THe word of God by the prophet Dauid is called A lanterne to our feete, and a light vnto our pathes. Psal. 119.105 2. Pet. 19 And the Apostle S. Peter calleth the wordes of the Prophets a most sure word: to whom we shall do well if we shal giue heede, as vnto a torch shining in a darke place. This lanterne and light lighteneth the whole house of God in the darke night of this worlde, like that same golden candlesticke which with her seuen branches light • ed the tabernacle of the lawe, which Aaron and his sonnes dressed from euening to morning before the Lorde, for a statute for euer vnto their generations. And it discouers all the sleights of Sathan, that prince of darkenesse, and it is the onelie glasse of stéele to bewray him, the onely sword to wound him, and nothing besides this, in truth he feareth or careth for.Ephes. 6.17 The edge and d •• t of this sworde cutteth him to the quicke, as S. Paule teacheth. Therefore wouldest thou not stumble in this pilgrimage of •• y life: neither in faith, nor in religion, nor in maners? follow this light: wouldest thou see sathans sleightes and auoide them? l •• ke into this glasse (as S. Iames counselleth thee) and remember it well. Wouldest thou like Dauid, kill Goliah and win thereby p ••••• e, not with king Saul, but with the king of all kings, euen God • selfe? then take this sword • n thy hande. Let it dwell in thy house, let it abide and remaine in thy hart, and thou shalt surelie ••• ke off his heade. It is the word of life,Phil. 2.16 1 Pet. 2.2 1 Tim. 6.3 it is the milke without deceipt, it is the doctrine of health, that maketh thy soule and with •• und, it cannot hurt thee, feare not to taste,Psal. 58.5 to reade and meditate therein. Stop not thy eares at it, bee not like the deafe Ad •• r, whereof the prophet Dauid maketh mention, which stoppeth •• re •• es at the voice of the charmer, charme hee neuer so wiselie. This is the wisedom of God and not of man: therefore giue good h ••• vnto it, mark it wel. In that psalme it is the chiefe marke of the wicked, to stop their eares to Gods word. The church of God is thus euidentlie described by the prophet Esay cap. 26. v. 2. Open the gates, and a holy nation shall enter in, keeping (Aemunim) as it is in the hebrew, that is truthes, onlie kéeping and trusting to the worde of God, which our Sauiour with Amen hath ratified, Mat. 5.18. and S. Paul. 2. Cor. 1.20. 1. Tim. 1.15. & 4.9.

And as this word is sufficient to teach:2 Ti. 3.1 • . so also it is sufficient to improue, as Saint Paul teacheth plainelie. It maketh manifest all sathans subtleties, and ouerthroweth all his deuises. And here the verie title of this Epistle, doth euidentlie proue the same. And whereas an Epistle may be called catholique for two considerations. Either because it is written generallie to the whole catholique church of Christ, as was S. Peters second epistle, and this of S. Iude: or else written but to some certaine people, as S. Peters first epistle, and that of S Iames, to the dispersed brethren, and yet containing doctrine necessarie for all christians to knowe. This epistle may seeme to be called catholique for both respects. The holie ghost did foresee, how sathan would goe about by the name of the catholique faith, to seduce many, and vnder this glorious title to beguile them. And therefore least any should be beguiled by him, the holie ghost in this epistle, doth plainly teach what is the catholique faith, which hee shall impugne. Let not the name beguile thée, but looke west into the thing. Copper is like gold, and the • ettle like Balme, and an Ape like a man. Beware thou bee not deceiued, vse the touchstone, and trie which of these is golde in déede, Smell well with thy nose, and taste, which is true balme: and c ••• reason to counsell, endued with Gods spirit, and iudge which is the man indéed. That faith, without all doubt, is the catholique faith, that is taught in this epistle. If the faith which thou accomptest catholique, be not agréeing herewith: without all doubt it is copper, it is a counterfeit faith, it is not the true catholike faith. And here least anie man should pleade ignorance, or lacke of iudgement, or lacke of leasure: the holie ghost hath most plainelie, and briefely, put downe this great and waightie matter, euen to the capacitie of the simplest. Wherefore I say to euerie one that hath eares to heare, let him heare. Of the great fruit and commoditie wee reape by hearing and reading the word of God,Ferus in cap. 20. Euan. secun. Iohan. see what Ferus a Papist writes, Christ shewes himselfe chiefely by his word, for otherwise although he be present he is not knowne, vnlesse he declare himselfe by his word. If therefore thou wilt see and know Christ, heare his word. For his face now thou canst not see. And of the same matter Philippus de Dies a Frier writeth thus. Blessed are they which heare the word of God. Conc. 2. Fest • B. Mar. ad Nines. As the apple comes of the seede; so blessednes comes of hearing the word of God: wherefore the Deuill takes such great care that men should not heare it, least hearing it they should obtaine this blessednes. Here marke whose ministers they are, that disswade thee from hearing the word of God. They are the diuels ministers by Philippus de Dies iudgement. As Eue accursed thee by eating the forbidden fruit, so eate thou this fruite againe if thou meane to be blessed. In the seed thereof is effectual blessednesse conteined. And of the great danger in not hearing it, see againe how the same Frier writeth. Also I say vnto you, this godly affection towardes the diuine doctrine to bee a verie manifest signe of Gods predestination. Phil. de Dies conc. 1. assumpt. For as among other differences which are betwixt birdes and beastes, this is one, That if in the night a light or torch bee placed, before the eyes of birdes, they will all forthwith flie vnto it: but contrariwise, if a light be set before beastes, they flie from it, and hide their countenances, because they cannot abide the brightnes of the torch. So likewise betwixt the predestinate and those whome God hath onely foreknowne, this difference is found. For the word of God is a light shining in the middle of the night, of this world. As kingly Dauid saith, Thy worde is a lanterne vnto my feete, and a light vnto my pathes. And the birdes, that is the predestinate: seeing this light, which the preachers set before their eyes, runne after it: with their taste, affection and deuotion. But sinners like vnto beastes, not being able to endure this light, by and by turne their backes and flie from it. Let euerie christian heere beware, how he turne awaie his eares from hearing Gods worde: séeing by a papistes owne iudgement, it is a manifest signe, of a reprobate. And let euerie one iudge what she was, that kept this light from the eies of our forefathers. They could not bee suffered to see it, to looke vpon it: surelie she was not the spouse of Christ, but the sinagogue of Sathan, who is a prince of darkenes, and himselfe cannot abide this light. Let all true christians delight in this light: as in the light of the sunne. Let euerie christian marke, that same spirituall armour, which (as it were in a little bundle) the holie ghost prescribeth to euery christian soldiour. There was a battell in heauen, Reu. 12.7. and the Dragon was ouercome, and the Diuel and his angels are now thrown down from heauen, by the power of Iesus Christ, that great Michael, who before accused our brethren in heauē before the maiesty of God, euen night and day. As there we may plainely read verse 10. and as we may see Iob 1. and 1. King. 22. verse 21. And he is now come downe into the earth with great rage, knowing hee hath but a short time. Against this fierce enemie this is the onelie victorie: (And they ouercame him by the bloud of the lamb, & the word of their testimonie.) By these two things and by nothing else. Where by the first is meant, that of al their deadly wounds and sinnes, which is this battell they should receiue, they were to be cured by the merits of the death and passion of Iesus Christ. And this place, seemeth to haue a resemblance,Exod. 2.22. with that of Exodus. Where the Israelites did with Isope strike the vpper posts of their houses with the bloud of the lambe; and so escaped the destroier. So must we with the Isope of repentance, taken in the hande of faith, sprinkle our soules with the precious blood of the lambe, that is Iesus Christ, and then shall we walke without feare, and escape the destroier.

Secondlie, the weapon to wounde this their enimie, is the worde of their testimonie. That is the word of God, whereof they are witnesses, of the trueth, sufficiencie, and certaintie of euerie • otte and tytle thereof, euen to the death. They which will ouercome sathan, must loue the worde of God, must knowe it, nay must bee witnesses or martyrs, euen venturing their liues for it if occasion serue. For that the word (witnesse) signifieth. The word of God, must bee their profession, their testimonie; that it is the rule of lyfe, the touchstone of trueth, the ground worke of fayth, and the onelie roote of true religion. A witnesse must not onelie saie the truth, but sweare it, yea if néede be, dye for it. Such great zeale must all good christians haue to Gods worde. And such harnesse, such weapons, all those, that mind to ouercome sathan, must haue. This is plaine, this cannot be denyed. Therefore to be witnesses or martyrs principally for the church, or for the prerogatiue thereof, (for which manie heeretofore and now, do venter their liues) is not to be true witnesses or martyrs. They must ouercome sathan by the blood of the lambe, and by the worde of their testymonie, that will bee indeede true victors and conquerers of him. They must be witnesses and martyrs of the worde,Reue. 6. that will bee true witnesses and martyrs: and vnder the altar of God, amongst the other true witnesses and martirs.Deut. 28.14. Such a witnesse was Moses. Thou shalt not departe from the worde of God to the right hand nor to the left. Psal. 19.7. Such a witnesse was Dauid. The law of God is a perfect lawe conuerting the soule. Such a witnesse was Agur in the daies of Salomon. Pro. 30.6. Euery worde of God is pure. He is a shield to those that trust in him, put nothing to his worde. There is no vntruth, no danger in his wordes. And it is sufficiente, put nothing to it:2 Tim. 3.16. it néedeth no addition. Such a witnesse was S. Paul. The worde of God is able to teach, to exhorte, to improue, to rebuke: that the man of God (both minister and hearer) may be perfect to euery good work. Such a witnesse was Iames, Ia. 1.25. who calleth it the perfect lawe of libertie. If a perfecte lawe, then the commaundements of it onelie are to bee kept in matters of saluation; and of none other, neither of Angel, Apostle, Pope, Prince or potentate whosoeuer besides it, or against it.

Iudas the seruaunt of Iesus Christ, Text. Verse. 1. and brother of Iames] This is a rare saluation, as a learned man noteth; and vnlike the other saluations of the Apostles: but full of doctrine, full of comforte. This Epistle is but a shorte Epistle: but by it, as by a little touchstone, gold from copper: as by a small fanne, wheate from chaffe: that is true Christians and Catholikes, from false, and counterfaite, are easilie to be discerned. Here, as in a litle map, the whole sum of Christian religion, is set down: who will not then highlie esteeme it; wherein so excellent thinges, so plainely & briefely are cōteined? The principal duty of seruaunts in the holy scriptures, is taught vs in two wordes, that is, in obedience, and feare.Eph. 6.5. You seruaunts (saieth S. Paul) obey your masters. Wherein this worde (obey) in the gréeke, importeth an obedience of the eare, specially: that is, that all seruantes shoulde obey their masters worde and commaundement: be it neuer so harde, séeme it neuer so strange, although it be against reason, in their owne iudgements.Gen. 12.1. So Abraham obeyed God, like a good seruante, going out of the lande of Vr of the Chaldees, being 70. yeares old.Gen. 22.10. So he would haue offered his sonne Isacke. in whome, God had promised him, all the nations of the worlde should be blessed, and whom hee loued most dearelie. So Noah obeyed the commaundements of God,Gen. 6.22 in laying out his monie, in making an Arke: when as all the mightie, and wise men of that world, laughed him to scorne, and accounted him as a foole for his labour: Being alone, and none to take his parte or to assist him, but Gods worde onelie, which no doubt was a notable comforte vnto him. The verie carpenters, that earned his monie, and framed the arke, were drowned, they beléeued not this worde and commaundement of God.

