touching the questiō of our Iustification Which he decideth thus farr to wit whether faith without good woorkes may saue a Christian man or no. The occasion of S. Augustines Treatie of saith and vvorkes Where vnto he was moued by a corrupte opinion of some menne in his time For whereas whole countries then were not yet fully conuerted to Christe and therefore diuers of al ages as they were brought to the faith came yearly to be christened some were of opinion that as manie as would beleeue the right faith though they liued vngodly yet might be receiued to Baptisme and be saued through faith and the Sacramentes without good workes Against whome he wrote this godly and learned Booke entituled De Fide operibus of faith and woorkes prouing therein at large that faith without good life can saue no manne And bicause the value and estimation of good workes hath been and yet is called in question to wit what accompte God maketh of them and whether any reward be geuen vnto them especially of life euerlasting and whether they be necessarie and able to healpe vs to attaine the same I haue also chosen certaine Arbitrators touching the especial and chiefe workes commended by Christe as Praier Fasting and Almes dedes And those suche men that in their handes thou mayste without daunger put thine opinion and iudgement For Praier I haue chosen S. Chrysostome for Fasting S. Basil and S. Leo for almose deedes S. Cyprian and S. Leo againe The first and second Confessors but so liuing for certaine yeares that they daily looked to be Martyrs The third also a Confessor but such as in his life by a Generall Councell of 630. Bishops was called S. Leo and since his death hath ben so taken of the Churche Concil Chalcedo Sess 3. and hath also for his most excellent learning bene surnamed Leo the Greate The fowrth a flower of the worlde in his life for vertue and learning and in his death a moste constante and vndoubted Martyr S. Cyprian and S. Augustine liued in Africa S. Basil in Asia S. Leo in Europa S. Chrysostome parte of his life in Asia parte in Europa And so by these doo we heare as it were speaking in them the voice of the whole Catholike Church 1. Tim. 3. which is the piller and staie of truthe against the whiche no man well aduised will frame him selfe a singular opinion For vnto the Churche is the holy Ghost the teacher of al trueth promised Ioan. 15. 16. which promise no priuate man hath Their Antiquitie is suche that the latest and lowest of them al liued within 400. yeres after Christe Peruse and way without affection gentle Reader the Treaties of these holy Fathers I might require thee also to stand to their decision bicause there is no exception to be taken against them But that I leaue to Gods gracious working and thine owne good will bicause I take not vppon me to be Iudge of the cause but a motioner toward peace Only this muche I saie of them that whereas Iudges should be voide of hatred freendshippe enmitie and pittie Salust de bel Catil these men are suche For as S. Augustine saieth of them and of others like Nullas nobiscum Aug. contra Iulia. Lib. 2. vel vobiscum amicitias attenderunt vel inimicitias exercuerunt Neque nobis neque vobis irati sunt neque nos neque vos miserati sunt Quod in Ecclesia inuenerunt tenuerunt Quod didicerunt docuerunt quod à patribus acceperunt hoc filijs tradiderunt They neither regarded friendshippe nor were at enmitie with vs or you they were neither angry with vs nor you nor tooke compassion of vs or of you Looke what they founde in the Church that they held suche as they learned they taught what they receiued of their Fathers that deliuered they to their children Take therefore Christen Reader if thou be a childe of the Churche these thy Fathers lessons Aske thy Fathers saieth the holy Scripture and they will shew thee Deut. 32. enquire of thy Elders and they will tell thee These be thy Fathers these be thy Elders These are suche of whom Christe saied he that heareth you heareth me Lucae 10. he that dispiseth you dispiseth me These are the high Pastours of Christes Church of whom Christ saied Matth. 18. he that heareth not the Churche let him be to thee as an Heathen and Publicane These are the lightes of the Church of whom Christe saied You are the light of the worlde Matth. 5. Acto 13. whose predecessours saied also of them selues that they were placed to be a light to Nations to woorke saluation euen to the vttermost of the earth Of whome also an other saied He that knoweth God harkeneth vnto vs. 1. Ioan. 4. He that is not of God harkeneth not vnto vs. In this we trie the Spirite of Truthe and the Sprite of Errour If thou wilt then be lead by Truthe and not seduced by Errour harken to these holy and learned Fathers all Bishoppes and chiefe Pastours in the Churche of Christe in that time and age whiche the Aduersaries them selues accompte for the purest Let these hardely be thy Arbitrers in decision of these present controuersies They lacked no learning to know the Truthe They wanted no vprightnesse to write as they knewe They can not be partiall They knewe neither parties They liued taught and flourished in the time of Truth by the Aduersaries owne Confession To speake farder in the commendation of these most holy and learned Fathers it were but a vanitie There nedeth no candle when the day light shineth Where good wine is there nedeth no garland to hange out These Fathers commends them selues All the Christian worlde reuerenceth them and crediteth them as holy Fathers as most learned Doctours as singular lightes of the Churche of Christe bothe Greke and Latin. To whom this publike testimony of all Christendome suffiseth not to him nothing will suffise Reade therefore Christian Reader Vse and peruse And reading these remember that thou readest not any writer of late yeares any priuate learned man any particular Iudgement or doctrine But that thou readest in these the doctrine of the primitiue Churche Auncient and generally approued Fathers briefely the publike Testimony and common voice of all Christendom And that not certaine of their sayinges culled out from the whole but their whole and full Treaties word for word as they wrote them laied before thee Last of all not any suche writinges as they wrote by waie of controuersy as against an Aduersary but partly a settled and deliberated doctrine such as S. Augustines Treatie is partly Homelies and sermons made and pronounced to the whole people suche as all the rest are in whiche kinde of exercise the Pastour of Goddes people will be most aduised what he speaketh and muche more what he writeth To make an ende Thou hast hitherto hearde learned men prouing and debating matters now in controuersy
Faith to witte the faith of God towarde man in keeping his promise and the faith of man towarde God in beleeuing his worde and seing also that of Gods faith there is no question nor doubt it foloweth that when so euer mention is made in the Scripture of mans faith alone and in his owne kinde that faith is vnderstanded whereby man is faithful vnto God Chrysost hom 31. in Gen. that is as S. Chrysostome saith Wherby man geueth credite vnto his saiyngs and wordes For expounding these wordes Credidit Abraham Deo Abraham beleued God he saith Credidit dictis Dei He gaue credite to Gods wordes and sayinges In this sense S. Augustine saith August de verb. Apostol sâ—m 16. De spiri lite cap. 31. Ad fidem quid pertinet Credere What appertaineth to faith To beleue And bicause a man might aske also what it is to beleeue to put that out of doubt he saith in an other place Quid est enim credere nisi consentire verum esse quod dicitur What is it els to beleeue but to consent that the thing which is saide is true By this rule as many in al ages as haue beleued the Gospel after the right and true vnderstanding of the Catholique Churche keeping themselues within the same Churche Vincent Lyrinen aduers haeres haue ben called faithful and Catholiques Ille est verus Germanus Catholicus qui veritatem Dei qui Ecclesiam qui Christi corpus diligit c. He is a true and right Catholike saith Vincentius Lyrinensis that loueth the truth of God that loueth the Church that loueth the body of Christ Who is a true Catholique that estemeth nothing more then Gods religion and the Catholike faith no not the authoritie and loue of any man father husband or whatsoeuer not wit eloquence nor philosophie not welthe riches or honour but despising al these things and remayning fast and stable in faith what soeuer he shall knowe that the Catholique Church hath holden from auncient time vniuersally doth determine to holde and beleeue only that Such then are faithful and Catholikes that beleeue the Catholike and auncient faith vniuersally receyued as Vincentius saieth that beleue God and geue credite to his words as S. Augustine and S. Chrysostome say And if they be also of life good and vertuouse then be they called boni Catholici August in Praefatio Psal 31. Ser. 31. de verb. Apost good Catholikes if they be of yl conuersation they be called fideles iniqui vniuste faithful mali Catholici yll Catholiques faithful and Catholikes bicause they haue faith yll bicause their life is vngodly if they forsake the faith as Iulianus did they be called Apostates But as long as they keepe the Catholike faith of Christes Churche Note thoughe their lyfe be wicked and they damnable yet be they not called infideles but faithful and beleeuers And sith no man can be called faithfull but he that hath faith and it is faith to beleeue and to beleeue is but to assente vnto trewth by this it is proued that the propertie of faith in his owne kinde is to beleue the Gospel and to assente vnto the trewth of God. S. Augustine saith Euchiri cap. 6. 