of Adam hauing no goodnesse left in vs but that we maie become the sonnes of God we must be borne againe and receiue Gods spirit and by it be now not helped as the Councell of Trent teacheth but quickened and made aliue againe to do good works And therefore Saint Paul agréeing to this doctrine of our Sauiour writes Eph. 2.8 that by grace yee are saued through faith and that not of your selues no not in parte as the Councell here would haue it For it is Gods gift saith the Apostle and dare we imagine that Gods gifts are not most free most ample Dare we our selues challenge anie part in them this no doubt were diuelish pride proud presumption Nay but that which followes plainlie prooues the same Not of workes saith Saint Paul least anie man should bragge In this matter of our saluation God will haue all the glorie himselfe man maie challenge no part thereof God will not haue him bragge no not of a mite thereof he will haue all the glorie thereof ascribed to himselfe alone As all the Saints of God in the Reuelation to our instruction doe also confesse Reu. 7.10 And they cried with a lowd voice saying Saluation commeth of our God that sitteth vpon the throne and of the Lambe Shall they thus alowde crie out this lesson to vs and shall we not heare them shall they all with one consent testifie this and shall we not beléeue them But Saint Paul to make this matter more manifest goeth on forward For wee are his workmanship created in Christ Iesu to good workes which God also hath long prepared before that wee should walke in them This is an inuincible reason able to stoppe the mouths of all bragging Pharises we are Gods workmanship againe as wel in our Regeneration as in our Creation and we are new creatures can he that is created challenge any part of his strength to himselfe Such is mans estate to that which is good after his fall and to all good workes he is regenerate vnto them And the same doctrine Saint Paul teacheth in another place 2. Cor. 5. â—7 If anie man be in Christ he is a newe creature Olde things are gone and behold all things are newe Here first this lesson is generall If any one be in Christ he is a new creature It concernes all Christians they were all in the same case Secondly we are all new creatures we euerie one of vs now haue newe willes new strength new hearts all thinges are newe The olde things are not onely mended and repaired as the Papists teach Mans naturall frowardnesse to goodnes was described to vs euen in iust Lotte he was loth to go out of Sodome he protracted the time And the men tooke him by the hand the Lord being mercifull vnto him and led him out He had Gods vocation he had Gods grace offered preuenting him but did he by and by as the Councell teacheth embrace it and assent vnto it Naie it is said that the Angels constrained him Gen. 19.15 vim faciebant as Arrius Montanus translates it Such fréedome of will to assent to Gods grace offered was in Lotte and doe we thinke that anie of Gods seruants haue had hearts better disposed No verely The like we maie reade of the children of Israell who although God had promised them the land of Canaan Gen. 17.8 Exod 14.27.16.15.13.21 and drowned Pharao before their eies and fedde them with Mannah and went before them by daie in a clowde and by night in a piller of fire yet such was the frowardnesse of their willes Exod. 16.3 Num. 11.6.14.4 Gen. 6.5 that they spurned against all these graces offered them and euen daily before their eies and often made mention of returning to Egypt againe so that the will of mans corrupt nature of it selfe is now euen from the cradle proue to all euill enemie to all goodnesse euer resisting as Saint Stephen taught the Iewes and not willingly and fréely assenting to the Spirit of God as the Papists teach vs. Act. 7.51 The Councell to confirme their doctrine misapplieth that saying of the Prophet Zacharie Zach. 1.3 Turne you vnto me and I will turne vnto you These words were spoken to the circumcised Iewes who had beene well instructed in the law of the Lord and therefore cannot fitlie be applied to the man vnregenerate Rupertus a Papist expoundes this place of Zacharie thus Rup in ca. 1. ver 13. Zac. Thus saith the Lord of hostes the father and the Lord of hostes the Sonne and the Lord of hosts the Holy-ghost Turne vnto me and I will turne vnto you that is beleeue in me and all anger being set apart I will be reconciled vnto you Be not like your Forefathers to whome the former prophets cried saying Turne from your euill waies and from your wicked thoughts and they woulde not heare nor giue heed to mee saith the Lorde This is like to that which the Holy ghost saith by Dauid To day if ye will heare his voice harden not your hearts as in the prouocation and in the day of temptation in the Wildernesse when your Fathers tempted me proued me and saw my works c. Thus farre Rupertus Where first that word of reconciliation argues regeneration and a former loue and friendship but most manifestlie the example of the Israelites which he addeth out of Dauid These Israelites of whome Dauid here speakes 1. Cor. 10.2 were regenerate in the redde sea as Saint Paul teacheth and had seene Gods wonderous workes and had beene as should seeme a great while schollers in his schoole and therefore to such might this exhortation fitlie be applied But to the vnregenerate the councell doth not rightlie applie it euen by Rupertus his iudgement Luk. 10.30 That man that descended from Ierusalem to Iericho may resemble a man regenerate and now falling into greeuous sinnes or if he signifie Adam falling from Gods fauour into the hands of the diuell let vs marke what a miserable case hee was in hee had no power to helpe himselfe no not a tongue to aske helpe and being helpen vp was neither able to stand nor to goe but was set vpon the good Samaritans owne beast to beare him Hee was halfe dead the flesh liued in him his worst halfe but his spirit and power to doe good was quite dead If this man which came from Ierusalem was in this case what shall wee saie of them which neuer saw Ierusalem It was not the helping vp that would serue the turne but hee stood in neede of other legges to beare him of Wine and Oile to be powred into his wounds and not of these onelie but his wounds were to bee bound vp least these heauenlie graces being powred in should runne out againe and of two pence to be giuen him to paie for his charges Such a case was this man in he had nothing left him hee was quite robbed and spoiled of all his riches Psal
rest of the apostles condemne in their Epistles and not that Euangelicall and liuelie faith which S. Paul calles faith Some men in those dayes taught that if one kept a whore openlie and yet said that hee beleeued in Christ by his faith hee should bee saued Aug. de fide oper cap. 1. Against such saint Austen makes that Booke and affirmes that such a faith cannot profit anie man Againe here we note howe the Fathers are to be vnderstood when as manie times they saie that charitie couers sins and mercie saues and such like phrases they vse that as saint Austen doeth here saie that faithfull charitie liues well so also faithfull charitie couers sinnes and faithfull mercie saues As Saint Paul also saieth of faithfull prayer that it saues He that calles on the name of the Lord saieth hee shall be saued But howe shall they call on him on whom they haue not beleeued So that prayer hath this vertue to saue not of her selfe but of faith And so we maie no doubt saie of other good workes Euerie thing the more excellent it is doeth more communicate his vertue to others as euen the verie fire his heate to the colde and harde Iron so that now Iron burnes but it is by reason of fire that impartes his vertue vnto it so likewise the sunne impartes his forces to these inferior creatures so trees impart their sappe to their fruites and shall wée thinke that faith is lesse forcible then fire Phil. 1.11 and are not workes called the fruits of righteousnesse and why maie not faith which is the roote of righteousnesse impart this his sappe vnto them De Iacob beat vit lib. 2. cap. 1. Vno fidei munimine tegant Ambrose of faith and workes writes thus In this field flourish the Pomegranets which containe many fruits vnder one rinde of faith and do as it were nourish them with the embracing of charitie so that faith as the rind of the Pomegranet containes manie kernelles vnder it so doth faith couer all our works They may not appeare in Gods sight without it it giues life vnto them And charity is as it were the nurse of