometimes confessing with Iob the righteous intreating of things too wonderfull for vs we haue spokē we wist not what Sometimes ending their talke as doth the history of the Macchabees if we haue done wel aa the cause required it is that we desire if we haue spok̄ stenderly and havely we haue done that we could But God 〈…〉 saith Esay And we haue receiued saith the Apostle not the spirit of the world but the spirit which is of God that wee might know the things which are given to vs of God which things also we speake not in words which mans wisdome teacheth but which the holy Ghost doth teach This is that which the Prophets mean by those books writtē ful within without which books were so often delivered thē to eat not because God fed thē with inke paper but to teach vs that so oft as he employed them in this heavenly worke they neither spake nor wrote any word of their owne but vttered sillable by sillable as the spirit put it into their months no otherwise then the Harp or the Lute doth giue a sound according to the discretion of his hands that holdeth striketh it with skill The difference is only this An instrument whether it be a pipe or harpe maketh a distinction in the times and sounds which distinction is well perceived of the hearer the instrument it selfe vnderstanding not what is piped or harped The Prophets and holy men of God not so I opened my mouth saith Ezechiels and God reached me a scroule saying son of man cause thy belly to eat fill thy bowels with this I giue thee I eate it and it was sweet in my mouth as hony saith the Prophet Yea sweeter I am perswaded then either hony or the hony combe For herein they were not like Harps or Lutes but they felt they felt the power and strength of their owne words Whē they spake of our peace every corner of their hearts was filled with ioy Whē they prophecied of mournings lamentations and woes to fall vpan vs they wept in the bitternes and indignation of spirit the arme of the Lord being mighty and strong vpon them 5 On this manner were all the prophecies of holy scripture Which prophecies although they containe nothing which is not profitable for our instruction yet as one starre differeth from another in glory so every word of prophecy hath a treasure of matter in it but all matters are not of like importance as al treasures are not of equal price The chiefe principal matter of prophecie is the promise of righteousnesse peace holinesse glory victory immortality vnto every soule which beleeveth that Iesus is Christ of the Iew first and of the Gentile Nowe because the doctrine of salvation to bee looked for by faith in him who was in outward appearance as it had beene a man forsaken of God in him who was numbred Iudged and condemned with the wicked in him whom men did see buffited on the face scoft at by Souldiers scourged by tormentours hanged on the crosse pearced to the heart in him whom the eies of many witnesses did behold when the anguish of his soule enforced him to roare as if his hart had rent in sunder O my God my God why haste thou forsaken me I say because the doctrine of salvatiō by him is a thing improbable to a natural man that whether we preach it to the Gentile or to the Iew the one condemneth our faith as madnes the other as blasphemy therefore to establish and confirme the certainety of this saving trueth in the harts of men the Lord togither with their preachings whom hee sent immediately from himselfe to reveale these things vnto the world mingled prophecies of things both civill and Ecclesiasticall which were to come in everie age from time to time till the very last of the latter daies that by those things wherein we see daily their words fulfilled and done we might haue strong consolation in the hope of things which are not seene because they haue revealed as well the one as the other For when many things are spoken of before in scripture whereof we see first one thing accomplished and then another and so a third pereeiue wee not plainely that God doeth nothing else but lead vs along by the hand til he haue setled vs vpon the rocke of an assured hope that no one iote or title of his word shall passe till all be fulfilled It is not therefore saide in vaine that these godlesse wicked ones were spoken of before 6 But by whom By them whose words if men or Angels from heauen