7. 9.117 Faith in his ovvne nature August in Praefatio Psal 32. A man doth learne by the Crede what is to be beleeued by the Pater noster what is to be hoped and by the commaundementes what is to be loued And albeit faith and charitie must be both in a good man yet as he saieth Quod credit fidei est quod operatur charitatis est it is the property of faith that a man beleueth and of charitie that he worketh Faith in his owne kinde may be alone and parted from charitie and hope Iacob 2. Enchirid. cap. 8. Ser. 4. de Collect. For not onely euil men but euen Diuels doo beleue and tremble but as S. Augustine saith They neither hope nor loue And Leo saith Multis quibus auferre non potuit fidem sustulit charitatem From many hath the Diuell taken awaye Charitie from whome he could not take awaye Faith. In this sorte doth the Scripture many tymes speake of faith as it is in it selfe and in his owne nature Heb. 11. saying Fides est substantiarerum sperandarum Prima in cap. 11. ad Heb. Faith is the substance of thinges that are to be hoped for It is called the substance of them saieth Primasius bicause vnto such thinges as be taught by the worde of God though they be not sene yet faith geueth a being in our soule assenting vnto them and beleeuing them as well to be true as though they were seene with our bodily eyes In the same place it is saied By faith we vnderstande that the worlde was sette in order by the woorde of God. And this is faith in his owne kinde that is to say a beleeuing and assenting vnto truth Somtime the Scripture speaketh of faith as it is accompanied and ioyned with other vertues and geeueth vnto faith the properties of such vertues as are ioyned with it So is it said Heb. 11. that by faith Abel offered Sacrifice Noe feared God Abraham obeyed Moyses suffred affliction not that these are the properties of faith in his owne nature Faith ioyned vvith other but bicause the Fathers beside faith had these vertues also Abell the vertue of religion Noe the feare of God Abraham obedience Moyses patience So it is likewise said of charitie Omnia suffert oiÌ„a credit oiÌ„a sperat She suffreth al things beleueth al things hopeth al things And yet saith S. Austine truly In Prafa Psal 31. Quod credit fidei est It cometh of faith that a man beleueth And likewise of patience that he suffereth and of charitie that he loueth and worketh wel Trewe it is that none of these vertues alone and by it selfe maketh a good man. For it is a rule in Philosophie that vertues be linked together And yet as trewe it is that euery vertue hath her owne natural property wherby she worketh somwhat in a good man So faith beleueth hope trusteth charitie loueth prudence chooseth fortitude beareth temperance refraineth whose properties ioined together with other like make vppe an absolute and perfecte goodnes But bicause both faith and also the Scriptures were giuen to men Ioan. 5. to thintente they should haue life euerlasting by them knowing and doing the wil of God S. Paule commendeth specially the faith that doth not only reste in opinion and beleuing of truthe but that is actiue and working through charitie toward that ende saiyng In Christe Iesu neither circumcision Gala. 5. nor to be without circumcision auaileth ought but faith that worketh through charitie declaring thereby Leo ser 7. de Epipha A notable Rule De fide oper c. 14 De spiri lit ca. 32. Epistola 105. Enchir. cap. 8. De Gra. et lib. arbi cap. 7. that faith of it selfe
looke for it Hebrae 11. By faith Abraham dwelled like a stranger in the land of promise we are required like strangers and Pilgrimes 1. Pet. 2. Gen. 22. to absteine from carnal desiers that warre against the soule God said to Abraham offer in sacrifice thy only sonne whom thou louest Christe saith vnto vs If a man come vnto me and do not hate that is to say Luc. 14. caÌ„not be coÌ„tent to leaue and to lacke for my sake his father and mother wife and children brothers and sisters yea and his own life also he caÌ„not be my scholer Hom. 36. in Gen. Discamus et nos obsecro a Patriarcha Dei credere dictis Let vs I pray you saith Chrysostom learne of the patriarch to credite Gods wordes The Prophet Esaie saith of Christ Dominus iudex noster Dominus legifer noster Esai 33. Dominus Rex noster ipse saluabit nos The Lord is our iudge the Lord is our law maker the lord is our king he shal saue vs. He is then not only a promiser and sauiour but he is also a iudge a law maker and a king As a sauiour he redemeth and promiseth As a law maker he appointeth orders As a king he geueth coÌ„mandementes As a iudge he threateneth malefactors Who so beleueth him as a sauiour and beleueth him not as a law maker as a kinge and as a iudge he beleueth one parte of Christ but not the whole Abraham beleued his promise that in his seede all nations should be blessed Gen. 15. Gala. 3. Gen. 17. wherein he tooke him for a redemer He beleued him as a lawemaker taking circuncision by his appointement He beleued him as a king leauing at his commandement his country kinred and inheritance he tooke him for a iudge saying Gen. 12. Qui iudicas omnem terraÌ„ nequaquam facies iudicium hoc Gen. 18. Thou that iudgest al the earth wil not doo this iudgement Let vs learne to truste his promise He saith 2. Cor. 6. I will dwell emong them I will walke emong them I will be their God Rom. 8. Ioan. 6. and they shal be my people if God be for vs who shall be against vs He that beleueth in me hath life euerlasting Let vs beleue him as a Lawe maker receiuing the Sacramentes and rites of the newe testament as Abraham receiued circumcision Gen. 17. Matt. 19. Ioan. 15. Let vs beleue his commandementes also he hath said If thou wilte come to life keepe the commandementes you be my frendes if you doo such thinges as I commaund you Let vs beleue his menasses and threateninges Matth. 3. He hath said Euery tree that beareth not good fruit shal be cutte downe and caste into the fier Ser. 16. de ver Do. Non times ne te iudicet Deus vbi est fides Arte thou not afraied saith S. Augustine that God wil iudge thee where is faith If we beleue his promises and not his orders not his commandementes nor threateninges that is beleue him in some thinges and discredit him in other we be not the right children of Abraham who was euerywhere and in all thinges faithful but rather bastarde sonnes such as the Scripture speaketh of Deut. 32. infideles filij vnfaithful children S. Cyprian wil say vnto vs How can he say that he beleueth in Christ De simpli Praelato who doth not that Christ hath commanded him to doe or how shall he come to the rewarde of faith that wil not keepe the faith of the commandement Basil in consti exercit ca. 1. S. Basill will say Nos fidem non habemus ipsi We beleue him not as one not able to reliue we shunne to take vppon vs that good and light yoke of his we shunne to entre into the kingdome of God by the narowe gate He beleueth not nor crediteth Christe saith S. Basill that fleeth his yoke and will not entre by the strait gate And yet he may beleue that Christ is God and man the Sauiour and redemer of the world but he beleueth him not as Abraham did louingly and willingly to obey him Imitare fidem Abrahae Basil ibid. A nevve Faith. Folow Abrahams Faith saith S. Basill If a man imagine and frame vnto him selfe a new deuised faith persuading him selfe assuredly and vndoubtedly that all his sinnes be forgeuen in Christe and for his sake Esai 53. for that he hath taken our sinnes vppon him further assuring him selfe that for this faithes sake he is the Sonne and heire of God Rom. 