them as necessary as the nurse is to the child after it be born so necessary also is charity to all our good works Cap. 2. And after writing howe Isaac smelled a swéete sauour of Esaues garmentes which Rebeccah had put on her sonne Iacob he writes thus Peraduenture it meanes this That we are not iustified by workes but by faith because the infirmitie of our flesh is an hinderance to our workes but the brightnesse of faith ouershadowes the error of our deedes which deserues pardon of our sinnes So that whereas in our best good workes are imperfections by reason of the infirmitie of our flesh the glorie of faith lighteneth and couereth them This is Ambrose his iudgement Our workes then of themselues can iustly challenge no rewarde nay they must craue pardon for their imperfections and the helpe of faith to patronize them Againe how that all men are sinners he writes thus Amb. de lac beat vit l. 2. c. 5 Oh how happie is that man in whom the enemie can finde nothing that he may challenge to be his in whom the Diuell can finde nothing that he may say iustly to bee his this seemes impossible in man But Iacob herein bare a type of him who said in the Gospel The Prince of this world comes and in me he shall finde nothing Ambrose here plainlie affirmes that no man except only Iesus Christ is frée from sinne he excepts not the blessed virgin Marie as the Papists doe now Of whose iudgement were Chrysostome and Theophylact as Titilman notes vpon Iohn Titil in Ioh. cap. 2. But now saith he that it is reuealed to the Church that she is without sinne we must beleeue it though these fathers in their daies taught contrarie So lightly they account of the fathers when they make against them That lesson of Peter is worth the marking 1. Pet. 1.13 Therefore the loines of your minde being girded vp and being sober trust perfectly in that grace which is brought vnto you by the Reuelation of Iesus Christ And after If you call him father Verse 17. which iudgeth without respect of persons according to euerie mans worke passe the time of this your pilgrimage here in feare Here is a briefe summe of a Christians iustification and conuersation He must trust perfectly in the loue of God brought to him and declared by Iesus Christ as concerning his frailties and sinnes of infirmitie For who can say my heart is cleane But he must also haue the loines of his minde girded vp and passe the time of this his pilgrimage in feare As concerning presumptuous sinnes Psal 19.13 Psal 59.5 Rom. 6.12 Psal 119.122 De iustificatione lib. 2. cap. 7. he maie not sinne of malicious wickednes Sinne may no more raigne in him he may not take delight and pleasure in sinne This is the summe of Saint Peters doctrine concerning the conuersation and iustification of all Christians Maister Bellarmine first of Iustification writes thus The fourth and fift error which also haue many maintainers place our iustification in the imputation of Christs righteousnesse as though therefore we were righteous before God because Christ doth couer vs with his righteousnesse and seeing vs thus couered pronounceth that he accompts vs iust This doctrine Maister Bellarmine accounts erronious which agrées with the Scriptures euen as saint Paul most plainly prooueth Roman 4.6 The Prophet Dauid also saith he declareth the blessednesse of man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose vnrighteousnesse are forgiuen and whose sinnes are couered Here are Dauids and saint Paules plaine resolutions that the blessednesse of euerie man consists in the couering of his sinnes and in the imputation of righteousnesse without workes To this agrées also saint Iohn 1. Ioh. 2.2 If anie man sin as before he had affirmed that all men did euen we the Apostles haue an aduocate with the father Iesus Christ the iust and he is the propitiation or couering of our sinnes Euen Iesus Christ couers the Apostles sinnes And this is that which our Sauiour himselfe teacheth all Christians Luke 9.26 For whosoeuer shall be ashamed of me and of my wordes of him shall the son of man be ashamed when hee shall come in his glorie What meanes this that Christ will be ashamed of some at his comming No doubt that he will not clothe them with his righteousnesse nor shadowe them vnder his winges But Maister Bellarmine goeth on further and writes thus Our aduersaries saith he affirme that the imputation of Christs righteous is necessarie not only because sinne truely euer remaines in vs but also because our inherent righteousnesse is not so perfect that it might simply and absolutely iustifie vs. But we will easily refute this cause if our aduersaries will beleeue the
call him The Lord our righteousnes Psal 4. ◠And thus also Dauid cals him heare me O God that art my righteousnes And this also then is another true marke of the true Church to call account Iesus Christ their righteousnes And if this be his name it must not be giuen to anie other he must haue his name alone himselfe They denie him his name that attribute their righteousnes to an thing else in this world what soeuer And this name haue al Gods saints alwaies attributed vnto him Gen. 18.27 I haue begun to speake vnto my Lord saith Abraham which am but dust and ashes thus basely he thought of himselfe what glorie what beautie is in dust and ashes And O Lord saith Iacob I am not worthie of the least of all thy mercies Gen. 32.10 and of all the truth which thou hast shewed vnto thy seruant As though hee should say I can challenge nothing no not the least grace which thou hast bestowed vpon me And Iob saith Iob. 9.2 How should a man compared to God be iustified If he would dispute with him he could not aunswere one thing for a thousand And to Iob agréeth Dauid Innumerable troubles saith hée are comed about me my sinnes haue taken such holde vpon me that I am not able to looke vp Psal 40.12 Yea they are moe in number then the haires of my head and my heart hath failed me Euen Dauid himselfe thus manie in number accounted his sinnes Act. 13.22 being a man according to Gods owne heart And who dare then account his sinnes fewer And our Sauiour likewise teacheth all his when as they haue done all that is commaunded them if they were able to doe it Luk. 17.10 as there is none able euen then to say and to account themselues in deed vnprofitable seruants Much more then when they shall not be able to doe perfectly euen the least of that which is commaunded them Nay if the Apostles themselues shall say they haue no sinne 1. Io. 1.8 they were lyers Much more then anie other Christians whatsoeuer All true Christians account their works doe they neuer so manie and so excellent but duties not deserts as saint Paul teacheth them For the loue of Christ now saith he pincheth vs or constraineth vs to doe all things 2. Cor. 5.14 For we thus iudge that if one be dead for all then were all dead And he died for al that they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe Here is the ende and cause of all good works They are but duties which we are bound to doe for Iesus Christs sake that died for vs if so be we could do euen a thousand times more thē we can doe Mat. 5.16 They are light they are not fire Let your light so shine before men saith our Sauiour that men seeing your good works Luke 12.44 may glorifie your heauenly father But he deserueth the praise of this light that kindled the fire And that is he which said I am come to send fire vpon the earth and what will I now but that it burne Io. 2.18 The light is his that oweth the fire our works are not ours they are but the light of faith The Apostle Paul cals them fruits of righteousnes Phil. 1.11 they are not causes thereof They procéed from it When we are iustified then we bring forth good workes Heb. 11.6 2. Cor. 3.5 Before we can doe nothing that is good no not so much as thinke a good thought He that owes the trée may iustly challenge these fruits Ephes 1.13 After saith saint Paul that the Ephesians beléeued which is their new life and iustification they were also sealed with the holy spirit of promise which is the earnest of their inheritance vntill the redemption of the possession purchased vnto the praise of his glorie God bestowes all his gifts vpon vs our faith whereby we liue and are iustified the holy spirit whereby we are sealed and assured that we are Gods children whereby we are sanctified and enriched with all good works yea and preserued euen till the day we shall obtaine that glorious kingdome of heauen purchased for vs by Iesus Christ for this onely ende that we should be to the