THE blessed Apostle Saint Iude, finding that many in his time be­gan well, and ended ill, who bee­ing seduced by wicked miscreants made shipwracke of the fayth, forsooke their first loue, departed away from the liuing GOD, and embraced this pre­sent world: writeth this his Epistle gene­rall to the Christians of those times, to strengthen the vveake, confirme the doubtfull, and stay such as were ready to fall.

The argument whereof is contained in these words, which I haue now read in [Page] your hearing; wherein three thinges are to be obserued. First, he maketh knowne vnto them his loue: in that he calleth them his beloued. Secondly, his carefull and diligent study and endeuour, not onely by word being present, but also by writing beeing absent, to procure their euerlasting good, and to direct them to the attayning of eternall saluation, in that he professeth, he gaue all diligence to write vnto them of the common saluation: Third­lie he sheweth, what it was, that in those his carefull deliberations (how he might most happily worke their eternall good) he found most necessary to write vnto them of. It was necessary for me to write vn­to you to exhort you to contende &c. Of these thinges in order, as they lie in the words of the Apostle, & first of the first, which is his loue.

Many and great are the things Al­mightie God requireth of them, whom he appointeth Rulers and Gouernours ouer his people. For as he communica­teth vnto them part of his owne ho­nour, giueth them his owne tytles, setteth them vpon his owne seate, committeth [Page] the care of his people vnto them, and trusteth them with the execution of his owne iustice and iudgement, so he re­quireth of them, and putteth in them a spirit of more, then ordinary wisedom, courage, and magnanimitie, fit to sus­taine and beare the weight of so great a burthen. But aboue all he requireth of them a tender and louing affection to­wards his people, of whom they take the charge, that they seeke not their owne priuate pleasure, profit, or content, but the good of them ouer whom they are set.

And as this is required generally of all Rulers, so most principally of them, to vvhom the Word of reconciliation, the dispensation of the Diuine myste­ries, and the power of the keyes of the kingdome of heauen is committed. This our Sauiour shewed by his manner of proceeding, and the course he tooke, when hauing accomplished the worke of redemption, and being ready to re­turne back to him, that sent him, he re­solued to send out his Apostles with most ample Commission for the gathe­ring [Page] of the Saints, the worke of the Mi­nisterie, and the conuersion of such, as he had bought & purchased with his most precious blood. For though he had made choyce of such men for that imploy­ment, as had beene conuersant with him in the dayes of his flesh, seene his mira­cles and workes of wonder, and heard the words of his heauenly wisedome, and were most fit to be witnesses of all the things he did and suffered, and to pub­lish the ioyfull tydings of saluation to the people of the world, yet would [...] giue them no Commission, till he vvere assured of their loue. And therefore, though he had promised to builde his Church on Peters fayth and ministerie, Math. 16. and to giue vnto him the keyes of the kingdome of Heauen, yet before he performed this promise, and said vnto him, Iohn, 21. Feed my lambes, feede my sheepe, he demaunded thrice of him concerning his loue. Neither doth he aske him of his loue towards them, he was to take charge of, but of his loue towards him­selfe, thereby the more to enforce it, and raise it to a higher degree, as if he had [Page] thus said: If I haue de [...]erued any thing of thee, if my death and bitter sufferings de­serue thy loue, if thou owest any thing vnto me for the benefits of the heauenly calling, the knowledge of that truth, which flesh and blood could not reueale vnto thee, and the dignitie of an Apo­stle, wherewith I haue honoured thee, as (I say vn [...]to thee) thou owest more then thy selfe: turne the course of thy loue vpon the people of my purchase: for they are the inheritance my Father gaue me, vvhen I came into the worlde, the reward of my labours, the recom­pence of my trauailes, and the price of my blood: for their sakes I left my throne in Heauen, put off my robe of Maiestie, and put vppon me the habite of a ser­uaunt, they are my Temple, in which I am worshipped, my Church, in the mid­dest wherof my Name is called vppon, my spouse, whom my soule loueth, and my body, with out which I am not com­plete and full.

An example of this loue, which God requireth of vs, himselfe gaue vs, when he loued vs, and gaue his Sonne for vs, [Page] whiles we were yet his enemies. An e [...] ­ample hereof Christ shewed vs, when he poured forth his soule in bitter passions, to redeeme his people from theyr sinnes. An imitation of these examples in the highest degree, that euer was founde a­mongst mortall men, we haue in Moses, that desired to haue his name blotted out of the booke of life, rather then GOD should be dishonoured, or his people destroyed: and in Pa [...]ule, who wished to be Anathema from the Lord Iesus, for the Iewes his brethren and kinsmen accor­ding to the flesh. A portion, degree, and measure of this loue, resteth vpon all the true seruaunts of God, whence it com­meth that so often, when they speake vn­to the people of God, they call them be­loued. So much of the Apostles loue. His diligence follovveth.

