10 by well doing As euery tree is knowne by the fruit so works of grace proue those that haue them to be a tree planted by predestination in the Paradise of God Psal 1. by that riuer of the water of life and that therefore thy leafe shall not fade and thy roote shall not perish because thou art rooted and grounded in Christ Iesus and growest in him who shall for euer conserue the sappe of grace in thy soule The aduersaries calumniate We are no enemies to good workes but to the opinion of meriting by them vs and call vs enemies to good workes but God forbid wee were so Wee condemne no good works only we condemne their presumptuous opinion of the merit of good workes Meriting causes of saluation they are not yet are they witnessing effects thereof without which a man cannot bee saued not that wee are saued by them but because that iustifying faith which whereby wee are saued cannot bee without them for Faith workes by loue In the act Our workes haue no place in Iustification but haue all place in sanctification of iustification we affirme good workes haue no place for a man must first be iustified before he doe any good Nam sequuntur iustificatum in the worke againe of Sanctification they want no place this doctrine they challenge of noueltie but indeed it is Apostolicke consonant also to the doctrine of the ancient and primitiue Church For that assertion of the Apostle This doctrine is warranted by the Apostle Rom. 3. 28 wee conclude that a man is iustified by faith without the works of the Lawe is equiualent to this that a man is iustified by faith only And from the Apostle the ancient Fathers haue drawn this position Sola fide iustificamur Basil de Confess fidei And Apostolick doctors of the Church Basil in his Treatise De Confessione fidei hath it Nos non habemus vnde quicquam gloriemur de iustitia cum ex sola fide in Christum iustificemur We haue not wherof to glorie of righteousnesse seeing wee are iustified by faith onely in Christ Iesus and more notable is that testimony of Ambrose Ambros in Epist ad Rom. cap. 3. Iustificātur gratis quia nihil operantes neque vicem reddētes sola fide iustificati sunt dono Dei by this one sentence he cuts away from iustification their workes both of congruitie and condignity and annulleth their vain distinction of a first and second iustification and in plaine termes hee ascribes our iustification to faith only in Christ With these concurres Augustine Quod autem sequitur propterea vos non auditis Aug. in Ioan cap. 8. Tract 42. quia ex Deo non estis jis dictum est qui non fuerant credituri ea fide qua sola possent a peccatorum obligatione liberari And passing by many others we adde onely the testimony of Bernard Quisquis Ber. in Cant ser 22. pro peccatis compunctus esurit sitit iustitiam credat in te qui iustificas impium solam iustificatus per fidem pacem habebit ad Deum Whosoeuer hee be that is pricked in his heart with sorrow for his sinnes and hungers thirsts Iustification by faith only is the ancient doctrine of the Church for righteousnesse let him beleeue in thee who iustifiest sinners and so being iustified by faith onely hee shall haue peace with God Let them now cease to glory of antiquity let them thinke shame to charge vs with nouelty if they bee not past all bounds of shame for it is manifest to the indifferent reader that we teach no other way now then the Apostles and approued Doctors of elder times haue taught before vs. But leauing this I wish disputing Good workes are witnesses of our faith seales of our saluation about good workes were turned into doing we haue all learned in this age to put good workes out of the chaire of merit and iustly for none should sit in that chaire but Christ Iesus but wee haue not all learned to giue them their owne place in the matter of saluation though they bee not as I sayd meriting causes yet are they witnesses of thy faith and seales of thy saluation thou art not now iustified by them yet shalt thou bee iudged by them and tryed whether if or not thou wert iustified in CHRIST IESVS Oh that our A iust reproofe of fruitlesse professors fruitlesse professors would consider this Tell me I pray you what haue yee to witnesse with you that yee are Christians your word sayes ye are so but all your works witnesse against you your vncleane eyes your dissolute speech your vaine apparell your polluted hands your wandring feete all these proclaime Chrysost in Math. hom 4. you to be Pagans onely with your tongues ye say ye are Christians yee feed not the hungry ye cloath not the naked ye visit not the sick these are the works and such like that wil be brought out as witnesses either with vs and for vs or then against vs. Be not then deceiued to thinke that thy naked word wil proue thee a Christian when none of the workes of Christ can bee seene in thee But it seems many Professors These haue not learned to shew their faith by works are feared for the curse of the Pharisies on whom Christ pronounced a woe because they did their workes to be seene of men they say they do good but neuer man saw it they haue not learned that lesson of S. Iames to Iam. 2. 