praise of his glorie A Christian must in all things and for all things all his life long glorifie God This is the marke he must shoote at the thing he must doe daily And for this cause God bestowes his benefits yea euen all the good works he doth daily vpon him Gal. 1.23 So the Saints magnified God in Paul being now conuerted So in the Psalme all the saints protest Not vnto vs O Lord not vnto vs Psal 1 15 1. but vnto thy name giue the glorie And in the Prophet Esay 26.12 Thou hast wrought all our works in vs. We chalenge nothing our selues but onely glorifie thée that by vs vile earth blunt tooles vnfit instrumēts thou wouldest vouchsafe of thy aboundant mercie wisedome and power to worke such excellent things So that this is another marke of the true Church to attribute and ascribe all her righteousnes to the Lord Iesus Christ Another euident marke of the true Church to be cunning in the Scriptures to haue Gods law in her heart Heb 8.8 And this is that which saint Paul alleadgeth out of Ieremie that out of the mouth of two witnesses Deut. 19.15 this truth might be confirmed to vs That he that should now doubt thereof might iustly be condemned Behold the daies wil come saith the Lord when I shall make with the house of Israel with the house of Iudah a new testament Not like the testament I made with their fathers in the day I tooke them by the hand to lead them out of the land of Egypt For they continued not in my testament and I regarded them not saith the Lord. For this is the testament that I will make with the house of Israel after these daies saith the Lord I wil put my lawes in their minds in their harts I wil write them and I will be their God and they shall be my people And they shall not teach euerie man his neighbour saying know the Lord For all shal know me from the greatest of them to the least of thē Here we may note a notable yea and a principal marke of the true Church God cals this his new testament or couenant Why then they that haue not had this or haue it not are not within the couenāt of God are none of his heirs are not partakers of his testament But what is this couenant They shal haue Gods law written in their heart they shall al know God frō the greatest of thē to the smallest Psal 19.7.119.110 They shall now be all cunning in Gods word that thereby as Dauid saith the verie simple shal get vnderstanding that they shall
lift vp vnto thy commandements which I haue loued And I will meditate in thy statutes vers 9â— And againe Oh how do I loue thy law it is my meditation continually And this commandement also God himselfe gaue to Iosuah being a Captaine and a man of warre Ioâ—ua â—â— Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therein For then shalt thou make thy waie prosperous and then shalt thou haue good successe And Dauid no doubt grounded that his great blessing which euery one that meditateth thus on the word of God should reap that is that whatsoeuer hee doth it shall prosper vpon this great promise of God made vnto Iosuah Eph. 6 11.1â— For now euerie Christian is the Lords Captaine against that spiritual enemy Sathan As Saint Paul doth also applie that same other great blessing of God made to Iosuah As I was with Moses Heb. 13.5 Iosua 1.5 so will I be with thee I will not leaue thee nor forsake thee to euerie Christian souldier Let your conuersation be without couetousnesse saith he and be content with such things as God presently sends what kind soeuer they be for he hath said I will not faile thee neither forsake thee So that we may boldly say The Lord is my helper neither will I feare what man can do vnto me That same Eunuch of Candaces Queen of Ethiopia Act 8.28 no doubt moued by Gods Spirit fulfilled that commandement of Moses giuen to the Iewes who as he was in his iourney read the Prophet Esay If a Barbarian did this in his iourney whie should not Christians do the like Luke 24.14 Our Sauiour also after his resurrection appearing to those two Disciples that trauailed to Emaus talked of him expounded to them the Scriptures Hereby also no doubt teaching euen trauailers what to talke on in their iournies Neither was this commandement onelie giuen to the Iewes but also it is as it were Col. 3.16 reuiued againe amongst vs Christians Let the word of God saith S. Paul dwell amongst you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and hymnes and spirituall songs singing with grace in your hearts vnto the Lord. 1. Ioh. 2.14 And S. Iohn in his Epistle writes generally vnto all I write vnto you babes because ye haue known the Father I haue written to you Fathers because ye haue knowne him that is from the beginning I haue written vnto you young men because ye are strong and the word of God abideth in you and ye haue ouercome the wicked Young men must know the word of God and therefore old men And this is their strength against that spirituall enemie Satan And therefore as all Christians are Souldiers in this warfare against this enemie Ephes 6.10.11 as Saint Paul teacheth so all must be endued with this strength and armed with this sword As our Sauiour also by his example hath most manifestly taught vs that as he did so also must we fight against all the assaults of Satan with this sword Matt. 4.4 So that then this is the first dutie of all Christians to know and meditate vpon the holie Scriptures Kings Captaines old men young men trauailers and to conclude all men in generall All the Lords faithfull seruants and souldiers doe this Secondly euerie good Christian must be altogether prayer as Dauid wils theÌ„ as he witnesseth of himselfe that he was For my good will saith hee they hated me Psal 109.3 but I was prayer Am te phillah as it is in the Hebrew He must pray without ceasing as S. Paul also commands him He must pray without wearinesse although prayer of all spirituall exercises bee the Luke 18.1 most troublesome as one noteth as our Sauiour himselfe doth also enioyne him Such earnest practisers of this holie exercise haue all Gods seruants béene Daniel who was a Iew and bare a type of them Dan. 6.10 prayed thrise euerie day and that vpon perill of his life He chose rather to venture his life then to omit his prayers But we that are Christians are to exceede the Iewes in our righteousnesse Matt. 5.20 and in our good workes as our Sauiour teacheth And shall not we pray so often Nay Dauid also in the person of Christ and of all Christians saith Euening and morning Psal 55.17 and at noone will I pray and that instantly and thou shalt heare my voice Psal 119.164 And in another Psalme Seuen times a day do I giue thankes to thee because of thy righteous iudgements Geâ— 5.22 That is no doubt verie often So Enoch is said to haue walked with God That is no doubt by the works of his hands by the words of his mouth especially by praying He did all things Col. 3.17 as S. Paul teacheth vs to doe in the name of the Lord Iesus So no doubt in the sight and presence of God himselfe Gen. 24.63 Isaak is reported to haue gone into the fields euery euening to pray and meditate And Abraham praying for the Sodomites teacheth vs his perseuerance in prayer for himselfe Gen. 32.28 Iacob when as he wrestled with the Angel by prayer obtained a newe name and was called Israel that is mightie with God They that will be Israel that is of force and great power with God must be earnest prayers And of this force of prayer it was that God himselfe spake to Moses Exo 32 1â— 1. Sam. 16 1. Suffer me now that I may destroy them And againe the Lord said to Samuel How long wilt thou mourne for Saul seeing I haue cast him away from raigning ouer Israel No doubt this mourning was in his prayers Such a forceable thing prayer is that it séemes euen as it were to bind God himselfe Ios 10.13 So at Iosuah his prayer the Sunne stood still And Iosuah when as he was ouercome of his enemies by Achans sinne 7.6 hee and the Elders of Israel sought with prayer and so found out the cause of their ouerthrow Elias as S. Iames reporteth by prayer opened and shut heauen Iam. 5.17 And as Ecclesiasticall histories doe testifie Saint Iames was such a diligent practiser of this holy exercise Euseb Eccles hist lib. 2. c. 23 that his knees were with often kneeling downe to prayer as hard as brawne Neither must Christians onely pray but also euen watch in prayer as S. Paul often commands them First to the Ephesians Ephes 6.18 And pray alwayes in all maner of prayer and supplication in the Spirit and watch thereunto with all perseuerance And againe to the Colosians Continue in prayer Col. 4.2 and watch in the same with thanksgiuing And that this his watching is literally meant no doubt that example of our blessed Sauiour from which he deriued it plainly proues Luke 6.12 who