8. and heire partener with Christe although he neither suffer with him to be glorified together with him nor die with him to liue together with him it may trewely be saied of such a one Credit Christum noÌ„ credit Christo he beleueth that Christ is but he crediteth not Christ he hath a faith of his owne but he hath not Abrahams faithe for if he had he would as well be contente to crucifie the lustes and vices of his body as desire to liue with Christ as well suffer Gala. 6. as reigne with him Fidelis sermo It is a trewe saying 1. Tim. 1. and by all meanes worthy to be imbrased that Christe Iesus came into this worlde to saue sinners Fidelis sermo It is also a trewe saying If we haue died with him we shall liue with him 2 Tim. 2. Marke this vvel if we suffer with him we shall reigne with him if we denie him he will denie vs if we beleue not he remaineth trewe he can not denie him selfe Who so beleueth one of these Scriptures and careth not for the other he hath not Abrahams Faith nor is his childe For Abraham beleued God that is as Chrysostome saith Credidit dictus Dei. Gaue credite to Goddes woordes obeying and folowing them not one but all Wilte thou knowe good Reader what Abrahams Faith was and how thou maiste be made his childe Learne by example of him whom trewth it selfe declared to be the trewe Sonne of Abraham Zacheus standing before Christ at what time he came into his house Luca 15. saied Lo I geue the one halfe of my goodes to the poore and if I haue deceiued any man in ought I restore him fowre times as muche bicause he beleued the wordes of Christe Date elemosinam c. Geue almes and all is cleane to you â—sal 5. He said I geue the one halfe of my goods to the poore And bicause he beleued that God hateth all vniust dealers he saied if I haue deceiued any man in ought I rendre fower for one And beleuing these thinges whiche to a carnall man seeme harde and doing them so readily for Christe his sake we doubte not but he beleued likewise all other pointes of Faith as readily Whereuppon Iesus saied vnto him Luca. 19. This date health and saluation is come to this house bicause he also is the Sonne of Abraham And how he was the Sonne of
deede Note Nouatus his heresy was that suche as fell into deadely sinne after their Baptisme coulde not be absolued by the prieste Cyprianus lib. 4. Epistola 2. neither restored to the Church againe but muste be lefte vnto Gods iudgemente and yet did he exhorte men to doo penance and satisfaction to waile and weepe night and day for theire sinnes S. Cyprian saith of him that he was Misericordiae hostis Cypria li. 1. epist 1. interfector poenitentiae The enimie of mercie the killer of penaunce bicause though he exhorted men to satisfaction and penance yet saith he Cypria li. 4. epist 2. He tooke away the medicine and remedie that came of satisfaction Operari tu putas rusticum posse c. Thinkest thou the husbandman can worke if thou say to him Trimme thy ground with all skill of husbandry plie thy tillage diligently but thou shalte reape no corne at haruest thou shalt haue no vintage thou shalt take no profite nor fruite of thy oileyearde thou shalt gather no apples of the trees As suche an exhortation to husbandrie were inough to discourage the good husband from his trauaile And as they killed penance saith S. Cyprian that tooke away the fruit of it Note euen so doo they hinder nowe a daies the dooing of good workes that commend them in wordes and take away the rewarde of them in deed Nemo enim sine fructu imperat laborem Pacia epistol 1. ad Sympronia for no man saith Pacianus enioineth labor without profite Neither is there any profite or rewarde that a true Christian man passeth vppon if it perteine not to life euerlasting for this life and all that belongeth vnto it he is taught to sette litle by Therefore the Church exhorteth al men to doo good workes but it keepeth not backe the liberall promise of life eternal which Christ hath annexed to them S. Paule saith be ye stedfaste and vnmoueable euer plentifull in euery worke of our Lord. And why 1. Cor. 15. Scientes quòd labor vester non est inanis in Domino Knowing that your labour is not idle in our Lorde And when he saith in our Lord he meaneth no temporall nor worldely rewarde It is not onely a comfortable saying Chrysost ho. 8. in Gen. but a trueth taught by the Scripture that a Christian man should directe all his doinges to serue God in hope of life euerlasting Lette vs not fainte and be wearie of well doing Gala. 6. saith S. Paule for we shall reape it in his time without fainting Heb. 11. This cogitation maketh men quietly and contentedly to beare aduersitie Moyses did chose rather to suffer affliction with the people of God then to haue a pleasure of sinne for the time But what made him content so to doo Aspiciebat enim in remunerationem He loked to the rewarde Prima ib. in cap. 11. ad Hebr. Ita quando quisque aduersi aliquid patitur Euen so euery man when he suffereth any aduersitie should call to remembrance what rewarde he shall receiue thereby at Goddes hande The lacke of this cogitation maketh vs many times to fainte in well doing Chrysost hom 22. ad Hebr. Omnia nobis difficilia videntur All thinges seeme heard to vs saith Chrysostome bicause we haue not the remembrance of God. This cogitation maketh men contente to take vppon them a painefull kinde of life whiche otherwise they would flee De adulter cōiug lib. 2. cap. 20. Note S. Augustine saith that diuers being sodeinly taken and required to be Preestes whereby they muste liue chaste all theire liues were contente to doo it Sperantes se illustrius in Christi haereditate fulgere Trusting to shine the brighter in Christes inheritance This cogitation caused Martyrs willingly to susteine all paine and tormente Confessours to leade a vertuouse and straite life Virginnes to dispise worldelie pleasures of all whiche it may truelie be saied Aspiciebant in remunerationem They looked to the rewarde This hope maketh seruauntes doo good and true seruice to theire maisters in which sense S. Paule saith Quodcunque facitis ex animo operamini c. Coloss 3. What so euer ye doo doo it hartelly as it were vnto our Lord and not to men knowing that of our Lorde you shall receiue the rewarde of inheritance And when I speake this muche of good workes and of the rewarde due vnto them what workes I commende thou knowest good Reader by that which I haue saied in the 13. Chapter of the first Booke An answere to certeine obiections made against the rewarde of good workes THE XIIII CHAPTER BVT all this notwithstanding yet some lette not to say that the workes of faith which Christian men doo can not deserue rewarde of life euerlasting neither stande in Goddes iudgemente as well bicause they be vnperfite as also bicause no man liueth here withoute sinne and fewe without greate sinne and breache of some of the commaundementes Iaco. 2. and then is it written Who so offendeth in one is made giltie of all and thereby say they all our workes be infected and consequentely excluded from that greate rewarde To the firste pointe I answere Note vvel these tvvo kindes of perfection in iustice There be two kindes of perfection in iustice the one such as is in God the Angelles and that happie company of men who being presente with God enioy the sighte of the Deitie An other such as may be founde in men being yet Pilgrimes from God and liuing in this worlde In comparison of the first kinde of perfection no man is iuste neither any iustice of man be it neuer so exquisite and perfite can stande in the iudgement of God. In that respecte it is true Iob. 15. Ecce inter Sanctos eius nemo immutabilis coeli nō sunt mundi in conspectu eius Lo emong his Saints and holy none is immutable and the heauens in his sight be not cleane Mar. 10. So is it vnderstanded saith S. Augustine Nemo bonus nisi vnus Deus quia omnia quae creata sunt c. No man is good August de perfect iustitiae but onely God bicause all thinges that be created though God haue made them very good yet if they be compared with the Creator and maker they be not good with whom if they be compared they be not In the same sense is it said Non intres in iudicium c. Entre not into iudgement with thy seruaunt bicause no man liuing shal be iustified in thy sight This is meant by it saith S. Augustine Aug. vt suprà entre not into iudgement with thy seruant Noli me iudicare secundùm te qui es sine peccato Iudge me not after thy selfe who arte without sinne And where he saith no man shal be iustified he referred it to that perfection of iustice which is not in this life In the same manner doth S. Hierome expounde the place Li. 1.