Diligence or studie, is an intentiue fix­ing of the minde on some one thing much esteemed, and respected. The di­ligence of the Apostles, and Apostolike men in the worke of the Ministry, the gathering of the Saints, and procuring the euerlasting good, and eternall salua­tion [Page] of Gods people appeareth in three thinges; the multiplicitie of the thinges, they do for the working of this intended good: the sedulitie in doing them: and the diuers manner of doing of them.

Touching the first: who can expresse the varietie of the things, they do for the good of them, whom GOD hath com­mitted to theyr charge? They teach the ignorant, convince them that erre, seeke them that are lost, bring backe them that are ou [...] of the way, heale the sicke, binde vp the broken harted, comfort the heauy, & such as are deiected with sorrow, they strengthen the weake, confirme the doubtful, stay them that are ready to fall, and raise vp them that are fallen.

This multiplicity of endeuours, to pro­cure the good of Gods people, we shall find in the blessed Apostle Saint Paule more, then in all the rest: who though he vvere the last, and esteemed himselfe the least, and not woorthy to be named an Apostle; yet laboured he more, then all they, who sometimes disputeth, some­times exhorteth, sometimes commaun­deth, sometimes entreateth, sometimes [Page] counselleth, sometimes threatneth, some­times promiseth, sometimes terrifyeth, & sometimes comforteth; sometimes com­meth in the Spirit of meeknes, & some­times with a rodde in his hand, calleth backe some, as beeing out of the way, encourageth others, & maketh himselfe one of their companie, as beeing in a good way: some he calleth his ioy, his crowne & glorie, and to some he obiects folly & madnes; to some he giueth milk, to some strong meat: sometimes he pro­scribeth and banisheth from the Church, sometimes he confirmeth his loue to­wards the same againe. These are the di­uers & different things the Apostles and Apostolike men doe for the good of Gods people.

Now as theyr diligence appeareth in this varietie, and multiplicitie of things they do, so likewise in theyr sedulitie in doing them, in that they doe them in season, and out of season; and in the dif­ferent manner of doing them, in that they perfome them by vvord being pre­sent, and by Letters being absent. The Apostle Saint Iude, desiring to benefite [Page] the vvhole Christian Church, (vvith all the parts whereof it was not possible for him to be present) sheweth his diligence in vvryting: It was necessarie for me to vvrite vnto you. VVhere we are occasi­oned to speake first of vrryting in gene­rall: and secondly of sacred vvryting, & and the obiect of it.

Great and inestimable is the benefit of writing, for by it all the treasures of wise­dome, pietie, vertue, and learning, that euer God poured forth vpon the sonnes of men, are communicated to posteri­ties. By it we may commune withall the Patriarches, Prophets, Apostles, Martyrs, Confessors, Fathers of the Church (the lights and wonders of the world) that e­uer were; and whensoeuer any doubt a­riseth and troubleth our mindes, we may call a greater & more generall Councell, then either Constantine, Theodosi [...]s, or any of the Romane Emperours either did, or could doe.

The benefit of writing will appeare to be the greater, if we compare them, who (being renow [...]ed for wisdome and lear­ning) neuer wrote any thing, (as Pytha­goras [Page] Socrates and others, of whom very few things remaine) with Plato, Aristo­tle, and the like, that committed the trea­sures of their learning, and wisedome to writing, who, being dead long since, yet liue, and are the great Maisters of the world euen vnto this day. Hence it is that no treasure was anciently, nor is pre­sently esteemed greater, then the holy li­brary of the church; in which respect the Romanistes deserue exceeding ill, that did formerly, & doe presently adulterate the monuments of antiquitie, and leaue nothing sincere, and vncorrupt, as their manifold forgeries in former times, their Index expurgatorius and other like prac­tises of these times make it too plaine

This beeing noted in generall tou­ching the benefit of writing, let vs come to the more especiall consideration of sa­cred writing and the obiect of it. In the Apostles times men admired their wri­tings, but despised their words, and per­sonall presence, as not being accompa­nied with that greatnes, they looked for. His letters say they (speaking of the bles­sed Apostle Saint Paule that trumpet of [Page] the Gospell, and [...]ood of Christian elo­ [...]uence) are peremptory, and full of au­ [...]horitie and power, but his wordes, and [...]ersonall presence weake, vile, and con­ [...]emptible.

But now contrariwise the Romanistes [...]egarde not their writings, but magnifie [...]heir words, deliuered by tradition, char­ [...]ing their writings with obscuritie, insuf­ [...]ciency, and imperfection, comparing [...]hem to a shipmans hose, a nose of wax. Lesbian rule; affirming that but fewe [...]hings were written, non vt praeessent, sed v [...] [...]bessent fidei nostrae, not to commaund & [...]uer-rule our faith, but to be ouer-ruled [...]y it; that the Apostles receaued a com­ [...]andement to preach, but none to writ; [...]hat they meant not to compose a perfect worke, containing the rule of our faith, but wrote onely occasionally, as they [...]ere entreated, or as the particular ne­ [...]ssities of the Churches did require.

