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
would deny Sée how fitlie Christ applieth plasters vnto our woundes Sinne first is conceiued in the hart for concupiscence begets sinne Fer. de pass part 1. and after it is by our works finished So Christ is first sorrowfull in heart and after outwardly that he might take away all sinne and fully make satisfaction for vs. So that by Ferus iudgement Christs saluation was full and perfect for vs. All men were like those two debters whereof our Sauiour speakes in the Gospell To whome when they had nothing to pay the lender forgaue mercifully so hath God fréelie forgiuen vs our sinnes for the satisfaction of Iesus Christ All our teares and kneeling downe Luke 7 4◠and workes of mercie and repentance for our sinnes are but signes to so mercifull a Lorde and of the loathing of our sinnes And after Ferus writes thus I am he by this word Christ puts himselfe in our stead patiently about to endure whatsoeuer the iustice of God should endure for our sinnes And a little after Idem part 8. For this cause especially hee would not haue his Apostles die with him least we should think that his death alone had not sufficed and therefore he would die alone that hee alone might be acknowledged our Sauiour Esay 63. Deut. 33. I haue troden the Winepresse alone saith he and of all nations there was none with mee And therefore Moyses also saith God alone was his God neither was there any other God with him Therefore he redeemed vs and not we our selues c. But the Church of Rome addes the Apostles and Martyres merites to Christs as though hee alone had not redeemed vs and calles those the treasure of the Church Fer. part 2. pass In these manifold sufferings of Christ we see as it were with our eyes our vniustice how wicked how full of sinnes we are but especially wee were For how vile here Christ outwardly appeared to men so vile were we before God in our soules yea what kind of one Christ is here such should we haue beene for euer vnles he had taken these things on him Part. 3. pass And after Here let vs consider our selues as here Christ with one consent and with great ioy of his enimies without all pitie without all hope of deliuerance or of returning backe againe no man assisting him or knowing him is led to the iudgment of death So we should haue beene ledde to that horrible iudgment of God vnles Christ had put himselfe in our stead Therefore if thou mind to stand in Gods iudgement rely vpon Christ then by faith For without him none can stand in the iudgement of God For no man liuing is iustified or found righteous in the sight of God And after speaking of those things which Christ had suffered at the handes of the Iewes Although saieth hee those things which we haue heard already had been enough for the redemption of all the world yet he would suffer more then these that he might fully satisfie for our sinnes that considering the greatnesse of the remedy no man might euer haue cause to despaire And speaking of his whipping hee writes thus He that clothes all things is spoiled of his clothes and he that hides all our shame is openly put to shame in the sight of all men least that we should be put to a perpetuall shame which surely we should haue beene if Christ had not endured this nakednes and shame for vs. Part. 2. pass But that agony of Christ signified nothing else hut the feare of our conscience before the iudgment seat of God for the soule now the time of the iudgement drawing neare is touched with the feeling of our sinnes which being touched begins now altogether to tremble and quake and euen to perish being now alone before the tribunall seat of God Of which trembling Iob said If he shall sodainly cal man to an account who is able to answere him This feare was also shewed in that feast of the Gospell whereas he who hauing no wedding garment being examined of the Lord was straightwaies dumbe The godly are sometime possessed with this feare as appeareth in Iob and Dauid saith O Lord chasten me not in thy wrath because there is no health in my flesh by reason of thy displeasure So also Ezechias I saieth hee said in the middest of my daies I shall go to the gates of hell Least therefore that wee should bee euer in danger of this feare Christ was for our sakes in this agony Therefore when that temptation shall inuade vs let vs pray with Ezechias O Lord I am violently afflicted answere thou for me and with Dauid vnder the shadow of thy wings protect me Man is not able no not the holiest man to appeare before the tribunall seate of God without this feare and quaking his best works are vnperfect And therefore Christ was in this agony for him c. And after the same Ferus writes thus Yea Fer. pass part 3. speaking of Barrabas and Christ that vvhich vvas doone in Pilates iudgement the same falles out in the iudgement of God On the one side stood that notable theefe Adam with all his posterity who all of them had deserued death on the other side stood the most innocent Sonne of God Now one of these by Gods iustice was to suffer death and God of his great mercie spared Adam and yeelded his most innocent Sonne vp to death for him Let vs embrace this great mercy of God brethren and be thankfull to God for it And of Christs spoiling of his garmentes he writes thus Ibidem He is turned naked out of his garmentes which cloathes the heauens with Starres and the earth with flowers and what kind of one the first man was when he dwelt in Paradice such a one the second Adam entred into Paradise againe He suffered therefore himselfe to be spoiled of his garments that he might receiue for vs the garment of innocency he was not ashamed to stand naked before all men least we should be found naked before god the endured shame that he might couer the guiltines of our consciences for he is blessed whose sins are couered And vpon these wordes He that is washed Part. 1. pass needs not but that his feet only should be washed he writes thus This second washing is not doone at the Font but by repentance which cleanseth our daily sins For repentance is as it were a second board by which they which after baptisme haue suffered shipwracke may swimme out Of this washing Esay speaketh Be ye washed be ye cleane and this washing of our feet by repentance must be doone euer For the way wherein we walke is mirie as Dauid saith and Ieremy 1. King 21. Lam. 1. 2. Tim. 2. the mire sticks to Hierusalems feet and saint Paul He that shall cleanse himselfe from them shall be a vessell of honour But this may trouble some perchance that Christ addeth But is all cleane
commission and commandement of the holy spirit for his warrant Now this same disputing and reasoning taught that Peter was not their head The brethren make him yeeld account of his doings to them Act. 8.39 as to his equals So the spirit caught Phillip awaie from the Eunuch and placed him at Azoto and he walked too and fro preaching in all the cities till he came to Caesarea The like practise of this authoritie and gouernment of the holy spirit in the Church we read in the Acts c. 13.2 Now as they ministred vnto the Lord fasted the holy ghost saide separate me Barnabas and Saul for the works whereunto I haue called them And after they had fasted and prayed and layd their handes on them they let them goe and they after they were sent forth of the holy ghost came euen to Caesarea and from thence sailed to Cypris Is not this to gouerne Amongst a number to elect out certaine men and to send them to certaine countries The like testimonie of this gouernment in Gods Church of Gods spirit yeeldeth S. Paul to a great number of pastors in a solemne synode Act. 20.28 Take heede therefore vnto your selues sayth he and to all the flocke whereof the holy ghost hath made you ouerseers To place pastors in the Church is it not to gouerne And this S. Paul attributes heere to the holie ghost and as hee affirmes this of the pastors of Ephesius so no doubt of the pastors of the whole world They are placed in their cures by the holie Ghost All the Apostles likewise attribute this power and authority to the holie Ghost In that great controuersie about circumcision and obseruing the lawe of Moses Act. 15.28 doe they not conclude thus It seemes good to the holie Ghost and to vs Héere is the holie Ghost first put as head and gouernour and decider of this great controuersie and they themselues all alike but as assistants vnto it And is not this to gouerne And as the holie Ghost did then expreslie shew his gouernement in the beginning so no doubt by his most mightie power and secret inspiration he gouernes the same still and as the Apostles acknowledge him the gouernour of the church no one of them but him as the head commanding works placing ministers and deciding controuersies and themselues all as hands and féete as Gregorie makes them fulfilling his will Philippus de Dies writes thus out of Ambrose of the authority and pleasure so let vs and no other _____ of all the Apostles Dom. 2. posi pasc conc 1 To this end S. Paul doth confesse that himselfe and his fellowe Apostles receiued grace and Apostleship we haue receiued saith he Grace and Apostleshippe that all nations might obey the faith That is that all nations might obey those thinges which faith teacheth For his name which S. Ambrose expounds as Christs Vicars occupying his roome in the Church And this is that which the same blessed Apostle saide before Wee are Embassadours for Christ But Theophilact expounds it thus For his name That is for the aduancement of the name of Christ that the virtue of his name might bee spred through the whole worlde Thus farre Philippus de Dies Ambrose and he makes all the Apostles Christs vicars and not the Pope onelie and Theophilact testifieth that it is the chiefe part of the apostles to teach that the virtue of Christes name might bee spred through the whole world but the Pope hath dyminished the virtue of this name by adding other names vnto it euen as when many hearbs in a medicine are mingled togither one hindreth the operation of an other what néeds any more if one be sufficient Of Antichrist Fer. in cap. 4. Io. OF the succession of place howe little it auaileth Ferus writes thus As the Iewes bragged of the citie of Dauid and of the Temple of Salomon so the Samaritanes had the dwellings of the former patriarkes who dwelt in those places And by reason of these places they defended and comforted themselues against the Iewes when as they had nothinge of Iacobs religion as also the Iewes nothing of Dauids holines Thus farre Ferus The like may be said of the succession of the Romane Bishop Succession of place without faith is nothing Ferus of the preaching of the Gospell thorough all the world before the ende of the world writes thus The gospell came before the destruction of Ierusalem euen to the verie end of the world but it shal be fulfilled more perfectly before the end of the world Let vs marke how he saith that the gospell shall be preached further and more perfectlie nowe In cap. 24. Mat. then in the Apostles daies And after Behold the goodnesse of God hee might iustlie condemne vs and yet he deferreth his iudgment till all be called to mercie Before he destroied all men with the floud Noe admonished them an hundred yeares before he destroyed Egypt first he sent Moses Euen so before the vniuersall iudgement first he calles all to mercy by the gospell And after To the good the gospell is to their saluation but a testimonie against the wicked Let all men take heede then now that make light accompt of the gospell marke not the doctrine conteyned therin least it be a testimonie against them to condemne them And againe he writes thus Marke that that Ierusalem on whom Christ pronounced the sentence of destruction signifies the world and the Temple of God in the world is the Temple of the faithfull Therefore in the Church he foretold that there shoulde be an abhomination before the end of the world To abhorre is to execrate to loath to disdaine not to suffer to throw a thinge away with disdaine or indignatiō Hence an abomination or a thing abominable that is called which engenders an abhorring loathing or detestation But no outward vncleannes God doth loath but our sinnes Hereof verie often and for the most part they are called abominations in the scripture as for example The way of the vngodly is abomination vnto the Lord but the greatest abomination of all other in the scriptures is Idolatrie impietie heresie and falling away frō God Therfore after this māner Christ doth saie that there shal be abomination in the Church that is an apostacie or departing from God And that not any meane departing or falling away but such a one as shall bring desolation with it that is shall vtterlie goe about to ouerthrow christian religion And this abomination S. Iohn meanes in the Reuelation sometime by the beast to which the Dragō hath giuen his power somtime by the woman sitting on the beast and making all Nations drunken of the wine of her fornication Of which S. Paul speaketh more plainely vnlesse saith he that a departing come first that that man of sinne be reueiled c. Therefore this abomination is nothing else then the kingdome and tyrannie of Antichrist or the falling away from god which shal
seruice and to craue thy grace that we maie be more zealous hereafter in all good works 1. Thess 4.1 2. Pet. 3.8 And if wee haue done anie thing amisse to be heartilie sorie for it Psal 25.7 And now O Father we most humblie beséech thée to pardon and forgiue vs all the sinnes and frailties of our youth all the offences of this daie and of our whole life which we haue committed against thy diuine Maiestie And giue vs grace to amend our former liues 2. Cor. 5.17 and to become newe creatures And we now humblie beséech thee that as the night darkeneth and shadoweth all things so that thou wouldest for thy deare Son Iesus Christs sake couer all these our sinnes remouing them quite from thy sight Psal 32.1 Micah 7.19 assure our consciences of thy frée pardon and forgiuenesse of them all that as our bodies shall haue the rest of sléep so also our mindes euer through hope of thy mercie maie enioy the rest of a quiet conscience Esa 57.19.20 And so being wholie refreshed we maie awake and rise vp to thy seruice the next day and all the daies of our liues Graunt that wee laying our bodies downe in bed to take our naturall sléepe maie be thereby put in mind of that our long sléepe of death and that as we do now laie downe our bodies in bed 1. Thes 4.13 so we maie thereby be admonished that hereafter we shall be laid in our graue to be consumed to dust and earth Gen. 18.2.7 from whence we were first taken and giue vs grace to consider the streight and narrowe roome the hard and colde lodging the low and vnpleasant situation of that our parlor and home and the loathsome fashion vglie shape Eccles 7.40 and horrible sauour our bodies then shall haue that we hauing these before our eies maie bee stirred vp in our minds to be humble and not to passe for the pompe state Ephes 5.15 1. Pet. 1.17 pleasures and vanities of this world but to walke warilie in this our pilgrimage not knowing when the time shall be of our departure And O good Lord giue vs victorie against death 2. Cor. 5.1 Phil. 1.23 so that when death it selfe shall come we be not dismaied or discouraged at it â—â—om the which it is as easie for thée to raise vs Ioh. 11.43 as from our bodilie sléepe but that we maie euer rest in hope of that most ioifull resurrection wherein our bodies shall awake Phil. 3.20 Reu. 21.23 Psal 119.62 into that euerlasting daie which neuer shall haue anie night And as often as we shall awake in the night O Lord giue vs grace to praise thée for thy benefits O Lord shake off all fleshly drowsinesse in vs and giue vs grace Ephes 6.18 Col. 4.4 euen to watch in prayer as thou hast commanded vs. And O good Lord neuer forget vs Guide vs with shine eye all the dayes of our liues In the houre of death helpe vs Iam. 2.13 Iud. ep ver 21. Psal 39.5 Psal 99.12 Rom. 12.11 Ephes 5.16 and in the day of iudgement be mercifull vnto vs. We knowe O Lord our life is but short not a spanne long O giue vs grace to number our dayes that we may apply our hearts vnto wisedome to redéeme the time to omit no opportunitie or occasion of doing good Oh Lord vnlesse thou giue vs thy grace how manie opportunities of doing good will ouerslip vs And grant vs now thy grace we beséech thée that although our senses be bound this night with the chaines of naturall sléepe yet our mindes maie watch continuallie Luke 16.37 1. Thess 5.6 and looke for the comming of our Sauiour Iesus Christ that whether he come at midnight or at the cockcrowing Marke 13.35 or in the dawning of the daie he maie alwaies find vs waking readie and prepared with our lampes of a pure faith Matt. 25 8. clearely burning in our hands through the light of good works that we maie be wise and not foolish virgins Luke 12.35 and that the loines of our minds maie be girded vp and that as good seruants that stand with their torches in their hands still waiting when their maister will returne from the mariage we maie be commended and praised of him when he commeth O Lord giue vs all grace so to lead our liues as at that daie we maie heare that comfortable sentence spoken vnto vs Matt. 25.34 Come ye blessed of my Father inherit yee the kingdom prepared for you from the foundations of the world And that there we maie raigne with thée in perpetuall ioie together with all thy saints and elect children in that most blessed citie Reu. 21.23 the heauenly Ierusalem where shall bee no néede of candle neither of the Sunne nor of the Moone to lighten it for the glorie of the Lord shall lighten it and the Lambe is the light of it where our workes shall bee nothing els then with all the heauenlie multitude continually to sing praise and to laud the glorious Maiestie of thée O Lord God and heauenlie Father through our Lord Iesus Christ in the holy Ghost Vnto the which most glorious kingdome wee beséech thée to bring vs euen for Iesus Christs sake our onely Sauiour and redéemer to whom with thee and the holy Ghost one God immortall inuisible and onely wise be all praise saluation power and glory now and for euer more Amen Amen Certaine briefe and familiar prayers which euerie true Christian ought euer to haue in his mouth In the Morning Psal 3.5 I Laid me downe and slept and rose vp againe for the Lord sustained me Psal 5.8 Leade mee O Lord in thy righteousnesse because of mine enemies make thy way plaine before my face In the beginning or doing of any worke Psal 118.25 O Lord I beseech thee saue vs now O Lord I beseech thee send vs now prosperitie Psal 108.13 Through God we shall doe great acts and it is hee that shall tread downe our enemies In temptations of the flesh Psal 51.10 Create a cleane heart in me O Lord and renew a right spirit within me In the Euening Psal 4.6.7 Manie say who wil shew vs any good O Lord lift thou vp â—he light of thy countenance vpon vs. In Tribulations O forsake me not O Lord my God be not thou farre from me Psal 38.21.22 Haste thee to help me O Lord God my saluation I shall find trouble and heauinesse Psal 116.4 I wil call vpon the name of the Lord O Lord I beseech thee deliuer my soule Against the assaults of the enemie Thou hast thrust sore at me that I might fall Psal 118.13 but the Lord was my helpe The Lord is my help I wil not feare what man can do vnto me Heb. 13.6 In sorow or heauinesse Why art thou so heauie O my soule Psal 43.5 and why art thou so