saied to his Apostles vnus vestrum me tradet One of you will betraie me they were all sadde Leo ser 7 passio De. Contristati sunt non de conscientiae reatu sed de humanae mutabilitatis incerto timentes ne minus verum esset quod in se quisque nouerat quam quòd ipsa veritas praeuidebat They were sadde saieth S. Leo not for any gilte of conscience but for the vncertaine state of mannes mutabilitie fearing that mighte rather be false which euery man knew in him selfe then that which trueth it selfe did forsee Out of what schoole commeth this assurance which neither other Apostles neither S. Iohn that was in Christes bosome had learned Vppon this vncertaintie and bottomelesse depth of mannes hearte S. Paule saied Nihil mihi conscius sum sed non in hoc iustificatus sum qui autem me iudicat 1. Cor. 8. Dominus est I knowe not my selfe giltie of any thinge but I am not thereby iustified it is God that iustifieth me If then S. Peter knew not his owne estate but promised more of him selfe then was true if God knowe more of man then he doth of him selfe if the Apostles finding them selues not giltie of the minde to betraie Christe were yet sadde fearing least it might be if no man commonly knowe him selfe but by tryall whiche may euer alter and change while he liueth if S. Paule would not be his owne iudge touchinge his conscience what manne shoulde presume to assure him selfe of his iustice and saluation vnlesse as S. Augustine saith he be certified thereof by some reuelation When S. Paul biddeth vs with feare and trembling to woorke our owne saluation he sheweth a cause of that saying which is well to be considered for saith he it is God that woorketh in you both to will and to woorke Leo ser 8. De Epiph. Et haec sanctis causa est tremendi atque metuendi ne ipsis pietatis operibus elati deserantur ope gratiae remaneant in infirmitate naturae And this saith S. Leo is cause for the holy to tremble and feare leaste while they be proude of the very woorkes of pietie the helpe of grace forsake them and they remaine in the weakenesse of nature A man may assure him selfe of that whiche is in his owne power so farre as he is not inforced nor lette but of that whiche dependeth of God as well willinge well woorking iustice and saluation doth no man without his reuelation doth assure him selfe but he that is disposed to deceyue him selfe The Angelles who were created most perfite had not the assurance to continue in that happie estate of good Angelles For as we knowe a greate number of them fell from it De ciuita Dei lib. 22 cap. 1. In summo bono permanentibus caeteris vt de sua sine fine permansione certi essent tanquam ipsius praemium permansionis dedit God gaue vnto the reste who remained in the higheste good euen as a rewarde of their remayninge that they shoulde be certayne of theyr continuance without ende S. Augustine saith that God hath geuen it as a special rewarde vnto Angells to be assured of their estate and that vnto suche as remained with him when the reste fell Luc. 20. Math. 22. And albeit suche as shal be compted worthy of that worlde and the resurrection shal be equall vnto Angelles and then consequently in assurance without feare yet bicause earthe is not heauen while we lyue here S. Augustine saieth Aug. Ser. 12. de ver Apost Adhuc in via sumus We be yet in the waye and therefore it is saied to vs Seruite Domino in timore Serue God in feare He saieth in an other place there be two wayes to bring vs in danger to muche hope and to litle Ex vtraque parte periclitamur sperando desperando Ser. 47. de ver D◠et Ser. 59. Of both sides we fall in danger by hoping and by despairing To kepe vs therefore from presuming in hope it is saied Serue the Lorde in feare And with feare and trembling worke your owne saluation Psal 2. Philip. 3. Bernar. in Septuage To keepe vs from despaire S. Bernarde saieth An afficiance of hope doth comforte vs to the ende we should not be vtterly perplexed and doubtefull And S Paule saieth Tribulatio patientiam operatur c. Trouble worketh patience and patience trial Rom. 5. trial woorketh hope and hope confoundeth not By which wordes we learne Hovve true hope is gotten not onely that hope keepeth vs from despayre and confusion but also how true hope is gotten that is to say by trial and patience ioyned with charitie as is there expressed And therefore the more euery man is tried by patience and the greater his charitie is the greater also and surer his hope is and such as be perfite though they haue no certayne assurance yet haue they a greate and strong hope of Gods grace and their saluation Wherefore leauing the perfection of Angelles which is all in assurance to the worlde to comme let vs speake of our selues 2. Cor. 5. as of men that be yet Pylgrimes from God trauayling in the waye besette on euery side with tentation euer praysing God that emong so many dangers we may say with the Prophete Psal 93. Factus est mihi Dominus in refugium Deus meus in adiutorium spei mea The Lorde is made my refuge and my God the healpe of my hope Aug. ibid. in Psal 93 Quamdiu enim hîc sumus in spe sumus nondum in re For as longe as we be here we be in hope not in thing it selfe Ephes 4. Colos 3. Let euery man be renewed from daye to day put of the olde man and put on the newe forsake Adam and flee to Christe But as S. Augustine saieth no man ought to assure him selfe De ciuita Dei lib 21 cap. 15. that he is passed from the one to the other but when he shal be there where no tentation shal be Of the fruites and ende of our Iustification and what strength in wel doing God geueth thereby where it is truly receyued and effectually put in vre and the way to come to it THE XVI CHAPTER AS all thinges naturally are done to some ende and purpose so is not our Iustification wrought of God vayne but to the intente we shoulde enioye the fruite and ende thereof What that is S. Paule expresseth in these fewe woordes written to the Romaines who as long as they were heathen lyued vngodly but after that they were turned to Christe and iustified he saieth vnto them Nunc verò liberati à peccato Rom. 6. serui autem facti Deo habetis fructum vestrum in sanctificationem finem verò vitam aeternam Nowe that ye are delyuered from sinne and made seruantes to God ye haue for your fruit holinesse and for your ende life euerlasting Whereby we vnderstande that the true
euil out of him selfe yet that which is afore saied hath no doubt or ambiguitie where he forbiddeth vs not to accompanie those brethren which are noted of any of those vices afore named That is to saie be infamouse and notoriouse offenders in any of them Howe and after what manner sinners are to be rebuked and corrected THE III. CHAPTER BVT with what minde and with what charitie this merciful seueritie should be vsed he shewed not only in that place where he saith that his soule may be saued in the day of our Lorde Iesu Christ but also very euidently in an other place where he saieth 2. Thess 3. If any doe not harken vnto our worde note him by your Epistle and do not companie with him that he may be a shamed not yet esteeming him as an enemy but rebuking him as a brother And our Lorde him selfe being a singular example of patience whereby euen emong his twelue Apostles he suffred and endured a Diuel euen til his passion who also saieth Ioan. 6. suffer both to growe vp vnto the haruest least while you goe about to gather the cockle Math. 13. yee also roote vp the corne therewith and fore shewed that those nettes drawen in a similitude of the Churche vnto the shore that is vnto the ende of the worlde should haue in them both good and euill fisshes with suche like wherein either openly or by similitude he spake of the commixtion and entermeddlie of the good and the euil did not yet thinke therefore the Discipline of the Churche to be omitted but rather admonished it should be vsed where he said Math. 18. Take heade to your selues if thy brother sinne against