18. shewe their faith out of their workes for whom it were better that they should be afraid lest they bee cursed with that figge-tree which a farre off seemed fruitful but when our Lord came neere and looked into it longing for some fruit he found none at all and therefore cursed it It was well obserued by Augustine A good worke sincerely done the more publicke it be is the more profitable that a good work if it be done in sincerity the more puhlicke it be the more profitable it is as namely when almes out of a good heart is giuen in publick not only is he benefited that gets it but such as see it are edified thereby Seeing it is so that our works must be our witnesses let vs all indeuour to be more abundant in them To moue vs hereunto I conclude this point with this two-fold consideration First when thy soule shall be sundred from thy body the good thou hast done in thy body shall neuer bee sundred from thy selfe but shall goe with thee Blessed Reuel 19 A twofold cōfortable fruit of good works are the dead that dye in the Lord for they rest from their labour and their works follow them Secondly when thou art dead in thy body and sundred from men yet shalt thou still liue in thy workes and haue thy memory conserued among men Therefore so long as we haue time let vs do good In
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A most Heauenly and Fruitfull Sermon Preached the sixt of August 1615. At the Translation of the right Reuerend Father in God the Archbishop of St. Andrewes to the Sea thereof By Mr. WILLIAM COVVPER B. of Galloway DAN 12. 3. They that turne many to righteousnesse shall shine as the stars for euer euer Imprinted at London by G. P. for Iohn Budge and are to be solde at his shop at the great South-doore of Paules and at Britaines Bursse 1616. TO THE RIGHT Honourable my Lord SANCHAR MY LORD THere is one Starre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from diuers Offices receiueth sudry names saith Pisida Constantinopol It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nunce of the night and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It returneth againe and declares the approaching of the day then is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one haue I been at this time The funerall of the late Archbishop of S t Andrewes the new function of his successor gaue occasion of both I was inuited vnlooked for to the interring of the one that I might speak to the liuing for the dead and from him There Hesperus ouershadowed vs with darke and dolefull countenance Inioyned againe to preach at the entrie of the other there Phosphorus proclaimed the comming of a bright and ioyful day which I pray God may long continue Blessed be the Lord who still conserues a Ministrie in his Church One generation passeth another Eccles 1. 4 commeth but the earth remaineth much more he who formed Iam. 1. 17 it for in him falleth no shadowe of change Before the Ruler of the world stand these Oliues Zach. 4. which furnish oyle to his Candlesticke In his hand are the seauen Reuel 1. 12. starres no smoke of the bottomlesse pit can vtterly quench their light If one of them goe downe from our Horizon another ascends Elijah may be taken away but one commeth after him in the Spirit and power of Elijah Moses dyed but The God of the Spirits of all flesh raised vp Ioshua with whom he wrought no lesse powerfully then with Moses By Moses he brought Israel out of Egypt by Ioshua hee entred them in Canaan By Moses hee destroyed one Nation of the Egyptians by Ioshua he discomfited seauen Nations of the Cananites Moses diuided the red Sea and Ioshua parted Iordan into two Moses darkned the Sunne that it shined not Ioshua detained it that it went not downe according to the ordinary course Nimrod for all his might cannot build vp where IEHOVA will cast downe Neither can Sennacherib for al his pride preuaile against the Citie which God will protect They are fooles who fight against heauen Sidonians in their treatie Act. 12. 20 with Blastus for Herod his peace might learne them more wisdome they imagine to quench the light of Israel by cutting away comfortable instruments from the Church but they are deceiued for the Church is like a tree whose branches hang downe to the earth and may be cut off though not without diuine permission but the roote is in heauen which stil sendeth out others in their roome I haue penned this Sermon to stoppe the mouthes of misreporters as I preached it without paring or adding any thing except a little discourse of the Religion of our Antipodes And doe now dedicate it to your Lordship as one who being a present Auditor thereof can best beare witnes to the truth of my relation And I trust your Lordship will also accept it as a testimony of that loue which I owe vnto you for your constant profession of God his eternall truth in this declining age and your most sincere affection in all your speeches euer auowed to his Maiesties seruice whereunto as your Lordship acknowledgeth your selfe to be bounden beyond others of your ranke So I pray GOD your Lordship may continue faithfull in both vnto the death Your Lordships owne in Christ W. B. of Galloway A Most Heauenly and fruitfull Sermon Preached the sixt of August 1615. TIT. 2. 