This their censure of the diuine Scrip­ [...]res is iniurious, in that they thinke them [...] be so obscure, and the sence, and mea­ [...]ing of them so vncertaine, and doub [...] ­ [...]ull, that wicked men may wrest and a­buse [Page] them, according to their owne plea­sures, & no man be able to repro [...]e and conuince them by the euidence and for [...] of the Scriptures themselues: Impious [...] that they thinke they proceeded from the priuate motions of the Apostles and Euangelists, without the immediate and special instinct, motion, & commaund o [...] the spirit of truth: Inconsiderate in tha [...] they thinke the men of God entende [...] not to compose a perfect work.

The absurditie of which conceipt wi [...] appeare, if they will but take a view [...] the bookes themselues, they haue le [...] vnto vs. For the writings of the Euange­lists containe a perfect history of the things Christ did, and suffered from the time of his birth, till the time he w [...] assumed into Heauen. The Actes [...] the Apostles, the comming of the holy Ghost, & the planting of the Churche [...] after Christes ascension. The Epistles, t [...] clearing of the questions, and doub [...] which troubled the Churches of thos [...] times. And the Reuelation, a prophes [...] of the future state of things, to the e [...] of the world.

[Page]The obiect of these sacred writings is Saluation. Three things are deliuered vn­to vs in the bookes of God, the creation, the fall, & the restauration & saluation of man. Saluation is the preseruation from those dangers & deliuerance from those eternall euils we were subiect vnto by the fall. This is the greatest benefit that euer God bestowed on men, and the princi­pall matter and obiect of the diuine Scriptures. For we might with Iob curse the day of our birth, wish the knees had neuer receaued vs, the armes neuer em­braced vs, nor the pappes giuen vs suck, that the wombe had bin ourgraue, and that we had bin like the vntimely fruite, [...]hat neuer sawe the Sunne; that the Mountaines would fall vppon vs, the Rockes cleaue in sunder, and the de­ [...]ouring Gulfes swallow vs vp; that we might cease to be, and bee as if we had [...]euer beene, if wee had no part in the saluation mentioned in this place.

Behold sayth Gregorie Nazianzen magnifying this benefit of saluation) in [...]he creation God gaue vs the best things [...]e had, when as yet we had nothing, but [Page] in the restauration hee maketh an ex­change with vs, he taketh the worst we haue, and giueth vs the best he hath▪ he taketh our nature, and giueth vs his grace, he taketh our sinne and giueth vs his righteousnes, he taketh our curse and giueth vs his blessing, he taketh our mi­sery and giueth vs his happines, he taketh our death and giueth vs his life, he hum­bleth himselfe and exalteth vs.

This Saluation is sayd to bee common, not as if all men of how vile condition and wicked conuersation soeuer should be partakers of it. For the Apostle Saint Paule protesteth against this frensie, say­ing. Knowe you not that the vnrighteous shall not inherit the Kingdome of God? And againe, bee not deceaued, neither fornica­tors, nor idolaters, nor adulterers, nor wantons, nor couetous persons, nor extorti­oners shall inherit the Kingdome of God.

Touching this matter there were foure dangerous errors in the primitiue, Church: the first of Origen who thought that all (euen the deuils themselues) after certaine reuolutions of times shall [...] saued: the second of them, who not da­ring [Page] [...]ing to proceed so farre as Origen did, [...]et thought, that all men shall in the end be saued, as by fire. The third, that not [...]ll men, but all Christian men, notwith­ [...]tanding whatsoeuer wickednes, Schis­ [...]e or Heresie shall in the end bee saued. The fourth, that not all Christians, but [...]ll Catholique, Or [...]hodoxe, and right [...]eleuing Christians shall in the end bee [...]ued, as by fire, holding the foundati­ [...]n of a right profession. This last error [...]any of the fathers fell into, as appeareth [...]y very pregnant places in Hierome, and [...]hers tending to that purpose, and by [...]ustines owne confession, where hee [...]riteth against it, calling it a mercifull [...]ror of some Catholique diuine.

Against this error Austine opposeth himselfe, August: de ciuitat: dei de fid: et oper: In enchir: ad Laur: but very fearfully; professing, [...] he will not peremptorilie denie, but at a mitigation or suspension of the [...]nishments of the wicked may be ob­ [...]ned after they are departed out of this [...]rld, so that their punishments bee [...]nfessed to be eternall. And if this will [...] satisfie them, from whom he is vn­ [...]ling to dissent, he sayth that though [Page] men professing the faith, being wholy wicked and voyde of loue, cannot bee saued, as by fire, but must perish eter­nally, yet hee dareth not deny but that men, that doe beleiue aright, and haue loue (though mingled with much im­perfection) may bee saued by a kinde [...] purging fire after this life, which whe­ther it be so, or not he cannot tell.