thee goe and rebuke him secretly betwene him and thee if he heare thee thow haste gained thy brother but if he heare thee not then take with thee one or twoo that in the mouth of two or three witnesses all your talke may rest that if he do not heare them then tel the Church but if he wil neither harken vnto the Church then let him be vnto thee as an heathē and publican And immediatly he addeth a most greuous terror of that seueritie Math. 7. saying in the same place what so euer you lose in earth shal be losed also in heauen and what so euer you binde in earth shal be bound also in heauen He also forbiddeth that which is holy to be geuen to dogges Neither is the Apostle 1. Tim. 5. when he saith rebuke the offenders before all that the rest may be affraid cōtrary therfore vnto our lord where he saieth rebuke thy brother betwene him and thee For both is to be done euen as the diuersitie of their weakenes whome we meane not to destroy but to correct and amend doth require and one is to be cured in one sort and an other in an other sorte euen in the same sort there is a manner and order also of tolerating and bearing of euil persons in the Churche And there is againe a like consideration to be had in chastising and rebuking in not admitting or absolute excluding and remouing from the Communion and fellowship of the Church Of such as vnderstand the Scriptures amisse THE IIII. CHAPTER BVT men do erre in that they keepe not measure and when they haue begonne easely to be inclined to one syde they do not regard other testimonies of diuine auctoritie wherby they might be called backe from that mind and stay in that truth and moderation which is tempered of both and that not in this thing alone whereof now the question is but also in many other thinges For some beholding the testimonies of the diuine Scriptures witnessing vnto vs one God only to be serued and worshipped haue thought the same which is the sonne to be also the Father and the holy Ghoste Others againe being as it were sycke of the contrary disease while they attended those thinges whereby the Trinitie is declared and could not conceiue in their braine how there should be but one God sith the Father is not the Sonne nor the sonne the father nor yet the holy Ghost either the father or the sonne thought hereupon that diuersitie also of substances was to be affirmed and mainteyned Some beholding in the Scriptures the prayse of holy Virginitie haue cōdemned mariage Some againe folowing those testimonies wherby chast mariages are commended haue made wedlock equal in worthines with Virginitie Some when thei did reade It is good my brethern not to eate flesh Rom. 4. or to drincke wine haue thought some other lyke creatures of God and some meates in their fantasie to be vncleane Other some reading that euery creature of God is good and nothing to be cast awaye or refused whiche is receiued with thankesgeuing haue fallen into glottony and dronckennes not being able to escape one vice but that they fel on the contrary side to a greater Euen so in this matter which we haue now in hand some hauing an eye to the preceptes of seueritie and straightnes whereby we are admonished to rebuke the vnquiet not to geue that is holy vnto dogges to repute the despiser of the Churche as an heathen to pul away from the knot and vnitie of the body that mēber which causeth scanlder or offence do so trowble the peace of the Church that thei go about before the time to separat the cockle and so blinded by this error do rather separate them selues from the vnitie of Christe And suche is our cause againste the schisme of Donatus And this not with them that knewe Cecilianus who is charged not with true but with sclaunderous crimes nor with them that stande stubbornely and impudently in charging him styll but with them to whome we saye Put the case they were euil men for whose sakes your selues be not in the Churche yet ought you by bearing with them whom ye could not amend or put away from you haue remained notwithstanding your selues in the Churche But againe some perilously aduenturing on the other syde when they see the mingling of good and euil in the Churche shewed or foretolde and haue learned the preceptes of patience which doo make vs so strong that although there seeme to be cockle in the Churche yet should not our faith or charitie thereby be hindred or at lest for that cockle whiche we see in the Churche we should not therefore our selues depart from the Churche do thinke that both the Church and Discipline is to be newe instituted geeuing vnto the Prelates and rulers thereof a certayne moste peruers securitie as though to them appertayned only to tell vs whereof we should beware or what we should doo but not to care what in deede any man doth That for euil mens sake we should not depart from the Churche and after what manner the euil should be either corrected or suffered in the Churche THE V. CHAPTER BVT we thinke it to apperteine vnto sound doctrine by bothe these testimonies and allegations of
in Christe but also in that they killed Christ of which two crimes the one grew of infidelitie the other of crueltie As that therefore is contrary to right faith so this is repugnant to good life But he is voide of both these faults Iacob 2. Galat. 5. Luca. 17. which hath faith in Christ not a dead faith without woorkes which is also found in the diuels but the faith of Grace whiche woorketh through loue This is the faith whereof it is said The kingdome of heauen is within you For this do they breake into which doe violence by beleuing and obtaining by praier the Spirit of Charite Rom. 13. in the which the fulnes of the law consisteth and without the which the law in the letter made them gilty euen of the transgressiō and breach thereof It is not therfore to be thought Math. 11. that for this cause it was saied the kingdome of the heauens suffreth violence and they which do the violence breake in to it for that euen lewde parsons onely by beleeuing and yet lyuing wickedly do come into the kingdome of heauen but bycause that the same gilte of transgression whiche the onely lawe that is the letter without the spirit made by commanding is by beleeuing loosed and by force of faith the holy Ghost is obtained Rom. 5. by whome Charity being powred into our hartes the law is fulfilled not for feare of paine but for loue of Iustice VVhat it is to know God and that it is not sufficient for saluation to haue faith onely without good workes THE XXII CHAPTER LET not therefore a rechelesse mind be deceiued in thinking it selfe to knowe God if he with a dead faith that is without good woorkes doo after the manner of diuels confesse God. Let no man thinke him selfe vpon only faith in Christ assured to come vnto euerlasting life bicause our lord saieth this is life euerlasting Iohn 21. that they may know the one true God and Iesu Christ whom thou hast sent For he must also call to remembrance that it is writen In this we knowe him 1. Iohn 2. if wee keepe his commaundementes who saith that he knoweth him and keepeth not his cōmaundementes he is a lier and truth is not in him And least any man should thinke that Gods commaundementes appertained to onely faith allthough yet no man hath presumed so to saie cheefly bicause him selfe named commaundementes in the plural number and lest by that number men should imagine and thinke of many mo he comprehended them all in two saying Math. 22. In those two dependeth the whole lawe and the Prophetes and although it might in soome sense rightly be saied the commaundementes of God are included in only faith Galat. 