caried very earnestly by the broad way to the pleasures of the flesh riches of this world being accustomed to obey no body being desirous of reueÌ„ge ambitious c. These stumbling blockes as much as in him lyeth euerie good Christian must endeuour to take out of the waie We must not onlie commend praise vertue with our mouthes but also embrace the meanes by the which we maie attaine the same which are contempt of the world heartie earnest prayer fasting such like That holinesse of life which flourished amongst all sorts of men in the Primitiue Church appeares not in our daies because we vse not those means of fasting and prayer which they vsed If we would vse the like tillage to the grounds of our hearts which they then vsed without all doubt we should haue the same fruits of righteousnesse Can euen the best land bring forth good corne without tillage Sow to your selues in righteousnes saith the Prophet and reap after the measure of mercie Break vp your fallow ground Hos 10.12 Fasting no doubt is this spirituall ploughing and braking vp of our fallow ground mercie is that spirituall sowing which the Prophet here speaks of They which will haue the land of their hearts beare good corne plentifullie and be fruitfull in all good workes let them vse these meanes let them vse this husbandrie Manie amongst vs at this daie are like the Iewes which relie onlie on the word of God and search out therein manie high points Rom. 2.17 those things which differ are most excellent but those works of charity to their neighbors of contempt of the world of mercie to the poore of watching in prayer of fasting which so manifestlie almost euerie where it commends to vs commands they practise not And is this to professe Gods word This is plainlie to doe as the Iewes did to brag of it and not to follow it The which if we do Rom. 2.23 it shall no more profite vs then it did theÌ„ For they were as S. Paul there saith catechized instructed in the law euen as well as we are and knew the will of God And here I would to God all Christians would marke what Basill writeth concerning another Christian exercise which is watching in prayer which point also I haue handled before out of the Scriptures But as concerning that matter that we are accused of Basil epist 63. that is for the singing of Psalmes by which thing they chiefly terrifie the simpler sort which slaunder vs yet this I haue to answer that the customes which now are vsed are correspondent and agreeable to all the Churches of God The people rising in the night go to the house of prayer making a confession to God in labours and vexation of mind and continuall teares at length rising from prayer they are appointed to sing Psalmes and being deuided into two parts they sing one part answering another after that they strengtheÌ„ theÌ„selues with exercising meditation of the word of God they prepare to their hearts thereby attention and hauing reiected all vaine cares soundnes constantnesse Then one of them hath this office committed to him to begin the Psalme al the rest sing after him and so they passe ouer the night with varietie of singing of Psalmes prayers being entermingled at the breake of the day they altogether as being one man with one mouth with one hart offer to God a psalme of confession and they professe repentance euerie man with his own words If you flie froÌ„ vs for these things you must also fly froÌ„ Egypt you must also fly from both Libyas from the Thebans Palestines Arabians Phoenicians Syrians they that dwell by Euphrates that I may say all in one word all those with whoÌ„ watchings prayers coÌ„mon singing of Psalmes are of great account Here is plainlie set downe the forme of common prayers vsed in the Primitiue Church They rose to praier before daie they made a general confession as we do all together of their sinnes but with teares which we leaue out They read the Scriptures with them strengthened their faith They sang Psalmes all together sometimes and other somtimes prayed Thus they spent their nights and this was the common practise of all the Churches in those daies but now we cannot abide either to wéepe or to watch in prayer Let vs follow their holie footsteps which agree with the Scriptures as before hath béene declared They which beare the names of Christians are not true Christians indéed are like to counterfeit coin which although it haue as it were the Princes image stamp vpoÌ„ it yet is none of his but is forged of some rebel or enemie so these although they haue the outward stamp of the sacraments are not pure gold within but drosse They are not gold but copper Gold is a soft thing pliable and comfortable restoratiue as Phisitians saie but copper is stiffe hard hurtfull to man These lacke the true gold of faith Their faith worketh not by charitie they are not mercifull Gal. 5.6 2. Tim. 3.3 they are not comfortable to their brethren Their beleefe is a counterfeit beléefe it is of copper they are not louing kind they deale hardlie with their brethren They speak Gnathok as it is in the Hebrew Psal 93 4 which signifies anie thing that is old old things are commonly stiffe stubborne that is stubbornly roughly to their brethren Luke 16.24 they coÌ„fort them not they kill their hearts And though such Hypocrits can saie to Abraham with that same rich man father AbrahaÌ„ to our Sauior Christ with many Christians at the day of iudgment Lord Lord open vnto vs we haue eaten at thy table Luke 13.26 we haue receiued thy Sacraments we haue heard thee preach not seldome but often euen euerie Sabboth plentifully euen in our streetes Yet the Lord at his comming for all these externall religious works of inuocation of his name alone and receiuing his sacraments and of hearing him preach shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall punish to the example of all others such counterfeit Christians which haue wrought iniquitie and he shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 25.32 Luk. 12.46 cut them in the middle because they haue but halfe serued him their part shal be with hypocrits For that seruant which knew his masters will prepared not himself not did according to his will shall be beaten with many stripes But he that knew it not yet did commit things worthy of stripes shall be beaten with few stripes For vnto whomsoeuer much is giuen of him shall bee much required and to whom men much commit the more of him will they aske O terrible sentence The hypocriticall Christian is in worse case then the infidell and Pagan For he not knowing Gods will and yet sinning shall be punished but with a few stripes but the other which knew his masters will and yet offended shall be punished with many stripes And wo be to him that shall be punished with manie stripes at Gods hand who is not able 〈◊〉 â—ndure one There is a parable in thâ—â—â—spel of a father and two sons and he came and said to the elder Son go worke to day in my vineyard And he answered and said I will not Matt. 21.28 yet afterward he repented himselfe and went Then came he to the second said likewise And he answered and said I wil Sir or as it is in the Gréek I Lord I will worke in thy vineyard He made a great shew of willingnesse but he went not What thinke ye saith our Sauiour Euen in mans reason the former is preferred and this yonger with his great shewes is condemned This parable was theÌ„ verified among the Iewes of the bragging and learned Pharisies and repenting and ignorant sinners and I pray God it be not verified likewise in our daies of some vaine protestants puft vp with knowledge and of some ignorant and repenting Papists That same parable also of the virgins was neuer more trulie verified then now Matt. 25.11 it is to be feared manie that be virgins and hate the spirituall fornication of the whoore of Babylon haue lampes of faith Reuel 17.5 yet for want of the oyle of mercie and light of good works shall be excluded though they knocke and praie saying Matt. 5.16 Lord Lord open vnto vs. Let your light so shine before men saith our Sauior that men may see your good workes and glorifie your father which is in heauen This lesson is generall to all Christs disciples Our workes should be séene Manie Christians worldly stately works at this daie are séene but their good works are not séene Reuel 14.13 Blessed are they that die in the Lord saith the Spirit they rest froÌ„ their labors their works follow theÌ„ Many do such works now as cannot follow them but remaine behind them But such works shall not profite them Phil. 2.15 That yee saith Saint Paul to the Philippians may be blamelesse and pure and the sonnes of God without rebuke in the midst of a naughtie and crooked generation amongst whoÌ„ ye shine as lights in the world Such should all Christians bee They should be blamelesse But now one shall hardly heare anie one spoken of but that he shall bee blamed for some thing They should be lights giuing good examples in the midst of a crooked generation but now almost all men giue euill example to their brethren Eph. 4. Luke 15.8 Exod. 19.5 Rom. 4 11 24 Matth. 