Thus wee see in what sort Austine was driuen vpon the opinion of purga­tory, and how doubtfully he speaketh [...] it, yet was he the first that euer spake [...] this kinde of purgatorie in the Churc [...] of God. So doubtfull a beginning ha [...] this article of the Romanistes faith, wh [...] yet rest not in the iudgment of this f [...] ­ther, that only some lighter sinnes a [...] wasted, and consumed away in this pu [...] ­ging fire, but imagine that the iusticed God in it is satisfied, and the punishme [...] of mortall sinnes suffered (the faul [...], an [...] not the punishment being remitted [...] this life) which things Austine ne [...] dream [...] of.

But to returne to the wordes of the A­postle; Saluation is sayde to be comm [...] [Page] [...] absolute vnto all, but vnto them that [...]re called, and sanctified of GOD, and [...]serued in Christ Iesus.

As in nature the best things, & things [...]f necessitie, are eyther absolutely and [...]qually, or at least in some mediocritie [...]mmon vnto all, but thinges of orna­ [...]ent & delight, are proper to some few [...] [...] is it in the matter of fayth, and saluati­ [...]. Among the things of nature, vvhat better, then ayre, fire, water, earth, [...]owers of raine, the fruites of the fielde, [...]uses to dwell in, garments to put on, [...]alth and strength of bodie, length of [...]yes, comely proportion, and statu [...]e body, quicknes of sence, sharpnes of [...], and faithfulnes of memory, the vse [...]d benefit of these is in some sort com­ [...]on vnto all, and the poore man often [...]oyeth them with more contentment, [...]n the rich: neyther is there any man [...]nd to be so great a Tyrant, as to de­ [...] to enioy these common benefits a­ [...]: but gold, pearles, precious stones, [...]t aray, and thinges of that kinde, are [...] peculiar lot, & portion of some few. likewise in the matter of fayth, and [Page] grace, the Law, the Prophets, the coue­naunts of Grace, the sufferings of Ch [...]ist, regeneration, the Gospell, the giuing of the Spirit, Faith, Hope, Loue, and eter­nall Saluation are common vnto all, that are called, and sanctified of GOD, no [...] as Manna in a certaine measure, but e­uery one taketh as much of them as he [...] will: the gyfts of tongues, myracles, pro­phecie, the degrees of ministerie, & [...] like, are proper to some few.

VVhen the Law was giuen vppo [...] Mount Sina, Moses, & the Elders on [...] ­ly went vp, the people (though prep [...] ­red and sanctified to meete the Lorde had boundes set vnto them, and mig [...] not so much as touch the Mountaine Moses only entred into the clowde, co [...] ­muned with GOD, and receiued fro [...] him the tables of the Law; but vvh [...] Moses came downe from God, the La [...] the Couenaunts, the Sacrifices, cerem [...] ­nies, and all that Moses learned of Go [...] was imparted and communicated to [...] the people.

Thus much of the Apostles diligen [...] in writing. The matter whereof he w [...] ­teth, [Page] followeth, It was necessary, for me to writ vnto you to exhort you to contend. &c. In the matter, whereunto the Apostle ex­horteth them, three things are to be ob­serued. For first they must contend, se­condly they must contend earnestly, third­ly they must contend for the maintenance of the faith. It may seeme a thing very needles to exhort men to contend. For the world is and euer was to full of con­tentions. The contentions of Christi­ans haue scandalized many, they haue beene the cause of the ouerthrow of ma­ny famous Churches; and the remouing of those golden Candlestickes, in the midst whereof the Sonne of God some­ [...]ime walked. So that all good men dis­swade from contentions, and seeke to extinguish the flames of that fire, which hath alreadie wasted, and burnt downe so many, & so worthy parts of the house of God.

Austine vnderstanding of the bitter in­vectiues, Epist. 15. that Hierome and Ruffinus had published one against another, breaketh forth into these words, expressing the sorrow of his hart: Hei mihi, qui vos [Page] [...]licubi simul inuenire non possum: fortè [...] nunc moueor, vt doleo, vt tim [...], pr [...]cid [...] ­rem ad pedes vestros, flerem quantum v [...] ­l [...]rem, rogarem quantum amarem, [...] vnumquen (que) vestrum pro seipso, nunc vt­rum (que) pro alterutro, et pro alijs, et m [...]x­imè infirmis, pro quibus Christus mort [...]s est, qui vos tanquam in theatro huius v [...]ta [...] cum magno suo periculo spectant, ne de vo­bis ea scribendo spargatis, quae quando (que) concordes delere non poteritis. Woe is me (saith he) that I can no where meet with you two togeather for if I could, as now I stand affected, as I sorrowe for these beginnings, and feare what will be the issues of things so ill begunne, I would fall at [...]our feete and weepe till I had dryed vp the Fountaine of teares, I would entreate you so long, as the affection of loue, that raigneth in me, could suggest vnto me one word of entreatie, no [...] entreating and beseeching each of you for himselfe, now either of you for other, and for others, most of all the weake, for whom Christ dyed, which not without great peri [...] behold you in these your contentions, brought vpon the stage of this world to be gazed on, I would entreate you, not to publish those [Page] [...]hings in writing one of another, which here­after wh [...]n happily you may be friends, it will [...]ot be possible for you to blot out againe.