5. if not a dead faith be vnderstanded but a quicke whiche woorketh thorough looue 1. Iohn 3. yet S. Iohn him selfe afterwarde opened his whole meaning when he saieth This is his commaundement that we beleue in the name of his Sonne Iesu Christ and looue one an other This therfore profiteth to beleeue in God with a right faith to honour God to know God to th entent that both wee maie haue helpe from him to liue wel and if wee sinne wee maie deserue of him indulgence and pardon Psal 40. not continuing recklesse in euill woorkes which he hateth but departing from them and saying vnto him I haue saied Lord haue mercy on me heale my sowle bicause I haue sinned against thee which they can not saie vnto him that doo not beleeue him and in vaine doo suche saie it who being so farre from him are vtterly straungers to the grace of the mediatour Sapien. 15. Hereof also be those woordes in the booke of wisedoome whiche I knowe not how these mens pernicious securitie doth interpret And if we sinne yet be we thine For how is this true Forsothe bicause wee haue a good and a great God whiche will and can heale the sinnes of the penitent but not suche a one as feareth to destroie them that remaine in their wickednes Therefore the same Writer when he had saied wee be thine he added knowing thy power verely suche a power as the sinner can neither withdraw nor hide him selfe from And therfore following he addeth further but wee haue not sinned knowing that wee be deputed to be thine For who worthely thinking of the habitation that is with God wherin by predestination all be deputed whiche are called according to his purpose will not labour so to liue as maie be aunswerable and sitting to suche an habitation That therefore which S. Iohn saith These thinges haue I written vnto you to the end ye sinne not and if any haue sinned we haue an aduocate with the father Ihesu Christe the righteous and he is the intercession for our sinnes He saith not to the end wee should sinne with securitie and carelesnesse but that deparing from suche sinne as we haue committed we should not dispaire of pardon hauing that aduocate which the Infidels haue not That by this word Iudgement in the holy scripture is meant eternall damnation not any easier paine or punnishment THE XXIII CHAPTER THERE is not therefore any such fauorable condition promised by these places alleaged that men beleeuing in God may remaine therefore in their euill workes And much lesse of those wordes where the Apostle saith they which haue sinned without lawe Rom. 2. shall perish without lawe but they which sinned in the law shall be iudged by the lawe as though in this place there were some difference betwene perishing and being Iudged For here by diuerse wordes one and the selfe same thing is signified For the scriptures vse to putte Iudgement euen for eternall damnation Iob. 5. as in the Ghospell our Lorde saith The houre shall come wherein all they which are in their graues shall heare his voice and they which haue donne well shall come forth to the resurrection of life but they which haue donne euill to the resurrection of Iudgment And marke that it is not saied there this for them which haue beleeued and that for them which haue not beleued but this shal they haue which haue donne wel and that Gal. 5. they which haue donne euill For good life can not be parted from faith which worketh thorough loue Nay rather that faith is good life it selfe We see therefore that oure Lorde vsed this woorde resurrection of Iudgement for resurrection of eternal damnation For of all them that were to rise againe in which number no doubt were also those which beleeue not at all for they also were in their graues he made but two partes wherof the one he declared should arise into resurrection of life and the other into resurrection of Iudgement Now if they will say that those are not meant there which beleeue not at al but those which shal be saued by fier bicause they beleeued although they liued ill thinking thereby that by the name of Iudgement
their transitory paine is signified although this should be most impudently said seing that all who without exception shal rise againe among whome no doubt the vnfaithfull shall also be our Lord hath diuided onely into two partes to wit life and Iudgement meaning thereby that the Iudgement should be vnderstanded eternal as wel as the life though he did not there adde that woorde for neither saith he there into resurrection of eternall life though he would not haue it any otherwise vnderstāded yet let them then consider what they will aunswer to that where he saith But he which beleueth not Iohan. 3. is already iudged For here no doubt they must either vnderstand Iudgement for eternall paine or els presume to say that infidels shall also be saued thorough fier For saith Christ He which beleeueth not is allready iudged that is to say is allready destined and appointed to Iudgement And then where is that which they promise for a singular benefite to such as beleeue and yet liue wickedly sith that they also which beleeue not shall not be damned but iudged Which if they dare not to affirme then lette them not presume to promise so fauourably vnto them of whom it is said they shal be iudged by the Lawe For now it appeareth that eternall damnation is also termed Iudgement But nowe as touching those that wittingely sinne what if we finde them not onely not to be in more easie but to be in much woorse and harder case Verely these be they chiefly whiche haue receiued the lawe For as it is written Where there is no lawe Rom. 4. there is no transgression And to this ende also is it saied I had not knowen concupiscense except the lawe had said Rom. 7. thou shalt not lust Sinne therefore taking occasion of the lawe hath wrought in me all concupiscence with many other such like whiche the same Apostle speaketh of this matter But from this most greeuous gilt doth the grace of the Holy Ghost deliuer vs through Iesu Christ oure Lord Rom. 5. which Grace Charitie being powred into oure hartes doth make vs to delight in iustice by the which immodederate concupiscence is ouercommed Hereby therefore is it proued not onely no easier Rom. 2. but much more greuous paine to be maent to them of whom it is said they which sinne in the lawe shal be iudged by the lawe then to them which sinning without the lawe shall perish without the law It is proued also hereby that Iudgement in this place is not ment for trāsitory paine but for the eternal paine whereby infideles shal be also iudged For they that vse this sentence to geue hope of saluation by fier to them whiche euen beleeuing doo liue moste lewdely saying to them they whiche haue sinned without the Lawe shall perish without the law but they which haue sinned in the lawe shal be iudged by the lawe as though it were said they shall not perish but be saued thorough fier coulde not see that the Apostle spake this bothe of them which sinned without the law and of them which sinned in the law For th'Apostle there in dede treated both of the gentiles and of the Iewes shewing that the grace of Christe whereby they might be deliuered was not only necessary to the Gentils but to the Iewes also All which that very epistle to the Romains doth euidently shew Therfore let them now if it like them promise euē to the Iewes also sinning in the law saluatiō through fier though the grace of Christ deliuer them not For of them also it was said By the lawe they shall be iudged Which if they do not then speake they against them selues who confesse that they are tied with the band of the most greuous and heauie crime of infidelitie Why do they then applie to Infidels and to the faithful a like in a thing appertaining to the faith of Christ that which was spoken of them that sinne without the lawe and of them which sinne in the lawe sithe all this was spoken not of the faithfull but of the Iewes and the Gentiles inuiting them bothe to come to the faith of Christe Of the libertie of a Christian man and what Christian libertie is if it be rightly vnderstanded THE XXIIII CHAPTER FOR it was not saied they which haue sinned without faith shall perish without faith and they which haue sinned in faith shall be iudged by faith but the wordes are without the law and in the