Wée haue examples againe in the scripture of euill seruants. Saul a King, being commanded to slay Amalecke, thought,Sa. 15.9. by his authoritie, he might pardon the king, and saue the fatlings: and hee had some good intente in this his doing, to offer sacrifice thereof to God. But for this his disobedience, to Gods word and commandement, though a king, hee was reiected. The Israelites are reproued by all the prophets, for their costlie sacrifices, and stately buildings, which they called their high places, which besides Gods commandement they ordained. And therefore by the prophet Esay, Esay. 1.12 God condemneth all this their external, hypocriticall, and voluntary religion: saying, who required this at your handes, to trample in my courts? That is, to bee present with your bodies, but to haue your hearts far off. Offer you no more the lying or false offering or gift: your frankinsence or perfume are abhomination to me. Verse 26. And after, Sion shall be called the faithfull citie: she shall be ashamed of the great elmes, & pleasant gardens, she hath chosen to serue God in. So that the principall duty of Gods seruantes, is obedience to his word, as appeareth by these examples.

Secondlie, to feare to offende him. Both these are also by our sauiour in the gospell, linked together in two wordes: who is a faithfull and wise seruant. Luke. 12.42. Rom. 10.17 Pro. 1.7 Faithfulnes, is obedience to his word, to do all things he commandeth. Faith commeth by hearing, & hearing by the word of God: And the first point of wisedome is to feare the Lord. So that seruants must bee faithfull in doing their maisters will, and wise in fearing to offend him. So the Lorde by the prophet Malachie requireth this of his seruants. If I be a master, where is my feare? Mal. 1.6 In times past there was great feare in the worlde, whereof many will talke at this daie; howe loath men were to break their penāces laid on them: but this was the feare of man. All Gods seruants must feare to breake his commandements. For the feare of God consisteth chiefelie in kéeping his commandements.Matth. 25 So the Iewes were afraide to eate with vnwashen hands, to sweare by the golde of the temple, and such like precepts they obserued: but this was no feare of God. Herein though they feared, yet they were not Gods seruants.

Brother of Iames.] This remembrance of his brother in writing this epistle, should also teach vs in all our dealinges and affaires to remember our brethren: That those whom we deale with, are our brethren. And surelie this onlie consideration woulde kindle charitie amongst vs: who woulde deale hardlie with his brother? The forgetfulnes hereof, is the cause of all the hard dealings, that now is in the world. We forget that we deale with our brethren. This consideration, woulde cease manie quarrels: which are so common at this daie, and more common then euer heretofore. Abraham said to Lot, let there be no strife I pray thee, Gen. 13.8 between thee and me, neither between my hearde men and thine. For we are brethren. Surelie, if our contentious countrimen, that for euerie light trifle, will go to lawe, would remember but this short lesson of their father Abraham (whose sonnes if they be not, they can neuer be saued,) I am perswaded it would end manie of their vain suites. This only reason moued Abraham in a waightie matter to peace and concord; and shall it not moue vs in lighter causes?

Secondlie, S. Iude names himselfe the brother of Iames, to make a differince betweene himselfe and Iudas the traitor. And herby he also teacheth al christians a notable lesson, that is, not to haue anie affinitie or likenesse, with the wicked. Let euerie good christian, as much as in him lieth, be opposite against the wicked, and haue no fellowship with them, neither in their words, works, nor garments. And of this outward resemblance S. Paul saieth, 〈 in non-Latin alphabet 〉 ,Rom. 12.2 2. Thes. 5.22. bee not like in your outward shape and forme to the wicked world. And in an other place, Abstaine from al appearance of euill. It is a wonder to see at this daie, how sathan bewitcheth, euen some of them that feare God, that they are caried awaie with these outward shapes and fashions of the wicked.

And called] God euen now calleth, as he did once our grandfather Adam, hauing offended, and broken the commandementes, and hiding himselfe in paradise, that he might be partaker of that blessed promise of life.Gen. 12.1 Gen. 19.12 As Abraham liuing securely in Vr the land of the Chaldeans, that he might goe out of it, and possesse the lande of Canaan: as Lot, that he might go out of Sodome, that hee were not destroied with it: as Dauid from the sheepefolde, Psal. 88.7 1. King. 19.19. Matth. 9.9 that he might bee a pastor and feeder of his people, as Elizeus from his twelue plowes, that he might be a prophet to his people: as Mathew in the gospell, from the receipt of custome, that he might be nowe a Receiuer, of that great treasure of the gospell, and deliuer it to other. And lastlie, as those that stoode idlie in the market place, that they might go and labour in his vineyard. Without this calling of God,Mat. 20.3 Adam would neuer haue commen to God, nor Abraham haue possessed Canaan, nor Lot haue gone out of Sodome, nor Dauid haue bin king, nor Elizeus a prophet, nor Matthew an euangelist; nor anie one of the generation of mankinde, whether king or prophet, high or low; a laborer in the Lords vineyard: But all would haue béen Pharaohs brickmakers, sonnes of Beliall, seruants of Mammon, sathans bondslaues. And the refore euerie one that commeth to God, is first called by Iesus Christ: both outwardly, by his word, and inwardlie, by his spirit; or else by both. No man commeth of himselfe.om. 1.7 So S. Paul telleth the Romaines, that hee had receiued grace and Apostleship, that obedience might be giuen to the faith in the name of Iesus Christ, among all the Gentiles. Among whom the Romaines were called of Iesus Christ. Where wee may note two thinges. That all the Romaines, that beléeued in Iesus Christ. were first called inwardlie, by his spirit, and outwardlie, by the preaching of the gospell. Secondlie, that among the other gentiles and nations of the world, the Romaines were called. Heere is no prerogatiue giuen to them, aboue the rest: which no doubte the Apostle would not haue omitted, to haue made them more attentiue to his doctrine, if there had béene anie such, as many doe now teach and suppose. And in his 8 chap. speaking of all christians.Rom. 8.15. Those (saith he) whom God hath predestinate, them hee hath called, and whom he called, them also he iustified, and whom hee iustified them also he glorified. Here is that golden and most strong chaine of our saluation, linked with such sure linkes, as all the diuels in hell cannot break it. First, Gods eternall and most gratious and certaine decree of it in heauen, and the most euident token thereof, the calling of his word outwardlie, and the effectuall calling of his holie spirit in our hearts inwardlie. Which maketh vs crie Abba, Rom. 8 15 father, that is, accompt and surelie beleeue God to be our father, with great boldnesse and assurance: which is the earnest of our inheritance, Ephes. 1.14 and maketh vs as sure of that great couenant, bargaine and promise made of God to vs warde of our saluation; as any earnest penny in the world, giuen and taken amongst men, assureth them of their bargaines and couenantes. So that then,Ma • 11.28 doest thou heare the voice of Iesus Christ? doest thou heare him in thy heart call thee to him, as to a sauiour, from sathan thine enemie; as to a mightie helper, in the great burthen of thy sinnes: be sure then thy saluation is decréed, is ratified, is registred in heauen. And therefore reioice, as our sauiour teacheth his Apostles.Luke 10. v. 20. Neuertheles in this reioyce not, that the spirits are subdued vnto you: but rather reioyce, because your names are written in heauē. All the names of them, that are called by Iesus Christ, that in their heartes beleeue his Gospell, are registred in heauen, and their saluation is of God most certainlie decréed. And this free calling of God the prophet Ieremy verie plainlie declareth vnto vs. They say, behold if a man put away his wife, and she go from him, Iere. 3.1. and become another mans: will hee returne to her any more? hath not this lande beene polluted againe and againe? and thou hast plaied the harlot with many louers: yet turne to me, saith the Lord.

And here is to be marked one other excellent point of doctrine, that the works of the Trinity are common together, & the works of one of them are attributed to the other. As we are said here to be sanctified of God the father:1. Cor. 1.2 so we are saide to be sanctified by Iesus Christ. And as Iesus Christ is commonlie called our sauiour: so God is called our sauiour. Thereby also to teach vs,1 Tim. 1. v 1. that our workes ought to be common, wee should bee all as brethren, no man should labour alone. When as God had appointed Iudah after the death of Iosuah, to go vp before the children of Israell, to be their captain, & to fight against the Canaanites: Iudah though he were appointed alone, said to Simeon his brother,Iudg. 1.3 Come and go vp with me into my lot, that we may fight against the Cananites. And I likewise will go vp with thee into thy lot: and so Simeon went with him. So our Sauiour sent his disciples two and two togither before him into euery city and place whither he should come!. So S. Paul in most of his Epistles, ioineth some of the brethren with him, as Timotheus, and Siluanus: hee seldome writeth any Epistle alone.2 Thes. 1.1 Teaching all christians, and especiallie the ministers of God, this holie fellowship, this communicating of their labours one with another, this brotherlie helpe in the Lordes worke, this ioyning of handes togither. God himselfe hath done so: all the saintes of God haue done so: and why should not we do so? It would make our labours light, and our workes easie, as the prouerbe is: By many handes a great worke is made light and easie. And if the saints of God, being mightie in respect of vs, and strong in the inward man, and abounding in the giftes of the holie ghost, haue done this: how much more ought we, who are weake in comparison of them, vpon whom the end of the worlde is come, to vse this mutuall aid & societie, in our labors. This is that great & general & roial law of Christ. One should beare anothers burthē. Gal. 6.2 This is not only wisedom, but it is a cōmandement. And how is this heauēly wisdome forgotten? how is this roial law neglected? Our worldly wisedome hath drowned it, our selfe loue hath ouerflowed it, our vaine glorie hath surprised it: we thinke skorne to impart our labours to others, to aske helpe of anie, or to giue our helping hand to any. This roiall law of Christ is broken. Euerie man nowe is for himselfe. There is no communicating of helpe, of workes, of labours, of riches: neither in the Church, nor in the common wealth. In the Lordes haruest wee labour alone: and in the haruest of our fieldes, we labour for our selues. For our neighbour, may be behind with his corne, may lacke helpe: and no man almost will care for him. If he lacke seed, he shall pay déerelie for it. God here, by his owne example, teacheth vs another lesson.

Tertul in Apol. cap. 39. The primitiue church also, vsed a contrarie practise. The heathen (saith Tertullian) were madde that we christians called our selues brethren. Amongst them they are brethren that maintaine a faction, (that take a part in the common wealth:) But howe much more worthily, are they called and accompted brethren, which acknowledge one God, for their father; which haue drunken one spirit of sanctification, which haue attained from the same wombe of ignorance, to the same light of truth. But therefore perchance wee are accompted lesse lawfull brethren, because no tragedie exclameth of our brotherhoode, or because in our goods and riches we are brethren: which amongst them breaketh their brotherhood. Therfore we, which being ioined together, in hart and wil; do nothing doubt of communicating or imparting our goods one to another. All things in vse amongst vs are common: besides our wiues.

Arnobius lib. 8. contra Gentes. Arnobius also of the loue of christians in his daies writes thus. So we mutually loue one another, which you are sory for, because wee cannot tel how to hate. So we cal one another brethren, (which you repine at,) as men hauing one God for our father, as partakers of one faith, and heires of one hope.