bee strong then against this enemie call vpon the Lorde praie One compares prayer to Sampsons haire when it was long hee was of an inuincible strength but when it was cut short Iudg. 16.19 hee was no stronger then another man Euen so whosoeuer thou art praie continuallie Pray thrise a daie with Dauid and Daniel and thou shalt be as strong as Sampson Psal 55.17 thy soule shall be endued with much strength but if thou neuer vse to praie Dan. 6.10 thou shalt be no stronger then another man Nay euen Sampson himselfe vsed prayer though his haire were growne long now againe yet when he came to take the piller in his hand and to pull the house on the Philistines heads hee prayed O Lorde God I beseech thee thinke vpon me O God I beseech thee Iudg. 16.28 now strengthen mee at this time onely Hée vsed also prayer besides his haire S. Iames also saieth ye haue not because you aske not And our sauiour vseth so manie words as one noteth Aske seeke and knocke to declare our dulnes and slacknesse in prayer Stella in 12. ca. Luc. Let vs pray that we maie haue And resist him stedfast in the faith Ephes 6.16 Aboue all things as saint Paul counselleth vs against this enemie let vs take the shield of faith Beleeue assuredly in Iesus Christ and in his death passion be strong in his power and might Eph 4.8 He hath led captiuitie it selfe captiue euen that mightie conquerour that conquered all men he hath not onelie conquered him but also hee hath made him thy captiue The verie witches confesse that against those that are strong in faith neither they nor their diuell haue anie power Iesus Christ is Vcal and Ithiel Prou. 30.1 of whome that man of might Agur the sonne of Iache prophesied which is the son of Hammoshe the bundell of all religion knit vp togither as the Hebrew word maie seeme to signifie that is Iesus Christ is euer with vs and can doe all thinges And this lesson no doubt Saint Paul had learned Phil. 4.13 who said I can doe all things through Christ which strengtheneth me For thine is the kingdome the power and the glorie for euer and euer Psal 97.1.99.1 Our God is the great king ouer all the world if we marke he gouernes all things Psal 62.11 but most secretlie and most patiently euen as corne growes To him also belongs all power Those euer which haue gloried in their owne strength he hath ouerthrowne by weake meanes Iudg. 4 3.21 1. Sam. 17.51 Sisera who had nine hundred chariots of yron by a woman Goliah whose speare was like a weauers beame Psal 65.1 by a boy To him belongs all glorie they which go about to robbe him thereof Act. 12.22 shall bee eaten with wormes like Herode To him therefore with the sonne and the holy Ghost be all honour glorie power and saluation nowe and for euer Amen Amen The Contents or points of the true Catholiques Catechisme 1. Of mans free will 2. Of Iustification 3. Of speciall grace 4. Of good workes 5. Of the certaintie of Saluation 6. Of the reading the Scriptures and their sufficiencie 7. Of Pilgrimage 8. Of Traditions 9. Of the Popes Supremacie and in this Article is declared howe the Papists haue iniuriously dealt with Ferus in leauing out manie thinges in his Commentaries vpon Matthew printed at Rome concerning this matter which are in the copies printed at Paris 10. Of Antichrist and the calling of the Iewes 11. Of Miracles and apparitions of spirits 12. Of Inuocation 13. Of Pâ—â—â—atorie 14. O Idolatrie The true Catholiques Catechisme or briefe summe of Religion 1. Of mans free will THE Fathers of the councell of Trent Conc. Trid. Sess 6. ca. 5. concerning this weightie matter declare their iudgment thus The beginning of iustification in those that haue yeeres of discretion is from God by Iesus Christ his grace preuenting them that is by his calling by which they are called without any of their deserts as such who by their sinnes were turned away from God and are now prepared by his grace stirring them vppe and helping them to conuert themselues to their owne iustification by their free assenting and working iointly with this grace So that God toucheth mans heart by the light of his holy spirit neither doth man himselfe nothing receiuing that inspiration who might also haue refused it nor yet could he haue mooued himselfe without the grace of God to righteousnesse before him of his owne free will And therefore it is said in the holy Scripture Turne ye vnto me and I will turne vnto you We are here put in mind of our freedome And when we answere turne vs O Lord vnto thee and we shall be turned we confesse that we are preuented by the grace of God This is the sentence of the councell of Trent wherein they teach that in mans first calling to God Gods grace doth but only stirre vp his will as being a sléepe and helpe it as being weake And that being thus wakened and helped and strengthned it doth fréely and willingly yéeld to this grace and so helpes her owne iustification But this their assertion diminisheth the grace of God which euerie true Catholique must acknowledge that he hath receiued and it extols too much mans corrupt nature Rom. 6.8 Ephes 2.1 2. Cor. 3.5 which euerie true Christian must with the Apostle confesse to be in himselfe Man was not onely a sléepe through his sinnes but dead in them as Saint Paul teacheth neither was he onely weake but vnapt vnfit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Gréeke worde signifies to thinke a good thought much lesse to doe a good worke There remained not in man as in one that sléepeth his former strength so that hee néedes nothing Gen. 3.10 but wakening to doe his dutie but he was now quite spoiled and robbed thereof and left naked as Adam himselfe confesseth and now stands néede of a supplie of newe strength to be giuen him And therefore our Sauiour to let passe all Metaphors and allegories tels Nicodemus in plaine termes That vnlesse a man be borne againe Ioh 3.3 he cannot enter into the kingdome of heauen This is more then the helping of a man vp that is fallen downe or wakening one that is a sleepe Man must be borne againe he is starke dead he must haue new life put in him if he euer will enter into the kingdome of heauen And this must all Gods children confesse This was the first lesson concerning his saluation that our Sauiour Iesus taught Nicodemus and as manie as do minde to be saued must also learne it Mat. 5.3 and this will make them poore in spirit which is the first steppe to blessednesse Nay our Sauiour there plainly teacheth that that which is borne of the flesh is flesh Whereby we maie learne what we are by our owne nature nothing but flesh sonnes
Sixtly she must go out by absolution and come into the citie of Ierusalem that is into the holy Church and be reconciled to her againe by a spirituall life Lastly she must confesse and testifie both in word and worke that Christ is the sonne of God as did also the Centurion Here truely Ferus declares what mans hart is before regeneration It is a rocke there is no softnesse nor aptnesse to goodnesse in it before grace And it is euen now as great a miracle for God to conuert a sinner Exod. 16. ver 6 as it were for him to make the water to runne out of the hard rocke Fer. in 9. cap. Act. Ferus also on this matter writes verie excellently vpon these wordes O Lorde what wilt thou haue me to doe This is the speech of a changed heart See here what Gods correction can doe what grace can doe what the spirit can doe In one word it makes a wolfe a sheepe For by and by he cries what wilt thou haue mee doe O Lord For I am now readie hereafter to obey thy commandements I would to God we were made all so ready by the Lords correctiō Surely then it would fare better with vs. For God strikes vs that he might by by heale vs and if we be not healed that comes of our own wickednes frowardnes Therfore we must praie thus that he will conuert vs also Conuert vs O God of our saluation c. Thou seest that this beginning of true repentance doth proceede of none other cause but from God when as he doth touch our heart with the feeling of sinne and doth also so vnderproppe it that it despaire not as we heare here that he did to Paul For he being so terrified had runne from Gods presence and had vtterly despaired vnlesse by Gods spirit he had been called backe againe that he might crie O Lord what wilt thou haue me doe Thou seest therefore how true repentance differs from that which is false and counterfeit For vnlesse all the hart be kindled with this earnest desire that it say O Lord I couet to forsake mine owne euill waie and to doe that which thou wouldst haue me doe it is but hypocrisie it is no repentance But this earnest desire no man can frame to himselfe vnlesse God touch his heart Therfore the beginning the middle and the end is of God and is Gods worke Here we may learne what we were before grace we were wolues we were no shéepe and therefore not a helping vppe or pricking forward was necessarie for vs but as our Sauiour teacheth a regeneration And this is that which God himselfe promiseth by the Prophet Ezechiell Ezech. 11.19 I will take away their stonie heart and I will giue them a heart of flesh God had néede shewe his most mightie power as well in mans regeneration as in his creation His heart was become a stone and therefore vnapt to mooue and apply it selfe to the grace of God as the Papists teach What fitnesse is there in a stone to receiue into it anie moisture or to mooue it selfe vpward and such like were all mens hearts to grace before regeneration as God himselfe here plainlie teacheth by his Prophet Ezechiell And hereof also is that which Iohn saith in the Gospell to the proud and bragging Iewes of their carnall descent from Abraham Matth. 3.9 That God was able of stones to raise vp children to Abraham no doubt by these stones he meant all Abrahams spirituall sons who by the preaching of the Gospell and by faith in Iesus Christ should be borne vnto him And doe we not sée now this prophesie of Iohn verified The proud bragging Iewes are reiected and the Gentiles who before were as stones are by Gods grace now become Abrahams children This also that vision that God shewed Peter As Ferus also notes hereafter Act 10.11 when as hee would call the Gentiles prooues most euidently He saw heauen opened and a certaine vessell came downe vnto him as it had been a great sheete knit at the foure corners and was let downe to the earth wherein were all manner of foure-footed beasts of the earth and wilde beasts and creeping thinges and foules of the heauen No doubt these beasts as Peter himselfe also after expounds this vision signified the Gentiles Into such monsters we were growen by reason of sinne Psalm 49.12 Man being in honour had no vnderstanding euen Adam that first man and in him all men and so became as the beasts that perish so that man must be killed and quickened againe as God here commands Peter he must haue new life put into him before he can please God So farre off is he of his owne nature to assent fréelie to the grace of God offering it selfe vnto him sinne being onely done away And this is that which Ferus here teacheth men must become of wolues shéepe before they can be acceptable sacrifices vnto God The beginning of the desire which they haue to serue God and the middle and continuance thereof when as they haue once begun and the ende also thereof is of God Not the beginning onely as the Papists doe teach And this is that also which Saint Peter teacheth all true Catholiques 1. Pet. 1.5 in his Catholique Epistle That we are kept by the power of God through faith vnto saluation He not onely at the beginning workes fréely our iustificaon as the Councell of Trent teacheth but euen also fréelie through the same faith he then wrought in our hearts he continually preserueth vs. So that our whole saluation the beginning and the middle and the end thereof we must only and wholy ascribe vnto God This great worke is his worke alone no man what soeuer maie challenge anie part in it with him hee alone must haue all the glorie of it Ibid. And to this effect the same Ferus writes thus againe Marke here that God is not onely the beginning but also the perfection of all goodnesse in vs. For he that begins the same also finisheth He workes in vs both to will and also to finish he giues the increase To this maie be applied that which Moses saith The land which the Lord will giue you is not like the land of Egypt c. The forces and powers of nature are sufficient to externall workes but to those things which concerne our saluation we must looke for a shower from heauen that is grace Therefore euerie godlie man must say I will not trust in mine owne bowe And after The light of nature seemes to be reason but in diuine matters they are but scales hindering the sight as thou seest here in Paul These scales signifie that couering which is ouer Moses face yea ouer the hearts of all the Iewes before faith Those scales also which claue together in the body of Leuiathan are wicked men amongst whom Saul was All these when the light commeth fall downe to the ground c. The light