lawe Rom. 2. that it might plainely appeare that matter was touched which was in hand betwene the Gentiles and the Iewes not betwene good and euill Christians And yet if in that place they will needes by the word Lawe vnderstand faith which were to vnreasonable and to absurd yet may they reade the sentence of the Apostle Peter which is in this matter most open and plaine speaking of them who tooke to maintaine their fleshlines and to couer their nawghtines that which is written we which appertaine to the newe Testament be not the sonnes of the handmaide Gala. 4. but of the free woman by that libertie whereby Christ hath made vs free thinking that hereby was ment they might liue freely take all thinges as lawful whatsoeuer liked them being now put in securitie by so great a redemption not marking withall that which was said Brethern Gala. 5. ye are called into libertie only make not that libertie an occasion of carnalitie Whereupon S. Peter him selfe also saieth Free 1. Pet. 2. not as hauing libertie for a cloke or couer of naughtines Of the which sorte also he speaketh in his second Epistle 2. Pet. 2. These are drie springes and clowdes driuen with an hurlewind to whome a miste of darcknes is reserued for speaking proude thinges of vanitie they allure in concupiscences vnto vnclennes of the flesh those which were escaped a litle being conuersant in errour promising vnto them libertie when them selues were the bondmen of corruption For of what soeuer a man is ouercome to the same is he become bond For if fleyng backe from the filthines of the worlde into the knowledge of our Lord and common Sauiour Ihesu Christ they being againe wrapped and intangled in them be ouer-come the latter are become to them woorse then the first for it had bene better for them not to knowe the way of Iustice then knowing it to returne backe from the holy commaundement once geeuen vnto them for in them is the prouerbe truly verefied The dogge retourned to his vomite and the sowe being wasshed to wallowing in the mier Why then is ther yet promised against this most manifest truth a better state vnto them which haue knowen the way of Iustice that is our Lord Christe and liue naughtely as though they had not knowen him at all when it is most cleerely saied It had bene better for them not to haue knowen the way of Iustice then knowing it to returne backe from the holy commaundement deliuered
daies more openly and distinctly then any trumpet and more cleerely then any musical instrument For we haue learned the grace and benefit of fasting out of the Prophet Esay who reiected the Iewishe manner of fasting and gaue to vs a paterne of the true fast Esay 58. Fast not saieth he to contention and variance by sute of lawe but lose the bond of iniquitie And our Lorde him selfe saieth Math. 6. Be not of sad and heauy contenance but wash thy face Let vs therefore be so affected as we be taught not making shewe of sorrow in our faces in these fasting daies at hand But let vs be cherfully disposed in them as becometh the holy No man is crowned that is of an abiect mind No man erecteth a monument of victory with a sad and a heauy cheere Be not sad when thou art cured It is an absurd thing to be sad against the alteratiō of meates and not to reioyce when the soule is healed and so to seeme thereby to be more addicted to the voluptuousnes of the beally then to the cure of the soule For full feeding pleaseth the belly but fasting purchaseth gayne vnto the soule Reioyce that there is by the Physition geeuen vnto the a medicine that taketh awaye sinne For euen as wormes breed in the bowels of children are killed A similitude and auoyded with strong and sharp medicines euen so fasting searching euen to the very soule dothe kil sinne deeply rooted and dwelling in vs to the bottom and therefore is truly most worthy to be tearmed an healing medicine Annoynt thy head and washe thy face This speeche dothe call thee to high mysteries Math. 6. He that hath oynted other him selfe is anoynted He that hath wasshed is clensed Transferre this precepte to thy inner partes Wasshe thy soule from sinnes Annoynt thy head with holy oyle that thou maiste be made a partaker of Christ that is of the annoynted and in that manner come to thy faste Doo not darken thy face as hypocrites doo The face is darkened Ioan. 13. when the inward affection is drawen ouer with an outward counterfeit shewe The propertie of an Hypocrite and couered with a false vayle He is an Hypocrite that in a stage taketh on him an other mans person as the seruaunt often doth his maisters and the subiect his Kinges So in this life as in a stage or shewe place of the course of our life many geue forth a disguised shewe carrying in their harte one thing and geeuing foorth to men a superficial shewe of an other Doo not therefore hide thy face Appeare suche as thou arte Transforme not thy selfe to sadnesse thereby to hunt after glorie because thou shewest thy selfe abstinent Finally neither is there anye profit of the almes made knowen by the sounde of the trumpet nor any gaine of the fast whiche is taken to the ende it shoulde be published or openly knowen For those thinges whiche are done for ostentation doo not strech their frute to the worlde to come but as they respecte cheefly the praise of menne so doo they ende therein Runne therefore freshly and with a ioifull cheere to the gifte of fasting Fasting is an olde and auncient gifte The antiquite of fasting yet not wearing not growing olde but euer wexing yonge and euer florishing as it were in the beste age Thinke you I drawe the antiquitie thereof from the law Naie I saie Fasting is more auncient then the lawe it selfe And if thou wilt tarie a while thou shalt finde my saying true Thinke not the daie of propitiation Leuit. 23. whiche was commaunded to Israell in the seuenth moneth and the tenth daie of the moneth was the beginning of fasting Goe to then followe the historie and searche foorth the antiquitie thereof For it is no newe or latter inuention Antiquity to be had in Reuerence It is the treasure of the fathers And what soeuer excelleth in antiquitie is venerable and to be had in reuerence Honor the auncient and hore heares of fasting For fasting is as olde as mankynde it selfe In Paradyse was it instituted The first commaundement that Adam receiued was see that you eate not of the tree of knowledge of good and bad This woorde Eate not Gen. 2. is a commaundement of fasting and abstinence If Eue had forborne and fasted from that tree wee shoulde not nowe haue needed this faste For the sicke not the sounde haue neede of the Phisicion Wee are sicke and diseased through sinne Lette vs then be healed thorough penaunce Matt. 9. Gen. 3. But penaunce without fasting is vaine The cursed earth shall bring thee foorth thornes and brambles Thou arte commaunded to endure paine and sorrowe not to leade thy life in delicacie By fasting therefore purge thy selfe to God. But euen the life it selfe in Paradyse is an image of fasting Not only bicause manne being a companion and fellowe dweller with Angelles did by beeing contente with fewe thinges attayne to be leeke vnto them but also bicause what so euer thinges the sharpenes and finenes of mannes witte did afterwarde finde out were not yet deuised of them that liued in Paradyse For neyther the drinking of wyne nor the kylling of quicke and liuing thinges nor ought elles that troubleth the mynde of man were there as yet then practised Bicause we fasted not therefore wee fell out out of Paradyse Lette vs therefore faste that wee maie retourne agayne therevnto Doest thou not see Lazarus Luca. 16. howe by fasting he entred into Paradyse Followe not the disobedience of Eue. Take not againe the serpent for thy counseller appliyng thee with meate to the pamparing and pleasing of the fleshe Clooke not the matter by the Infirmitie and weakenesse of thy bodie Fasting not hurteful to the body but healthful For these pretenses and excuses thou doest not tell to mee but to him that knoweth the truthe Els tell me I praie thee canst thou not faste and yet canste thou glutte thy belly with meate and wearye thy body with the burden of those thinges thou hast eaten Verely I haue knowen that Physicians haue commaunded euen vnto sicke menne not varietie of meates but hunger and abstinence How then maie he whiche canne doo these thinges excuse him selfe that he can not doo the other Is it not muche easier for the belly with thynnesse of diete to beare quietly the night then to lye loden with superfluitee of meates Yea and not to lye neither but rather to be tossed and tormoiled all night panting and groning for payne Excepte perhappes thou wilt saie A Similitude the shippemaister canne better rule his vessell being ouerfraihgted and ouerladen then when it hath his light and iust peyse For that whiche is oppressed with abundance and waight a litle raging of the water drowneth But that whiche is moderately frawghted dooth easily gette aboue the waues whyle nothyng letteth it to rise a lofte Euen so mennes bodyes being loden with continuall full feeding are