25.1 Phil. 2.15 Luke 12.37 2. Tim. 1.17 The Lord Iesus giue all Christians grace to walke worthy of their callings of that most honourable name wherewith they are called that they may be the Lords trâ—â—ne his iewels that they may be Abrahams sons and wise â—ins that they may be blamelesse and as shining torches in the â—dst of this wicked world and froward generation That Iesus Christ at his comming may acknowledge them for his obedient and watchfull seruants for his glorious names sake to whom with the Father and the holy Ghost one God immortall inuisible and only wise be al praise honor and glory power and saluation both now and for euer Amen FINIS
shall neuer be confounded deliuer me in thy righteousnesse Thuâ— farre Ferus Here is the true Catholiques righteousnesse by Ferus his iudgement that is Christes merites and righteousnesse communicated and imputed to him And after hee writes thus Fiftly he enioyeth heauen by inheritance No man ascended into heauen but he that came downe from heauen For by good right heauen is due to him for hee is the naturall Sonne of God And therefore he saith All thine O Father are mine And Dauâ—d saith The heauen of heauens are the Lords and the earth hath he giuen to the children of men Whome therefore he shall take into part of this inheritance with him he shall enter into heauen We obtaine this by no right but onely of grace and because he hath mercifully promised it vnto vs. For our works what kind soeuer they are doe not deserue such a reward of equality or worthinesse but in as much as God mercifully accepts them And therefore Paul saith The sufferings of this life are not worthy the glory to come And the same saith againe That the weight of that glory to come aboue all measure exceedes all that we suffer in this life And of them he concludes and saith By grace ye are saued not of works least any one should bragge Again of faith and good works he writes thus Fer. in cap. 4. Act. They are builders which with holesome doctrine doe erect and mainetaine the house of God But as all men cannot tell how to build so nor how to preach He that will be a builder must know what is to be placed beneath and what aboue also hee must take care that his building be not only beautifull but also firme and strong They which teach faith without works build their wal with vntempered morter for the righteousnesse of the law cannot stand against the iudgment of God and therefore it must needes fall They which teach faith without works they laie truly a foundation but they build nothing on it therefore they refuse this stone which teach to trust in workâ— which teach righteousnesse to come by works as the Pharisies â—d Thus farre Ferus And do not the papists so now And a little after vpon these words There is no other nâ—â—e God hath appointed no other meanes to the world by which men must be saued then the name power and merite of Christ Our name is sinne lying vanity curse death but the name of Christ is that he is the Sonne of God holy iust the Authour of life Also his name is righteousnesse wisedome sanctification and redemption c. He that calles vpon this name that is hee which trusts by Christ and his onely righteousnesse and merites to be saued he truly obtaines saluation hee that goes about to be saued by any other thing beguiles himselfe No man comes to the father but by me saith Christ And S. Paul saith By him we haue accesse to the Father Therefore he which by his owne righteousnesse onely striues to go to God and to his goods shall neuer come to them So Israel following the law of righteousnesse attained not to the law of righteousnesse because he sought it of works onely and not of faith VVee must doe good works but we must not trust in that righteousnesse Good men may pray for vs but they cannot saue vs. Therefore when all is doon we must put all our trust in Christ and we must cleaue to him with hearty loue And after In this name the fathers of the old Tastament were saued For although the Sacraments by reason of the time do differ yet one and the selfe same faith agreeth Also Austen saith To the old iust men something was hidden when as notwithstanding they should be saued by the same faith which at their times should be reuealed whereof the Apostle saith Hauing the same Spirit of faith and therefore it is written I beleeued and therefore I spake And we beleeue and therefore we also speake He would not haue said the same vnlesse they had had the same Spirit of faith But as they when as that Sacrament was hidden beleeued that Christ should be incarnate and we beleeue that he is incarnate his comming to iudgement is looked for both of them and of vs. Thus far Ferus Where hee teacheth plainely that all true Catholiques must trust in Christ and in his merites they must doe good workes but they must not trust in them they may one pray for another but one cannot saue another they must let that alone for euer as Dauid teacheth in the Psalmes And that the old fathers and we were saued by the same faith Psal 49.7 And after that no man can fulfill the lawe hee writes thus vpâ—n these words There was a murmur of the Grecians Marke here hat the saints want not their imperfections they are Christians and Saints by faith but sinners in themselues Fer. in cap. 5. Act. Although GOD hath giuen them grace yet he hath left in them their nature still both that we should know our selues then also that we should haue an occasion of practising charity Euery Christian hath in himselfe that he would should be borne withall of others and he sees in others which he himselfe must beare withall And hereof Saint Paul saith Beare ye one anothers burthen c. Againe of vaine confidence he writes thus Hypocrisie neglecting the righteousnesse of faith Fer. in cap. 6. Act. and as Christ sayth the greater things of the law trusts in the outward works of the law They account righteousnesse to be placed in the externall obseruation of ceremonies places and times none therefore more bragge of Temples and Sacrifices then that kind of men So Christ 16. of Luke inueies against them saying Woe be to you which iustifie your selues And of the manner of our saluation hee writes thus In cap. 7. Act. vpon these wordes The glory of God appeared to our Fatâ—er Abraham Behold the beginning of our saluation sayeth hee is of God and not of our selues No man comes to me vnlesse my Fâ—â—her draw him sayth Christ Our saluation beginnes from heâ—uen for vnlesse God first doe beginne we doe euer remaine in our sinnes And that he beginnes with his word it is a signe thaâ— our saluation is begunne of faith For the word of God cannot â—therwise be receiued then by faith faith especially is necessary He that comes to God must beleeue For to be able to please God wâ—â—hout faith it is impossible Also that besides this voice of God â—o merites of his are written therefore it is doone that we may kâ—ow that our saluation is of Gods grace and mercy For our saluatâ—â—n comes not to vs of works or merites but of the mercy of God according to that You are called of grace and not of works Tâ—us farre Ferus Where hee plainely attributes not onely thâ— beginning of our saluation to the frée mercy and grace of Goâ— but also the end thereof which other Papistes