light and those vaine shadowes which seeme to mooue hither and thither and to speake and those resemblances of thinges which those men which are thus bound in yron chaines falsely iudge to be things indeed He could not more fitly by any other meanes haue set before our eyes the liues of wicked men For they beeing here groueling on the earth and in loue with their bodies and chained with the innumerable chaines of vices cannot turne their minde that way that they may beholde the light and the true shapes of things For there is no trueth indeed in these bodily and earthly but in diuine and eternall things Therefore all the commodities of this life haue no firme or sound thing in them but onely beare a face or shew of good things And men being now acquainted with these shadowes and being deluded with these Images of things do with tooth and naile pursue after false good things and being effeminated with the false sweetnes of pleasure are so kept in bondage that they are now enemies to all those which woulde ridde them out of those bonds would endeuour to bring them to heauen that they might behold the true sunne indeed and the true light and true men and true good things that is that they might behold heauenly and diuine thinges and that they might haue the vvhole force of their minds fixed in euerlasting things Thus farre Osorius This is mans estate before regeneration to delight in sinne not to be able to be hold the true light naie to be euen an open enemie to those that shall go about to draw him from this bondage or shall endeuour to make him see his owne miserie and vnhappinesse so farre off is he from embracing the true light if it be offered vnto him This is Osorius his iudgement in this place And a little after hee writes thus Is it not most certaine that this is graunted to Christians to behold God as often as they stirre vp their weake faith and doe deuoutly pray for Gods grace that being loosed from these bonds and turned away from these shadowes of things and turned to the true good things indeed that they may mount vp with their minds into heauen and that they may beholde those most excellent and eternall riches and may enioy that sweete and most pleasant familiaritie and talke with God with vnspeakeable ioifulnes Here plainely appeares what effects the grace of God works in mens soules It not onelie looseth them from the stronge and iron chaines of their sinnes but also it withdrawes them from the loue of vanities and turnes them to the loue of vertue and true godlinesse These effectes here Osorius attributes to the grace of God man of his owne nature hath them not Ambrose of mans duetie to God writes thus De Abraham pat lib. 2. ca. 8. That soule which is full of wisedome and righteousnesse is more deuout in the worship of God and paies her tenthes of all the fruits of the earth according to a more heauenly wisedome herein in that she referres the perfection of all her senses and workes to God shee challengeth nothing to hir selfe which is not able to gouerne her selfe vnlesse she were vnderpropped with Gods fauour c. All Abrahams children of their father must learne to paie these tenthes to God But for the maintenance of frée will Rom. 7.18 that place of Saint Paul maie be obiected To will is at hand but to doe good I cannot tell how to do it Saint Austen expounds this place thus De praed gra ca. 13. Although that same will is not of vs it is the gift of God because of him wee haue both to will and to do according to his good pleasure And concerning this place Austen first expounded it of a man vnregenerate but after he changed his mind and expounded it of the regenerate as appeares in his Booke Contra Iu◠cap. 11. Ambrose also is of the same mind with Austen herein and expounds this place of the regenerate speaking of the strife that was betwéene Abraham and Lot which he allegoricallie applies to the soule of man Lib. 2. de Abra. cap. 6. Hereof comes saieth he the discord of our cogitations when as the flesh rebels against the spirit and the spirit against the flesh Then there is no small combate when as the Apostle himselfe the Lords chosen vessell saith I see the lawe of my flesh resisting the law of my mind and bringing me in bondage vnder the law of sinne which is in my members He himselfe coulde not pacifie this combate and therefore he fled to Christ saying O vnhappy man that I am who shall deliuer me from the body of this death that is that I cleaue not to the pleasures of the flesh Who is it that shall loose me from these bonds and shall set me free and shall writh rather the senses to the sobriety of the mind then to the drunkennes of the body but because amongst men he could not find such a guide turning to God he saith The grace of God by our Lord Iesus Christ If he that was so strong trusted not in his owne strength that he might escape the body of death but sought for helpe of Christ what shall we do who are weaker c. Phil. de Dies sum prae dic Tit. amor hominis erga Deum I will conclude this point of free will with a saying of Philippus de Dies When as onely God is the author of the reasonable soule and that the will is a power of such a soule it followeth manifestly that onely God can moue it not onely in bestowing the nature and essence vnto it but also the willing of that which is good and also the end which is the conclusion of all our willings Therefore wee must desire of him with most earnest prayers with that kingly Prophet Incline my heart O God vnto thy Testimonies 2. Of Justification De indulg POligranes a Papist of Christs merites writes thus We must know that Christ the son of God by his works and passions did deserue many things of God his father To himselfe glorie and exaltation as Saint Paul saith for which cause God hath exalted him c. He hath deserued also to men a generall satisfaction for their sinnes For by his bloud hee hath washed away the faults and by his death hath restored the grace of iustification You are iustified freely saith the Apostle by his grace Rom. 3. by the redemption which is in Christ Iesus But by this his merit he hath so freely washed away the faults that according to the faith of the Church and of the holy scripture he hath left some part of the punishment vnredeemed which is either here to be redeemed with the workes of mercie or els to be paied hereafter And therefore thirdly he deserued that he which of himselfe hath deserued it through speciall faith and deuotion might forgiue this punishment himselfe which we
they make the holie Ghost Christs Vicar and his vicegerent As hee also himselfe doth Iohn 16.7 Yet I tell you the truth it is expedient for you that I go away for if I go not away the comforter will not come vnto you but if I go away I will send him vnto you The holie Ghost comes here in Christs place and hee is his Vicegerent hee placeth Byshops and Pastors in the Church Act. 20.28 13 2 10 19. hee separates Paul and Barnabas to the worke he appointeth them he sent Peter to Cornelius He is President in this councell And is not this to gouerne and to be head of the Church And a little after Ferus writes thus This is the chiefest point of all Christian Religion vpon which all other doe depend that in Christ Iesus is all fulnesse and therefore all that are iustified are iustified onely by faith in him and by nothing els This is the summe of all the Gospell this is the matter of all Saint Paules Epistles especially of those which he wrote to the Romaines Galathians and Hebrewes And here marke the conditions of false Apostles First they bragge themselues to be Christians They departed from vs but they were none of vs they are accounted in the number of Christians when as they are nothing lesse although they be baptized with water and partakers of other mysteries yet they are not baptized with the spirit nor incorporate into Christ from whome their life doth so greatly disagree Counterfeit Christians haue euer done more harme to the church of Christ then Infidels no enemies more hurtfull then false teachers and especially then those which teach men to trust in their workes For these reach vs a broken staffe and daube vp the wall without morter these Christ bids vs beware of saying Beware of false teachers Here Ferus declares his iudgement plainly concerning our iustification That we are iustified Vnica fide in Iesu Christo by onely faith in Iesus Christ and that this is the chiefest point of christian Religion and that this doctrine Saint Paul taught almost in euerie of his Epistles and that they which teach men to trust in workes are false teachers If this be the chiefest point of christian religion as it is indéede then in the chiefest point of Christian religion Ferus is on our side And as Basill writes of the Philosophers Bas ho. 8. in car The wise men of Greece saith he haue disputed much of the natures of all things but there is no reason there is no firme or set opinion among them the latter opinion euer ouerthrowing the former so that we may easily ouerthrowe their opinions when as they by their mutual distension are sufficient to ouerthrow themselues so I maie saie of the Papists Secondly if they be false teachers which teach men t s trust in their workes by Ferus his iudgement then are the Papists false teachers Againe of Christian righteousnesse Ferus writes thus He speakes not only of that righteousnes which giues euery man his owne speaking of Saint Paul making his Oration before Foelix and Drusilla but of Christian righteousnesse which is faith in Christ In cap. Act. 24. Onely faith in Christ by Ferus his iudgement is Christian righteousnesse The workes of the Pharisées were no doubt as painfull as are nowe the workes of the Papists Luk. 18.11 They fasted twise in the weeke they prayed they payed their tithes truely they were no extortioners they offered no man violence or wrong For Saint Paul is saide to haue beene brought vp in the Citie of Ierusalem at the feete of Gamaliel Act. 22.3 and instructed after the perfect maner of the lawe of the fathers And their workes were done also in the faith of Christ as well as ours they all beleeued that Messias should come as we now do beleeue that hee is comen and yet because by these their workes they went about to iustifie themselues Rom. 9.32 God condemned them and their workes they lost all their costs Ioh. 3. ver 8. and paines and labours whatsoeuer Let all christians learne to bee wise by their examples that they also loose not the workes which they haue wrought God cannot abide this mind in anie of his seruants that they should goe about to iustifie themselues in his sight Rom. 3.19.27 Psal 115.1 All mouthes before his Maiesty must be stopped All glory must be ascribed to him alone And therefore were we made and predestinate Ephes 1.6 that we should be to the praise of the glory of his grace Let all men marke well this end Osorius also contrarie to the assertion of Poligranes of Christs merites and redemption writes thus He was so despised that we accounted him not a man De Sapie lib. 1 but he bare our infirmities and sustained our sorrowes But we supposed that he had beene stricken and reiected of God for his owne sinnes But he through his wounds did beare the punishment of our rebellion and was afflicted for our iniquities For this he tooke vpon him that he might establish by his punishments the nouriture and discipline of our peace by which he was to make vs perfect friends with God and that hee might heale our wounds by his stripes For we al haue gone astray like sheep euery man turned his owne way but the Lord appointed vnto him the punishments due to our sinnes These and many other things the Prophet Esay prosecutes by which he declareth the intollerable sorrowes of Christ and his most bitter and vnspeakable torments Thus farre Osorius In which words he teacheth that Christ suffered not onelie for the faults but also for the punishments due to our sinnes And that by his sufferinges wee are made perfect friends with God Ibidem And after hee writes thus But how this most pleasant liberty was established it is worth the marking that there might an end be made saieth he to sinne Sinne is iniquity against God which containes in it the seeds of all euilles And that this sinne might be sealed vp that is that it might now no more appeare or shew it selfe but that it should now be so couered by the mercy of God as though it had neuer been committed euen as Dauid saith Blessed are they whose iniquities are forgiuen and whose sinnes are couered Such a perfect redemption and propitiation of all our sinnes Osorius attributes to Iesus Christ Againe Lib. 4. de Sapi. of the merite of Christs redemption the same Osorius verie excellentlie writes thus Gods iustice required that there should be a iust recompence made of the law of God transgressed by man through his sins There was nothing of such force on earth that was able to make this satisfaction But without a iust satisfaction for the offence the equity of Gods iustice did not suffer that mankind which had offended the Maiesty of God and was now spotted with all manner of sinne should bee receiued into Gods
may say yea rather you ought to recompence me because I gaue you helpe that you might obtaine the victory in all these Wherefore we owe more to God because we are good and serue him then he owes to vs For he needs not our seruice and if we serue him we do our selues good and not him Thus farre Dies Here is all hope of merites taken awaie wee are all by his iudgment debters to God he is not debter to vs. And again in another place hee writes thus There are other benefits In Fest Mat. Conc. 2. which depend only of the will of God as is the gift of predestination of which Paul sayth When as they had doone neither good nor euill c. And after hee concludes You see how Paul affirmes howe that Gods predestination is not giuen according to merites He séemes to condemne those workes foreseene which other Papistes doe allow Of the merites also of our Sauiour hee writes thus Dominic 18. post Pent. conc 1. There can be no equall reward giuen to the merites of our Sauiour Christ our Redeemer for the reward shall euer be lesse then his merites For this heauenly Redeemer hath not wherewith his merites being so many may bee rewarded for if there were a thousand other works they were not able to empty his merites Who then of vs is it not most deare brethrē that is not ioiful exceedingly knowing the riches of his deare friend Iesus Christ to be so many that if euery man had so many sinnes as all the men in the world had committed together yet pardon is due to all those of the heauenly father by his Sonne Iesus Christ if men would on their behalfe dispose themselues to receiue it c. What neede then the merites of friers or monkes to bee bought what other doctrine doeth the Church of Christ nowe teach vs that all should repose themselues most assuredlie in these merites of Christ In 2. cap. Gen. Oleaster also a Papist of sinne writes thus In the grieuous punishment of Adam for so light an offence as it seemeth God hath taught vs that no sinne committed against him is light And againe in pardoning of greeuous sinnes he teacheth vs that vvee must neuer despaire For he punisheth light sinnes most grieuously and he pardoneth all grieuous sins easily If this bee true where are then their veniall sinnes Of merites also Stella a Frier writes thus Of which vvee gather In 1. cap. Lucae that the worke of incarnation was both of mercy and of debt But you will say by and by if it were of mercy how was it of debt and if of debt how of mercy Heare how Hee owed it to vs or rather to himselfe because he had promised our redemption but he promised that not moued with our merits nor hindered by our deserts the which was all of his grace and mercy I would to God the rest of the Popes defenders would likewise kéepe that good correction of Stella that God owed it to vs nay but rather to himselfe who is true in his promises cannot but kéepe them To vs nothing is due so that all the rewardes of the Gospell are due by promise not of merite or desert And after the same Stella writes thus See how sure and firme Gods promises are because he fulfilles that which he hath promised although those to whome the promises are made do not performe that which they haue promised Hee had promised Christ to Dauid but when Dauid had sinned many might haue thought that God would haue called backe his promise but God who is most constant in his words and who is woont neuer to be deceiued nor to deceiue any keepes his promise And hereof Dauid himselfe sayth That thou maiest be iustified in thy words and ouercome when thou iudgest As though he should say performe thy promises not because I am worthy but that it may appeare and be made manifest how true and iust thou art in thy promises This was Dauids saying and so must euery good man say And againe It is worthy to bee woondred at that when as Dauid seemed to put all his diligence that he might seeke somthing to requite vnto the Lord he could say nothing But I will receiue the Cuppe of saluation by the which thing hee was more bound vnto the Lord that he should serue him more dutifully Therefore it is true that the Saints found nothing else wherof they could glory but that they were loden with debts And a man hath so much the more substance as he oweth lesse to another but he that possesseth any thing and oweth all that he is worth he may say that hee possesseth nothing Therefore the saints and friends of God which haue all things must confesse they owe all to God they haue nothing whereof they may bragge but of this onely that they haue nothing of themselues but of God and for God Of his fulnesse we all haue receiued saith Iohn euen grace for grace Stella also writes thus In 1. cap. Lucae Holy Iob thought hee committed a great fault which kissed his owne hand the which thing thou easily committest when as thou braggest or commendest thy selfe for any work that thou hast doon taking from God his due seruice of reuerence Ferus also writes thus It often comes to passe Fer. in 11. cap. Matth. that whiles we driue away the Wolfe from the flocks on the one side a greater danger is imminent on the other As when one extols faith it is dangerous least the people suspect that workes should not be necessary c. Thus writes Ferus in his true originall But the Romaine edition of Ferus addes least the people should suspect that works should not be necessary and meritorious This merite is their owne Ferus hath it not in him Stella also writes verie excellentlie of Christ and his merites In 2. cap. Lucae Why did Iob desire that our sinnes might be wayed and be put in one ballance and in the other ballance should bee put Christs teares pouerty nakednesse hard cribbe colde and all his other paines he tooke for vs Because Iob knew very well that Christes merites were of more force and would way downe all our sinnes Thus farre Stella And this is all true Christians comfort and onely hope of saluation 3. Of speciall grace MAster Bellarmine of speciall grace and mercie Lib. 1. de iustificat cap. 4. writes thus The Catholiques dissent from the heretiques first in the obiect of a iustifying faith which the heretiques restraine to the onely promise of speciall mercie but the Catholiques will haue it as generall as the word of God is nay they affirme constantly that the certaine promise of speciall mercie doth belong not to faith so properly as to presumption This is Maister Bellarmines resolution the Chiefetaine and Goliah of the Romish army But marke I beséech you how Goliah his head is stricken off with his owne sword In Mat. cap. 3.