7 8. In all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauity and integritie And with the wholsome word vnreprouable that hee which withstandeth may bee ashamed hauing nothing concerning you to speake euill of My helpe is in the name of the LORD THese words read in Two parts of this Text. your honourable and Christian audience beloued in our Lord and Sauiour Christ Iesus containe two things First the duty of a good 1. Duty of Pastors Bishop or Pastor toward his people This is plainly set down hee should bee an ensample in word in worke in doctrine in life Next the duty of Christian 2. Duty of people people toward their Bishop or Pastor and this is closely set downe or as we say by way of consequence for this same precept which bindeth the one to bee an exemplar bindeth the other to bee conformable to the exemplar In the entry we are to warne Warning in the entry you that wee come not here this day to ordaine a new Bishop in the Church but to enter an old and approued Bishop vnto a new charge in the Church Neither haue I chosen this Text so much for him as for the edification of vs all who are in this holy calling I wish vnto all the rest the like wisedome in gouernment dextetity in doing and feruent zeale against the common enemy that hath been euident in him I blesse them as the Elders of Israel blessed Ruth the wife of Booz and mother of our Lord. God make them like Ruth 4. 11. Rahel and like Leah which twaine did build the house of Israel and I pray for the performance of that promise in them which God hath made to his Church by Zacharie that the meanest seruant in the house of GOD this day may become like Dauid and they who now in light and grace are like vnto Dauid may increase Zach. 12. Col. 2. 19. with the increasings of God till they become like an Angell of God Titus stablished by S. Paul Bishop of Creta hauing charge of all Churches in that I le This Epistle was written by St. Paul from Nicopolis in Macedonia to Titus whom the Apostle had taken from an other charge in the Church for hee was his companion in his peregrinations and fellow-helper in the worke of the Lord and now had bound him and burdened him with a particular care of the Churches of Creta and set him downe Bishop there Creta is an I le in the Mediterranean sea famous for this that it had in it an hundreth Cities The charge not of one but all of them is committed to Titus to teach and gouerne them and to plant Preachers in euery one of them the subscription of the Epistle so stiles him Titus the first elect Bishop of the Cretians Some of the contrary-minded as namely Mr.
Church to liue as he pleaseth and then thinke that he should be followed in all that liketh him Let this pride bee left to Antichristian Prelates and their Pope Caracalla that bloudy and incestuous Emperour learned it from his Step-mother Iulia and they haue receiued it from him Imperatoris esse leges dare non accipere their liberty they esteeme a lawe and their authority an argument good enough No thou art otherwise bound by the lawe of God thou must first bee formed by him thy selfe and according to that forme and none other must thou conforme his people S. Paul exhorts the Corinthians 1. Cor. 4. 16 to bee followers of him but expounds himself in another place Be ye followers of mee as I 1. Cor. 11. 1 am of Christ Yee are the light of the world take heed that the light Math. 5. 14 Luke 11. 35 which is in you bee not turned into darkenesse they who walke not according to this rule are blind Mat. 15. 14 Acts 9. 15 Such an ensample was S. PAVL who carried the message of Christ in his mouth the image of Christ in his life the markes of Christ in his body and pernicious guides of the people For where the blinde leadeth the blinde both must fall into the ditch A worrhy ensample was Saint Paul A chosen Vessell to beare the name of his Lord for he carrieth the message of CHRIST in his mouth the image of Christ in his life the markes of Christ in his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such an ensample willeth he Titus and all other Bishops and Pastors to be first in themselues and then to shew it out vnto the others Shew thy selfe an ensample or as the word in the originall more significantly imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhibite thy selfe an ensample for the shewe of a good that is not endeth in shame Cum nihl simulatum sit diuturnum