ceremoniall nor morall neither in those that go afore iustification neither in those that follow but onely in the grace of Christ And this is one of the chiefest pointes of Christian religion to knowe whereunto one maie trust in his saluation and in this he plainelie agrees with our doctrine And againe in another place he sayeth expresselie That the woman comming for another thing In cap. 2. Ioh. that is for vvater found Christ so God deales with vs. Our saluation chanceth to vs without desert and commonly neither desiring it nor seeking it yea being busied about other matters and seeking other things So the Kingdome fell to Saul seeking his fathers Asses So Christ was preached vnto the Shepheards keeping their flocks So Andrew and Peter casting their nets into the Sea were called of Christ So Matthew and Paul and others going about other matters receiued saluation of Christ To conclude so long wee are carefull for our owne affaires that is for carnall things till Christ of his owne freewill offer himselfe vnto vs beyond all our expectation And hence it is that the Bride crieth Draw me after thee and the prophet Turne vs O God of our saluation For if Christ should not preuent vs with his grace we do still remaine in our sins euen as that woman had returned euen as she came if Christ had not preuented her In cap. 3. Ioh. And in another place hee writes thus Vnlesse a man be borne againe Nicodemus asked Christ nothing expressely and yet Christ first of all answeres him of regeneration By this he hath taught all Preachers that first they make the tree good and then that they require good fruites that is to say that first they teach faith whereby a man may be iustified and afterward good workes and in this one short word he comprehendeth the whole summe of Christian religion Man truly was created to euerlasting felicity but because thorough his sinne he became accursed it came to passe that not onely himselfe and all things that he had but that also all his posterity became accursed therefore because wee are borne of Adam we are all become vnprofitable and abhominable both in body and soule in all our power and hability Vnlesse therefore by the grace of God we be borne againe and of Adams Sonnes bee made the Sonnes of God all things are in vaine that we doe or endeuour or thinke or speake yea our selues are vaine and all our reason will strength and works Therefore he that desires to enter into the kingdome of God must become a new man so also he that desires to see the kingdome of God that is to vnderstand the mysteries of the kingdome of God and his heauenly doctrine as God shewed to Iacob the kingdome of God in that ladder lift vp which reached to heauen he must lay aside all fleshly wisedome he must deny his owne reason he must despise his owne strength and must yeelde himselfe wholy as it were a bondslaue to the word of God By this word therefore Christ condemnes vs and all things that wee haue that hee might prouoke vs more forcibly to seeke helpe of him Againe by this word he wrests from vs all confidence in our selues or in our owne works and takes from vs that staffe of a reede that we may learne to trust in the onely mercy of God For faith is the sure staffe of our old age by which alone we may passe ouer this Iordan of temptation the figure whereof was shewed before in Iacob Here therefore learne why God in the Scriptures oftentimes condemnes our works and our endeuours for he doth not this to bring vs into despaire or because good works do not please him but that he may teach vs to trust only in the mercy of God And a little after hee writes thus Although one man beeing compared to another one may seeme more nobler or wiser or more iust then another yet if we respect the power wisedome and iustice of God we are all alike weake ignorant and sinners neither one not so much as an haire excels another For we all stand need of the grace of God And after It is no maruell if Nicodemus vnderstood not the words of Iesus For the fleshly man vnderstands not those things which are of God For they are foolishnesse vnto him Ferus here plainelie teacheth that a right faith must bee the roote of all good workes and that is such a faith as the Gospell teacheth that is that Iesus Christ is both able and willing to cure all diseases both of bodie and soule and with such a faith all sinners should come to him alone and that this faith should be planted in euerie Christians heart which the Papistes haue not doone heretofore in their Church And after this faith then good works should bee taught and required Secondlie hee teacheth that we haue no power to doe good left in vs wee are not like Birdes in a Cage which if the stoppe of sinne were taken awaie would voluntarilie flie out as other Papistes teach but euen deade Birdes and Carions hauing no strength or power at all to doe good and that Christ condemnes vs to make vs more forciblie to flie to him and that wee must not put anie confidence or trust in our workes and that before God there is not anie one man a haire better then another but all are alike sinners not excepting the blessed Virgine Marie of her owne nature What doctrine can bee more agreeable to the Gospell then this or to that wee nowe teach in the Church of England I woulde to GOD all Papistes woulde marke it and beléeue it Philippus de Dies also writes thus King Ezechias asking life of God Sermone 2. de resur recites his benefits saying O Lord I beseech thee behold I haue walked before thee in truth and in a perfect hart that I haue don that which is right in thy eies Why O holy King sayeth hee doest thou alleadge thy seruices that thou hast done to God It had seemed better if thou hadst alleadged thy miseries thy pouerty So poore men are wont to doe that may moue them to pity of whome they hope for an almes they shew them their wounds and miseries To this Saint Gregory answeres that the holy King here doth not alleadge his vertues as deserts but as all Gods benefites for all the good thinges wee doe they are Gods benefites And so saieth Saint Austen expounding the Psalme Who crowneth thee with mercie and louing kindnes saieth hee Is there not a crowne due to good works But because he works in vs all our good works therefore he sayth which crowneth thee with mercy and louing kindnes because al our good workes are the mercies of God And in another place hee writes thus Conc. 2. in fest Matth. One of the holy fathers being asked who was holy answered He that was humble And beeing asked againe who was more humble answered Hee that was more holy Lastly
liuely verified and expressed when as he said Come vnto me al that trauell and bee heauy loden and I will refresh you Matth. 11.28 This was that caue wherein also Elias hid himselfe 1. King 19.11 till the mighty strong wind that euen rent the mountaines and brake the rocks before the Lord and the earthquake and the fire were past And vntill that soft small and louing voice was heard And if Elias was glad to hide himselfe in this caue vntil all these sharpe stormes of Gods wrath were past how much more all other Christians how holie soeuer they be And a refuge from the tempest Not onely Gods wrath outwardlie doeth punish vs but euen the stormes and huge tempests which by reason of our sinnes Sathan doeth raine often euen in our owne heartes And these raging tempests also Iesus Christ doeth pacifie and swage in vs he is a refuge or hiding place Of these Dauid complaines Psalm 93. ◠The waues of the sea are mighty and rage horribly but yet the Lord that dwelleth on high is mightier No doubt Dauid here speakes not of the waues of the earthlie seas which hee neuer medled withall but of the waues and sea of his conscience which by reason of his sinnes dailie vexed him And for the waues of this sea that wee might bee deliuered from them maie verie fitlie spiritually that prayer the Apostles made in the tempest of the other sea wherein they were bee vnderstood Saue vs Lord wee perish And hee rebuked the Sea and the winds Mat. 8.25 and there followed a great calme Hée that was of power to controll and pacifie the stormes of the sea can also controll and make calme those stormes of conscience of all them that are in trouble and seeke to him for succour euen with one word now as he did then He is as riuers of waters in a drie ground All mens hearts by nature are as a Wildernesse euen as a drie ground wherein no goodnesse dwelles He onely is the heauenly deaw that fell vpon the hilles of Sion Psa 133.3 that makes both Hermon of the Gentiles and Sion of the Iewes fruitfull Hée is that fountaine of all good graces and blessings of whose fulnesse wee all haue receiued euen grace for grace Ioh. 1.16 euen most francklie and fréelie all that we haue Iohn 15.1 He is that Vine into whom whosoeuer is not grafted brings forth nothing nothing that is acceptable or pleasant to God Hée makes our works grapes and our almes and prayers wine in Gods sight which otherwise in Gods sight were but al vineger and stinking Elder berries Therefore whosoeuer lacks anie spirituall gift either heauenlie wisedome or the gift of faith or of the holie