of coldwater in respect of that which God giues and must giue vs and is the worke in it selfe then answerable to the reward O proude spéech Mat. 5.3 But to prooue the same by more euident examples Blessed are the poore in spirite sayeth our Sauiour for theirs is the Kingdome of heauen what proportion or equalitie is there I praie you betwéene this pouertie and lowlinesse of minde and the Kingdome of heauen Blessed are the peace-makers for they shall be called the Sonnes of God Verse 9. What proportion is there betwéene this small worke to make two which are at variance friendes and betwéene this honorable title And blessed are they which suffer persecution for righteousnesse sake Verse 10. for theirs is the Kingdome of heauen What persecution in the world that anie mortall man can endure is equal or worthy of the kingdome of heauen If Maister Bellarmine will affirme this saint Paul will denie it I account sayeth hee that the sufferinges of this present life are not worthy of the glorie which shall be reuealed vnto vs. Roman 8.18 He waighed our workes and the great glorie of the kingdome of heauen in another manner of ballance then Maister Bellarmine doeth If the cruell sufferinges and tormentes of Martyrs by saint Pauls iudgement are not worthie of the glorie which shall bee reuealed vnto vs much lesse the workes of iust and good men whatsoeuer Againe Master Bellarmine of the substance and nature of good workes writes thus The turning of man to God as also euery other good worke as it is a worke it is onely of free-will although not without generall grace and as it is good so it is only of grace and as it is a good worke so it is of free-will and grace together Hée ioines in the substance of euerie good worke Gods grace and mans frée-will â— Corin. 3.5 but saint Paul sayeth We are not fitte of our selues to thinke any thing as of our selues And againe Philip. 2.13 It is God which works in vs both to will and to do according to his good pleasure And saint Austen sayeth So God workes in our free-will Aug. de Eccl. dog cap. 23. that euen a holy thought a good counsell and the very motion of a good will is of God So that this turning of man to God as it is a worke is of God also by his iudgement And saint Paul speaking of mans saluation sayeth Ephes 2.8.9 that wee are saued by grace through faith and that not of our selues it is the gift of God This faith this chiefe worke of Christians this our first turning to God is not of vs no not anie part thereof It is the free gift of God But Maister Bellarmine saieth partly of vs whereas saint Paul saith plainelie not of vs. And concerning our good works saint Paul sayth that by them we are not saued And hee doeth not onelie affirme this Ephes 2. â— but hee addeth also a reason to prooue it Least anie man should reioice or boast no man maie bragge or boast of his saluation at all no not in part And that which followes in saint Paul takes awaie Maister Bellarmines ground For we are his workmanshippe Verse 10. created of Iesus Christ to good works Wée are as it were nowe created againe to doe good workes in Iesus Christ wée are not by grace onelie helped or sette free or stirred vp to good workes as maister Bellarmine teacheth but both the worke and the goodnes thereof is Gods and not ours Wée were like a golden vessell created of God most absolute and perfect but so dashed and so deformed of sathan that no straightning or beaâ—ing would serue the turne Wée must needes bee new molten and cast againe before wée can serue the Lordes vse Scouring would not suffice or strengthening by soulder The Vniuersitie of Collen also writes thus Neither from vs Contr. Monhe dialog 5. nor from our selues our works do challenge the cause of their merites as though without any grace we might obtaine euerlasting life but what merite soeuer is in them wee must attribute it to the grace of God So that mans owne nature can challenge no part in the merite This is their opinion Granatensis also speaking of the kingdome of heauen Lib 2. Mem. cap. 4. writes thus speaking of those thinges which wée loose thorowe sinne The Kingdome of heauen is also lost which comes of grace For as the Apostle sayeth Glory is giuen by grace And of the conceit and opinion that euerie Christian ought to haue of himselfe hee writes thus The true louer of humility thinkes no better of himselfe then of a deade and stincking carion scrawling with wormes Med. vit Christi 20. whose stench he is not able to abide himselfe Then hee will remember that saying of Saint Paul If anie man thinke himselfe to be anie thing when as indeed he is nothing he deceiueth himselfe And also that What hast thou that thou hast not receiued And if thou haue receiued it why doest thou bragge as though thou hadst not receiued it To which agrées also that saying of the Apostle 2 Cor. 3.3 Not that we are sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God And that Worke your saluation with feare and trembling Phil. 2.12.13 For it is God which worketh in you both to will and to finish c. Therefore all that is good is of God and he that attributes any thing to himselfe steales Gods honor from him Macarius to the same effect writes thus Euen as if a King should giue a beggar his treasure to keepe he that tooke it onely to keepe doth not account it his own but in euery place still confesseth his owne pouerty neither dare he impaire or spend any thing of another mans treasure euer thinking thus with himselfe that it is not onely another mans treasure but also that a mighty King gaue it him to keepe Citatur à Dadrao Loc. com tit de humilitat which when he list will call for it againe They ought to be of the same mind which haue receiued the grace of God that is to say that they thinke humbly of themselues and confesse still their owne pouerty for euen as that beggar which receiued that treasure of the King to keepe if hee bragging of another mans treasure should bee puffed vp in his owne works and beginne to waxe proude the King will take away his treasure from him which hee gaue him onely to keepe and then he shall be such a one as he was before that is a beggar So they which haue the grace of God if they shall be puffed vp therewith and waxe proude in their hearts God doeth take away his grace from them and then they remain such as they were before when as they had receiued no grace from the Lord. Such poore beggars Macarius makes all Christians that haue nothing of their
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
holy Ghost sayeth our Sauiour shall glorifie me for hee shall take of mine and shall shew vnto you he shall imprint Christs death and passion in the harts and minds of the faithfull Secondlie he makes that signe not to bee an externall signe but an inward signe But after hee addeth Hee doeth not onely seale vs with the Sacramentall print which can neuer be blotted out of the soule but also with his grace which may be blotted out and lost through sin But here hee goes besides his Text for both Ezechiel and saint Paul and S. Iohn Reuel 7.2 mentions but one signe not two and therefore that print of baptisme which he saith cannot be blotted out is the grace of God And S. Austen and the best Diuines say A Sacrament is an outward signe or seale of Gods inuisible grace Aug. Epist 23. in Psal 77. so that the inward print of the sacrament in the soule is the grace of God by saint Austens iudgment which inward print of the sacrament can neuer be blotted out saieth Pintus And therefore neither can the grace of God be blotted out and so the saluation of the faithfull is most certaine And to saint Austen agreeth also saint Paul 1. Cor. 6.11 But such like ye were in times past but yee are washed yee are sanctified yee are iustified in the name of our Lord Iesus and in the spirit of our God here is both the outward signe and the inward print of baptisme To be washed outwardly and to be sanctified to be iustified by the Spirit of God inwardly The same doctrine saint Peter teacheth who speaking of the arke of Noah 1. Pet. 2.21 The type whereof sayeth hee saueth vs now euen baptisme not the putting away of the filth of the flesh here is the outward element which of it selfe is not auaileable But the request or prayer of a good conscience to God here is the inward print or seale of the holie Ghost Rom. 8.26 whose chiefe propertie is to teach the faithfull to pray as they ought to pray And here is that same lesson repeated againe of saint Peter which hee taught in the Acts that He that calleth on the name of the Lord shall bee saued Here is Those pure hands which saint Paul also requires in prayer Act. 2.21 which saint Peter calles a good conscience This is the inward print of baptisme by saint Peters iudgement To this also agreeth saint Paul in another place As many as are baptised haue put on Iesus Christ here is also the outward signe Galath 3.27 and the inward print the putting on of Christ Iesus here is the sanctification and iustification of all the faithfull whereof saint Paul spake before which they doe receiue in their baptisme And here first they which flatter themselues that they haue faith and will doe no good works doe deceiue themselues For if the holie Ghost bee imprinted in their soules and if it be compared to fire of Saint Iohn who saieth to the Iewes Mat. 3 1â— that Afterward Christ shall baptize them with the holie Ghost and with fire then it will shew it selfe it wil shine by good works it wil burne in charitie it will worke through loue Gal. 5.6 Can a man carie fire in his bosome and will it not burn and giue light So is it as impossible to haue the holie Ghost in our soules but it will inflame vs with the loue of our neighbours it will make vs shine in all good works it will make vs reprooue sinne and therefore the holie Ghost fell vpon the Apostles in the shape of fiery tongues Act. 2.3 And therefore Dauid saith as saint Paul also alleadgeth him 2. Cor. 4 13. I haue beleeued and therefore I spake And our Sauiour Luke 12 49. I haue comen to send fire vpon earth and what will I but that it burne Secondlie they are reprooued which will not reade nor heare the word of God the preaching of the word is called 2. Cor. 3.8 The ministration of the Spirit God hath appointed meanes to obtaine all things as plowing and sowing to obtaine Corne eating and drinking to sustaine nature studie to obtaine learning no doubt as we cannot obtain any of these without these meanes which God hath appointed no more can wée obtaine that other therefore how greatlie deceiued are they which thinke to haue the spirit of God without hearing the word it is euen as though they should think to haue corn without plowing or streÌ„gth without eating or learning without studying Oh that men would bee wise therefore that they would bee as carefull to procure those meanes which profit their soules as they are those meanes which profit their bodies For their bodilie health to take the aire they will climbe vp hils they will walk by water sides Gen. 1.2 Psal 23.1 130.1 The spirit of God is caried on the waters of coÌ„fort the holy scriptures are those holy hils the spirit of God blowes in them continually be as carefull for the soule to be conuersant amongst these as thou art for the bodie amongst the other When Peter preached The holy Ghost fel vpon Cornelius Act. 10.44 8.29 Luke 24.15 vpoÌ„ al that were present when the Eunuch read the holie Ghost sent Philip a Schoolemaster vnto him when the Apostles talked of Christ in their iourney he was straight waies in the midst of them Surelie if we would so occupie our selues the same effects would follow euen now The holie Ghost if wée would diligentlie and humblie reade the scriptures would not send Philip to vs to bee our schoole master but would come to vs euen his owne selfe as saint Iohn tels vs 1. Ioh. 2.27 Now we neede not that any man should teach vs for the holy Ghost himselfe teacheth vs. But here Pintus will obiect why then shall all they bee saued which are baptized Surelie there is an inward and an outward baptisme they which are both inwardlie and outwardlie baptized they which haue once put on Christ Iesus they which are sealed with the holie Ghost shall most assuredlie bee saued but not all which are outwardlie washed although wee are to saie with the Apostle 1. Cor. 6 11. Gal. 3.27 Ye are washed ye are sanctified And again as manie as are baptized haue put on Christ Iesus This christian hope wee ought to haue of all our brethren The seale may bee applied to the waxe and make no print but that wee must referre to the secret iudgements of God Wée must here saie O Lord how vnspeakeable are thy iudgements Rom. 11.33 Iohn 10.27.28 and thy waâ—â—s past mans finding out My sheepe saieth our Sauiour heare my voice I knowe them and they followe mee I giue them eternall life and they shall not perish for euer and no man shall snatch them out of my hand The sunne maie bee eclipsed but neuer lose his light the faithful are the sonnes
beene paid The Lord had such an earnest care of thy saluation that almost he hazarded his owne that he might gaine thee Hee tooke vpon him all our losses that hee might place thee in heauen that he might consecrate thee with heauenly vertues And hee addeth Very miraculously he gaue himself for vs al that he might declare that he so loued vs all that he gaue his welbeloued sonne for euery one of vs. For whom therefore hee that gaue that which surpasseth all things is it possible that in him he shall not also giue vs all things For he excepts nothing who hath giuen the Author of all things There is nothing therefore that we may feare shall be denied vs there is no cause why wee should doubt of the continuance of this bountifulnes of God towards vs whose goodnesse hath beene so long in continuance and so liberall towards vs that first he predestinated vs then hee called vs and those whom he called them he iustified and those whom he iustified also he will glorifie Can he forsake those whome he hath bestowed so many benefits vpon euen till he crowne them Amongst so many benefits of God shall we feare any of the wiles of our accuser but who dare accuse any of those whom he hath chosen in Gods iudgement can God the father who hath bestowed them cal his gifts back againe and dismisse those from his fatherly fauour whom he hath adopted to be his children But perchance thou fearest least that the iudge will bee seuere consider who shall bee thy iudge To Christ hath the father committed all iudgement can he condemne thee who hath redeemed thee from death for whome he hath offered himselfe whose life he knowes to bee the wages of his death shall he not say what profit is in my blood if I condemne him whom I haue saued Againe thou considerest him as a iudge and not as an aduocate can he pronounce sharpe sentence vvho ceaseth not to request that the grace of his fathers reconciliation may be bestowed on vs Here Ambrose first teacheth the excéeding great loue that God hath towards his children and that hee gaue his sonne for euerie one of vs And shall not then euerie particular man embrace this so mercifull and gracious a gift in his owne armes that is by the faith of his owne soule And lastlie the great assurance that euerie Christian ought to haue of his saluation Our Iudge is our aduocate and shall wee feare the sentence of condemnation 6. Of the reading of the Scriptures and of their sufficiencie STaphilus a Papist Counseller to the Emperour Staph. of translating the Bible into the vulgar tongue whose Apologie was traÌ„slated by Thomas Stapleton student in Diuinitie in his Apologie writes thus Surely I could neuer yet find in holy Scripture that the common people ought of necessity to read the scripture but that of the reading thereof much Schisme and the destruction of manie soules hath proceeded daily experience teacheth vs and holy writte warneth vs where our Sauiour thus speaketh It is giuen to you to know the mysteries of the Kingdome of God but to the rest in Parables that seeing yet they see not and hearing they vnderstand not Who are those vnto whom our Lord saith To you it is giuen c. Surely the Apostles and their successours the rulers of Christs flocke And Who are they that should learne by parables Surely such men as were better not to know the mysteries least misusing them they procure to themselues a greater damnation For precious stones ought not to be cast before hogges and such of al likelyhood are the Lay ignorant people Thus farre Staphilus Let all true Christians marke what commendations the papists yeeld vnto the scriptures that dailie experience teacheth that the destruction of many soules haue procéeded thereof when as Gods spirit calles the scripture alwaies The word of life Ioh. 6.68 1. Tim. 1.10 and the holesome doctrine of Christ The one marke were sufficient to descrie of whose spirit they are that write this of the scriptures But it is also worthie the marking Lib. 2. ca. 21. de offic bon patr how in this point the papists disagree among