gainesaie they are accursed by them whom whosoever despiseth despiseth not them but me saith Christ. If any man therefore doth loue the Lord Iesus and woe worth him that loueth not the Lord Iesus hereby wee may know that hee loveth him indeed if hee despise not the things that are spoken of by his Apostles whom many haue despised even for the basenesse and simplenesse of their persons For it is the propertie of fleshly and carnall men to honour and dishonour credit and discredit the words and deeds of every man according to that he wanteth or hath without If a man with gorgeous apparell come amongst vs although he bee a theese or a murtherer for there are theeues and murtherers in gorgeous apparell be his heart whatsoever If his coat be of purple or velvet or tissue every one riseth vp and all the reverent solemnities wee can vse are too little But the man that serveth God is contemned and despised amongst vs for his povertie Herod speaketh in iudgement and the people cry out The voice of God and not of man Paul preacheth Christ they tearme him a trifler Harken beloued hath not God chosen the poore of this world that they should be rich in faith hath hee not chosen the refuse of the world to be heires of his kingdome which hee hath promised to them that loue him hath he not chosen the ofscowrings of men to be the lights of the world and the Apostles of Iesus Christ Men vnlearned yet how fully replenished with vnderstanding fewe in number yet how great in power contemptible in shew yet in spirit how strong
minister vnto Idoles applie this exhortation to theÌ„ whom god hath appointed to feede his chosen in Israell 32 If their be any feeling of Christ and drop of heavenly dewe any spark of Gods good spirit within you stirre it vp be careful to build and edifie first your selues then your flockes in this most holy faith 33 I say first your selues For he which wil set the hearts of other men on fire with the loue of Christ must himselfe burne with loue It is want of faith inour selues My Brethren which maketh vs retchlesse in building others We forsake the Lords inheritance and seed it not What is the reason of this Our own desires are setled where they should not be Wee our selues are like those women which haue a longing to eate coales and lime and filth we are fed some with honour some with ease some with wealth the Gospell waxeth loathsome vnpleasant in our tast how should we then haue a care to feed others with that which we cannot fancie our selues If faith wax cold and slender in the heart of the Prophet it will soone perish from the eares of the people The Prophet Amos speaketh of a famine saying I will send a famine in the land not a famine of bread nor a thirst of water but of hearing the word of the Lord. Men shall wander from sea to sea and from the north vnto the east shall they runne to and fro to seeke the word of the Lord and shall not find it Iudgement must beginne at the house of God saith Peter Yea I say at the sanctuarie of God this iudgemeÌ„t must begin This famine must begin at the hart of the Prophet He must haue darknes for a vision hee must stumble at noone daies as at the twi-light and then truth shall fall in middest of the streets then shall the people wander from sea to sea and from the North vnto the east shall they runne to and fro to seeke the word of the Lord. 34 In the second of Haggaie speake now saith God to his prophet Speake now to Zerubbabel the son of Shealtiel Prince of Iudah to Iehoshua the son of Iehozadak the high priest to the residue of the people saying who is left among you that saw this house in hir first glory and how doe you see it now is not this house in your eies in comparison of it as nothing the prophet would haue all mens eies turned to the veiw of theÌ„selues every sort brought to the consideration of their present state This is no place to shew what dutie Zerubbabel or Iehoshua doth owe vnto God in this respect They haue I doubt not such as put them hereof in remembraÌ„ce I aske of you which are a part of the residue of Gods elect chosen people Who is their amongst you that hath takeÌ„ a survey of the house of God as it was in the daies of the blessed Apostles of Iesus Christ who is there amongst you that hath seen coÌ„sidred this holy temple in her first glory how do you see it now Is it not in comparison