That we may therefore see, in vvhat sence the Apostle exhorteth to contend, we must obserue, that the thinges, for which men contend, are of three sorts; the first are things indifferent. Such vvas [...]he contention in the Primitiue Church about fasting on the Saterday, in vvhich obseruation the Church of Rome, and some other Westerne Churches, differed [...]rom the Churches of the East, vvhich fasted not on that day. Some condem­ned the Church of Rome in this behalfe, [...]ut Austine thinketh the matter to be in­different, Epistle to Cassulanus. and sheweth, that when his Mother Monica came to Milan (where Ambrose was Bishop) where the Sater­dayes fast was not kept, and was doubt­full what to doe, Ambrose being consul­ [...]ed, aunswered, she should do as he did. She thinking she must not fast, because [...]e did not, he replyed, he meant not so: [...]ut that she should comforme her selfe [...]o the manner of that Church, where she [...]hould happen to be, as he in such cases [Page] vsed to do. And Austine addeth, that if in the same. Churches there be diffe­rent customes, men should follow the example of the principall Pastors.

This iudgement we take to be much better, then that of the Fathers of the sixt Councell in Trullo, who condemned the Church of Rome (as violating the Apo­stolike, and auncient custome) in that it fasted on the Saturday. Of this nature was the difference between the East, and West Churches, about consecrating in leauened, or vnleauened bread, dipping, or sprinkling the baptized [...] thrice, o [...] once; and such haue been the contenti­ons of some in our Church, about round and square, white & blacke, sitting, stan­ding, and kneeling. In which thinges if any man list to be contentious, vve say with the Apostle, We haue no such c [...] ­stome, neither the Churches of God.

The second kind of things, for which men contend, are things mistaken. An excellent example in this kinde we hau [...] in the Oration of Gregory Nazianzen, in the praise of Athanasius, where he [...] ­porteth, that when the Bishop of Ro [...] [Page] and the Bishops of the West Church af­firmed, that there is one essence of God, and three persons, and the Easterne Bi­shops, one essence, and three hypostases, or subsistences, the contention grew so ho [...]e▪ that the whole Christian world was in danger, to be rent in peeces vpon the dif­ference of these syllables. Hierome liuing in the East parts, and being required to acknowledge three hypostases, or subsi­stences in God, writet [...] to Damasus, in­treateth and beseecheth him, per cruci­fixam mundi salutem, per [...]omousion trini­tatem, vt sibi [...] Epistolis suis, siue tacenda­rum, siue dicendarum hypostaseon detur a [...] ­thoritas, and protesteth he greatly feareth, least sathan hath transfigured himselfe into an Angell of light. The Grecians iudged the Latines, to be Sabellians, and the Latines the Greekes to be Arrians. Athanasius (that worthy of the vvorld, in whose lappe our wearied Mother the Church did often repose, and lay her head, seeking rest from her forsaken chil­dren) in gentle and louing manner inter­posed himselfe, and examining eyther party, found they meant one & the same [Page] thing. Thus was this diuision composed more easily by friendly mediation, then it would haue beene by writing or dispu­ting, which often rather increase conten­tions, then end them.

Of this nature doubtlesse are the dif­ferences betweene the Diuines of Ger­many, Denmarke, Sweden, and other parts embracing the confession of Auspurg [...], and the Churches of Heluetia, Fraunce, and other, touching the vbiquitarie pre­sence of Christ, and his presence in the Sacrament, touching the losing, or not losing of grace once had, and touching predestination; in all which I am verili [...] perswaded, if the meaning of each part were fully knowne to other, there would be no difference amongst them.

For the diuisions of our own Church, our hope is, that by the goodness of God, and the godly care of our gratious Soue­raigne, they are now at an end: so that whosoeuer heereafter shall blow the coales, and kindle the fire of that dissen­tion any more, he shall for euer be bran­ded with the note and marke of a turbu­len [...], vnquiet, and factious spirit. Let not [Page] our aduersaries therefore insult vppon vs in respect of our diuisions. For I dare vn­dertake to proue, there are more reall, & materiall differences amongst them in some one poynt of Christian religion, then amongst all the reformed Churches in all.

The third sort of things for which men contend, are such as we ought to contend for; to wit, matters of fayth, no part whereof we must betray, how deere so e­uer the defence of it cost vs. For these things we must contend earnestly. Indif­ferencie in matters of fayth and religion displeaseth God. If God be God, let vs follow him; if Baall be God let vs follow him. There is no communion betweene light and darknes, righteousnes, and vn­righteousnes, Christ and Beliall, the tem­ple of God, & Idols, and what part hath the beleeuer with the infidell? But it will euer be true, which Christ obserued in his time; the children of this world are wiser in theyr generation, then the chil­dren of light. The Pharisees then, the Ie­suits and others of that sort now, omit no opportunitie, take all occasions, & com­passe [Page] sea & land, to make one Proselyte, to make one of theyr profession, though they make him the childe of hell seauen-fold more, then themselues. But the Or­thodoxe and right beleeuing Christians are negligent, and are so farre from gay­ning, that they lose the aduantages they haue.