themselues Viuiennus a Papist writes thus I counsell thee and all other which haue not as yet purchased to themselues the sound knowledge of the holy scriptures that they eschew that booke of his meaning Ouid and in the meane while that they reade the Bible and other godly mens works For it is not possible that he which is not very expert in the scriptures should not stumble very dangerously and that his faith should not by some meanes be shaken and weakned Hector Pintus also a Papist of the holie scripture writes thus But amongst all other they beare the bell who being guarded with the furniture of vertue giue themselues to the study of the holy scriptures that they may behold with the eyes of their mind the hie mysteries of God clearer then the sunne it selfe for the knowledge of the holy scriptures is that heauenly philosophy wherewith the soules of men are refreshed and are nourished to euerlasting life This is the finder out of vertues and expeller of vices which eases our soules takes away vaine cares deliuers vs from wicked desires and giues vs tranquillity of life wherfore the course of a mans life being well passed ouer and according to the precepts thereof is to be preferred before all the prosperity in the world The diuine and Kingly prophet foreseeing that in his mind calles Him blessed that studies in the law of God day and night For as the same in another place testifieth The law of God is an vndefiled law conuerting the soule and the Testimonie of the Lord is faithfull and giueth wisdome euen to children For such is the excellency of Gods law that it conuerts the minds of men from an euill custome to an honest kind of liuing and to those men which wander and goe out of the way it shewes the right path to obtaine euerlasting glory Thus farre Pintus The which his saying if it bee true as it is most true then is Staphilus and Maister Stapletons sentence false that the reading of the scriptures should leade manie soules to destruction it leades them the waie to euerlasting life which wander and go out of the way saith Pintus Pintus pro â—em in Dan. And of the authoritie of the scripture also he yéelds this excellent Testimonie The most part of the Papists saie that the Scriptures take authoritie of the Church but Pintus of them writes thus Euen as saieth hee that same strange precious stone called Draconites is not polished nor admits any art or cunning about the dressing of it but of it selfe is very beautifull and bright so the diuine scripture is not adorned with childâ—sh eloquence of words nor stands need of the skill of mans Rhetoricke being famous and excellent by her owne maiesty and proper brightnesse Thus farre
and proud persons which will examine all things at their owne pleasures without the faith of the Church may plucke in their combes he addeth hast thou seene these things Who denie the sufficiency of the scripture but the Church of Rome who will teach all things with the finger of reason but that synagogue As their doctrines of the supremacy fréewill reall presence inuocation of saints do plainly declare Ierome of the scriptures writes thus to Eustochium In praef Esai Thou compellest me O Christian virgine Eustochium to passe ouer now to the Prophet Esay and to performe that to thee which I promised to thy mother Paula while she liued Therefore I pay both to thee and by thee to her that which I doe owe obeying the commaundements of Christ who saith search the scriptures And againe seeke and ye shall finde least I should heare with the Iewes you erre not knowing the scriptures nor the power of God For if according to the Apostle Paul Christ be the vertue of God and the wisedome of God and he which knowes not the scriptures is ignorant both of the vertue of God and of his wisedome the ignorance of the scripture is the ignorance of Christ Eustochium a virgine was so in loue with the scriptures that she compelled Ierome to write his commentaries vpon the Prophet Esay And shall not our women studie know and loue them The ignorance of the scriptures is the ignorance of Christ as Ierome heere plainely auoucheth how can it be then the mother of deuotion as the Papistes affirme In cap. 16. Io. Of the sufficiencie of the scriptures Ferus writes thus I haue as yet many things to say vnto you That which he said before seemes contrarie to this Whatsoeuer I haue heard of my father I haue declared vnto you But they are not contrarie For first that which he saies I haue declared vnto you he takes the preterperfect tense for the future tense for the certaintie of this doctrine which is a familiar thing in the writing of the prophets As when as Esay saith He was wounded for our iniquities which notwithstanding chanced long after Compare this doctrine with the Rhemists doctrine Then Christ also in trueth hath reuealed all things vnto vs necessarie for our saluation because hee hath preached the Gospell which is the fountaine of all trueth For whatsoeuer the spirit hereafter hath reuealed to the Church proceeded our of this fountaine So that trueth which the holy Ghost reuealed in the first councell of the Apostles that is that circumcision and other legall ceremonies were not necessarie to saluation came not from any where else then from the gospell where Christ plainely shewes that we haue saluation through faith in him and not of the workes of the law So that trueth that the sonne is consubstantiall to his father which appeared in the Nicene Councell against Arrius issued out of the gospel for although that word Homousion or consubstantial be not found in the Gospell yet there are found there other wordes of as great force as I my father are one Héere we may note first that that place I haue many things to say vnto you by Ferus a papists iudgement makes nothing for traditions or vnwritten verities Secondly that the holy Ghost reuealeth to the Church no new or straunge doctrine but that which is contained in the scriptures whereas other papistes affirme that the holy Ghost doth reueale doctrines to the Church besides the scriptures which are as firmely to be beleeued as those which are contained in the scriptures Lastly that that same doctrine of Christes equalitie with God his father Ferus acknowledgeth to be gathered out of the scriptures And after vpon the same wordes he writes thus I haue as yet many things to say to you The Apostles had forgotten many things and many things they did not vnderstand aright many things also Christ had spoken obscurely the which might be drawen into a wrong sense the which after chanced in the heretikes Therefore the holy Ghost was necessarie for them which might bring into their memories those things they had forgotten and should lighten those things they vnderstood not and should giue the true meaning of all obscure sayings Therefore this word may be referred to the whole gospell as though he shoul say although I haue taught you many things yet you neede further instructions for the causes now mentioned He shall speake all things which he shall heare that is which truely are and indeed stand fast and haue authoritie in the scriptures deuising nothing of his owne peruerting or misconstruing nothing heere we may learne what is to be preached taught in the Church or else we shall heare that I speake not to them and yet they prophecied Héere we may plainely sée what doctrine Ferus would haue taught and preached in the Church onely the scriptures and such as the holy Ghost doth drawe out of them In cap. 14. Ioh. not any vnwritten verities or traditions of the Church or inuentions of man And in another place he writes thus of Christ I am the way of life the trueth of doctrine and the life of saluation all men desire the way the trueth and the life These are not any where found certaine or sure sauing in Christ In cap. 2. Mat. And of the excellency of the scriptures he writes thus As in the latter daies the word of God came clad with flesh into the world and it was one thing that was seene and another that was vnderstood the sight of the flesh in him was apparant to all men but the knowledge of his diuinitie was giuen but to a few and to his elect so the word of God and the spirit is couered with the vaile of the letter The letter is looked vpon as the flesh and the spirit lying hid within is perceiued like the deitie And as the sheepheards being taught of the Angels knew Christ in his ragges and simple swathling clothes who otherwise would neuer haue beleeued that that childe was Christ although they had seene him a thousand times his clothes were so base of no great cost So the letter of the Scripture is plaine and it seemes often to speake of matters of no waight Therefore vnlesse we be lightened from aboue it doth not seeme that we should finde Christ in them Ferus here doth not make the Scriptures a bare or dead letter as some other Papistes doe but a liuing letter vnder which being read and studied Gods spirit lieth hid euen as vnder Christs flesh his diuinitie Oh wonderfull force and maiestie then of Gods words Oh that all Papists would confesse thus much and beléeue it It would make them reade the scriptures And herein Ferus agrées with the doctrine Ioh. 6.63 euen of our Sauiour himselfe who saith That the wordes which I speake are spirit and life which saying of his is to be referred to all the Scriptures of the Gospell For he
doth not say the words I haue spoken a little before but the wordes I doe speake are spirit and life and therefore are my flesh For euen as that which containeth a mans spirit and life is his flesh euen so saith our Sauiour that which containeth my spirit and life is also my flesh So that by this short sentence he exhorteth all men to the reading of his word Wouldest thou be partaker of Christs life and spirit then eate his flesh that is read his word muse and meditate therein day and night And no doubt beleeue the saying of thy Sauiour his wordes he hath spoken shall be spirit and life vnto thee Thus we may sée how Ferus doctrine most manifestly agrées with the doctrine of our Sauiour Manie for want of eating of this flesh which feede their bodies daintily with the flesh of fishes and foules at this daie haue faint and pined soules nay dead soules void of the life and spirit of Iesus Christ In Mat. cap. 7. Ferus also of the certaintie of our saluation and of the sufficiencie of the Scriptures writes thus What saith he do men so greatly desire as securitie How much would the Emperor of Rome giue that he might be safe from his enemies How much would euery iust man reioice if he were certaine of his estate if he knewe that he should neuer fall how greatly would euery sinner reioyce if safetie were assured him against death hell But all these things doe Christs words onely performe This saith Ferus But the Romane Correctors in their copie do command to put out onely They are loth that so much should bee attributed to the Scriptures Of the sanctification also of the sabboth In cap. Mat. 22 Ferus hath this notable lesson The chiefest worke of the sabboth saith he is to cease from thine owne workes and to giue place that God may worke his in thee that is faith charitie patience longanimitie chastitie The second worke is that we apply our selues to doe good workes and to meditate in the Law of God to heare the word of God to pray in spirit and truth Especially therefore the word of God is to be heard without which there is no hallowing of it know that this is commanded thee of God that thou heare his word and keepe it and of this he will require an account of thee in the day of iudgement Neither is it enough for thee to heare it once or twise vnlesse thou heare it often The Diuell is euer assaulting thee and thou must euer by the word of God resist him by which alone he is ouercome Againe thou must meditate of the word of God or els thou hearest in vaine And two things especially are to be meditated out of the word of God that is to say our sinnes and Gods goodnesse And by these two as in Iacobs ladder sometime we must descend into our selues and sometime ascend vnto God Thus farre Ferus If this be true how hallowed they the Lords sabboth in the daies of our forefathers when Gods word was neuer or seldome preached to them If this be true that we should meditate on this Law of God then must we know it And here the Romane addition to Ferus detractes from the word of God againe that dignitie which Ferus giues to it By which alone saith he the Diuell is conquered but they blot out alone Of voluntarie religion Ferus writes thus Then In cap. 4. Ioh. their worshippings had not the warrant of the word of God and how can then they be certaine or sure to please God for they onely followed their owne reason and the examples of the fathers For thus they reasoned with themselues If an earthly or fleshly calfe pleased God offered at Ierusalem how much more shall a calfe of gold seeing it is more precious lasteth longer Also if it were lawfull for our holy fathers to worship God in this mountaine why is not the same lawfull for vs But in the worship of God neither mans reason neither the examples of the fathers but Gods word are to be followed Thou shalt not doe saieth he that which seemeth good in thine owne eies but that I command Here Ferus sets downe the only true and certaine ground of Gods true worshippe that is the word and commandement of God Here the reason of man or the examples of the fathers are denied to bee sure grounds of Gods worshippe and yet the Papistes doe builde their faith on these Dom. 1. Sexag Of the Scriptures also Philippus de Dies writes thus The matters which faith teacheth are so excellent that no mans wit be it neuer so sharpe and subtile can attaine vnto them for if it could then it were no faith And therefore to obtaine this faith we must heare the word of God as the Apostle exaggerates saying howe shall they beleeue in him which they haue not heard And after he concludes saying Faith is by hearing and hearing by the word of God And so it appeareth how to the obtaining of faith it is necessarie to heare the word of God Behold how God which is the fruit which we hope for is not obtained without charitie and charitie is not obtained without faith and faith is not obtained without the preaching of the word of God And therefore for the verie great agreement and likenesse that it hath the Lorde called his worde seed What other doctrine doe we teach at this day here in England of the necessitie of hearing and knowing the worde of God In 3. cap. ad Col. Theodore also vpon that place of the Apostle to the Colossians Let the word of God dwell plentiously among you writes thus The olde law also commanded the daily meditation and studie of Gods word Thou shalt meditate in them saith the Lawe sitting at home in thy house rising vp also and lying vpon thy bed and going in thy iourney This thing the Apostle commandeth that we should also carrie about with vs the doctrine of the Lord and that we should praise him and that we should sanctifie him with our tongues with spirituall songs That phrase also in your hearts is as much to say As not in your mouthes onely That same note which the Hebrew text yéelds in that same Psalme we vse daily to repeat is worth marking Psal 95. v. 7. In the Hebrew it is thus Because he is our God and we are the people of his pasture and sheepe of his hands If to day you will heare his voice Here is the full point in the Hebrew text and here endes the verse and not where the common translation appoints it to ende So that then we are his people and shéepe of his pasture Here are great priuiledges such as none could be wished greater such as euerie man would desire to be partaker of But as euery one desires to be partaker of these priuiledges and blessings so let him as well marke the infallible and most plaine