All Christians are bound to All Christians are bound to be ensamples shevving out Gods image to others be good ensamples vnto others for as no King will admit in his treasurie counterfait money nor suffer it to go for currant in merchandize among his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar hom 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen so a soule vnlesse it haue in it the image of Christ by secret light ingrauen is not meet to bee gathered into the heauenly treasure and the holy Apostles Merchants of the kingdome reiect it as counterfait money not rightly stamped which should not be receined among Saints But howsoeuer this be a common But they are most bound who come nee rest the Lord by a holy calling dutie required of all Christians certaine it is the neerer men come to the Lord in a holy calling the more are they bound to be ensamples of holiness vnto others In the order of Nature wee see the elements seated one aboue another and according to their place they excell one another in purity the earth is the lowest element most remote from heauen and it is the grossest the water naturally compasseth the earth and is purer then the earth the ayre is aboue the water and purer then the water the fire againe is aboue the ayre and a purer element then the ayre the Spheres of Heauen compasse all and are purer then the rest As the world so the Church How the whol Church is a circle the centre and circumference whereof is the Lord. is a circle the Centre and Circumference whereof is the Lord he is the Centre which drawes al to himselfe and in whom all his Saints shall meete in one at the last hee is the Circumference which compasseth vs about to keepe in his Saints that none of them goe from him Let it bee supposed that there are many circles betweene the Centre and the Circumference but these which are neerest the Centre are likest vnto it I will be sanctified Leuit. 10. 3 sayth the Lord in all that comes neere me the neerer by place calling thou come to the Lord the more requires he to be sanctified in thee When the Army of Israel camped in the Wildernesse they were cast in a quadrant three of their Tribes on the West three on the East three on the South and three on the North in the middest of them was the Arke they were all bound to be holy but these Leuites who came neerest the Ark and carried it were bound to be more holy then others In the Reuel 4. 4 new Testament the Church is cast in forme of a circle in the middest whereof God hath his throne all enioy his presence for they are round about him but as yee may see figured by S. Iohn in the type thereof they who are neerest the Throne excell others in holinesse When the Lord proclaimed A fearefull example of iudgment on such as corrupt their waies in a high and holy calling his Lawe vpon Mount Sinai the people were parted in 3. rankes some stood in the valley and might not touch the Mount vnder paine of death others were permitted to goe vp to the Mount as Aaron Nadab Abihu Exod. 24. 11. with the Nobles of Israel these saw the glory of God Ioshua was there also yet none but Moses Verse 18. went vp to the Mount and entred in the cloud That fearefull example of Nadab and Abihu consumed with strange fire from heauen because they became profane and presumptuous to offer strange fire to the Lord euen after that God had preferred them to such high dignitie and place aboue their brethren it should be an aw-band to all those whom GOD hath set neere to himselfe by a holy calling that they corrupt not their wayes before him but as they are warned by MALACHY They keepe themselues in the Spirit lest the like strange wrath from GOD should sodainely ouertake them Of good workes By this same Three rankes of good workes Tit. 2. 12 Apostle in this Chapter good workes are diuided into three rankes for they are eyther workes of Piety toward God or of Equitie toward our neighbour or Sobriety toward our selues and these bring out a threefold fruite most sweet and excellent for by them first God is glorified secondly thy neighbour is edified thirdly thy owne conscience comforted and confirmed in the assurance of thy saluation Of the first speaks the Apostle Let Seruants shewe all faithfulnesse that they may adorne Tit. 2. 10 the doctrine of God our Sauiour in all things there wee see that our The threefold fruit of them good works are an ornament to the Gospell Of the second and first also speakes our Sauiour Let your works so shine before men that they seeing them may glorifie Math. 5. 16 your Father that is in heauē there we see that God is glorified by our godly life and men thereby are edified and moued to do it Of the third speakes S. Peter Make sure your calling and election 2. Pet. 1.