It is obserued, that in the time of the Arrian heresie, at the first the Catho­liques had all aduantages on their side, the determination of the Nicen Councell called & confirmed by the royall autho­ritie of Constantine was for them, and Constantine resolute to suppresse that heresie, and to send into banishment the maintainers of it. The Arrians seeing into what straites they were brought, re­sted not till they had insin [...]ated them­selues into Constantines fauour, and per­uerted Constantius the next succeding Emperour, a man the Catholiques might easily haue possessed. There vvere two thinges (as Nazianzen reporteth) tha [...] much disquieted and afflicted his minde at the time of his death, the one, that h [...] had followed new and strange opinions [Page] in matters of fayth, the other, that he should leaue Iulian a wicked miscreant to succeede him in the Empire.

But what followed vppon this carefull diligence of the one sort, and securitie & negligence of the other? by the meanes of Constantius the Arrains so preuailed, that in the Councels of Arimmum & Se­leucia, the synceritie of the Christian pro­fession (agreed on in the Nicen Councel) was betrayed, all the Bishoppes of the world, ( Athanasius, Eusebius, Hilarius, & some very few more, if yet there were any more, excepted) were drawne away and abused by the Arrians. Ingemuit totu [...]rbis et miratus est, sefactum esse Arria­ [...]um.

In our times, they of the Romish facti­on by fayre promises, and sweet and su­gred words, draw vnto them the choysest wits they find amongst vs, they obserue wherin each man is most likely to excell, and imploy him accordingly, some in writing, some in reading, some in prea­ching, some in disputing, they haue some for Schoole diuinitie, some for positiue, [...]ome for the studie of the Fathers, and [Page] courses of antiquitie. But with vs all the [...] things are neglected, and therefore [...] goe before vs, not in the goodnes of [...] cause, but in the good and wise mana­ging of an euill cause. For I dare vnder­take that if a choyce be made, and me [...] may haue those helps & encouragemen [...] that are fit for men so imployed, this na­tionall Church will yeeld men more th [...] matchable with the greatest of the ad­uerse faction, in all those courses of lear­ning, wherein they seeme most to ex­cell.

But to returne to the words of the A­postle, we must contend, not for thinge [...] indifferent, not mistaking one another▪ but for the maintenaunce of the fayth. A [...] the name of hope, sometimes signifieth the things we hope for, (as when the A­postle saith, If we had hope onely in this life we were of all men the most miserable) sometime the desire and expectation of the same thinges: so the name of fayt [...] sometimes signifieth the act or habite of beleeuing, sometimes that sum of Chri­stian doctrine, the conclusions wherea [...] are not demonstrable by reason, but [...] [Page] he belieued by faith. This doctrine of fayth (least we mistake it) is described by two circumstances. It was once deliuered, and it was deliuered to the Saints. It is said to haue been once deliuered, to expresse the difference betweene the manner of the diuine reuelation formely, and since Christ appeared. For before, the heauen­ly truth was reuealed, not all at once, but in diuers sorts, and degrees, according as the time wherein the reuelation vvas made, was neerer, or more remote from the appearing of Christ, but in the last times God spake by his owne sonne, and b [...] him at once deliuered all that, that shal be knowne concerning himselfe, till the ends of the world. So that we which are Christians must be [...]eue nothing but that which was deliuered at the first begin­ning of Christianitie.

So that the error of the Montanists is to be reiected, which imagined, that Christ reuealed not all the mysteries of his king­dome to Peter, on whom he promised to build his Church, to Iohn, the disciple he [...]o deerely loued, which leaned on his breast at the mysticall supper, and to the [Page] rest of that blessed company, but reser­ued many things till the spirit descended vppon Montanus, and his prophetesses: as also the phrensie of those heretickes in Fraunce, which affirmed, that as the Fa­ther was author of the old Testament, & the Sonne of the New, so the holy Ghost in the last times must be the author of a third, which is a law of loue, which be­cause it is the last, to continue for euer, & to haue none after it, may (as they sup­pose) be rightly termed the eternall Go­spell, so abusing the place of the reuela­tions of Saint Iohn.

But passing by these errors of phanati­call and vaine men: in that the faith is said to haue beene once deliuered, we obserue two things; the f [...]rst, that that onelie is true which was deliuered at the first. For howsoeuer many things be more fullie, distinctly, and expresly knowne in latter times then they were formerly, yet they were deliuered at the first infolded in ge­neralities, out of which they are after­wards more distinctly, and expresly de­duced, euen as a child, when it is first borne, hath all those parts of body, that [Page] euer after it hath, though not expressed and enlarged as afterwards they are, as Vincentius Lerinensis most aptly noteth.