condition annexed vnto them that is If so bee we to day heare his voice Oh let euerie good christian heare his voice to day that is with all spéede possible that God maie be his God that he maie bee one of the people of his pasture and a shéepe of his hands The doctrine is plaine the contempt thereof is very dangerous Who now will be a Recusant The Prophet Dauid discoursing excellently of the corruption of our nature doth thus vnfould the sins thereof Psal 53.5 Haue they no knowledge Here is the roote of all sinne to be ignorant to lacke knowledge now followes the branches Working iniquitie eating my people as though they would eate bread they haue not called vpon God they feared where no feare was These are the fruits of ignorance to doe wickedlie to deale cruellie with Gods people not to call vpon God and to be fearefull and superstitious These are the workes of darkenesse these are the workes of the seruants of the prince of darkenes these are the fruits which procéede of ignorance of the Scriptures And I pray God for want of this roote the like fruits of doing wickedly of dealing cruellie of praying idolatrously and of fearing superstitiously be not in manie at this day Stella writes thus of the blessed Virgine Stell in 2. cap. Luc. The most wise Virgine had not a fooles heart of which the wise man saith It is like a broken vessell and can hold no wisedome But she was like the Arke of the couenant wherein both the tables of the new law that is of the Gospel and of the olde law also were contained or laid vp For whatsoeuer things were spoken before of our blessed and mightie Sauiour or what things himselfe our Sauiour opening his mouth taught his Disciples and the rude multitude all those things the pure Virgine without wearinesse kept in her faithfull heart and did ruminate or meditate vpon them Let vs learne therefore being stirred vp by the blessed Virgines example to meditate vpon heauenly things and to carrie in our mindes those things which God teacheth the which we shall excellently doe if we shal daily meditate vpon Gods mysteries In the olde lawe those beasts which did not chew the cudde as swine and such like were accounted vncleane and by Gods commandement the people of Israell might not eate of them So doe thou alwaies meditate and as it were chew the end as concerning those things which the Lord God the creator and maker of all things hath done for thee how for thy sake he tooke the shape of a seruant how he suffered most bitter death for thee a miserable sinner c. Thus farre Stella Where we may note that he wisheth all Christians to be like the blessed virgine Heb. 9.4 in this that she had both tables of the Testaments laide vp in her heart And how can they be like her herein which séeme otherwise verie deuoutly to honour and reuerence her Reu. 22.9 euen more then she requires euen as Saint Iohn did to the Angell which will scarcely take the tables of the Testaments that is the holy scriptures into their handes How can they haue them in their hearts nay surely if this be the onely marke of cleane beastes to chew the cudde as Stella affirmeth that is to meditate vpon the word of God then they surely which thinke they are not bound to know the scriptures and so cannot meditate vpon them and therefore doe not chew the cudde are euen as swine and vncleane beasts before God how religious or holy otherwise outwardly they appeare Ferus of Marie writes thus when she saw Christ Marke heere the good workes of Marie Ferus in 11. ca. Io. nay thou shalt see here the roote and true order of good workes When as she did see Iesus saith hee This is the roote of all good workes the knowledge of Christ For he which sees him not that is doth not know him will neuer fall down before him nor pray vnto him Afterward she fell downe at Iesus feete For the throwing downe of our selues immediately followes the knowledge of Christ He falles downe happily that falles before the Lord. And againe he standes vpright vnhappily which before God doth not humble but aduance himselfe As did that chiefe Angell and that Pharisee in the Gospell who standing not onely in bodie but in minde did bragge of his good workes Héere we may learne that Ferus affirmes that knowledge is the roote of all good workes and if this be true how could they do anie good works in poperie in their great blindnes and ignorance Surely it could not be but that they erred often and if they did any it was by chance rather as a blinde man may doe a thing rightly then by anie certaintie In 2. ca. Luc. Of the excellencie and sufficiencie of the scriptures Stella also writes thus The giuing of vs the lawe wherein we should liue should most of all mooue vs and euen force vs to loue God with all our heart and to serue him faithfully For although the gift of our creation to his owne image and likenesse and that he would make vs capable of that heauenly inheritance although I say this were a great and an excellent gift yet notwithstanding if God had not giuen vs his law wherein he should declare vnto vs his will shewing vnto vs also what we should doe that we might obtaine that same blessednesse for which we were created without all doubt our life had beene sorrowfull and miserable If a King should say to any one if you shall doe that which pleaseth me I will aduance you to great honours so that none in my kingdome shall be compared vnto you but contrariwise if you shall not doe that which pleaseth mee you shall not escape vnpunished yea being fast bound in chaines and as it were buried in a darke dungeon you shall die miserably What thinke you would this man doe what would hee chiefely care for Certainly to know the Kings pleasure and then with all his endeuour to doe it For by this meanes he should gaine the greatest good thing in the world and contrarily if he did not this he should purchase himselfe euerlasting confusion But if the King would not declare to this man his pleasure and what thing he delighted in or what he hated surely this man must needs liue a miserable and sorrowfull life vntil he could come to the knowledge of the Kings pleasure So Nabuchadnezzar commanded his wise men vpon paine of death that they should shew him the dreame he had dreamed But now if the king should declare to this man al his pleasure should disclose to him faithfully his very hart how glad would he be how greatly would he reioice because now he saw plainly the gate of his pleasure opened vnto him We know assuredly being led not only through faith but also by reason that there is one only God in the world there is no
and shew thy selfe thou I say who art loaden with sinnes fall downe on the ground crie and sigh c. Here we note againe the manner of their common prayers that they made a common confession And againe that children could not pray because they lacked vnderstanding Augustine of the common praiers now in Christs Church August de mirab scriptur lib. 1. ca. 9. writes thus Also after this diuision of tongues by Gods appointment it came to passe that the mystery of the holy scriptures til the fulnes of time should be kept in the proper language of one people chosen out of manie vntill the time appointed when as he would make manifest vnto all nations the mysterie of his diuine pleasure he sent downe from aboue the holy Ghost bringing with him that knowledge of all languages hauing also before ordained preachers of that his heauenly wil and pleasure The which spirit before had sung the great and mightie works of God till that time but in one language but now as it were to consecrate and make holy all languages at his first comming preached by the Apostles in all languages so they which as it were to confirme this matter God had gathered togither in Ierusalem at that time out of all nations said We haue heard them speake in our owne tongues the mightie works of God Thus farre Austen Before Christ the holie Ghost sang the praises of God in one tongue but since his comming in all tongues All languages are sanctified Michael ab Isselt describing the estate of the primitiue Church writes this of prayer In times past saith he there was great zeale of prayer in the Church in so much that no houre passed without the praises of God without praiers without thanksgiuing In this one thing they were occupied day and night Saint Ierome saith that euer after praier they gaue themselues to reading after reading again to prayer whithersoeuer one went he should heare the plowman holding his plough singing Alleluiah And the sweating shearer comforted himselfe with Psalmes and the vinedresser pruning his vine with his sharpe hooke did sing some of Dauids Psalmes The mariner at his sterne the waterman at his oare the digger among his clods the shomaker in making his shoes the weauer at his loome the fisher among his nets euery one of these obtained good successe increase and Gods blessing to his workes by prayer The wife sitting at her rocke the boy playing with his ball the seruant sent about his masters busines all these commit themselues and their health to God by prayers All these like Bees saith Epiphanius hauing in their hands the waxe of their worke but in their mouth drops of honie when as with their owne singing voices they did praise the Lord of all things and did pray vnto him Thus farre Michael ab Isselt This was the estate of the Primitiue Church Thus they occupied themselues now with reading now with praying but in all these with vnderstanding quite contrarie to the ignorance which of late reigned in the popish Church And of such praiers may most truly be verified that which the same author addeth after what shal I saith he make manie words By prayer wee may do all things and without prayer we can do nothing It is the generall instrument or toole of Christians without which they can worke nothing For euen as a souldier without his sword or a scriuener without his penne or a smith without his tooles so is a Christian without prayer What maruell is it if diuels which neuer before haue beene heard of haue now inuaded all sortes of men The cause is that nowe prayer amongst all is perished In 4. cap. Act. Ferus of prayer writes thus These things are required to an effectuall praier first that thou beleeue that which God hath promised Faith in the word and promise of God Secondly that with an ardent and earnest affection thou dost offer something to God which thou couetest to obtaine Thus farre Ferus So that then we must know what we pray for Ferus of the inuocation of the name of Iesus in our prayers writes thus In 5. cap. Act. It proues saith he the diuinitie and power of Christ that the inuocatiō of his name performeth that which we request Peter healed the lame man not with anie superstitions but by calling on the name of the Lord Iesus So vse corporall medicines that the chiefe hope may be in humble prayer Thus farre Ferus They diminish the vertue of Christs name and derogate from his deitie by his iudgement that vse other names in their praiers It is superstition to call vpon others Iacobus de Valentia a Papist of the name of Iesus writes thus vpon these words O God saue me in thy name In psal 53. But here saith he a doubt may arise because this name Iesus seemes not to be the name of the father but of Christ his sonne How therefore doth the sonne say to the father O God in thy name saue me It should seeme that he should haue said In my name To this it may be answered that the name Iesus belongs principally to the father and was giuen and communicated to Christ himselfe of his father For whatsoeuer Christ hath he hath it of the father wherfore this name Iesus is the name Adonai and Tetragrammaton as we haue said in the prologue of the Psalmes and in the 7. psalme which is as much to say as to be omnipotent saluation and to be perfect And that this name doth properly belong to God therefore it is communicated and giuen of the father to his sonne as the Apostle saith of the Philippians He hath giuen him a name which is aboue all names that at the name of Iesus euerie knee should bow c. Therfore not only we doe aske of the Father by this name Iesus in all our prayers but also Christ himselfe as hee is man askes in the vertue of this name bestowed on him of the father Because this name containes in it all vertue and omnipotencie and an infinite sea of merits Therefore Christ saith to his father O God my father saue me in thy name Iesus which name thou hast imparted and bestowed vpon me and deliuer me and my members by thy vertue and omnipotencie which is contained vnder this name Iesus For there is no other name in the which the world must be saued but in this thy name Thus farre Iacobus de Valentia Where he excellentlie describes the dignitie of the name of Iesus It is the name of God himselfe in the vertue of this name Christ himselfe praied it is a sea of infinite merits and shall we then vse anie other Shall we doubt whether this name alone will serue our turne or not Ludouicus Viues of the Lords prayer writes thus Praefat. ora◠dom As of our religion so also of our prayer which is a chiefe part of our religion hee may bee the author and master who knowes perfectly
is finished that is no doubt when they shall ende this life For as Iob teacheth vs and saint Paul Iob. 7.2 Ephes 6.10 Our life here is a warfare And saint Paul not onely saith so but giues euerie Christian the armour that belongs to it Vers 13. Now when this warfare is ended Gods ministers are to preach to his people that then their sin hath obtained pardon Nirtse as it is in the Hebrew that is is made now well pleasing to God and that they haue now in this their warfare In this life receiued double punishment that is sufficient for all their sins And therefore they néed feare no punishment hereafter And this is that lesson which Peter also teacheth all Christians God our most louing father by the resurrection of Iesus Christ according to his aboundant mercie 1. Pet. 1.3 hath begotten vs againe vnto a liuely hope of an inheritance immortal vndefiled that withereth not reserued for vs in heauen c. wherin we reioyce though now for a season if need require we are in heauines through manifold temptatioÌ„s Peter herein agrées with Esay that in this life if need be we receiue sufficient punishment for our sinnes This is Ierusalems comfort at her verie heart And this is also that which saint Paul saith But when we are iudged 1. Cor. 11.32 we are corrected of the Lord because that we should not be condemned with the world God iudgeth his saints in this life because he will not condemne nor punish them in the life to come And the same lesson saint Paul teacheth in another place My son despise not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12 5. as it is in the Greeke make no light account of the correction of the Lorde but account it as a most pretious ie well For whom the Lord loueth he chasteneth and he scourgeth euerie sonne which he receiueth And he after speakes verie manifestly of the afflictions of this life as these words import Verse 12. Wherefore lift vp your hands which hang downe and your weake knees And Saint Peter likewise Now is the time that iudgement shall begin at the house of God 1. Pet. 4.17 Whereas S. Paul said before that God in this life scourged all his sonnes S. Peter to the same effect saith that iudgement now begins at Gods house The one names the inhabitants and the other the house And S. Peter also to the great comfort of all Gods children séemes to ayme at the continuance of this correction and he calles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an opportunitie or a verie short time and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which maie signifie some longer space of time 2. Cor. 4.15 And S. Paul himselfe also in effect saith the same in another place calling the continuance of our afflictions momentaneam leuitatem a small light trifle in comparison of the ioie that hereafter we shall receiue and that which endures but for a minute of an houre Of purgatorie Ierome writes thus In 2. cap. Mat. He shall purge or melt the sonnes of Leui that is their vnderstandings and words So truely the words and iudgements of all pastors stand need of this Gods purifying his gold onely is most pure purified seuen times in the furnace Our gold how pure soeuer it seemes to vs stands need of this melting and purifying And hereupon Ierome addeth of all Christians That they shall reprooue their wicked brethren and they shall be to God as a precious iewell for he shall spare them in that terrible day which he shall make because euery man is vnder sinne Ierome will haue this melting and this iudgement to be in this life alleadging that saying of Peter nowe the time is that the iudgement began at the house of God And of that place to the Corinthians he writes thus In 6. ca Esaiae And that stone which onely the Septuag inta doe translate a Carbuncle may signifie not a dead or burning coale as some haue expounded it but a Carbuncle stone which for the likenesse it hath to the colour of fire may be called firie whereas we learne that the altar of God is full of Carbuncles that is of firie stones and hoat burning coales purging sins whereof we read thus written of God That coales were kindled of him and of God himselfe it is said that he is a consuming fire and our Sauiour saith in the Gospell I came to send fire vpon earth And that he might baptize with the holy Ghost and with fire for fire shall trie euerie mans worke what kinde of one it is And he that shall be saued shall so be saued as though he had gone thorough the fire And this is to be marked that euen to Ieremy to whom it is said before I fashioned thee in the wombe I knewe thee and I sanctified thee in thy mothers wombe because he had not vncleane lippes But yet he said I am a childe I cannot speake The Lord himselfe stretched out his hand and touched my mouth and said Behold I haue put my words into thy mouth but to Esay who said I am a man of vncleane lippes and I dwell in the midst of a people that hath vncleane lippes Gods hand was not retched but Seraphim was sent of God or he did flie vnto him of his owne accord Because he is appointed to his seruice and he hath a stone in his hand which after the Septuaginta and Theodotion he tooke with a nipper but after Aquila and Symmachus which follow the Hebrew he tooke Melachim that is with a paire of tongs that therwith he might touch his mouth and might purge his olde and accustomed sins Here we maie plainlie sée that either God himselfe with his owne hand or els Angels with those carbuncles according to the word of God doe purge sinnes and that Ierome expoundes that place of the Corinthians of this heauenlie fire and not of anie infernall fire purging sinnes But that indifferent mâ—n shall endure the fire of purgatorie séemed not to Ierome to be grounded manifestlie vpon this place who expounds it of a contrarie fire In cap. 66. Es And in another place Ierome writes thus God is called a consuming fire that hee may consume in vs whatsoeuer is hay wood or stubble and thornes that is cares of this world which the barren ground brought for good seed Ierome here affirmes that God himselfe is the fire that burneth vp all our chaffe stubble and wood not anie fire of purgatorie And that by the fire of his word and his spirit he worketh these effects For here he addeth for of this fire the Lord speaketh in the Gospell I came to throw fire downe vpon the earth And after This fire I supposed to haue sitten vpon the tongues of the Apostles and all the faithfull when they spake with diuers tongues and droue away all ignorance and lightened the hearts of them that receiued the word of God And after most