Text. Sanctified in God the father.] That is, of God the father. For so the second letter of the Hebrew alphabet (Beth) hath the force of 〈 in non-Latin alphabet 〉 the gréeke preposition, which in English signifieth (of.) God is called often in the holie scriptures, the holy one of Israell. And in the prophet Esay one of the Cherubins cried to the other and said,Esay. 6 Holy, holy, holy, Lorde God of hosts, his glory filleth the whole earth. So in the Reuelation, S. Iohn sawe foure be astes, which had sire winges, and were full of eies, and they ceased not day and night saying: Holy, holy, holy, Lorde God almighty, which was, which is, Reue. 4.8 and which is to come. So that God is most holie, hee is holinesse it selfe. What goodnesse, or holinesse any man hath, hee hath it, like an emptie vessell, euen from the bountifulnes of God. And therefore in the gospell we read. Of his fulnes, we al receiue: Iohn. 1.16 holinesse, righteousnesse, and what good thing soeuer we haue.Iames. 1.17. And S. Iames saith, Euerie good and perfect gift commeth from aboue, from the father of light, with whom is no variablenes, or mutabilitie by changing: who cannot change himselfe as men do many times, who are good sometimes, in the begining of their life, and euill afterwarde. As we reade of that wicked monster Nero: Nero. then whose •• ue first yeares of gouernement, none was more gracious or vertuous; but then those eight following, none were more wicked, villanous or monstrous.Psal. 118 But our God is good and gracious for euer. And God who giueth this holinesse to all his children, giueth them a speciall commandement, and charge warely to kéepe the same. Sanctifie your selues therefore, and bee holy. For I am the Lord your God, keepe ye therefore my ordinances, and do them: Leu. 20.7 I am the Lord which doth sanctifie you. Here is the giuer of this precious iewell, of our holinesse set downe, God himselfe. And also a commandement from him, that we careleslie loose not, this his inestimable gift. And this holinesse is kept, by kéeping the Lordes commandements, by obeying his worde. As our most blessed sauior, in that his most seruent praier to God his father for all his, doth plainly teach vs. Sanctifie them with thy truth. Iohn. 17 Thy worde is truth. Euen as muske maketh our bodies swéet, and frankinsence our houses: so doth Gods word make our soules holie and sweete before the maiesty of God. Then howe vnwise are they, though they would seeme neuer so holie to the world, that make small accompt of this onely true muske, and frankinsence of their soules; I meane the worde of God. The same doctrine is taught by the prophet Ezechiel. My tabernacle shall bee with them, Cap 13. yea I will bee their God, and they shal be my people. That the heathen may know that I the Lord doe sanctifie Israel, when my sanctuary shall bee among them for euermore. The Lord here is the authour of our holinesse, and that by the meanes of his sanctuarie, of his church, that teacheth his worde: yea, and that so famouslie, that the heathen shall knowe, and talke of, and wonder at the holinesse of his people. So that then: wee are sanctified of God the father. A notable lesson for all men to learne. To know this, will make vs thankefull to God, humble in our selues. We are all of vs, of our owne nature, sinfull, like sathan; wicked, like Adam; filthie, like the earth: whereof we were made: But we are sanctified, we are made holie, by the grace of God. No child so resembles his father in conditions, in nature, and workes, as we do sathan, of our own nature. Wee are borne againe, we are newe framed and fashioned,Aug. Sol. cap. 15. by the grace of God. The sprouts, and often buds, nay perfect fruites of euerie sinne, in euerie man almost, may teach vs the same. As Augustine saith. O Lord, if thou haddest not ruled me by thy grace: I had committed all the sinnes in the worlde. And as the Lorde kept Abimeleche that hee should not violate Sarah Abrahams wife: Gen. 20.6 so no doubt he kéepeth all his, by his speciall grace, from all maner of sinne: or else they shoulde sinke downe euen to the pit of destruction. The Lord maketh vs holie, he giueth vs not ouer to our own wils:Rom. 8 14. Psal. 119. hee • uleth all his, by his holy spirit, hee maketh vs to walke in the way of his commandementes. Let vs therefore be thankefull vnto him for this his inestimable benefit, let vs not be proud of it, it is none of our own. Let vs not despise our brethren that wallow in sinne: but pray for them. For of our selues we should be as euill as they.

Text. And by Iesus Christ, kept, and preserued] Iesus Christ is not onlie our blessed Sauiour, but our carefull kéeper, and preseruer: as we reade in the Prophet Esay, where speaking of the kingdome of Christ hee saieth. In that day the Lorde shall visit, with his rough, and great and mightie sword, Esay. 27.1.2. vpon that Leuiathan, that (Barak, as it is in the Hebrw) ye mighty apostata, or reuolting seruant, that Leuiathan, that crooked serpente, he shall slay that dragon, that is in the sea. In that day, as concerning the vineyearde of red wine: sing vnto it. I the Lorde keepe it: I will water it euery momente, yea I will visit it day and night, I will keepe it. Here is first the ouerthrowe of Sathans kingdome,Gen. 3.15. according to that great prophesie in Genesis: the womans seed shal breake the serpents head. Here is the force of Gods worde, liuelie expressed: out of which place, it may séeme, S. Paul calleth it, the sworde of the spirite. It is a sharpe, a rough, a great and mightie sworde,Ephe. 6.17. able to kill and pearse that great, mighty and crooked serpent. And here is Gods church, pictured out by a vineyearde of red wine: whose wine and ioy in this worlde, shall bee red, she shall be vnder the Crosse, she shall be vnder persecution, she shall be as a woman labouring of child, according to that prophesie of the same Prophet.Esay. 9.3. Thou hast encreased the nation, but not encreased their ioy: they reioyce before thy face, according to the ioy in haruest, as they reioyced in diuidinge the spoyles. The labourers in reaping the haruest, reioyce; but sweating, faint and wearie: the souldiers after the victorie, reioice in deuiding the spoiles; but bloudie and wounded: Euen such is the ioie of all christians, in this worlde: such is the ioie of the church. They reioice:Gal. 6.14. but with S. Paul, in the Crosse of Iesus Christ. The vineyearde of the Lorde hath her wine, but red. But yet sing vnto her, she is a victorious conquerer, she is a famous vineyearde, her prayse spreadeth ouer the whole worlde. And why? because I, saieth the Lorde, do keepe her, euerie momente I water her, least anie shoulde come to visit her, day and nighte I keepe her: here is the safety, victory, and glorie of Gods church, that God keepeth it, that he watereth it euery momente, that hee daylie powreth his blessings vpon it, that hee keepeth it daie and nighte, least anie strangers shoulde spoyle it. And least anie man shoulde doubte, of this the Lordes kéeping, and garding, it is not onelie sayde, hee keepeth his vineyearde, his church: but daie and night he keepeth it. So that not onlie in the daie, but also in the night, that prince of darknesse Sathan, can haue no aduantage against it. O fruitfull vineyearde! which the Lorde waters: O safe vineyeard! which the Lord kéepes: O happie vineyearde! which the Lorde looketh too: Oh vineyeard twise happie, which hee kéepeth night and daie!1 Pet. 5.8. The diuell like a roaring Lion, rageth euerie where, seeking whome he maie deuour: but the Lorde keepeth his. Iesus Christ, hath not onlie redéemed his: but daylie preserueth them from his rage; or else wee shoulde all vtterly perish: As Augustine noteth excellentlie, to those which say,In Psal. 96. they will worship the deuill: least hee bee angry with them. And this is that which Dauid saieth, when hee was deliuered out of all his troubles, and out of the handes of Saul: Psal. 18.1. I will loue thee dearelie O Lorde, my strength, the Lorde is my rocke, and my fortresse, and my deliuerer, my God, and my strength, in him will I trust, my shield, the horne also of my saluation, and my refuge. Here is a cause of loue: this deliuerance from so many troubles, from such a mighty enimie. Here is such a safetie and securitie, as Dauid is not able, as it shoulde séeme, with anie wordes to expresse. And therefore he vseth all these metaphors: his rocke, his castle, his fortresse, his buckler, his shielde. And the same God, is the same castle, and shielde, and fortresse, and bulwarke, and deliuerer from all their enimies, euen from the deuill and all troubles, to all them that put their trust in him, for euer. And therefore in another Psalme he saieth.Psal. 123.1 I will lyft myne eyes to the hilles, from whence commeth my helpe; my helpe commeth euen from the Lord, which hath made heauen and earth; hee will not suffer thy foote to slippe: for hee that keepeth thee, shall neither slumber nor sleepe. And here, comming from himselfe (he sayth) that God is not onely his helper,Therefore his elect and chosen cannot perish. but euerie faythfull mans also; yea and such a helper, as will not suffer our féete to slippe: much lesse, that wee shall fall into the pitte of destruction: nay such a keeper, as sléepeth not. And least any man shoulde doubte thereof, with a beholde, or admiration: he repeateth it againe. Beholde, sayeth hee, hee that keepeth Israell will neyther slumber nor sleepe. And againe, the Lorde is thy keeper, hee is thy defence on thy right hande. And in the 12. Psal. Dauid certainlie protesteth this protection of the Lord. Thou wilt keepe them O Lorde (speaking of the poore and needie) Thou wilt preserue them from this generation for euer. And in the 17. Psal. he praieth for this defence and garde. Keepe me, O Lorde, as the apple of an eye, hyde me vnder the shadowe of thy winges. Who will not warely kéepe the apple of his eye? It is the tenderest thing, and that parte of the bodie of all the other, that men are most carefull of: And euen so, as the apple of an eye, the Lord Iesus kéepeth his. Who dare doubt nowe, who will not beléeue this, being so often, and constantlie affirmed, & that not by the mouth of one, but of thrée most sufficient witnesses? And if Iesus Christ be our kéeper, whom néed we feare, what néede we care for, what can make vs afraide? Oh that this one lesson were grauen in euerie christian mans hearte: that Iesus Christ were his kéeper. It woulde make him loue him, leane to him, bee of good courage in the waues of the sea of this world, and feare nothing.