Ghost let them begge it of him and without all doubt they shall not returne emptie awaie And as the shadow of a precious rocke in a weary land This our life is a pilgrimage and we are all here but as pilgrimes and in this the seruice we doe to our God how slothfullie how negligentlie how wearilie and how vnperfectlie doe wee it when wee haue doone the best we can Luk. 17.10 Psal 130.3 We must all say as our Sauiour Christ taught vs wee are vnprofitable seruants and wee must saie with Dauid O Lord if thou wilt marke what is done amisse who may abide And with saint Iohn If wee euen the Apostles of Christ say wee haue no sinne wee deceiue our selues and there is no trueth in vs. The best of vs all Ioh. 1. Epi. 1.8 Exod. 17.12 in our prayers are euer weary and in some thing halting as was Moyses and therefore needed to haue Aaron and Vr to helpe to hold vp his armes and besides these to haue a great stone put vnder him to beare the waight and wearines of his whole body and that was no doubt Iesus Christ Our forsaking this world Gen. 19.16 is like to Lots going out of Sodome when as he prolonged the time the Angels caught him with his wife and his two daughters by the hands the Lorde beeing mercifull to him Gen. 6.8 Luke 1.28.46 Rom. 3.14 and so they brought him forth and set him without the City Euen Noah himselfe found grace in the eyes of the Lord. And likewise the blessed Virgine as the Angell told hir and as she hir selfe confessed and all the Saints of God that all mouthes should bee stopped as saint Paul teacheth and that all glory and power might be giuen to GOD alone Now Iesus Christ is that great and precious Rocke whereon all the saints doe rest and repose themselues in their thousands of imperfections in all their sinnes and works to their God in this their pilgrimage hee beares all their imperfections as a mightie rocke for his sake our prayers and almes all our works though all of them imperfect done wearilie and lazilie and not with such seale and perfection as Gods law requireth are accepted A thousand maie sit vpon a rocke Exod. 25.17 and it will ease the wearinesse of them all He is that golden table which was called the propitiatory which couered the whole Arke Art thou a péece or a part of Gods arke or Church then Iesus Christ must couer thee whosoeuer thou art and this our king is our hope 1. Col. 1.27 he makes all his Christians sure of their saluation for what should make them afraid he is a hiding place from the winds of Gods wrath hee is a most safe refuge and hauen against all the stormes and tempests of our sinnes and conscience hee is a most plentifull fountaine of all heauenlie graces still watering the drines and barrennesse of our hearts and euer making vs springing and fructifying in all good works and lastlie in our manifold imperfections and works euen in our best works wee doe in the seruice of our God he is a Rock for vs most assuredlie to relie rest vpon what will we more shall we anie more doubt of our saluation Let vs rather beleeue the Prophet Esay then all the doctrines of men whosoeuer he that beleeues this cannot doubt anie more Therefore let euerie one remember ruminate vpon these foure vertues and principall effects of our heauenlie king and Sauiour and neuer hereafter doubt anie more Stella makes this difference of the godlie and of the wicked Stella in 2. cap Lucae The iust saieth hee reioice in death they desire it and passing out of the bonds of this body they reioicing triumph but the wicked do contrary for euen as theeues which feare the Iudges and officers so these wicked men being reprooued of their owne consciences flie from death fearing least they should appeare before the Iudge And no doubt the ioie of the godlie is grounded vpon this rocke they reioice in the Lord euer euen in death as Saint Paul teacheth them Granatensis de perfectione amoris dei ca. 15. Granatensis of the certaintie of our saluation writes thus A fourth thing
about so that there was nothing in the Temple that was not couered all ouer with gold And hee made sielings and caruings and the ioyning of the boords so close in so much that no rift or partition could be perceiued In the middle of the boords he graued Cherubims and Palm-trees standing out further then the rest So in the truth when the true Salomon God would build his Church he built it of grauen and foure squared stones that is of holy valiant and sound men That Temple consisted of foure kind of things of grauen stones of Cedar and firre boords and of plates of gold So the Church hath some men which were grauen that is Martyrs which were as it were carued by their martyrdomes Shee had some boords of Cedar also that is professours of Christian religion which were wholy in conteÌ„plation engrauen with vertues She had likewise some firre-boords that is holy religious men in the world who were in the lowermost parts She had also plates of gold that is Doctours which were famous for the brightnesse of their wisdom In all which were the images of vertues the Characters of sciences and of the holie scriptures the bonds and ioints of concord because in the persons of the Church as in the boords of the Temple there was such close ioyning of charitie that no rift or partition could appeare where of Iob saith Iob. 41. â— One is ioyned so to another that no aire can come betweene Amongst these also as amongst other things there ought to be grauen two especiall images that is of the Palme tree which signifies victorie and of the Cherubims which signifies knowledge for Cherubim signifies fulnesse of knowledge to declare vnto vs that all the faithfull and members of the Church must haue a palme that is perseuerance in vertues all their life and victorie and also Cherubim that is discretion knowledge and wisedome wherof it is said in the seuenth of the Reuelation that they were clothed in white robes and they had Palmes in their hands And to conclude there ought to be nothing in this Temple but it should be couered with gold of charity and knowledge So that as well the roofe the wals and the floore that is as well the superiors as the middle sort as also the inferiors should shine in faith and maners In the 20. of the Reuelation The Citie is of pure gold The TeÌ„ple had 3. parts because the Church also hath 3. sorts of men of superiors maried folks virgins or ecclesiastical persons which also was deuided again into two parts into the holy holiest of holies that is saith he into the regular Church and the Church of Friers which liue vnder their orders and into the secular Church He maketh the Sancta sanctorum the holy of holies to signifie their Church of Monks and Friers Heb. 9.7.12 but héerein he erres euen against the scriptures who applie that to Christ only And after he addes These are the three sorts of men which shal be saued which in Noah the superiour and in Iob the maried man and in Daniel the virgin were prefigured in the 14. of Ezechiel And therefore hereof may that be verified Gen. 29. He saw a well in the field and three flockes of sheepe lying by it And that the Temple was built vpon a hill it signifies that the Church of Christ must haue her heart dwell aloft in paradise and not to seeke heere an abiding citie but rather one that which is to come saying that of the Apostle Philip. 3. Our conuersation is in heauen Thus farre Berchorius Where wee may note that hee requires knowledge especiallie 1. King 6.5 and perseuerance in euerie member of the Church vers 6. There were galleries made round about the Temple and euery of them one aboue another Psal 1.2 Leu. 15.4 and their beames did not pierce thorough the walles to declare first that Christians should meditate on the word of God They should be cleane beasts they should chew the cud Secondly The beames of the galleries were not fastened in the walles but onely rested vpon the walles â—he wall being taken in 1. Cor. 7.31 that they might rest on it to teach vs not to be carefull if the beames of Gods temple were not fastened in the walles there of vers 4. how much lesse should the beames of our houses that is our cares be fastened on our walles We should vse the world as though wee vsed it not The windowes of the Temple were wide outwardly but narrow inwardly to declare that the Pastors of Christs Church which are as it were the windowes thereof should shine as great lightes outwardlie by their doctrine and life but be narrow within that is not to be proud of their labours count theÌ„selues with Paul the least of al others Nay 1. Cor. 15.9 1. Cor. 9.27 with him should tame and pinch themselues inwardly lest that hauing preached to others they should be reproued themselues There was not the noise of an hammer heard in the Temple vers 7. Matth. 