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
did they then kéepe Gods people in awe how afraid were they then to breake anie of the Popes or his cleargies commandements whatsoeuer And as for God the most part of his commandements they knew not and those which they knew were so corrupted by them that they had as good almost not to haue knowne them at all They did as the Pharisées did teach the people Gods commandements but the kéeping of them after their expositions was a breaking of them Matt. 23.16.17.18 So they taught in those daies as may seeme not to sweare by God but by creatures by cocke apie and such like they made no account to sweare by which was horrible blasphemy against the maiestie of God to giue his glorie to a vaine thing to cocke apie or a mouse foote For to sweare by God Deut. 10.20 is a part of his honour and therefore euen as he that should set the crowne of a king vpon a swineheards head did more hainously offend against the maiestie of the king then he that should put it on the head of some of his nobles in anie rebellion so did they more grieuously offend in giuing gods honor to these base creatures Psal 63.11 Ier. 5 7. whereas it is a most hainous offence to giue it to anie creature So they taught to keepe holy the Sabaoth from bodilie labours but to doe the workes of the Sabaoth they regarded not as to heare Gods word and such like They gaue also Gods glorie to creatures by calling vpon Angels and Saints naie euen to stocks and stones by kneeling downe and putting off their cap◠vnto them Psal 76.11 nay by their offrings and making their vowes vnto them And in these consisted the chiefe part of Antichrists religion And this lesson concernes vs for it followes For the houre of his iudgement is come There be some that shall erre in these points euen immediately before the daie of iudgement But let such take héede for as I haue noted before God at the day of iudgement shall command all those his Saints to be gathered togither to him Psal 50.5 that haue made a league and couenant with him with their sacrifices And Dauid commandeth all Gods Saints to binde their sacrifices with cordes Psal 118.27 Heb. 13.10 Psal 82.1 to the hornes of the Altar now the Altar is Iesus Christ as who knowes not This is that which that Psalme teacheth also Sing we merily vnto God our strength make a cheerfull noise vnto the God of Iacob for this is a statute to Israel and a iudgement of the God of Iacob This he ordained in Ioseph for a testimonie when he came out of the land of Egypt This law of God must we obserue also comming out of the spirituall Egypt where also we heard a language that we vnderstood not To the hornes of that Altar Iesus Christ and to the mightie promises of this Altar must al Gods Saints binde all their sacrifices and all their praiers The houre of his iudgement is come nowe worship him that made heauen earth the sea and the fountaines of waters Here is an Antithesis or contrarietie betwéene God and his works As though the holy Ghost should say Worship now the creator and no creature whatsoeuer no not Saint or Angell Let al true catholiques obey this commandement and go no further Let them worship him that made heauen and earth let them worship the creator Thus farre the passage is sure If they shall go anie further they haue no warrant the passage is dangerous 1. Sam. 15.23 2. Sam. 6.7.8 1. King 13.24 22.28 they maie perchance be drowned in the sea of disobedience with king Saul and others which durst venture further then they had commission These are then the markes of the true Church reformed from the corruptions of Antichrist To preach the Gospell and the euerlasting Gospell to teach men to feare God and to feare to offend to breake his commaundements and to giue all glorie to God and to worship him that made heauen and earth Laye this rule to the Church of Rome and euerie one maie see howe farre out of square she is Reu. 14.8 And another Angel followed saying it is fallen it is fallen Babylō the great Citie for she made all nations to drinke of the wine of the wrath of her fornication Here now followes Babylon here followes the false church that hath doctrines contrarie to those which was alofte as should seeme before and in great glorie Oh let not this her great glorie beguile anie For it is fallen it is fallen shee shall come to the ground shee shall not alwaies be alofte howe sure and firmely soeuer in mans eies she séems to be vnderpropped and therefore her fall here is doubled And although her doctrine might sufficiently haue béene gathered by the contrarie of those which haue béene taught before yet here also are some principall parts thereof manifested and declared least that Gods people should be deceiued and that in two words Here doctrine is called wine because it was pleasant to flesh and bloud as their Church seruice their guildes their pilgrimages doe most plainlie prooue Secondly it was wine of fornication She withdrew mens hearts from the only loue of the seruice and worship of God by this her wine and so made man to commit fornication euen as Israel did by ioyning euer some Idoll or deuise of their owne with the true worship of God Dauid saith in the Psalmes Psal 73.25 Whom haue I in heauē but thee meaning to worship to trust in to call vpon For thou hast destroyed all them that commit fornication against thee That is that trust in worship or call vpon any other yea though they be in heauen besides thee Exod. 20.3 And this also is the meaning of the first commandemēt Thou shalt haue no other Gods but me And the third Angell followed them saying with a loude voice If any man worship the beast and his image and receiue his marke in his forehead or in his hand Vers 9. the same shall drinke of the wine of the wrath of God yea of the pure wine that is powred into the cup of his wrath and he shall be tormented with fire and brimstone before the holy Angels and before the Lambe Now the gospell being preached it is a daungerous thing to follow Antichrist now light being come into the world still to embrace darkenes is death So that here followes a third Angell that threatens a most terrible sentence against all such And here also are put down markes of the false Church the first is to worship the beast and the image of the beast This beast is the Roman Emperour as appeareth in the chapter going before whose deadly wound the beast that came out of the earth healed Reu 13.12 and to him it was permitted to do wonders in the sight of the beast saying to them that dwell on the earth that they should make
the beast And doth not the Angell preach the euerlasting Gospell againe at the fall of Antichrists kingdome and at the reedifying of the Church of Christ to all nations kinreds tongues and people As though he had corrupted all these And is then Vniuersalitie if these bée true as they are most true an infallible note of the Church The name also that the Apostle giues to Antichrist declares who he is 2. Thes 2.8 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without law whom no lawe will bind who will dispense with Gods word And he shall sit in a chaire vers 4. and not be vexed with Elias and Enoch as the Papists following the Iewish opinion héerein do teach And hath not the Pope of long time done so till of late God hath reuealed him and taken the vizard of counterfeit holinesse from his face Antiquitie which they make the second mark of the Church were of some force if it be sincere and pure For that saying of our Sauiour against the Iewes Matt. 19.8 is an vndoubted Maxime of true Christian religion From the beginning it was not so But as Antichrist counterfeited holinesse so he also counterfeited Antiquitie He made Gods people beléeue that all his trish trash was frō the beginning lying like the Gibeonits to Iosuah of their old bread and bottles whereas they were inuented but yesterday and of no great antiquitie at all Ios 9.13 So the blind and superstitious Iewes vrged antiquitie against our Sauiour Christ Art thou greater then our father Abraham Ioh. 8.53 whom makest thou thy selfe And thou art not yet fiftie yeares olde and hast thou seene Abraham Thus they séeme to vrge him with antiquitie But he answered them Before Abraham was I am So the woman of Samaria could saie to Christ Ioh. 4.12 Art thou greater then our father Iacob that gaue vs this well and hee himselfe dranke thereof and his cattell and his children So the old Prophet 1. King 13.14 with his graie haires beguiled the man of God But we must cleaue to the word of God whatsoeuer séems old without this is not old it is copper it is no gold The word of God is the true and only touchstone it onlie endures for euer 1. Pet. 1.25 Gen. 4.26 Succession also of how small force it is the historie of Adam teacheth Enoch began to call vpon the name of the Lord. Adams posteritie as it should seeme till his daies Gen. 11.15 had forgotten this And Heber also teacheth the same which after Enoch his planting of it was quite againe rooted vp and remained in the familie of Heber who not agreeing to go with those wicked Idolaters to build the tower of Babel as some thinke his tongue being not diuided gaue the name to the Hebrue tongue Iud. 2.10 After the daies of Iosuah and the Elders which were in his dayes how soone did the next generation forsake the true worship of God For thus it is written And so all that generation was gathered vnto their fathers and another generation arose after him which neither knew the Lord nor yet the works that he had done for Israel Then the children of Israel did wickedly in the sight of the Lord and serued Baalim And do we thinke our generations without Gods speciall grace to be more sound then they So Manasses the sonne of good Ezechias 2. Chron. 24.2 became a most notable Idolater And euen in the newe Testament that we should not looke for anie better succession Act. 20.29 Saint Paul told the Church of Ephesus that he knew that after his departing should grieuous wolues enter in which should not spare the flocke And Saint Peter tels all Christians in his Catholike Epistle That as there were false Prophets among the people of the Iewes 2. Pet. 2.1 so shall there bee false teachers among thē many shal follow the way of their damnable heresies That mystery of Peters death which our Sauiour told him may haue a good spirituall sense that when he is olde another shall draw him whither he would not Ioh. 21.18 And doth not the Pope so Who saith he is his successour teaching doctrines contrarie to his doctrines in his Epistles Ferus describes the notes of the true Church vpon these words Ferus in 9. cap. Act. The Churches had rest through all Iurie Galile and Samaria and were edified and walked in the feare of the Lord were multiplied by the comfort of the holy Ghost He often repeates and beates into our heads with what goods and riches the Primitiue Church was famous to our shame which seek nothing but earthly things And wee thinke wee haue verie well prouided for the Church if it abound in riches and riot And after vpon these words They entred into the Synagogue The examples of Christian life may be gathered out of this Text. In cap. 12. Act. First they enter into the Synagogue they teach not in corners For he that doth the truth comes vnto the light Secondly thou seest heere that the Iewes on their Sabboths came together to heare the law and for that cause especially the Sabboth was ordained And therefore hee saith not on the Sabboth thou shalt be idle but that thou shalt keep it holy For the day is holy in it selfe but it ought also to be holy vnto vs which then it is when wee cease from doing euill works giue our selues to those which be good and especially to the hearing and meditation of the law of God without which it is not kept holy at all Neither is it sufficient for thee to haue heard once vnlesse thou heare often For the diuell is euer in assaulting thee thou must euer resist him with the word of God by which alone he is ouercome And also thou must meditate in the word of God or else thou hearest in vaine Thou must meditate also of thine owne sinnes and of Gods blessings these things also wee must doe in keeping and sanctifying our Sabboth Thirdly he saith that they sate downe Behold also Paul himselfe sits downe amongst others and heares the law he doth not intrude himselfe rashly or foolishly but with silence hee waites till opportunitie was offered to him of preaching The which thing makes verie much against the despisers of the Scriptures and haters of vocall preachings Fourthly after saith he the reading of the law and the prophets Thou seest here that the word of God not mans fancies was read Thou seest also that they did not only teach the law that is works but the Prophets also that is faith for both these are verie profitable and necessary to saluation Fiftly they sent vnto them Paul did not speake but being commaunded least he should seem to any to be presumptuous against those which cannot hold their peace as Elihu in the booke of Iob. Sixtly he said Men and brethren Thou seest that after the reading of the law and Prophets that