Text. v. 2 Mercy, and peace, and loue, to you be multiplied]. He wisheth here to all true christians and catholikes, three excellent Iewels, Mercy, peace, and loue: mercy for their sinnes, peace to their consciences, and loue to their hearts. There is no man but standes in néede of these Iewels.Rom. 11.32 Luke 17.10 Psal. 32.1 As for the first, God hath shut vp all vnder vnbeliefe, that hee might haue mercy on all. All are vnprofitable seruantes, no man can say my heart is cleane. And blessed is the man, not that hath not sinned (for then none should be blessed) but whose vnrighteousnesse is forgiuen, and whose sinne is couered. All must knocke their breasts, and pray with the publican,Luke 18.13 O Lord be mercifull to mee a sinner. All must professe that article in the creede, I beléeue the remission of sinnes. He that hath not this faith in him, this sure trust and confidence, though hee hath sinned, yet that there is a forgiuenesse, though hee be neuer so great a trespasser, yet there is an aduocate, a lawyer, that answereth for him; though he be neuer so great a debtor, yet there is a suretie, a satisfier, and discharger of all his debts: shall neuer be saued. And this forgiuenesse, is of mercie. And therefore this is the first thing that the Apostle here wisheth to his, mercie for their sinnes. Hosee among the small prophets, is the first in order, and his name in hebrew is in english, Health or saluation. And surelie,Hose 1.10 his prophesie agréeeth with his name. For thus hee prophesieth. And the number of the children of Israell shall be as the sand of the sea, which cannot be measured or numbred: and it shal bee in that place, where it was said to them, none of my people, it shal be said to thē, the sons of the liuing God. Here are contradictions, to declare to vs the great mercie of God: what can be more contrarie the one to the other, then not my people, and the sonnes of the liuing God? And yet such was our estate, we were not onelie a rebellious people, but none of Gods people, we had quite cast off Gods yoke from vs: wée were dead in our sinnes, void of the life of grace, and euen now, such are called not friendes, but sonnes of the liuing God. Hosee here agreeing with Peter: the first of ye smaller prophets, with theIn order, nor else. Hos. 2.14 first Apostle, that as he called Christ the head, the sonne of the liuing God: so he calleth all his members. And in this 2. cap. most plainlie vnder the type of the Idolatrie of Israell, hee sheweth the great mercie of God. I will visite vpon her the daies of Baall, when she offered incense vnto them, and she adorned them with her earerings and Iewels, and walked after her louers, and forgat me, saith the Lord. Therefore beholde, I will allure her and bring her into the wildernesse, and speak, euen vnto her hart, that is, comfortably. For her idolarie for following her louers, and forgetting of God: God wil allure her, and drawe her into the wildernesse from these sinnes, and speake comfortablie vnto her. These were the Israelites merites, and such were all ours: and this was Gods great mercie. And in the 54. of Esay the church of Christ,Esay. 54.1 and his great mercie towardes it is most liuelie described. Reioice thou barren, that diddest not beare, brast out into ioy, and euen neie as horses do, for the greatnesse of thy ioy. For there are more children of the desolate, then of the maried woman. Enlarge the place of thy tentes, not only in Iewry: but ouer the whole worlde. Stretch out the curtaines of thy dwelling, spare not, that is, the graces of the holie spirit which doe beautifie thee, not ten, but ten times ten in number: stretch out thy cordes, that is, the cordes of loue. The benefits which God bestoweth vpon thee, to binde thée to him, are not limited, as were those cordes of the Iewish tabernacles, but are nowe without measure. And fasten thy nayles, that is, the most assured promises of thy saluation, wherewith thy soule by faith, is as it were with nailes fastened to God, still beate vpon them, let them go ouer the heades, in thy heart. Thou shalt increase on thy right hand and on thy left, and thy feede shall inherit the nations, and shall dwell in waste cities. Feare not, for thou shalt not be ashamed, neither shalt thou be confounded, thou shalt not be put to shame. For thou shalt forget the shame of thy youth, and shalt not remember the shame of thy widowhoode anie more. For he that made thee is thy husband, whose name is the Lord of hosts, and thy redeemer the holy one of Israell, shall bee called the God of the whole earth. Here is Christs church, & Gods mercy towards her, excellentlie pictured out. The church, barren of it selfe, like Sarah, like Rachel: nowe more fruitfull then Leah. A smal • thing before in comparison of the whole world, like Israels tents in the wildernesse, like Iewrie: now stretching her selfe ouer the whole worlde. Not beautified or adorned with ten curtaines of blew silke, and purple, as was Moses tabernacle; but with the diuers vnspeakeable and innumerable giftes of the helie ghost, not linked with coardes of line, (as was the Israelites) but with the coardes of loue, with the cordes of benefits, which are without number, whose nailes are Gods worde, Gods most faithfull promises, whose first and chiefe iewell, is sure trust and confidence, by Gods mercie of forgiuenes of sinnes. Shame, blushing, and confusion commeth of sinne: But God himselfe commands his Church not to feare any such thing, nay to forget the shame and sinnes of her youth, and the reproch of her widowhood. Oh the great mercie of God! He will haue vs to bee so assured of the forgiuenesse of our sinnes, euen of the sinnes of our youth, of our most grieuous sinnes, of the sinnes of our widowhood, which we committed, when wee were Atheists and without God, that we should now not so much as remember them, nor be grieued for them. So great and so sure is his mercie. For the Lorde himselfe is the husbande of his church, and hee will answere all actions and inditementes laide against it. No man euer sueth the wife, but the husband. The holie one of Israell, euen Iesus Christ, a lambe vnsported, without sin, is the redeemer of his faithfull Israel.Col. 2.14. And therefore hee hath cancelled the obligation of the keeping of all Gods laws, which we were bounde in, and of the forfeiting wherof wee are guilty, and hath fastened it to his crosse, and paide all our debtes whatsoeuer. This is Gods mercie, this is all our saluations, this is our most assured trust and confidence, and this mercy is for euer, Psal. 118.1.2 Esay. 54. v. 9 this mercie is certaine and sure. This is, as the waters of Noah, which the Lorde hath sworne shall no more goe ouer the earth. So the Lorde hath sworne this, he will not be angry with, nor rebuke his faithfull ones, in his fiery wrath and heauy displeasure (keseph, as it is in the Hebrewe) anie more. Nay this mercy is so sure, that the mountaines shall fall, verse 10. remoue, and the hils shal fal down: but his mercy shal not depart from his, neither this newe couenant of peace in Iesus Christ shall fal away, saith the Lord, thy pittier that hath now compassion on thee.

Peace.] That is to saie, peace of conscience, peace with God,Text. Esay. 59.2 Psal. 68.1 & peace with our brethren. As touching the first. Our sins are sayd to make a separation, to bee as a wall betwyxt God and vs. They are compared to waues or greate streames, which trouble our hearte, and disquiet it, and rage therein, euen as waues do in the sea. And therefore Dauid speaking of his sinnes, when he was on drie land, and in no peril of earthlie waters, praieth thus. Saue me O God, for the waters are come, euen vnto my soule. I stick fast in the deepe myre, where no staie is, I am come into deepe waters, and the streames runne ouer mee. These streames were sinnes, they were the ouerflowinges of wickednes, as hee termeth them in another Psalme. These trouble the hearte of man, and make it more disquiet, then anie sea. These will make the shippe of our soule be in danger of drowning. These will make the Apostles and the best Christians cry, helpe Lorde, least wee perish. Mat. 8.25 These alone Iesus Christ, with his worde, causeth to cease, and there followeth a great calme. This is that peace, which Saint Iude wisheth to his,Rom. 5.1. that being iustified by the faith of Iesus Christ, they maie bee at peace with God. Their consciences maie bee quieted. This is that peace,Luke. 2.19 of which the Angelles first brought tydinges to men, from heauen, as soone as our Sauiour was borne. Glorie be to God on high, on earth, peace, and the free and gracious will of God among men. This is that which S. Paul also in euery of his Epistles wisheth his, grace, mercie, and peace be with you, from God our father, and from our Lorde Iesus Christ. There is a second peace also towards our brethren,Rom. 12.18. which wee ought to haue. And of this peace S. Paul saieth, As much as in you lyeth, if it bee possible, liue peaceably with all men. Psal. 34.12. And Dauid, hee that would saine see good dayes, let him seeke after peace, and pursue it. And S. Paul; let the peace of God rule in your heartes, Col 3 15. as the prize or best game: to which you are called in one bodie. Where first we maie note, that this peace is called the peace of God, because God greatly delighteth in it, and therefore he is called the God of peace, and the peace makers are called the sonnes of God. Mat. 5.9. Secondlie, that this peace shoulde 〈 in non-Latin alphabet 〉 , that is, obtaine the chiefe place, be as the goale or best game in our heartes. Wilt thou striue to get the best game? wilt thou runne the race of this life victoriously, and winne the prize? why then striue for peace and concord, see thou keepe that, preferre it before all earthlie trashe and things transitory;Gen. 13.7. let not Eues fruite, nor Lots nor Abrahams shéepe commons, nor Cain and Abels quarrell, about their sacrifices, throwne in thy waie, hinder thy race, and make thee loose this reward. These are Sathans baites. Without this peace and holinesse no man shall see God. Heb. 12.14. Col. 3.15. And to make vs, make great accounte of this, here is a reason added, To this we are called in one bodie. As though hee should saie, as God in the beginning, made all other creatures manie in their kinds, onelie hee made man one; and of this one, came so manie, so infinite in number, to teach this vnitie: So likewise in our regeneration, we are all made as one bodie, that we shoulde all be as members, at peace among our selues, not one despising another, not one quarrelling or falling out with another. What member in the body, falleth out or disagréeeth with another, or despiseth another? The like vnitie and peace, should be in the mysticall body of Iesus Christ. Surely they yt do not kéepe this peace, as much as in them lyeth, are none of the members of this bodie. They peruert, both the order of their creation, and regeneration. And howe little do all sortes, and degrees of men now regarde this. Such warres among Christian Princes: When as the Prophet Esay saieth, They shall in the church and kingdome of Christ, Esay. 2.4. breake their swords into mattocks, and their speares into syeths: nation shall not lift vppe sworde against nation, neyther shall they learne to fight anie more. Such inuasion of kingdomes: Such holie, or rather deuillishe leagues, made to shed bloud, as of late yeares we haue hearde of, and do now in all Christendome feele the smarte of; do not taste of this peace of Gods church. What shall I speake of the priuie quarrels and hearte burnings among greate men and gouernours: of open disagréements and dissentions among ministers, of hatred among artificers, of stomaching among plowmen, of disdaining among seruantes, of murmuring & repining among laborers; no member almost is at peace with another. Surelie this peace of God beareth not the sway amongst vs. This declareth the bodie to be out of temper. This declares, we are like the men in Esaies daies:Esay 1.6 From the crowne of the heade to the sole of the foote; there is no sound part. Let vs, considering the danger, (for if we lacke this peace, we are none of Christs bodie, but wee are as dead members to be cut off) get by earnest praier of God, the ointments of peace, and euerie one of vs, annoint all these soares therewith: that they may be cured. Let vs studie and deuise howe to make our parts good? howe to maintaine our quarrels?Ephe. 4.3 nay that is sathans counsell, but according to S. Paules counsell, Let vs studie how to keepe the vnity of the spirit, in the bonde of peace. Iohn. 3.5 Rom. 8.14 Iohn. 16.7 1. Io. 2.27. The spirit of God is our life, is our comforter, is our guide, is our helper, is our teacher, is the greatest iewell and gift that euer was giuen to man in this worlde, which that great conquerour Iesus Christ, after his most glorious victorie ouer sathan, sinne,Luke. 10.14. the worlde, death and hell: sent downe as a most bounteous larges vpon his Apostles and faithful seruantes, and doth euen nowe bestowe vpon all his. Let vs not despise this inestimable gifte, this heauenlie treasure, let vs studie to kéepe it: And it is onelie kept by the bond of peace, as S. Paul teacheth vs.Ephes. 4.5 And these two kinds of peace, peace of conscience towardes God, and peace of affayres towardes our brethren, the Apostle S. Iude, here wisheth to all Christians, following the example of his master Iesus Christ, who a litle before his departure thus speaketh to his Apostles:Iohn. 14.27. my peace I leaue you, my peace I giue vnto you, and comming to them,Iohn 20.27 euer thus saluted them, peace be with you: comprehending these two peaces.

Prudentius of this peace writes very excellently. In Psichomachia, Oratio pacis post victoriam.AVribus intentis expectat concio, quidnam Victores post bella vocet concordia princeps, Quam velit atque fides virtutibus addere legem. Erumpit primam in vocem concordia, tali Alloquio: cumulata quidem iam gloria vobis O patris, ô domini fidissima pignora Christi Contigit: extincta est multo certamine saeua Barbaries, sancta quae circum sepserat vrbis Indigenas, ferroque viros, flammaque premebat: Publiqua sed requies priuatis rure, foroque Constat amicitijs: scissura domestica turbat Rem populi, titubatque foris, quod dissidet intus. Ergo cauete viri, ne sit sententia discors Sensibus in vestris, ne secta exotica tectis Nascatur conflata odijs, quia scissa voluntas Confundit varijs arcana biformia fibris. Quod sapimus, coniungat amor: quod viuimus, vno Conspiret studio, nil dissociabile firmum est. Vtque homini atque deo medius interuenit Iesus, Qui sociat mortale patri, ne carnea distent Spiritui aeterno, sit que vt Deus vnus vtrumque: Sic quic quid gerimus, mentisque & corporis actu, Spiritus vnimodis texat compagibus vnus. Pax plenum virtutis opus, pax summa laborum, Pax belli exacti pretium est, pretiumque pericli, Sydera pace vigent, consistunt terrea pace. Nihil placitum sine pace Dea, non munus ad Aram.