Doctrine The construction The construction of the words cleared of the Text following is somewhat more difficult first because of the defect or concealing of some word for either the preceding word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be repeated or some other equiualent to it vnderstood next for the change of the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thirdly for mutation of the change of speech for the Apostle speakes here in Abstracto not content to say shew thy selfe an vpright A good Pastor is a vocall and working vertue and a graue man in concreto but which is much more significant shew thy selfe vprightnesse grauity and integrity it selfe thus in effect will the Apostle haue a Bishop or Pastor to be a working and a vocall vertue breathing working shewing out nothing in all the parts of his conuersation but Vertue it selfe This word in Doctrine some Then is doctrine a precious pearle when good workes goe before and follow after it interpreters referre ad Antecedentia and read them this way Shew thy selfe an exemplar of good works in doctrine that is agreeable to the doctrine so doth the iudicious Caluine others referre it ad Consequentia and reade it with the words following In doctrine shew integritie grauitie and wholsome speech but the matter is all one Then is doctrine a bright shining pearle when it hath good workes going before it and following after it and therfore the Apostle here wisely pleaceth doctrine in the middest of good workes Aaron in his pectorall Ornament This is like Aaron his Vrim Thummim had not Vrim without Thummim light of knowledge is comely when it hath with it perfection and integritie of holinesse To a Preacher good doctrine without a good life procureth double shame and iudgemenr Dicta namque factis deficientibus erubescunt Words may moue but workes moue more Validior vox operis quam oris And on the other hand a good life is not sufficient in him without good doctrine A Bishop should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is apt to teach and as hee should haue the gift so is hee bound to bestow it on others yea to put his Masters Talent to the vttermost profit A necessity lies vpon him to preach and wo wil be vnto him if he preach not Certainely if thou loose this glory To Preach the Euangell of glory all other thy glory He will neuer bee a good Doctor of the Church who is not a good Disciple of Christ Act. 1. 1 shall be turned into shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are the seruants of that Lord of whom it is sayd hee began to doe and to to teach Let vs learne of our Lord he shall neuer be a good Doctor of the Church who is not first a good disciple of Iesus in these two is comprised our whole duty to do and to teach it is not enough to doe if wee teach not farre lesse to teach if we doe not let no man separate these things which God hath conioyned together And yet wee must consider An vnrebukeable life may be in Hereticks without wholsome doctrine that sometime a good life at least vnrebukeable in the eyes of man may be where the wholsome doctrine is not that wee suffer not our selues to bee so farre deceiued as to imbrace deadly and poisoned doctrine for the appearing shew of an holy life This was wisely obserued by Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that oftentimes among Heretickes a good life may bee found of whom notwithstanding the way to eternal life cannot be learned I marke this for these simple ones who deceiued with a shew of sanctity in the Popes Church This is necessary to be marked that simple ones bee not deceiued with shew of sanctitie are therby induced to embrace their damnable doctrine and so become a prey to the Diuel snared with the net of religion A dangerous euill when deuouring Wolues come in Sheepes cloathing The Diuell hateth Christ Iesus deadly and is neuer so much to be feared as when he speakes most in fauour of his cause and then are his instruments most pernicious when they transforme themselues into 2. Cor. 11. 14 Angels of light and looke like Ministers of righteousnesse that is when vnder colour of a holy life they present to poore people a cup of deadly poyson Many haue fallen by this tentation For strengthening therefore others against it I will insist a little to discouer it Iosephus in his Antiquities records Ioseph Antiq lib. 13. cap. 18. The Pharises of old liued a most strait life that the Pharises Nundinaria quadam sanctitate animos hominum ita sibi conciliabant vt quod ipsi dicerent vel facerent ius fas ab omnibus crederetur by a certaine nundinarie or mercat-meete sanctity they vsed to make merchandise of men and did in such sort cōciliat or steale their harts vnto themselues that whatsoeuer they did or sayd was credited and beleeued of al men to bee right and lawfull The straitnesse of their life is recorded by Epiphanius Virginitati Epiphan continentiae studebant frequenter orabant durissimis stratis cubabant bis in Sabbato ieiunabant secunda quinta die that they professed Virginitie and continency and studied to keep themselues euery way vnspotted they prayed