Secondly we may obserue, that vvhat­soeuer may be proued to be most aunci­ent, is vndoubtedly true, as being imme­diatly inspired from the spirit of truth. Quod primum, verissimum: the truth is be­fore the counterfeite, the thing before the imitation of the thing, the habite before priuation, and good before euill: the good seede was first sowed, and then the enuious man came, et superseminauit zi­zania, and sowed tares, where the good seede was before.

We deny not therefore, but most wil­lingly graunt vnto our aduersaries, that Antiquitie is a note of the true Church; not as if that Church were alwaies pu­rest, and most vncorrupt, which first re­ [...]eiued the fayth, and hath longest conti­ [...]ued in the profession of it: for then the Aethiopian and Asian Churches, would proue themselues as pure or purer, then [...]ny Churches in the world: but because [...]hat is the truest and purest Church, which holdeth that doctrine, and disci­pline [Page] that was first deliuered.

The Romanists are wont to stand much vppon this note of Antiquitie, but hovv wil they proue, they haue the faith which was first deliuered. They proue it, be­cause they once had it, and it cannot be shewed, when they departed from it. For aunswer wherevnto we say, that in many things we can shew, when the alteration beganne. Georg▪ Cassa. in praefa. ordi­ [...]: Roma: For who knoweth not, that Charles the Emperour with threates, and punishments, forced all the Clergie in the Prouinces subiect vnto him, to for­sake the ancient formes of diuine seruice, & publique administration, they had for­merly vsed, and to receiue the Romane order; and that the Spanyards (as beeing most stiffe in all theyr courses) held their owne rites, till in the time of Gregory the seauenth, they were forced by Alphonsus the sixt, to leaue them, which they did not without great sorrow expressed with teares.

And though we could not preciselie note the time, when theyr errors & abu­ses entered into the Church, yet the con­sequent were not good, that therefore [Page] they haue not departed from the first and originall puritie. For there are and haue beene many errors in the Church, not onely so iudged by vs, but confessed to be so by them, the precise time of the begin­ning whereof is not knowne. The opi­nion of the necessitie of giuing the Sa­crament of the Lords body vnto infants, August. d [...] peccat: rem: and the practice of the same continued in the Latine Church, (as Maldonatus con­fesseth) sixe hundred yeeres, and is retai­ned in all the Orientall Churches to this day. This was an error, and yet neyther the time when it began, nor the author of it knowne. The opinion, that none shall see GOD, nor enter into heauen till the resurrection, was the error of ma­ny of the auncient, yet the author of it, & the time, when it beganne is vnknowne. The opinion of two resurrections the one of the iust, the other of the wicked, (there beeing betweene the one and the other aboue a thousand yeres) was an er­ror amongst the auncient, the Author of [...]t, and the time when it beganne, is not [...]nowne.

To leaue these things that were aunci­ent, [Page] and to come to the things now pri­uayling in the Church of Rome; it vvas the old custome, that the Sacrament of the Lords body and blood, was giuen to all that were present, at the time of the mysticall blessing, consecration, and ope­ration: all the Catech [...]meni, poenitents, & not communicants missis, et exclusis, being sent away and excluded: whence the whole mysticall action is called Miss [...]. This custome continued till the time of Gregory the first, in whose time the Dea­con after the reading of the Gospell pro­nounced those solemne words, si quis non communicat, exeat. This doth Cassander proue at large in his preface before the booke called Ordo Romanus, shevving that many doubted, whether the wordes of the Canon of the Mas [...]e, which imply a communion of the people, may be vsed in priuate Masses. By degrees they fe [...] from the publique, and solemne commu­nion of the people, & the Clergie alone communicated with the priest. After­wards, they also (though present) abst [...] ­ned, and communicated not. VVhe [...] these priuate Masses began, it is no [...] [Page] knowne.

The custome was to giue the sacra­ment in both kindes to the people (as Lindan proueth) and it was thought ne­cessary, as the booke called Ordo Roma­nus sheweth: And all the Churches of the east retaine this custome vnto this day. When the halfe communion began it is not knowne. In the time, that Luther began, almost all beleeued and taught, that Mary was conceaued without sinne, and thought it a matter of pietie to be of that iudgement. In 3 sent: dist: 3. quaest: 2. Bonauentura in his time [...]ime professeth, that he neuer saw the writings of any one, that was of that opi­nion nor neuer could meet with any one that so thought. Who was the first that [...]roached this opinion & published it in writing vnto the world, it is hard to [...]inde.

Besides all Romish religion standeth of contradictory assertions, as that the Pope may erre, and that he cannot erre, [...]hat he may depose Princes, and that he may not, that one body may be in many [...]laces, and that it cannot be in many [...]laces, the one sort of them denying, [Page] that the other affirmeth: yet is not [...] first author of any of th [...]se contradictory opinions knowne. Thus we see how weakly the Romanistes proue the anti­quitie of their faith and religion, whereof they so insolently glory and boast. But le [...] vs leaue them & returne to the words of the Apostle.