The same in English.

THe whole assembly doth desire to heare, in open sight What names Queene concord will impose to conquerors after fight. And with as great desire they wish to heare what sage decree To virtues, faith will giue, at th'end of ioyfull victory. Queene Concord first begins her speech, and thus her talke doth frame: To you which do to Christ belong I speake, and you I name, Immortall praise you haue deseru'd, great glory you haue wonne; To you I speake, which do belong to God and Christ his sonne. Barbarisme it is extinct, which did the Saints much grieue, Destroying them with sword and fire not suffering them to liue. But publique peace doth florish now, and raigneth euerie where, In Court and countrey all are void of danger and of feare. Intestine discord and debate the common wealth doth rent; And things abroad to ruine come, if things at home dissent. Beware therefore, ô mortall men, see that at one ye be, In mind and iudgement differ not, conspire in vnitie. Beware least hatred gender sects and noisome errors breed: For if the will be once distract, no truth can be decreed. Let loue our minds together linke, Let concord rule our life: With loue and concord things are strong, and weakened are with strife. And as the Sauiour of the world, did God and man combine By taking to him mortall flesh, (as saith the writ diuine;) Euen so the things we take in hand in bodie or in mind, Let them with concord linked be, And eke with loue combind. Peace is the full and perfect worke of vertue, th'end of toile, The price of conquest, the reward of danger and of broile. Through peace the heauens do consist, peace doth the earth vphold, Without peace nothing pleaseth God, no not a gift of gold.

Text. And loue be multiplied.] The loue wherewith God loued vs, when we were his enemies, the loue wherewith we shoulde one loue another, as brethren: the loue, which is that one great and newe commaundement of the Gospell, 1 Thes. 4.9 which is the royall lawe of Christ. Of which loue the Apostle saieth to the Thessal. hee hath no neede to write to them: For they were all taught of God, euen of Gods spirit, to loue one another. This is the first lesson, that Gods spirit teacheth all his schollers, to loue one another. Howe little then haue they profited in Gods schoole, that as yet haue not learned this lesson. This should be a lesson perfectlie learned, and commonlie practised, of al christians. This should be as the ayre we breath, and the fire and water we vse, and the garments we put on. And therefore the Apostle saieth,1. Cor. 13 Col. 3.12. Without loue I am nothing. And put vpon you tender mercy, louing kindnesse: let these bee as thy garments, dailie in all thy actions, ouer all thy members. As thou goest no whither naked without thy garmentes: so doe nothing without these.verse 14.1 And aboue all other vertues put on loue, which is the verie bond of perfection. Without this thou art vnperfect. Wouldest thou bee as in bodie, so in soule perfect? wouldest thou not halt, or be maimed? wouldst thou haue no deformitie on thy face or in thy other members? why then put on loue, it is the bonde of perfection. Without this thou art maimed, thou art deformed in thy soule, thou art a deuill, thou art the most deformed and misshapen creature in the world. All christians should be loued of vs, they should be in our hearts to liue and die withall, and that not as in a sparing or pinching room or place, but as in a most large, and ample, as S. Paul saieth. Our mouth is open vnto you, 2. Cor. 6.11. (O Corinthians) we preach to you plentifullie the gospell of Iesus Christ, wee kéepe nothing backe: Nay our heart is enlarged towardes you, you are also in our heartes, and that as in a most large place. You are not in vs as in a narrowe roome: But you are kept in a straite place, in your owne bowels. Now for the same recompence I speake vnto you, as vnto children: Be yee also enlarged. So that christians should haue their hearts enlarged, euen to haue all their brethren dwelling in their hearts. But if this be true, what case are they in then, which haue them not in their heartes at all, neither as in a narrow, nor in a large roome? This largenes of the heart is charitie. And it is to be feared, where this largenesse is not, God is not. God is most mightie, most free, most large, he cannot abide to bee pinched. And therefore they which will haue God dwell in their hearts, must thus enlarge them. Our princes will not dwel in narrow cottages, but in large palaces: no more will God, the king of kinges. And O vnhappy is he, with whom God dwelleth not: For so it followeth in the same place, You are the tēple of the liuing God. As God hath said, I wil dwel in them, Leue. 26.11.12. and I will walke in them, and I will be their God, and they shall be my people. Those with whom God dwelleth not, God is none of their God, neither are they his people. For so we reade in the prophet Osee of that last adulterous childe of Gomer. Call his name (saieth God) not my people: For they are none of my people, Osee. 1.94 and I will not bee with them: So that God is with his people, he dwelleth in them. This shoulde make vs call euerie one beloued: neither so to call them, but in déed so to accompt them, least we loose the loue of God. In token of this loue, (as I haue read) we bare our heads to our brethren that wee meet, as offering our heades, our liues into their handes. For of whom we loue we feare no harme. And therefore Augustine saieth, Loue me, and doe what thou wilt vnto me. This mutuall loue was in the first christians:Eus. li. 7. Eccle. hist. cap. 20. So that as Eusebius reports, when in a generall plague, the infidels forsooke their own parents, the christians went to them and comforted them, and ventured their liues for them. And these vertues must bee multiplied, must increase in vs. We will euerie yeere increase our stocks of cattell, our possessions if we be able, and looke for the increase of our fieldes: So must we our selues increase in these heauenlie vertues, we must pray for the increase of these, wee must labour for them, we must be as earnest as we are to purchase our transitory thinges. And as we vse the meanes verie diligentlie to obtaine other worldlie commodities, so let vs vse the meanes, to obtaine and increase these heauenlie vertues, which are, continuall prayers, hearing, reading, and meditating of Gods word, receiuing the sacraments, dooing good to our brethren. He that seeketh shal find (saieth our Sauiour) euen these heauenlie pearles: And hee that giueth, to him shall be more giuen; And hee that hath, shall haue abundance. God giueth not all at once; but, because he will haue all his labour, and not be idle, by drops and degrées, through the whole course of their liues; that as for earthlie things: so likewise for increase of heauenlie thinges, they should labour continually.

When I tooke great care to write vnto you of the commō saluation, Text. Vers. 3. it was necessarie that I should write vnto you, exhorting you to striue for the faith once giuen to the saintes.] Here followeth the Epistle it selfe: and here first wee maie learne, that this was an Epistle of great loue & good will. For the Apostle, as it should sée me, desired earnestlie to write this Epistle: euen as our sauiour longed to eat his passeouer with his disciples before his death. And as it was a necessarie Epistle: so it is néedefull for euerie Christian to knowe it. Other Epistles of the Apostles were written to priuate persons: As Iohn wrote to Gaius, and to the electe Ladie; as Paul to Timothy, or to Philemon; or to priuate congregations;1. Cor. • . as to the Corinthians or Philippians; and in some parte concerning priuate matters whereof they wrote vnto him: But this Epistle is of things generall, and necessarie to be knowne of the whole church. It teacheth what is the true saluation, and what is the counterfaite; what is treacle, and what is poyson; what is the Lordes wheate, and what be the tares of the enimie: to be shorte, what is the true faith, and what is the false. And these two points who will not gladlie knowe? Secondlie, we maie knowe, what this true saluation is, how it is a common saluation. There is but one waie of saluation to all Christians, and that is, faith in the bloud of Iesus Christ, for their sinnes, whether they be Apostles, or martyrs, • Iohn. 2.1.2. or other inferiors. And therefore S. Iohn himselfe (whom Iesus loued) sayth: If anie man sinne, we haue an aduocate with the father Iesus Christ the righteous, and he is the propitiation or couering for our sinnes: And not for our sinnes onelie, but for the sins of the whole worlde. The Apostles were sinners, and were saued by the propitiation or couering of Iesus Christ. To the which propitiation or couering Dauid alludeth in the Psalme saying: Blessed is he whose iniquitie is forgiuen, and whose sinne is couered. Psal 32.1. And this couering or propitiation; those coates of leather signified, which God gaue Adam in Paradise, to couer his nakednesse withall.Gen. 3.21. And so S. Paul likewise speaketh of this common saluation: wee by nature Iewes, and not sinners of the gentiles, Gal. 2.16. knowe that of the deedes of the lawe, a man is not iustified, but by the faith of Iesus Christ: and we also haue beleeued on Iesus Christ, that wee maie bee iustified by the faith of Iesus Christ, and not by the workes of the law: Because that by the works of the law, no flesh shall be iustified. Here we sée, there is no waie of saluation, but by the fayth of Iesus Christ; and that the Apostles themselues haue beleeued, that they might be iustified. And here least some shoulde saie, that the Apostles had more fayth then we, and therefore were more iustified: S. Peter to take away this doubte, writeth thus to all Christians. Simon Peter a seruant and an Apostle of Iesus Christ, to you who haue obtained like precious fayth with vs, 2 Pet. 1. v. 1. in the righteousnesse and iustification of God, and our sauiour Iesus Christ. So that then our faith is like precious to the Apostles faith, it saueth vs as well, and as certainlie, as theirs saued them; there is no difference. And therefore S. Iohn saieth, That which was from the beginning, 1 Iohn. 1 11. which we haue heard, which we haue seene with our eies, and handled with our handes, of the worde of lyfe: (And the lyfe appeared (that is, Iesus Christ) and we haue seene it, and do beare witnesse, and shewe vnto you the lyfe euerlasting, which was with the father, and appeared to vs: That which we haue seene, and hearde, we declare vnto you, that you might haue fellowship with vs, and our fellowship is with the father, and with his sonne Iesus Christ. This is a great thing which the Apostle here teacheth, but yet because it is Gods worde, we must beléeue it: That by faith in Iesus Christ, we haue fellowshippe with the Apostles: naie with God the father, and with his sonne Iesus Christ; their saluation and ours is all one. And it bringeth vs into a league, into a societie, and loue, euen with God himselfe. This is the nature and force of faith: It is common, it is certaine, it maketh vs friendes with God. That which wee haue seene, and hearde, and handled, the Apostle often repeateth, and in the same he sheweth vs: That although wee haue not séene, nor heard, nor handled, we may be blessed: according to the saying of our Sauior to Thomas, Iohn. 20.29. Because thou hast seen me, thou beleeuest; Blessed are they that haue not seen, & haue beleeued. So that then if our saluation be common, if there be no way of saluation but by ye faith of Christ, & therfore the Apostles haue beléeued yt they might be iustified; if Iesus Christ be ye propitiatiō for our sins; if we haue obtained like precious faith with them; if we haue fellowship with them, nay with God himselfe: why then, they erre greatlie, which teach, that the Apostles might be sure of their saluation, but not other christians.Rom. 8.38 That the Apostle might saie, I know that nothing can separate vs from the loue of God, that is in Iesus Christ: but we may not saie so. That by the vertue of this faith, hee might assuredlie saie,Phil. 1.23. I desire to be loosed and to be with Christ Iesus: but we may not say so, that teach men to doubt whether they shall bee saued or not. This doctrine is enemie to faith, it is against the nature of it:Mark. 11.22 Haue ye the faith of God (saith our Sauiour) whosoeuer shall say to this mountaine, bee thou remoued, and cast into the sea, (that is, shall take in hand some notable and impossible worke in mans iudgement) and shall not doubt in his heart, but beleeueth what things he speaketh shall come to passe, that same shall bee vnto him, whatsoeuer hee speaketh. Here wee may learne, what is the faith of God, 〈 in non-Latin alphabet 〉 . not to doubt, or dispute, or reason in our heart, (for so the gréeke worde signifieth) but to beléeue. This is the true faith, this pleaseth God: This is the faith we ought to haue in God: This is the faith that God giueth to his. And therefore (saith our sauiour) I say vnto you, whatsoeuer you shall aske praying, beleeue that you receiue them: Mark. 11.24 and it shall be vnto you. And no doubt to this doctrine of our sauiour alludeth S. Iames, where he speaketh of praier: and he hath also the same worde of doubting, and his wordes bee these: But let him aske in faith, doubting nothing at all. For hee that doubteth is like a waue of the sea, Iames 1.6 〈 in non-Latin alphabet 〉 . tossed with the winde: Neither let such a one thinke, that he shall obtaine any thing at Gods hands. And here first, if we must thus belieue and not doubt, that the things we aske, shall be done vnto vs, or else we shall neuer obtaine them; then surelie wee must knowe, what wee praie for. This assurance, of obtaining the thinges we aske, this doubtfulnesse of our flesh, which is to bee ouercomed by faith: argueth a knowledge of these thinges we aske. He that knoweth not what he asketh; he that praieth in a tongue vnknowne, cannot be assured that the thinges be asketh, are done vnto him; nor cannot but doubt, whether he shall haue them or not. And therefore both our sauiours and S. Iames doctrine condemneth latine and vnknowne praiers.