frequently they lay vpon hard and vneasie beds they fasted twise euery weeke to wit the second day and the fift and such was their zeale to propagate their Pharisaisme that as our Sauiour sayth they spared not to compasse Sea and land to make one of their owne profession What more I pray you is done by any of these pretended religious Orders in the Romane Church then is heere recorded of Pharises yet are they both the one and the other deceiued and deceiuing heretickes Bastard worshippers haue euer The Priests of Baal and idolatrous Israelites did so in like manner made a greater shew of piety in externall things then the true either could or would doe Truth must not be measured by zeale but zeale must bee iudged by Truth The Priests of Baal in not sparing their flesh were much more seuere then the Poenitentiars of Rome for they launced their flesh with sharpe kniues The Oblation of Idolatrous Israelites exceeded farre in value the donation of lands or rents which Papists make out of their blinde zeale for they sacrificed their owne children and burnt them quicke esteeming that in so doing they did imitate the example of their father Abraham but when they thoght they were wise they were foolish their fact could not bee like Abrahams because they wanted the warrant which Abraham had The Pharisies of this time The Pharises of our time make a mustering of their merits also make a great mustering of their meritorious deedes their hospitals their almes their fasting their multiplying of prayers vpon beades and such like are brought to the simpler sort as arguments to proue the veritie of their religion
allurements to induce them to embrace it but in this as they are not vnlike to that young man who sayd vnto our Lord All these CommandemeÌ„ts haue I kept from my youth esteeming themselues much Mar. 10. 21 more perfect then indeed they are yet let them bee content with his answere Any good that they doe we loue it yea for the loue of good we do euen loue the appearance of it as by the contrarie we are taught not only to hate euill but to abstaine But no good worke can be where wholsome doctrine is not from appearance of euill And thus farre let them be loued with that young man but here-withall let them know that one thing yet is lacking vnto them and such an one thing as without which all other things are nothing for true holinesse cannot bee where wholsome doctrine is not If they would consider this All will worship is abomination to the Lord. matter and lay by a little their owne preiudicate and forestalled opinions the similitude that Heretickes haue with them in these chiefest points wherein they place their greatest sanctity they might easily see that all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in their darkned iudgement is the true worship of God is nothing els but the birth of mans braine the fruit of his own inuention whervnto corrupt nature hath led others who were neuer illuminate with the true light of God but is not pietie which floweth from faith and is warranted by the word and acceptable to God in Christ Iesus For I pray you what is there Nothing this day concerning austere life among Rom. Eremits which was not of old among Iewish Essaei to bee found this day euen among their Separate and Solitary men which was not of old in the corrupt Church of the Iewes among the Haeretiques called Essaei resembling very neerely their Monkes and religious Hermits Of whom Philo the learned Iew writes in this manner In Palaestina sunt quidam nomine Philo. lib. quem inscribit omnes bonos esse liberos Essaei numero vltra 400. a voce graeca Essaei quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sancti vocati quoniam dei cultores praecipui sant nulla ammalia sacrificantes sed mentes sacras deo offerentes hi vicatim habitant vrbes vitantes perpetuam castitatem adhibent ius iurandum mendacium non dicunt pecuniam gloriam negligunt aurum argentum non recondunt neque latos agros parant cupiditate reddituuÌ„ sed necessitate victus vna omnibus est domus vna vestis denique communis victus vita In Palestina sayth he A description of the religious manners of Essaei are a sort of men called Essaei as much as to say holy men they are more in number then foure hundreth they sacrifice no beasts but holy mindes to the Lord they come not in Cities nor Townes they professe Chastity they will neither sweare nor lye they despise gold and glory crauing no more then may serue their necessity they haue all one house one kind of garment they haue all the same food and the same manner of life Iosephus addeth thus much more of them Quod nuptiâ—s respuant bonasua cum sociis communicent nec vestitum Ioseph Antiquit nec calceum nouum misi veteribus attritis sumant inter vescendum summum silentium adhibeant that they despise mariage How these are reuiued againe by the Monkes and Eremits of our time all good things are common among them they take no new