thy truth and faith in thée Rom. 8.30 that thou hast poured into vs good inspirations and good thoughts that thou hast deliuered vs from that euill one Matt. 6.13 and preserued vs from all perils and dangers from sodaine death burning with fire robbing with théeues and such like casualties Iob. 1 19 Luk. 13.4 wherewith manie are sodainlie taken in the night vnawares that thou hast with such greate patience and mercie staied thy wrath so long frō vs Rom. 2 4. giuen vs so large a time of repentance amendment or life For these and all other thy benefites which thou hast bestowed vpon vs from the first day of our birth vntill now Psal 105.2 which are mo in number then the haires of our heads we giue thee as we are most bound O most mercifull Father in the name of thy Sonne Iesus Christ continual and most humble and heartie thanks And we offer vnto thee O Lord all that we go about to do or suffer to be done Psal 37.5 all our labours all our studies all our exercises in a word all that we are to doe or wherein we shall bee employed or occupied this daie And we beséech thée poure downe thy blessing vpon them and prosper and giue good successe vnto them Psal 90.17 118.25 To thee also we offer euē our selues our soules and bodies with all ours Psal 150.6 that both we and all things els maie shewe thy praises set forth thy honour and declare thy glorie Into thy hands we commit all our affaires so that thou maiest do and worke in all things and dispose of all things whatsoeuer as shall please thy most holy and sacred will euen as though they were thine owne businesses and affaires and none of ours Moreouer Matt. 26.39 for as much as of our selues we are not able to doe thee anie seruice giue vs O Lord thy grace that we maie be so strengthened therwith Ephe. 3.16 that we may think saie or do nothing which is not agréeable to thy most blessed will O Lord make our wils alwaies agrée with thy wil. Psal 19.14 1. Cor. 3.5 And we most humblie beséech thée euer to assist vs with thy grace and to giue vs power and strength against all kind of sinnes especiallie against those whereunto we are inclined of our owne natures as pride couetousnesse enuie maliciousnesse gluttonie vncleannesse vaine glorie idle words such like so that through the power of thy might Ephes 6.10 we maie get victorie against these and all sinnes whatsoeuer Furthermore for as much as man is borne to labour and trauell as the birds to flie and thou hast ordained him the day to labour in Iob. 5.7 Psal 104.25 thou wouldst not haue him liue idly or spend his time vainlie endue vs all O Lord with thy grace that wee maie euerie one labour and studie to serue thée faithfullie in our callings Ephe. 4.1 2. Tess 1.11 And that labouring for the bodie and sustentation of this present life we maie yet cast awaie the great blindnesse of our minds and carefulnesse of worldly thinges and maie alwaies labour without all care ioyfully Matt. 6.33 1. Pet. 5.7 euen as the birds flie putting our whole trust in thée being most assuredlie perswaded that thou carest for vs and therfore O good Father giue vs grace to cast all our worldly cares vpon thée And giue vs alwaies onlie this care that we maie put our whole studie and care in kéeping of thy commandements O good Lord 2. Pet. 1.5 Iam. 1.23 make vs not only hearers but doers of thy word O Lord let vs not haue only a shew of thy religion but let the force and power thereof shine in our liues and conuersations 2. Tim. 3.5 Matt. 18.7 that we be not offences and stumbling blockes but lights and good examples to others And that wee may dayly do this Matt. 5.16 O good Lord as it hath pleased thée to make the Sunne to shine vpon the earth to giue our bodies light so we most humbly beséech thée inlighten our mindes and hearts by thy holy Spirit 2. Pet 1.19 that we may bee euermore directed in the way of righteousnesse Psal 90.2 And as this day addeth somwhat to our age so let thy holy spirit adde therein somewhat to our knowledge and faith that so growing in the measure of thy grace daily Ephes 4 15. Luk. 1.71 till we come to our perfection which is in Christ Iesus we maie serue thée in holinesse and righteousnesse not onlie this daie but all the dayes of our life Graunt vs these our petitions deare Father and all other necessarie graces for vs and thy whole Church for thy deare Sonne Iesus Christ his sake our most blessed Sauiour to whom with thee and the holie Ghost be all honour and glory now and for euer Amen Amen A Forme of Euening Prayer for Christian Families O Almightie God our heauenlie Father Psal 47.7 73.24 139.1 which art the great king ouer all the world which gouernest and preseruest all things which searchest vs out knowest vs which knowest our sitting downe and our vprising and vnderstandest our thoughts long before which art about our path and about our bed and spiest out al our waies We thanke thée through our onely Lord and Sauiour Iesus Christ for blessing vs this daie past in all the studies businesses and affaires that we haue gone about We confesse what soeuer we haue brought well to passe to haue beene thy great mercies towards vs. Psal 108.13 Wée thanke thée for sauing vs from all dangers of bodie and soule we confesse our life our strength all the good things we haue Iam. 1.17 wholie and onlie to depend of thée And now as the day which thou hast made for labour is past and the night is come Gen. 1.25 which thou hast in like manner created for the refreshing of our wearie bodies and minds graunt vs therefore so to take our bodilie rest therein that our soules maie continuallie watch for thée and our heartes be lifted vp to loue thée Cant. 5.2 Grant that our sléepe be not excessiue but onelie sufficient to comfort our weake natures Giue euerie one of vs good Lord we beseech thée thy grace Pro. 6.9 that before we suffer our eies to sléepe or our eie lids to slumber or the temples of our heads to take anie rest to examine our consciences and to iudge our selues and to call to remembrance all our actions that wée haue done this daie whether all our thoughts words and works haue béene agréeable to thy holie will and commandements Psal 145.2 or no. And if we haue done anie thing well to giue thée in the name of Iesus Christ heartie and humble thanks for it Matt. 6.12 and if we haue omitted anie good worke which we might haue done to condemne our negligence slacknes and wearinesse in thy
amongst friends all things bee common and by the meanes of the word the godly man is now become Gods friend now all things are mans because all things are Gods all things are now common also to these two friends God and man Thus Clemens described a Christians life to loue God all his life and to become as it were a friend with God and so to haue all things common with God and to despise these worldly things Zuinger in theatro vol. 13. pa. 2822. There is extant an epistle of Plinie the younger who was Gouernour of Asia to Traian wherein hee asketh his aduise what he thought best to be done to the Christians in whom he perceiued no such fault as to be worthy of so extreme punishments They confesse saith he that this is the summe of their fault or of their errour that they were woont at one appointed day to meete together before the Sunne arise and to sing all together a Psalme vnto Christ as vnto God And to bind themselues all together with a solemne oath not to any hainous act but that they should not cōmit theft robberies or adulteries that they should not beguile any man that they should not withhold any mans pledge when as it was demanded of them The which things being done their maner was to depart asunder againe and after to meete againe to eate their meate in common earned or obtained without anie mans harme The which thing they surceased to do after my proclamation wherein according to your commandements I forbad such fellowships or meetings This testimonie Plinie giues of Christians being a Pagan And these were then their maners euen with a solemne oth to bind themselues from hurting or defrauding anie It were to bee wished that amongst the oaths of Christians now so common amongst many these kinds of oathes were vsed also Such then were the oathes of Christians to sweare against sinne Tatian a verie ancient writer thus also describes the maners of Christians Orat. contra Graecos First teaching the obedience that they yeeld to Princes and ciuill Magistrates he writeth thus of himself And why if I will not giue my consent to your lawes am I as a most hainous offender hated of all men But if the king command me to serue and waite I acknowledge my seruice due vnto him because man is to be reuerenced after the maner of men But God is onely to be feared who is not seene with any mans eyes nor contained or comprehended by any arte If any man shall command me to denie him alone I will not obey him but I will die rather least that I should be found a liar and vnthankefull He acknowledgeth seruice and obedience due to Princes And that no image can be made of God He séemes to condemne Images in the worship of God whom he saith no arte or cunning of the workman can expresse And that he was readie to do anie thing sauing to denie his God that the Prince commanded And after I will not be a king I passe not for riches I despise the fauour and curtesie of the Emperour I hate fornication I will not saile on the seas through couetousnesse I long not for the crowne of your masteries or games I am free from mad ambition I despise death I am a conquerour of all kinds of sicknesses sorrow neuer grieues my mind If I bee in bondage I endure my seruitude patiently if I be a free man I bragge not of my gentilitie or freedom I see that there is one Sun that shineth to all men and that there is also one death common to all which commeth as well in abundance and excesse of all things as in pouertie The rich sowe their land and so do the poore also The richest of all die beggers also haue the same end of their liues The rich men stand in greater neede and because many attend vpon them therefore they become glorious but the poore and meane man desiring onely those things which concerne his estate and degree more easilie obtaineth them Why doest thou besides thy lot and destinie assigned thee of God watch through couetousnes who whilest thou desirest many things besides thy lot in the meane time thou diest O rather die vnto the world quite reiecting from thee the madnes therof and liue to God by knowing thy selfe forsaking thy old kind of life c. Here Tatian in his owne person describeth plainely the affections of all Christians in his daies they despised the world they passed not for riches nor for honours no nor for death And surely if we would follow their steps and despise these earthlie riches and these vaine honours it would make vs despise death also But now while mē are as it were wedded to this world so much it maketh them loth to go out of it Eccl. 41.1 They haue some parts of their hearts fixed here And euen as a brier though it hold but one part of a mans garment yet it will stay the whole man you must not let the brier touch you at all if you meane to go quietly awaie by it so the world it is a brier if you will depart hence quietly you must let no part of this brier touch you if it do neuer so little it will staie the whole man Naie this loue makes God not to loue vs and so he withdrawing his grace from vs we die sorrowfully the world wherein we ioyed at that day cannot helpe vs. And after he writes thus With vs vaine glorie is not sought for neither haue we many and diuers opinions amongst vs but being separated from these earthly things which the world so highly esteemes and giuing our selues wholy to the commandements of God and following the law of immortalitie which our father hath giuen vs Whatsoeuer belongeth to the glorie of this world we loath and detest Not only rich men with vs doe play the Christian Philosophers but the poore also are instructed freely For the doctrine of God is more exellent then that it can be requited with any giftes of man for the teaching of it And therefore we admit all that are desirous to learne both old and yong To conclude euery age is dutifully honoured of vs and wantonnes is quite banished And in our speech also we vse not to lie c. Here againe are the maners of true Christians set downe contempt of the glorie of this world knowledge of the lawe of God in generall of all men and trueth lying being detested in all their spéeches and dealings Anastasius Episc Nicen. quaest 1 Another writes thus What is the signe of a true Christian A right faith and good workes for a Christian is the true house of Christ consisting of good works of holy opinions A true faith therfore is proued by works because faith without works is dead as also works without faith Wherfore we must with al our strēgth firmely and constantly keepe our selues from filthy works least that be said
either in prayer or reading he that cannot reade let him seeke out some holy maÌ„ by whose talk he may be edified Let no worldly works hinder the works of God Let not playing at tables withdraw thy mind nor the pleasure of thy dogges abstract thy senses nor the greedines of the gaine of any matter peruert thy soule For whatsoeuer thou shalt do beside the commandement of God although thou abstaine thou fastest not For this is a wholsom fast that as thy body abstaines from delights so also that thy soul be brideled from vices This also my brethren which is required to the perfection of fasting is not to be passed ouer in silence that wee which abstaine and doe not dine at this time should bestow our dinners vpon the poore for this is true righteousnesse that when as thou art hungrie another be refreshed with thy meate and when as thou prayest God with thy foresaid fastings hee being filled obtaines thy sutes for thee Both these profiting thee both thine owne hunger and the beggers belly being well filled But he that fasts so that he imparts nothing to the poore of his good cheare seems to haue made a gaine of his fasting a good market as we say by his sparing for to that end he abstained not that he might please God but that he should not spend ouer much c. This place teacheth vs how we ought to spend our fasting daies in studying the scriptures in prayer and that when we fast we should not dine but bestow our dinners vpon the poore For he that breakes his fast in the morning with bread drinke and after at noone dines and at night hath his bellie full of bread and drinke againe as the most vse to do when they fast doth this man fast No verily But he fasts that eates nothing till night if he be not hindred through infirmitie of bodie or sicknesse So Cornelius fasted till the ninth houre of the day Act. 10.30 that was till three a clocke and then the Angell appeared vnto him No doubt he continued his fast after euen till night And in another place he describes to vs the force of fasting thus Our fastings are our tents which do defend vs from the assaults of the diuell They are also called standings or aboades because that standing continuing in them we ouercome our enemies assaulting vs. He compares our fasting in the leÌ„t to the â—o mansions of the children of Israel Without all doubt fastings are the tents of all Christians out of which if any wander or stray he is either inuaded of that spirituall Pharaoh or els he is deuoured of the wildernes of his sins He must needs haue euen a wildernes of sins that forsakes the society of the Saints and wil not fast with them Fasting therefore is a wall vnto a Christian which the diuell can neuer assault nor the enemie euer climbe ouer For what Christian euer fasted was taken who euer remained sober and was ouercome The diuell assaultes the drunkard the enemy laies siege to the riotous person but when as he sees one fasting he flies away he feares he is afraid he is terrified with his pale countenance his hunger weakens him his weaknes quite ouerthroweth him He is ouerthrowne I say by his weaknesse because Christian weaknes is fortitude Wherefore the Apostle saith When I am weak 2. Cor. 12. then I am strong But some wil demaund how can infirmitie be strong Then is infirmity strong wheÌ„ as the flesh is leane with fasting but the soule is fat with purity For as much as you take from that the iuyce of meats so much the vertue of righteousnes is increased in this Then a man is weake to worldly works but strong to the works of God then he more seriously thinks of God then he feares his iudgement theÌ„ he ouercomes his enemie Matt. 17. Our Sauior saith of the diuel This kind is not cast out but by fasting prayers He saith verily that he which is possessed of the diuel cannot be purged but by fastings Marke wel therefore what great force is in fasting what great grace she affordeth to the man himselfe whom she dwelleth in which yeelds such a forcible medicine to another man how she sanctifies her owne man which doth thus purifie another man It is a strange thing one man fasts another reaps the coÌ„moditie of his fasting Therefore my brethren let vs not lay aside the weapons of our abstinence let vs haue a care to keep the fastings of our 40. dayes without any intermission for this is a perfect number to ouercom withall For the Lord ouercame the diuel after that he had fasted 40. daies not but that he could haue ouercome him also before his fasting but that he might shew vs that then we are able to be conquerors of the diuel when as we haue beene conquerors of our carnall lusts by fasting 40. dayes that he that hath violated this holy number through the excesse of gluttonie as a weakling and a wretch he may be easily ouercome of the enemie for how can he ouercome the malice of the diuell in another which hath not ouercome the vnrulinesse of gluttony in himselfe Therfore O man be first a conqueror of thy self that thou maist be a conqueror of another For thou hast thy proper enemies within thee which dayly do assault thee Behold couetousnesse with the ambition of riches vndermines thee Riot with her pleasant banquets takes thee prisoner and heresie with her froward knowledge ouerthrowes thee Ouercome therefore these thy proper enemies that thou maist be able to ouercome other mens c. Here we maie learne the necessitie of fastings by Ambrose iudgement they are the onlie tents of Christian souldiers he that abideth not in them shall be soone snatched vp of the enemie And their force is such that they preuaile euen against the diuell himselfe I haue béene more large in handling this point because of a slaunder that the enemies of the Gospell laie to our charge One of them writes thus of vs Michael ab Isselt epist dedicat ducis Priet Granat If there be any among them which teach any thing of the new obedience as they tearm it and with strange flaunting words do commend newnesse of life they do that very coldly and when as they shew the way of vertue they lend not meÌ„ their hands nor they prescribe not the means whereby they may attaine vnto it Such like teachers Plutarch compares to theÌ„ which light a candle or a lampe poure in no oile c. And after Which of theÌ„ euer hath written any booke of the contempt of the world of the narrow and streight way of saluation of perpetuall chastitie of the pouertie of the Gospel of true obedience of louing our enemies who of humility poorenesse of spirit And what maruel is it wheÌ„ as they theÌ„selues being altogether drowned in this world are