Secondlie, it is to be feared, that the lacke of this faith, causeth that manie, that know what they praie, do not obtaine their prayers. They pray doubtfullie, they prayeareleslie, they pray vainelie: So that they say ouer their praiers, they make no accompt, how their hearts be affected. But such, though they praie neuer so often, nor so long, shall obtaine nothing at Gods handes. And lastlie, if we may not doubt in our praiers, for smaller matters, for temporall thinges, much lesse in the greatest matter of all, for our saluation; without doubt wee must be sure of yt, or else we shall neuer obtaine it: God loueth no wauerer or doubter. This doubting is against the nature of faith, it is against our common saluation, it is against the doctrine of the Apostles. Wherefore of all thinges that we are assured of, let vs bee of this one thing most assured in our hearts, without doubtfulnesse: that wee shall be saued, euen as the Apostles were. Let no landes we haue purchased, no fine or recouerie passed, be so sure vnto vs: as the purchase of Iesus Christ, bought with his precious bloud, as our heauenlie inheritance. Nowe euerie christian must saie with Simeon, embracing Iesus Christ with the armes of his faith,Luke. 2. v. 29. Lord nowe lettest thou thy seruaunt depart in peace, &c. They must not feare death, they must be sure of their saluation.

Now is that fulfilled which Esay prophecied of Christes church.Esay. 42.2 For thus saith the Lord God that made thee, fashioned thee, and helped thee, euen from thy mothers wombe: Bee not affraide Iacob my seruant, thou righteous, whom I haue chosen. Here is feare first taken away: that feare whereof Zacharie prophecieth, that is feare of enemies. God, saith Zacharie, Luke 1.74. hath raised vp a mighty saluation for vs, that wee being deliuered out of the handes of our enemies, might serue him without feare, all the daies of our life. Now the enemies of man are; sathan, death, and hell: God hath by Iesus Christ, deliuered vs, out of the handes and powers of these enemies, that wee might serue him without feare, all the daies of our life. So that nowe saieth God, feare not, O my seruant Iacob: neither sathan, death, nor hell. Thou hast a mightie sauiour, who hath conquered all these enemies.

(For I wil powre water vpon the drie grounde, and riuers vpon the thirstie: I shall powre my spirit vpon thy seed, and my blessing vpon thy stocke.) Here is baptisme, and our regeneration plainelie prophecied: For the heart of man was euen a drie ground voide of the moisture of all goodnesse, till God watered it with the heauenly dewe of his graces. (They shall growe together like as the grasse and the willowes by the waters side.) Here is the charitie, and humilitie, and continuall fructifying and florishing in good workes, that should be in christians. (They shall growe togither) here is charitie, (like the grasse) here is humilitie (like willowes by the riuers side:) here is continuall florishing and bringing forth of good workes. (One shal say I am the Lords, another shal cal himselfe after the name of Iacob; the thirde shall subscribe with his hande vnto the Lord, and giue himselfe vnder the name of Israell:) What meaneth this? but that euerie christian shall bee sure of his saluation. One shall say, I am the Lords, that is, the Lorde most assuredlie loueth me, and therefore I shall assuredly be saued. Another shal cal himselfe after the name of Iacob, that is, shall beléeue assuredly that he is euen Iacob; that God euen loueth him, as well as hee loue • Iacob. And so the thirde shall call himselfe Israell, euen preuailing with God. Such shall bee the assurance, through faith, of Iesus Christes saintes, of the loue of God towardes them, that they shall not yéelde, either to Isaack, Iacob, or Israel, in the fauour and grace of God.Psal. 87.3 So that here also may bee verified, that saying of the Psalme, God loueth the gates of Sion, that is, (the meanest in Christs church;) more thē the dwellings of Iacob that is, then the exlentest of the Iewish sinagogue.Mat. 11.12 This is the faith of God, this is our common saluation, this is the first point of catholique religion.Phil. 3.1.4.4 The scripture teacheth vs in many places to reioice, as S. Paul to the Philippians thrise; and twise together: the better to imprint it, as a speciall doctrine into our heartes: Reioice in the Lord (saieth he) and againe I say reioyce. But this ioie taketh away all doubtfulnesse, he that doubteth, especiallie of any matter of waight, can neuer be merrie: and what can bee more weighty then our saluation? And this assurance of our saluation, is that strong and forcible consolation, which wee haue in the bitter troubles and afflictions in this life, confirmed vnto vs by two things immutable:Heb. 6 17.18 19. Gods promise, and his oath. This is that staff • and strong anchor, whereunto we fasten the ship of our soules amidst the waues of the sea of this worlde, as S. Paul teacheth vs. This is that comforte which the Lord himselfe from heauen gaue Paul, being by Sathan wonderfully afflicted: My grace is sufficient for thee: 2. Cor. 12.9. That is, if I loue thee, if thou shalt be saued, if thou haue my grace and fauour, what carest thou for anie more? Let Sathan do what he can against thee. But here against this certainlie of saluation the enimie obiecteth,Phil. Die • conc. 1. assumptionis. that certaintie of glorie is not wont to be giuen in this lyfe; but rather it belongs to the reward of the lyfe to come: which the good Angelles haue not obtained, and yet some saynts in this lyfe extraordinarilie haue obteined it; as Paul, Marie Magdeline, Iohn the Baptist. But here first I answeare, that the Angelles haue now obteined it through Christ: And that if the angels haue it not now in heauen, neither the saintes haue it, (which thing yet this disputer seemes to grant:Mat. 12.25) for our Sauiour saith that the saintes 〈◊〉 〈 in non-Latin alphabet 〉 , equall to the angels. So that it may seeme, if the angels now haue it not, neither the saintes haue it. But that all the saints of God ought to haue this certainty of their saluation, marke I beseech yee, what S. Iohn writeth to all christians.1. Iohn. 5.13. These thinges I write to you, which beleeue on the name of the sonne of God, that ye may know ye haue eternall life, and that yee may beleeue on the name of the sonne of God. S. Iohn writes to all christians, that they may know they haue eternall life. And Scientia, or 〈 in non-Latin alphabet 〉 , is so called, of setling the mind, that it wauer not. And the Philosophers define knowledge thus, that it is a determination or fastening of the mind, to one part, with a certainty. Why then, if christians must knowe they haue eternall life, they must be setled, they must be resolute in this, they must fasten their hart and soule to this, with a certaintie. So S. Paul speakes resolutely of himselfe, and also of all other christians: We know, 2, Cor. 5.1 that if our earthly tabernacle were dissolued, we haue a building of God, made without hands, which shall last for euer in heauen. And what is this else, but euerlasting life? So Iob saieth of himselfe: I know my redeemer liueth; and I shall see him with these eies. Iob. 19.25 What is this else but to saie, I know surelie I shall be saued? And this certaintie of our saluation Saint Iohn setteth out more at large in his fourth chapter:verse 16 We knowe and beleeue (saith he) the loue that God hath towardes vs. And what is the loue of God, but saluation? And whereas the enemies of Gods gospell obiect,Mat. 25.24 that God is a seuere God, (as did that wicked seruant in the gospell,) S. Iohn addeth here: that, God is seuere? Nay, to all the faithfull, to all yt bele •• e on the nam • of Iesus Christ, that he is loue it selfe. They be l •• the goodnesse of God, which teach the contrarie. And our Sa • iour himselfe saith,Ioh. 17.23 he loueth those that beleeue on him, euen as hee loued him. O vnspeakeable loue! And whom nowe shall we beleeue, whether S. Iohn or our Sauiour, who affirme that God •• ued vs, and that so vnspeakeablie; or the enemies of the gospell, which teach men to feare whether God loue them or not? Nay S. Iohn addes, that to this ende his loue is perfect towardes vs, that we might haue boldnes in the day of iudgment. At that terrible daie,Psal. 97.7 Reu. 6.16 when as all Image worshippers shall be confounded, when all proude infidels shall hide their heades, and call the rockes to couer them, God will haue all his to looke vp, to be bolde, to be of good courage.1 Iohn. 4.18 And whie? because he loueth vs so perfectlie. For perfect loue casteth our feare. Who will be afraid of him, whom he knoweth loueth him perfectlie? And so God loueth vs, that wee might haue courage and boldnesse against the daie of iudgment. For as he is, so are we in this worlde. And here by the waie, the consideration of this loue, expounds this hard and obscure place: There is nothing makes man doubt of Gods loue more, then because he seemes absent:Psal. 10.1 Psal 31.24 As Dauid so often complaines; Why art thou absent so long ô Lorde, why hidest thou thine eyes? And I sayd in my haste, I am cast out of the sight of thy countenance. And therfore the holie ghost here witnesseth to euery christian soules comfort: That as he is: so are we in this world. That is, as S. Paul speaketh in another place,Gal. 4.9 We know him, nay rather we are knowne of him. Our knowledge is nothing to his knowledge; no more is our being in the world, to his being in the world, though we iudge him manie times absent. As we are héere liuing: so is hee héere, louing vs: as we in dangers, so he defending: as we wandering, so he guiding: as we often stumbling, so he (of his great mercie) holding vs vp. And from hence was that first name giuen our Sauiour, Immanuel, Psal. 94.18 that is, God with vs. This is that wee read of in the Prouerbes: The words of Augur the sonne of Iache (Assumptionem dixit,) the knitting vp of al. The man spake of Ithiel, of Ithiel and Vcal: Pro. 30.1. Ithiel compounded of thrée Hebrew wordes, signifieth, the mightie God is with vs: and Vcal, he is of all power, he can doe all thinges. And what is this, but Iesus Christ is with vs? the mightie God, which hath all power in heauen and earth, who is alone all in all. So that as he is; so are we in this worlde: Nay, he more then we, though we often times thinke not so: And he loueth vs perfectlie. Hereof is that saying of the psalme,Psal. 105.15 Touch not mine annointed, my christians (for so the worde signifieth) and doe my prophets no harme. O beloued greatlie! whome the wicked are commanded not to touch, not to do them any harme. This is also that lesson, which God himselfe teacheth by the prophet Ioel: And you shall know, that in the midst of Israell, I, Ioel. 2.27. euen I am (saieth the Lord) your God, and no more my pleople shall bee confounded, no more for euer.