The second circumstance, whereby the doctrine of faith, for which we must contend is noted and described, vnto vs least we should mistake it, is that as it was once deliuered, so it was deliuered to the Saints. So that if we desire to finde the vndoubted truth of Heauenly doctrine we must seeke it, non in confusione pagano­rum, non in purgamentis haereticorum, non in languore schismaticorum, non in coecita­te Iud [...]orum, not in the confusions of pagan Infidels, not among out cast and forsaken Heretiques, not in the con [...]en­ticles of Schismatiques, not among the blinde & hard harted Iewes, but amongst those Disciples of Christ Iesus, which cannot be iustly challenged either for innouation, or diuision. According to that in the Canticles, where Christ is in­quired [Page] after. Show thou mee O thou whom my soule loueth, where thou [...]eedest, and where thou lyest a [...] noone. For why should I be, as shee that turneth aside to the flockes of thy companions? and immediately he sheweth how he may be found. If thou knowest not O thou the fairest among wo­men, get thee forth by the steps of the flockes, and feed thy kids by the tentes of the shep­herdes. In which words we are directed to seeke our Sauiour Christ in the troupes, and companions of Christian people and pastors, which are named Saints in this place by the Apostle, be­cause they are called to sanctification, & haue the happie meanes of it. In these companies we shalbe sure to finde our Sauiour Christ and the doctrine of faith [...]e left vnto vs, if we haue an eye to them, vppon whom no note of innouation or [...]iuision may iustly be fastened. So that [...]f those societies in which we liue haue [...]orrupted their wayes, and left theyr first [...]uritie, we must (as Vincentius L [...]rine [...]sis [...]irecteth vs) looke to other Churches, & [...]st our eyes vp higher, to the times that [...]ere before vs. For example, in the daies [Page] of our Fathers, they had priuate Ma [...] halfe communions, and sundry others a­buses, the most of the guides of God people taught men to put trust in pa­pall indulgences, and such like lying va­nities. Who soeuer doubted and made question of any of these thinges, if they did but cast their eyes vpon the Eastern [...] Churches that then presently were, or the Churches in former times, they might ea­sily find, that in them there was no such thing.

Thus then in the Church we haue cer­taine direction to find out the truth, ney­ther are any other to hope to find it, but such as reuerence her iudgement, & se [...] it in her communion. Whereupon Ter­ [...]ullian pronounceth, that none but such as are so affected, are to be admitted [...] any question or dispute of the Scrip­tures, and matters of fayth: and bringeth in the Church speaking vnto her [...] tickes, and praescribing against them i [...] this sort: quid agitis in meo, non mei? what do you medling with my things, you that are none of mine? By what right do [...] thou Marcion cut downe my wood [Page] [...]ho gaue thee leaue Valentinus, to turne [...]he course of my Fou [...]taines? By vvhat [...]uthoritie doest thou Apelles remoue [...]y auncient bounds? It is my possession, [...]hat do you here the rest of you, sowing [...]nd feeding at your owne pleasures? It is [...]y possession, I possessed it of old, I [...]ossessed it before you, I haue the cer­ [...]ine originall of it from them, whose the [...]hing was, I am the heyre of the Apo­stles, as they disposed by their last vvill & testament, as they committed it vnto my [...]ust, as they adiured me, so I keepe it; [...]ou they know not, you they disclaimed [...]nd reiected, as strangers, as enemies.

This true and Orthodoxe church, which is the onely mistresse of Heauenly truth, maketh vse of them, that erre, to her owne good, and their bettering and correction, if they refuse not her instruc­ [...]ions. Vtitur Gentibus ad materiam ope­ [...]ationis suae, haereticis ad probationem doc­ [...]inae suae, schismaticis ad documentum sta­ [...]ilitatis suae, I [...]daeis ad comparationem pul­ [...]hritudimis suae; altos inuitat, alios exclu­ [...]it, alios relinquit, alios antecedit: omnibus [...]ratiae dei participandae dat potestatē, siue [...]lli [Page] informandi, siue reformandi, siue reco [...] di, siue admittendi sunt. Infidels are th [...] matter of her diuine worke of con [...]e [...]i­on. Heretiques serue for the tryall, prouing, and approuing of her doctrine, Scismatiques to shew her constancy, th [...] Iewes imperfection to shew her per­fection and beauty; some she inuiteth, some she excludeth, some she forsaketh, and some she goeth before in diui [...] perfections; to all she offereth the par­ticipation of diuine grace, whether they be to be informed, or reformed or r [...] ­conciled, or to be admitted to a hig [...] degree of knowledge, and a more perfect estate. Thus haue we heard the exhorta­tion of the Apostle, mouing vs to con­ [...]end earnestly for the maintenaunce of th [...] fayth, and describing it to vs, by the An­tiquitie of it, and that company of me [...] amongst whom it is to be sought: Let u [...] beseech almighty God to enlighten or vnderstandings, that we may know it, [...] frame our harts to the loue of it, and [...] make vs euer constant in the defence o [...] it. Amen.