garment nor new shooes till the old bee worne and when they are at dinner or supper there is great silence among them In a word if a man would diligently consider euery thing written of them and compare their time with this he would verily thinke that the very image of these Hereticks were reuiued and quickned againe by Monkes and Hermites of our time Among many reasons alleged by a certaine Iesuite Christianus Franken which induced him to The consideration that Papistrie is but a naturall religion hath moued Iesuites to reuolt from it conuert to the true ancient Catholicke and Apostolicke religion professed by vs this was one by the similitude which naturall men not illuminated with the light of the Euangel haue with the Romish religion hee was moued to thinke it was not diuine but humane seeing they by natures light onely had attained vnto it He makes mentioÌ„ of a certaine letter written to their society from one of their owne Order trauelled among our Antipodes called Iaponii wherein is declared that among them there is a religious sort of men named Iamambuxae that is milites conuallium who haue a religion formed out of Natures light very like to Romish Religion For first to purchase to themselues the name of sanctity they Our Antipodes Iaponij by natures darkned light haue framed a religion very like the Papistick greatly punish their owne bodies they are much giuen to watching and long fasting their exercise is in certaine meditations composed by themselues wherein they profit so farre that oftentimes they are thought inspired with a heauenly Spirit to poure out diuine Oracles and are esteemed to be holy and perfect men This is one point the iust similitude wherof is cleare in the Church of Rome for they haue their owne superstitious Saints whom they worship for holy and perfect men whose Enthusiasmes dreames visions and pretented reuelations are in stead of diuine Oracles vnto their poore blinded people These haue ouer them a certaine Vnder the two poles are two Popes a Iaponian and an Italian head whom they worship almost as a God his people reputes him and stiles him to be most holy they suffer him not to touch the earth with his feet he hath large dominions oft-times makes battaile with profane Kings What can a man thinke when he reades this but as our Antipodes haue a pole against our pole so haue they a Iaponian Pope ouer against an Italian Pope who when he shall heare of Peters keyes will thinke hee hath as good right to the one key for gouernment of the Churches vnder the South pole as the Italian Pope hath to the other These two wil not agree that one of them should haue both the keyes of S. Peter whereby hee pretends a power ouer Churches vnder the North pole And verily I thinke the Italian Pope contending for both may happily loose both And for my own part I haue no doubt seeing I am warranted by the Word that before the Lord moue the poles and fold vp the heauens like a garment hee will first remoue this Beast out of his throne and consume him like snow that melteth before the Sunne His greatest defenders the most learned of the Iesuites Blas-viega Fran. Ribera in Apocal. say it yea they plainly confesse it The Lord hasten the time wherein his Maiesty will performe it This head vnder him againe Vnder the Iaponian Pope are
place vntill the day dawne and the Day-star arise in our harts For where men reiect the word of the Lord and wil not make it the rule of their religion as Ieremy sayth What wisedome can bee Ieremy in them there is no fable so false no error so grosse which their foolish hearts shall not embrace for a truth Integrity with doctrine As Two ornaments of whol some doctrine 1. Integrity 2. Grauity the Apostle generally before it requires good workes so now more specially he requires these three notable graces integritie grauity sinceritie In the iudgement of the learned Beza the third seemes to redound ex margine in textum irrepsisse truth it is both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in strength of signification are one and both of them come from one and the selfe same Theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is it vnaccustomed to the Apostle to expresse one thing vnder more names then one and therefore shall it content vs to speake of them both vnder one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integrity is a grace Integrity an excellent vertue which containes a man constant in vprightnesse not diuertible from it and whereby he abides in himselfe one and the same for so the word imports one that is free from corruption qui nec minis nec muneribus flectitur and cannot be bowed neither with boastes nor with buddes This vertue is properly resembled by the Adamant a precious pearle meeter for the forehead then the finger of a Preacher such a forehead God gaue his seruant Ezechiel As an Adamant harder theÌ„ flint haue I made Ezech. 3. 