5.40 Col. 3.13 Phil. 2.2 1. Pet. 3.8 1 King 6.8 to teach what great peace God requires of all Christians wée should haue no suites nor quarrels amongst our selues wée should all be as one man and of one soule The doore of the middle chamber was on the right sâ—de of the house and men went vp with winding staires into the miâ—dlemost chamber and out of the middlemost into the third Ioh. 10.7 1. Ti. 2.5 Iâ— is Christ is this doore the way of perfection the Mediator betweeâ— God and vs. We ascend by winding staires because euerie one must say with Dauid O Lord Psal 40.5 how many are thy thoughâ— to vs ward If I would declare and speake of them they should be moe then I am able to expresse God leades vs not the straight way to heauen but by a compasse as he did the Israelites Eâ— 13 17.18 Iat 1.2 Eccle 9.1 through manie temptations by little and little as it were by staires and degrées he brings vs thither we not knowing all our worldlie affaires are so vncertain we ascend by winding staires And all these temptations as they are trials of our faith so they are degrées of our glorie 1. Pet. 1.7 and our patience in them makes all our workes perfect 1. Iam. 4. And to the entring in of the Oracle he made two doores of Oliue trees and the vpper post and the side postes were fiue square vers 31. Ibid. Petrus Berchorius thus vnfolds this allegorie That the Prelates of the Church are these doores by whose ministerie we enter into the Church and to the Sacraments And they must be two vnited together through charitie And they must be made of Oliue trees because they must giue almes They must haue posts fiue square that is the strength of vertues able to guide their fiue senses and they must be grauen with the grauing of Cherubims
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
testimonies God will haue and what witnesses in his Temple what trées in this his new Paradise and what candles in his house Exod. 25.31 The old Tabernacle had but one Candlesticke in it with seuen braunches to lighten it 2. Pe. 2.5 Heb. 3.5 and the olde world but one Noah to testifie to them the wil of God and the house of Israel but one Moses as a seruant to testifie those things which should be spoken after As our Sauiour also tolde the Iewes Doe not you thinke that I will accuse you to my father Io. 5.45 there is one that accuseth you euen Moses in whom you trust But in the Church of Christ shall be two witnesses The Law and the Gospell Besides this former testimonie of Moses The gospell also shall be preached to all nations for a testimonie Mat. 24 14. Mat. 18.16 saith our Sauiour and then shall the ende come Out of the mouth of two or three witnesses shall euerie word or matter be confirmed Before his iudgement God will haue his truth firmely ratified to the world And therefore of these two witnesses and of these two testaments of the Law and of the Gospell in our daies in the repairing againe of the Temple which was prophaned and defaced by Antichrist Saint Iohn saith These are two Oliue trees and two Candlestickes standing before the God of the earth Alluding no doubt to Dauid here in the Psalme The word of the Lord is purified to the Lord of the earth and these Oliues and Candlesticks stood before the Lord of the earth As though the word of God and these Oliues and Candlesticks were all one The word of God the two testaments are the Lords two Oliues able not onely to sustaine Psal 104.15 but to chéere and make merie all Gods household seruants They are also the Lords two great lights like the Sunne the Moone which are sufficient also to lighten his whole house in all obscure and dark points of Religion and to shew vs the perfect and readie way to heauen Now let all his faithfull seruants haue an eie only to these De Mirah scrip lib. 1. cap. 6. Let vs marke what authoritie saint Austen himselfe yéelded to the fathers and expositers of the holy scriptures which were before him who speaking of the doores of heauen which were opened and of the fountains of the déepe at Noah his floud writes thus We cannot saith he for the slendernes of our wit and knowledge vnfold the hardnes of this matter with a grounded or ratified opinion that that is truth which we teach notwithstanding we will without anie partiality shew what in these matters the studies of our former masters could finde out in their diuers opinions yeelding no more authoritie to one then to another of whose iudgements and of whose particular choises we giue euerie man leaue to allow or disallow at his pleasure This opinion Saint Austen had of the opinions and iudgements of those which before him expounded the holy scriptures whom he cals Masters he himselfe was bound to none of them nor no more would he haue anie other And so no doubt by this his owne example he hath taught all men what opinion if they will not be wilfull euery one should haue of his writings expositions So that then in the time of popery the shepheards the pastors of congregations in not giuing this meat vnto their flocks in not healing their woundes sores with the leaues of these trees in not preaching the word of God they haue declared themselues not be Christs shepheards Io. 10.10 but to be Antichrists hirelings Nay to make this matter more plaine They haue not only not fed them but torne in peeces their hoofes as Zacharie prophecieth wounding their consciences and weakneng their faithes in teaching that vnlesse they sang masses for them after their deaths their faith in Christ did not profit them And that they were damned if they brake one of the least of their ceremonies and traditions Is not this quite to teare in péeces the verie hoofes and clawes of the poore sillie lambes whereby they began now to go and to lay hold on Christ Secondly this same Author saith That now one hauing gotten such a faithfull and holy confessor let him account of him euen as of God himselfe and reueale to him boldly all his secret sins and all the secrets of his heart And is not this plainly to say that the Pope is Antichrist He shall sit in the Church shewing himselfe as God saith saint Paul And doth not he here confesse the same What is it else to be God Psal 7.9 Ier. 11.20.20.12 Reu. 2.23 but to search the harts and raines as the scriptures often teach This thing they attribute to God onely And yet the Pope and his cleargie arrogate it to themselues And is not this to sit in the Church as God Saint Paul writes to the ministers of the Church of Corinth that they should iudge nothing before the time 1. Cor. 3.5 vntill the Lord come who shall lighten things that are hidde in darknesse and make the counsels and secrets of the hearts manifest 1. Ti. 5.24 and then shall euerie man haue praise of God And to Timothie Some mens sinnes are open before hand and goe before vnto iudgement but some mens follow after But the papists by this their doctrine contrarie to saint Pauls doctrine in both these places doe make their confessors to take vpon them that knowledge of secrets which belongs to God and that no sinnes are to be reserued vnto the daie of iudgement Their confessors if men will not be damned as they teach must knowe them before This author here himselfe confesseth that to know the secrets of the heart belongs onely to God And that therefore euerie one is to account of his confessor euen as of God himselfe And is not this plainly to affirme that the Pope shall sit in the Church as God Let vs neuer looke that anie other shall euer come into the Church and challenge or take vpon him more of the diuine Authoritie then this And therefore let vs acknowledge that this prophecie of saint Paul is alreadie fulfilled in him And that the Pope and his cleargie sit now in the Church of God 17. Of Purgatorie Psa 40.1 FIrst concerning Purgatorie that vehement and comfortable Sermon which God commaundes Esay and in him all ministers to preach to his Church is as it were a double cannon to beat downe the paper wals of Purgatorie Comfort comfort my people saith the Lord your God speake to the heart of Ierusalem and crie vnto her that her warfare is now at an end and that her iniquitie now hath obtained pardon For she hath receiued at the Lords hands double for all her sinnes This is a sermon of comfort and this must be preached to the heart of Ierusalem and of all Gods Church and cried out in their eares that their warfare now