But this certaintie of saluation, is confirmed to all christians by another most excellent testimonie:2. Cor. 5.5 God (saieth S. Paule) hath giuen vs the earnest of his spirit: And therfore we are of good courage alway. Here is plainlie set downe, for our learning and instruction, S. Paules comforte: hee was in many troubles, as himselfe witnesseth, in shipwrackes, in imprisonments, in persecutions, being accused before Magistrates and princes: but in all these, hee was euer of good cōfort. And why? what was his comfort do you think? Surelie hee himselfe declares to all Christians, that they themselues hauing the like, should bee alwaies of good comfort, whatsoeuer should befal them: God (saith he) hath giuen vs the earnest of his spirit, and therefore wee are of good courage alwaies. Euen as one making a bargaine, if hee haue the earnest, hee is sure of the bargaine: so God hauing promised vs heauen, giueth to all his the earnest thereof, in this life, that they might be assured of it. If the earnest giuen and taken, confirme the bargaine and couenant of a mortall man: much more the earnest of the immortall and immutable God, confirmeth his couenant of saluation made to all his. And this earnest S. Paul saith not onlie of himselfe, that he hath receiued it (as the papistes would perswade vs) but of all the faithfull: God hath giuen vs the earnest of his spirit (saieth hee) and therefore wee bee of good courage alwaies. But some will say to me, how shall I know whether I haue this earnest or no? whether I haue Gods spirit in me or no? I answere, examine thine owne heart: If thou haue good thoughts, good cogitations, faith in Iesus Christ, loue to his worde, desire to pray, and such like good workes: be sure thou hast the earnest in thee.2. Cor. 3.5 Gen. 6.5 Ezech. 36.26 For of our selues we are not able to think a good thought. The deuises of man are wicked euen from his birth. Mans heart is a heart of stone, wherein it is impossible, that of it selfe any true goodnes should grow. Therefore if thou feele in thy selfe these good fruites; be sure, thou hast the holie ghost: And therefore the earnest of thy saluation: and be sure thou shalt bee saued. God which hath giuen thee this his earnest, to be a comfort vnto thee, in this thy pilgrimage and iourney towardes him; will not at thy iourneys ende, denie thee the thing it selfe. And therefore alwaies be of good comfort, in this thy iourney, what stormes soeuer assault thée: remembring this earnest: And therefore that christians should alwaies bee merrie, this certaintie of saluation,Ephes. 6.16 is called the helmet of saluation: As one hauing an helmet on his heade, will not passe what his enemie can do against him: so this certainetie of saluation, alwaies makes a christian enduce and despise all the blowes and assaultes of sathan.

2. Co. 12.9And this God himselfe taught S. Paul, being nowe buffeted of Sathan, and destring to be eased: My grace is sufficient for thee. What doest thou passe, what the enemie can doe against thee, if thou haue my fauour. There are two great cities in this worlde, the one of God, and the other of the diuell; and all men whatsoeuer are enfranchised, in the one, or in the other. And their names declare their natures; the one is called Babilon, that is confusion, trouble, vncertaintie, doubtfulnesse: the other Ierusalem, that is the vision of peace, quietnes, securitie, safetie, happinesse. They which are citizens of Ierusalem, beeing iustified through a liuelie faith in Iesus Christ, are at peace with God, they tast that pleasant fruit,Ro. 5.1. the certainty of their saluation, they are most certaine of it, they euen see it with their eies. And therefore that citie is called a vision or beholding of peace, with the eies: But contrariwise Babilon is called confusion, all turned vpside down, trouble, wauering of conscience. And therefore the citizens thereof are compared to waues of the sea, James. 2.6 Eccle. 27.11 Psalm. 1 4 Matth. 16.18 1 Pet. 2. v. 4. Pro. 28.1 Psal 92.12 Esay. 48.12 Psal. 85.8. to the moone, to leaues of trees, to chaffe: but the citizens of Ierusalem, to rocks, to Lyons, to mountaines, to palme trees. And therefore thus speakes the Lorde to all his faithfull: Giue eare to me, ô Iacob and Israel (called mine,) I am, I am the first and last. And therefore Dauid saith, I will harken what the Lorde God will speake concerning mee in particular. Hee shall speake peace vnto his people, and vnto his saints, that they turne not againe to destruction. Euerie particular man must applie Gods promises of saluation to himselfe.

Esay. 12.1.The prophet Esay seemes as it were in a briefe map to set forth the true church of Christ: and first hee putteth downe the particular workes of euerie Christian, and then the generall workes of the whole Church. And in that day of the kingdome of Christ, thou shalte say, euerie Christian must saie, I will confesse thee O Lorde, thou hast beene angry with mee: but thou hast comforted me. He must saie he is an vnprofitable seruant, when he hath done what he is able. To the Pharisies that said they did see, their sinne remained. The first marke of Christs church is to be poore in spirit, that euerie one confesseth himselfe to be shal lost sheepe, that Iesus Christ came downe from heauen, to seeke for: and to be as thankefull, as though he had died for him alone. And truely he must saie; behold the Lord is my saluation: I wil trust in him, and I wil not feare. He must accompt his saluation a wonderful work, such a one as neuer was heard of: the which, that word (behold) seemes to infer. That Dauid shoulde kill Goliah, Sampson so manie Philistines, that Alexander should conquer the whole worlde, that the thrée children should walke through the midst of the fierie furnace: All these wonders were nothing to the worke of our redemption, to the conquest of the diuell, the world and hell, by our sauiour, by deliuering vs from the lions mouthes, by enduring the fierie furnace of Gods wrath, and the paines of hell which we should haue suffered. So that wee may iustlie saie, beholde the Lord is my Sauiour, I will trust in him, and I wil not feare. He must accompt especiallie Iesus Christ to be his, amongst his other possessions whatsoeuer. He must liue by his owne faith, and not by the faith of the church. And he must accompt his saluation so certaine: that he must not feare. And the reason followeth, because God is his strength daily: he doth not onlie saue in the beginning; but dailie strengthens: according to that saying of S. Paul, Phil. 1.6 Iohn. 13 1 Psal. 48.14 Rom. 8.15 Hee that hath begun a good worke in you, will perfit it euen to the ende: And S. Iohn, Iesus Christ loued his euen to the ende: And Dauid, Thou Lorde shalt bee my guide euen to death. S. Paul also yéeldeth his consent to this doctrine; For yee haue not receiued the spirit of bondage to feare againe: but ye haue receiued the spirit of adoption, whereby we crie Abba, father. And to make the matter more sure, he repeateth the same doctrine:2. Tim. 1.7 For God hath not giuen to vs the spirit of feare, but of power, and of loue, and of a sound mind. Where wee may note, that the first fruit of the spirit of God, is this certaintie of our saluation, which is heere expressed by crying Abba, Gal. 5.22. father; and by not fearing: and in an other place by the name of ioy. They which haue this root of Gods spirit in their hearts, without all doubt haue this fruit also. Feare commeth of doubtfulnes as security of trust and confidence.

Yea the Lord God is my song.) We do sing in great and assured ioy: as that saying teacheth, how can we sing the Lordes song in a strange lande? Psal. 137. v. 4. when anie is in sorrow or griefe, hee will haue no lyst to sing: but our saluation is so sure, that we euen sing for ioy thereof. And that which followeth in the prophet euidentlie prooueth the same: The Lorde is my song, and hee is become my saluation. This is as it were the burthen, or ground of the song, this is often repeated, againe, and againe; The Lorde is my saluation. So that here may séeme to be the particular works of euery christian, to confesse his sinnes, to acknowledge Iesus Christ his sauiour, not to feare or doubt: but euen to sing for ioy and certainty of his saluation. The workes of the church in generall, likewise followe:Es. 12.3. And they shall drawe water out of the welles of saluation with ioie. The welles of saluation, of comfort; are the scriptures, as S. Paul sayth:Rom. 15.4. The scriptures are written for our learning, that through patience and comfort of the holie scriptures, Psal. 36.9. wee might haue hope: And Dauid sayth, With thee is the well of lyfe, and in thy light shall wee see light: Io. 6.68. And it is called the worde of lyfe, which is all one, with the welles of saluation. So that then, all men must knowe and meditate vpon the scriptures in that daie of Iesus Christ (as Dauid also witnesseth) if they will be blessed. This is the first common worke of all Christians.Gen. 26.18. Abraham and Isack historicallie digged wels, and the Philistines stopped them vp. The Philistines, Gods enimies,Es. 12. v. 4. the deuill and all his adherents, cannot abyde Gods worde. And they shall saie in that daie: praise the Lorde, call in his name, make his workes to be knowne among the people, cause it be had in remembrance, that his name is magnified. These also are the common workes of Christians, these workes all must do, to praise the Lorde, for all the good thinges daylie they receiue: to call in his name, for whatsoeuer they shall lacke, not in anie other name;Iohn. 15.16. according as our sauiour teacheth all men in the gospell, Whatsoeuer you shall aske the father in my name, he will giue it you: And to declare among people his workes,Psal. 111. v. 4. The gracious God (saith Dauid) hath so done his maruellous workes, that they ought to bee had in remembrance. Exod. 18.7. Moses tolde Iethro what thinges God had wrought for him in the red sea and in the wildernesse. And the Iewes were comaunded to teach their children what the passeouer ment:Deut. 4.10.11.19.6.6.7. And so no doubte all Christians are bound to declare the wonderfull worke of their redemption, and to teach it their children and families. And this is to shewe the Lordes death till he come.

And lastlie to put all men in remembrance, of the magnifience of this name Iesus Christ. It should séeme, the prophet did foresée that in spirit, which we sée verified indéede: howe the magnifience and greatnes of this name, should be forgotten; and how other names should be had in estimation. And therefore he giueth all true Christians a lesson: that they onelie call vpon God in his name, and that they cause the magnifience of his name to be had in remembrance. These workes the carnall man accompteth nothing: to reade or meditate vppon the scriptures, to praise God daylie, for what good thing soeuer he receiueth, to be talking daylie of Gods wonderfull workes, hee doth continuallie and hath done: (for men loue to be talking of great & strang works:) and when they lacke anie thing (as they are daylie standing in néede of manie thinges euen the richest of them all) to begge of God, in the name of Iesus Christ: to magnifie and extoll this name onelie, to haue it euer in their mouthes, to do all thinges in the name of Iesus Christ. But these passe all their pilgrimages, gylding of Images, building of guyldes or chantries, which heretofore men so highlie estéemed.

Ferus also writing vpon the Epistle of S. Iohn, Ferus in. 1. Epist. cap. 5. confesseth this certaintie of our saluation. As Christ had testimonies from heauen and earth, that hee was the onelie sauiour of the worlde: so hath euerie Christian the same testimonies, that hee is the sonne of God. And who then will doubt? And here see (sayth he) how great is the certaintie of our faith. There is no other fayth, hath so manie and so great testimonies. But as Christ had witnesse from heauen and on earth, that onelie he was the true and onelie sauiour of the worlde: so euery Christian hath the same testimonies, that he is the sonne of God. For this thing the father witnesseth when he sayth. They shall bee to me sonnes and daughters, And I will be a father to them. Ier. 31.1. 2. Cor. 7.32. Mat. 6.32. Iohn. 16 27. Rom. 8.16. The same thing also Christ witnesseth when hee sayth, your father in heauen knoweth that you stand in neede of all these thinges. And also the father himselfe loueth you. Also the holie ghost witnesseth to our spirit, that we are the sonnes of God, and maketh vs cry, Abba, father. The same thing also that we are the sonnes of God, our baptisme witnesseth, because we are washed in the name of the holy Trinitie, And also the sacrament of the bodie and bloud of Christ, wherewith wee are fedde, and the moouing of the holie ghost which we feele inwardly: what therefore can bee more happie then a Christian man, who hath so manie testimonies? And after, The sum of all that hee hath said is, that beleeuing in Christ, we haue lyfe assuredlie: and that not by anie other then by Christ. And after, He would haue these two things beaten into our heads, that through fayth we haue lyfe: and that onelie by Christ. 2. Cor. 1.30 Therefore let no man ascribe any thing to himselfe: for Christ is made to vs of God, our righteousnesse, sanctification and redemption. Gal. 6.14 God forbid therefore that wee should reioice in any thing but in the crosse of Iesus Christ. And to know this is the chiefest wisdome of christians: then the which no greater or more profitable can be thought, &c. I would to God all christian catholiques, would learne these two pointes of Christian wisedome, of Ferus: that through faith they haue life assuredlie: and that they woulde not doubt of their saluation: and that onelie by Christ. And that in the matter of their saluation, they woulde attribute nothing to themselues, nothing to their workes: but all to Iesus Christ 〈◊〉 his perfect redemption.