of the other almost as nothing wheÌ„ ye look vpoÌ„ theÌ„ that haue vndertakeÌ„ the charge of your soules know how far these are for the most part growne out of kind how few there be that tread the steps of their ancient predecessors yee are easily filled with indignation easily drawne vnto these coÌ„plaints wherein the difference of present froÌ„ former times is bewailed easily persuaded to think of theÌ„ that lived to enioy the daies which now are gon Surely they were happy in coÌ„parison of vs that haue succeeded them were not their Bishops meÌ„ vnreprovable wisâ— righteous holy teÌ„perat wel reported of even of those which were without were not their Pastours guids teachers able willing to exhort with wholsoÌ„e doctrine to improue which gainesaid the truth had they priests made of the refuse of the people were men like to the children which were in Niniveh vnable to discerne betweene the right hand the left presented to the charge of their congregation did their teachers leaue their flocks over which the holy Ghost had made them overseers Did their Prophets enter vpon holy things as spoils without a reverend calling were their leaders so vnkindly affected towards theÌ„ that they could find in their hearts of sel them as sheepe or oxen not caring how they made them away But beloued deceaue not your selues Doe the faults of your guids and pastours offeud you it is your fault if they bee thus faulty Nullus qui maluÌ„ rectoreÌ„ patitur euÌ„ accuset quia fuifuit meriti perversi pastoris subiacere ditioni saith S. Gregory whosoever thou art whom the incoÌ„venience of an evil governor doth presse accuse thy selfe not him His being such is thy deseruing O yee disobedient children turn again saith the Lord the wil I giue you pastours according to mine own hart which shall feed you with knowledge vnderstading So that the only way to repaire all ruines breaches offensiue decaies in others is to begin reformation at your selues Which that we may all sincerely seriously and speedily doe God the Father grant for his sonne our Saviour lesus sake vnto whom with the holy Ghost three persons one Eternall and everlasting Gon be Honour and Glory and Praise forever Amen FINIS a Lib 4 ca 6. de doct Chr. b Rob. Tolet. l. 4 cap 5. c 2 Pet. 1. d Pâ—aef in orat D. Rainold * Parsons in 3. Convers. e Malac. 2 7. f Canus locor lib. 11. c. 6 Vives lib. 2 de corrupt art Hard. lib 4. Detect g Pag. 1903. edit 1570. h In the third part of 3. conversions of England in the Examine of Foxes Sainte cap. 14. §. 53. 54 p. 215 * Sect 55 k Plut in Demosthen l Liv. dec 1. lib. 2. an V. C 60 m 1. Tim. 2. 8. n Annal to 1 Ann. 57. n. 109 110 .10 2. An. 132. num 5 o S. Paulus de sua salute incertê° Richeom Iesuit lib. 2. c. 12. Idololat Huguenot pa. 119. in marg edit lat Mogunt 1613. interpret Marcel Bompar Iesuitâ p Witnesse the verses of Horatius of Iesuite recited by Possevin Biblioth Select part 2. lib. 17. cap. 19. Exue Francis cum tunicâ laceroque cucullo Qui FraÌ„ciscê° eratiam tibi Christus erit FraÌ„câ—sci exuviis si qua licet indue Christum Iam Franciscus erit qu imodò Christus erat The like hath Bencius another Iesuite q 2. Cor. 5. 1. Of the spirit of prophecie receaued froÌ„ God himself Of the Prophers maÌ„ner of speech Iob. 15. 2. 3. Wisd. 9. 16. Esai 49. 2. Ezechiel 3. A naturall man perceaveth not heavenly things Iam. 2. Act. 12. Act 1â— We must not halt between 2. opinions Mockers in the last time Mockers Mockers worse then Pagans and Infidels Act. 2. Act 26. Rom. 10. Iudas vir sapiens certi iudicii Threefold 〈◊〉 1 Heresie â— Schisme 3. Apostasy infallible evidence in the faithfull that they are Gods childâ—â—Ì„ The Papists falsly accuse vs of Heresie and Apostasie Act. 25. Apoc. 18. Cant. 8 11. Act. 20. The Popes vsurped supremacie Consil. delector Cardin. Laurent Surius Commde reb gest à Pio 5 Franciâ—cus Sansovin de gubernat regnoruÌ„ Rerumpub lib 11 cap. de Iud Marescal Soldan 2. Chr. c. 13. Ver. 12. Gen 6 3 13 Gen 6 8 18 Gen 19. 12. Gen 19. 15. Ver. 16. Ver. 18. Eccles. 5. The sacrament of the L. Supper Lam. 2. v. 13. Ephes 1 Ioh 4 1. Ioh. 5. Mat 7. Rom. 11. 1. Joh â— No pleasing of God without faith Psal 69. Rom. 11. Psal 18. v. 14. Rom 11. 20. Ver. 22. Hos. 1. 9 not my people Ver 6. not obtaining mercy * Carelesse Amos 8. 11. Ver. 12. 1. Pet. 4. 17. ier 3. v 14. 15.