How may this be Except thou wilt thinke that he which feedeth Christe shall him selfe not be fed by Christe Or that earthly thinges shall want to them to whome diuine and heauenly thinges are geeuen Whence commeth this mistrustfull thought Whence groweth this wicked and sacrilegious Imagination What dooth suche a faithlesse hart in the house of faith Why is he called and named a Christian whiche dooth not altogether beleeue Christe The name of a Pharisee is more meeter for thee For when our Lord in the Ghospell disputed of almose deedes faithfully and holesomely forewarning vs that by prouident woorkyng wee should of our earthly gaines make vnto our selues frendes that might afterward receiue vs vppe into euerlasting tabernacles He is no Christian but a pharisee that vvill geue no almose for feare he shal lacke after these thinges spoken the Scripture addeth these wordes But the Pharisees whoo were moste coouetous menne hard all these thinges and mocked thereat Soome suche menne doo wee see at this daie in the Churche whose stopped eares and blinded hartes doo receiue no light of spirituall and holesome admonitions At whome wee must not marueill if they contemne a seruaunt treating of these thinges Lucae 16. when wee see that our Lord him selfe was of suche menne despised What doest thou please thy selfe with these fond and foolish thoughtes A vehement exhortation against the peuish feare of vvorldlinges As though with feare and carefulnes of thinges to come thou shouldst be kept backe from doing of good workes Why doest thou pretende such coulours toies and delusions of vaine excuse Confesse that rather which is true And bicause thou canst not deceiue them that knowe lay foorth the secret and hidden conceptes of thy mind No no. The darcknes of vnfrutefulnes hath benummed thy mind and the light of truth being thence departed the deepe and thicke mist of couetousnes hath blinded thy carnall hart Thou art a slaue and bondman to thy monie Thou art bound with the bondes and cheines of auarice and thou whome Christe had once losed art now againe come in bondes Thou kepest thy money which being kept doth not keepe thee Thou heapest thy patrimony whiche with the waight thereof dooth burden thee Thou doest not remēber what God aunswered to the riche man that with fond reioising boasted the great plenty of his abundant store Thou foole said he this night is thy soule called for from thee Luk. 12. Therefore whose shall those thinges be which thou hast gathered Why doest thou studie and trauaile to gette riches for thy selfe alone Why doest thou to thine owne paine increase the waight of thy patrimonie whereby how much the richer thou art to the world so much the poorer thou art made toward God. Diuide thy rentes with thy Lorde God. Parte thy frutes with Christ Make Christ a partaker with thee of the reuenue of thy earthly possessions that he may also make thee with him a ioyn theire of the heauenly kingdoomes Thou errest and art deceiued who so euer beleeuest thy selfe to be riche in the world Heare in the Apocalips the voice of thy Lord with iust rebukes rating suche men Apocal. 3. Thou saiest I am riche saieth he I am increased in wealth I want nothing And thou knowest not that thou art in deede a wretche miserable poore blinde and naked I aduise thee to bye of mee golde tried and burnisshed in the fier that thou maist be riche and maist put on the white garment that the filth of thy nakednes doo not appere in thee Annoint thine eyes with a medicine that thou maiest see Thou therefore that art welthy and riche bye vnto thy selfe of Christe gold burnished and tried with fier that thy filthines being purged as it were with fier thou maist be pure golde being purged by almose deedes and good woorkes Bye vnto thy selfe a white garment that thou whiche by Adam were before naked quaking and defourmed maist be clothed with the white garment of Christe And thou whiche art a riche and welthy Gentlewoman annoint thine eyes not with the Diuels Alabaster but with Christes Medicine that thou maist attaine to see God with good woorkes and iust desert meriting well at thy Lordes handes But thou which art suche a one canst not woorke in the Churche For thine eies being ouercast with a darke dimnesse and blinded as it were in the night haue not beheld the needy and the poore Thou being welthy and riche beleeuest that thou celebratest our Lord his Temple yet doest thou not one whit behold or regard the treasure huche thereof Thou commest into the Temple without sacrifice yea thou takest part of the sacrifice which the poore hath offered Behold in the Gospel the widow who being mindeful of the heauenly preceptes did woorke euen in the middest of her owne miserie and penurie putting into the treasury euen those two mites which onely remained vnto her Whom when our Lord had marked and seene waying and esteeming her woorke not by her liuelyhood but by her hart and minde and considering not how muche but out of how muche shee had geeuen he aunsweared and saied Verely I saie vnto you Lucae 21. this widow hath geuen more into Gods treasure then all these For all these haue geuen vnto God his treasure of that whiche abounded vnto them but this widow euen out of her pouertie hath put in all shee had to liue by O very happy and glorious woman that euen before the daie of iudgement deserued to be praysed by the mouth of the iudge Let them that be riche be ashamed of there owne barreinnes and miserable niggishnes A widow and a poore widow dyd deale liberally And whereas all that is geuen is bestowed on the succourlesse and widowes shee geueth who should haue receiued that wee maie know what punishment remaineth to the vnfrutfull riche man when by this doctrine euen the poore them selues owght also to woorke And that wee maie vnderstand that al suche thinges are geuen to God and that in doing these thinges wee deserue and merite at Gods hande Christe calleth them Gods treasuer and sheweth that the widowe had put her two mites into Goddes stoare that it might be made the more manifest vnto vs that he which hath compassion on the poore doth lende to God vpon vsurie The Care of children ought not to staie from geuing of almose Neither lette any Christian man deerely beloued bretherne thinke him selfe excused from dooing good woorkes vppon respecte to doo for his children For wee ought in our spirituall expences haue an eye to Christe who hath professed that it is he that receiueth our almose And so in doing almose to the poore we preferre not the poore before our children but we preferre Christe before our children He him selfe so teaching and admonishing vs Matt. 10. Who so loueth saith he his father or mother aboue mee is not woorthy of mee and who so loueth his Sonne or daughter aboue mee is not