9. thy forhead Scaliger recordeth that the load-stone Magnes hath a vertue to draw iron vnto it vnlesse the Adamant be present for then the Load-stone restraines the vertue thereof but the Adamant neuer loses the vertue nor changes the nature for the presence of any called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui domari It preserueth a man inflexible in tentation non potest that cannot be daunted Nothing mollifies the Adamant but the bloud of the Goat and the vpright man indued with the grace of integrity is onely subdued and made flexible by the vertue of the Lambe his bloud hee giueth place to none but in Christ Iesus and for him Hee is not moued with the multitude of examples put him in what company ye please his integrity preserues him vncorrupted either with the euill speeches or euill manners of others Nazianzene in his Monody writing Nazian vita Basi the life of Basil makes mention of the riuer Alpheus which runneth from Arcadia of Peloponnesus And maks him like riuer Alpheus which in salt water keepes a fresh taste through the salt sea vnto Arethusa a fountaine in Sicilia and yet looseth not its owne sweetnes and freshnes A wonderful thing indeed and that might seeme almost incredible if it were not reported by one so worthy of credite and he brings it in to expresse how Basil and he liued in Athens not corrupted neither with the dissolute manners nor fond superstitions of such as were their coÌ„panions in learning and indeed it properly resembles the grace of integrity which in most corrupt times places preserues him that hath it vncorrupt and makes him like the water of Alpheus which remaines fresh in the midst of the salt Sea There are three men in holy Examples of rare integrity Scripture greatly coÌ„mended Noah Iob Daniel Noah liued in a time when all flesh had corrupted their waye then God gaue him this testimony Thee only haue I found righteous in this generation Iob of Abrahams posteritie liuing among Gentiles and Daniel of Israels seede liuing among the prophane Persians by their integrity were kept from the common corruptions of others And this same is the Prayer of the Angel of Pergamus I know where Reu. 2. 13 thou dwellest euen where Satan hath his throne and thou hast kept my name and hast not denyed my faith euen in those dayes when Antipas my faithfull Martyr was slaine among you And as this grace of integrity Integrity makes a man to be feared eueÌ„ of such as persecute him preserueth a man vpright and inflexible by tentation making him this way gracious and acceptable to his God so doth it make him fearefull and terrible to his enemies Among many examples I might bring for this purpose I content with one when Modestus the deputy of Valens an Arrian Emperor caused to bring Nazian vita Basil Basilius before him of minde to tempt him to embrace the Arrian heresie which his Master Valens and almost all the Bishops of the East had done before him he first allured him with faire promises by which when he sawe hee could not A notable example hereof â—n Basilius preuaile he fell to him with threatnings Ac exilium tormenta mortem denique ipsam minitatur but as a rock in the sea is not moued with the turbulent waues which the stormy wind raises against it no more was Basile with these words of Modestus his integrity vpheld him as ye may perceiue by his answeres I care for none of those things Whose integrity made him strong to despise banishment torments and death threatned by Modestus saith he that thou hast spoken boast mee not with banishment I feare it not Vnam hominum cognoscens esse patriam Paradisum omneÌ„ autem terram commune aspicimus naturae exilium for I know no home but heauen no natiue place but Paradise the whole earth I behold a coÌ„mon banishment of mankinde And as for your torments I defie them quid enim haec in me poterunt cum corpus prope nullum ossa sine carnibus sint inuentura for what can they do to mee whose body is so worne that there is nothing but bones without flesh for rhem to work vpon Death in like manner I regard not Mortem quomodo formidabo quae me meo redditura sit Creatori Why shall I feare it which can doe nothing to me but restore me to my Maker Modestus astonished with these Wherewith Modestus was not only astonished words said vnto him No man hitherto hath dealt with me with such boldnesse and liberty as now you haue done to whoÌ„ the man of God answered Quod forte in Episcopum non incidisti alioqui sic ille pro pietate certans tecum disseruisset It may very well be because ye haue not hapned on a Bishop which if you had done he would haue answered you in the same manner For in all other things we are more huÌ„ble then any other men But where the question is of faith and godlinesse wee dare not be fearefull nor base-minded so should wee be iniurious to God if wee would derogate any thing from his dignity for the pleasure of man In a word sayth hee do with me what you please and after your maner vse