This certaintie of saluation, made so many martyrs in the primitiue church.Euseb. Eccles. hist. lib. 11. ca. 5 I reade in Eusebius, vnder the persecution of Valentinius, an excellent history of a womā in Edessa, a citie of Mesopotamia. When as the Emperor had seene himselfe the christians (being banished all churches) to assemble themselues in the field: hee is saide to haue striken his Lieutenant, because they were not driuen away from thence also. But he, although he was a Pagane, and also had suffered iniury at the Emperors handes for their sakes: yet beeing mercifull, the next day when he should haue gone to haue killed and destroied all the christians he found there; he caused it secretly to bee made manifest to the citizens, that they might take heede to themselues, and not be found in that place. And in the morning, when he should go forward with his officers, he made more a doe then he was wont, and he did all things so, that if it were possible, very few or none might be in danger: yet notwithstanding, hee sawe the people moe in number then they were wont, to go to the place, and to run headlong, and to make haste, as though they were afraide least any man should be lacking to death. In the meane time, he sawe a woman to to run out of her house so hastily and speedily, that she did not so much as shut her doore, & also she her selfe was half ready & halfe vnready. And she drew her little child with her, and she made such haste, that she brake thorow the midst of the ranke of his officers. Then he being able to endure no longer, lay hands on the woman (saith he,) and bring her to me, and being brought, hee saieth: O vnhappy woman! whither doest thou make such haste? To the field (saith she) where the people of the Catholiques do meete. And hast thou not heard (saieth he) that the Lieutenant goeth thither, that he may kill all that he shall finde? I haue heard (saith shee:) and therefore I make haste, that I may bee found there. And whither, saith hee, drawest thou this little one? That it also, saith she, may deserue martyrdome. The which things when the pitifull man had heard, he commanded the officers to returne, and his chariot to be caried to the Emperors pallace. And entering in, he saith, ô Emperour, if thou commandest me to die; I am readie: but the worke which thou commandest me, I cannot fulfill. And when as he had shewed him all thinges of the woman, hee staied the furie of the Emperour. No doubt this was a common lesson in those daies, that all they that beléeued in Iesus Christ, shoulde surelie bee saued, which this simple woman had learned: No doubt she was surelie perswaded she should bee saued, or else shee would neuer haue made such haste to death. I reade also of Cyprian bishop of Carthage,Anton. hist. part. 1. Tit. 7. c. 8 whose famous works are at this day extant in the church of God, that for the christian religion beeing first banished of the Emperors Galienus and Valerianus; and afterwarde called backe againe, and condemned to death for the same, yt when he heard the sentence of his condemnation: he gaue God thankes, and shewed no token of sadnes. And after hee commaunded his friendes, to giue his executioner fiue and twenty ryals for his paines: because he should receiue a benefit, and not any harme or destruction at his handes. Euseb. lib. 3. c. 36 The saying also of Ignatius declareth the same: Fire, saith he, gibbet, wilde beasts, breaking of bones, tearing of members, the dismembring of my whole body, and all the tormentes of the deuill: let them come vpon mee, that I may enioy Iesus Christ. This certainty of enioying Iesus Christ, this benefit of saluation which they were sure to receiue, made them to despise all torments in the world, and willingly to become martyrs. Neither was this faith and assurance of saluation in these bishops and learned men, but generally in all christians.

Euseb. lib. 4. c. 17 In the raigne of Antoninus Pius, a certaine woman of Alexandria, being instructed in the faith of Christ by one called Ptolomeus, began to detest her husbands ryot & adulteries: when he would not amend, after many admonitions, she preferred a bill of diuorcement, and was diuorced from him. The wicked husband doth incense Vibitius the Centurion or gouernour of the city against Ptolomeus; he is cast into prison, and his cause being not heard, he is drawne to execution. This cruelty one Lucius a christian boldly reprehending, he also was commanded to be caried to execution. And he thanked the Gouernour: saying, by this meanes hee should goe from an euill master, to a good father. Hereby wee may plainelie see, that euen priuate men of the common sort, had this faith in those daies. And to prooue this more plainely:Euseb. lib. 8. c. 11 We reade of a whole city in Phrigia, who confessed themselues to bee christians, and woulde not sacrifice to Idols: the which thing being knowne, the Romanes commanded the whole citie to be compassed about with souldiours, and fire to be throwne vpon it, and the whole citie was burned with man, woman and childe; yea insomuch that none when they had leaue giuen them, woulde depart. This was no doubt the catholique faith, that when they died they shoulde most assuredlie go to God. And this made so manie martyrs at those daies. This hony made that bitter cuppe of martyrdome so sweete. Take this awaie, and take awaie all martyrs.

Lib. 8. contra gentes. Arnobius of christian martyrs writes thus: Our children and our women by patience inspired to them from aboue, laugh at your crosses and tormentes, your wilde beastes, and al your terrors of punishments. Neither do you perceiue (O wretches) that no man will suffer punishment without some reason, or can endure torments without God. And after speaking of the martyrs, hee saith, Whereas they obiected that the christians worshipped dead men: Surely, saith he, with the same quietnes of mind as we liue: neither do we crown them with withering crownes, but wee looke for from God a liuelie crowne, better then all earthly flowers. So wee are content with the bountifulnes of our God (concerning worldly affaires) and carelesse, through that hope of happines to come, in our martyrdomes: and through the faith of the presence of his maiestie, wee are encouraged in our tormentes; so we doe rise againe blessed, and wee liue nowe, through the hope of that which is for to come. Heere wee may see what made so many martyrs in those daies, the certaine hope of the felicity to come: Through that hope they both liued & died.

But some will saie vnto mee, doe not the scriptures in many places teach vs to feare God? Yes verely, but not to doubt: The good childe feareth to offend his father; he neuer doubteth of his good will and loue; he doubteth not of his disinheriting. He praieth euerie daie: Our father which art in heauen, hallowed be thy name, let thy kingdome come. &c.

Exhorting you that you shoulde earnestlie contend for the faith once giuen to the saints.) Faith is taken here for christian religion,Text. Act. 6.7. & 14.27. for the doctrine of the gospell, as it is taken in the Actes of the Apostles, where it is written: Manie were added to the faith, that is, to Christian religion.Gal. 1.23. 1 Tim. 1.19. & 3.9. And God opened the doore of faith to the gentiles, that is, of religion. And Paul preached the faith which hee had persecuted, that is, the religion. Here then is the sum and dryft of this Epistle, here is the grounde and foundation of true catholique religion; to striue for to maintaine with all our force and might, the faith, the religion, once giuen to the saintes: Not that faith which should be giuen hereafter, but that which was giuen alreadie: not that faith which shoulde be made by degrees, in processe of time, by the decrees of Popes and councelles; but that which was once giuen to the saintes. God gaue his lawe to the Iewes in the olde Testament, by the hand of his seruant Moses: so in the gospell he established his new Testament and league, by his sonne Iesus Christ, and his Apostles. Moses but a seruant ouer Gods house had this preheminence, much more the sonne of God, the wisdom of God the father. And of the perfection of the gospell of Iesus Christ, S. Paul writes no lesse, then Moses wrote of the perfection of his lawe, (that nothing was to be added to it,) but farre more; If we our selues (saith he) or an Angell from heauen, Gal. 1. v. 8.6. preach vnto you besides that we haue preached vnto you, (adding to it, altering in it anie thing, or departing eyther to the right hand, or to the left hand from it) Let him be accursed. Neither doth he saie this once, but he saieth it againe: no doubt mooued by Gods spirite, because men would forget this lesson, and Sathan should go about to take this séede out of their heartes especially, as we haue seene by experience: And therefore the Apostle, as a wise husband-man, sowes this séede twise. So that then, the first faith which was giuen absolutelie to the saintes, by Iesus Christ and his Apostles, is the true Catholique fayth. This is S. Iudes resolution, concerning this great question which troubleth so many at this day. And they which are trulie wise, will agrée with him; and will make this an vndoubted ground, & most certaine rule, to measure true catholique religion by. And this is not onlie his priuate iudgement, but it is the definitiue sentence of al the Apostles, & of our blessed sauiour himselfe: Who giuing his Apostles, and in them all ministers and pastors,Mat. 28. v. 19.20. authoritie to preach: All power (saieth he) is giuen me in heauen and earth. Go ye therefore and teach all nations, baptising them in the name of the father, of the son and of the holie ghost: Teaching them to keepe whatsoeuer I haue commaunded you: And beholde, I am with you alwaies, euen to the worldes end. Here is that great and large commission and authority, of preaching, committed to the ministerie of him, who hath all power in heauen and earth. I would to God our mightie men of the world, woulde remember this, whose embassadors and seruants ministers are; and then, they would not vse them as they do. They would then think nothing too deare for them. Secondlie, here is, what they ought to preach and teach, whatsoeuer Iesus Christ hath commanded them. His doctrine, his commandements, are sufficient. They maie not go beyonde their commission.2. Epist. Iohan. v. 9. And S. Iohn saieth, Whosoeuer transgresseth, or goeth beyond, and abydeth not in the doctrine of Christ, hath not God. We maie not go beyonde, or go further, then that which Iesus Christ hath taught; herein we must rest, continue and abyde: though he which teach it, be neuer so ancient, though he be a father, though he be neuer so holie, though he were an Angel, though the doctrine séeme neuer so deuoute, plausible and religious. He that continues and abydes, and settles his conscience in the doctrine of Christ: he hath both the father and the sonne. And what can be desired more? And lastlie, to them that kéepe themselues within the boundes of this their commission, Iesus Christ promiseth, that he will bee with them, euen vnto the ende of the world. They néed to feare, neither Pope, Prince or Potentate: they haue one mightier then all these, that taketh their partes. S. Paul also in his first Epistle to the Corinthians testifieth the same. I thanke my God (saieth he) alwaies in your behalfe, Cap. 1. v. 4. for the grace of God which is giuen you in Iesus Christ, that in all thinges you are rich in him, in all speech and in all knowledge, as the witnesse of Iesus Christ was surelie confirmed among you: so that you wanted no gift, looking for the reuelation of our Lorde Iesus Christ. By this place it appeares, that the Corinthians had receiued this grace from God (for the which the Apostle giueth God thankes, as for a most excellent gift) that they were rich in all knowledge, and now wanted nothing, concerning their saluation, but euen now were readie and prepared for the glorious appearance of Iesus Christ to iudgment. So that their faith was perfect, there was nothing as necessary to be added vnto it: they were sufficientlie prepared and armed against the daie of iudgement. And who will desire any more? all péeces and patches then, concerning faith and saluation, which came into the church after, were néedelesse and in vaine.Cap. 20.26 And in the Actes S. Paul taking his leaue of the Elders and pastors of the church of Ephesus: I take you to record this day, saith he, that I am innocent from the bloud of you all. For I haue not kept backe any thing, but declared vnto you all the counsell of God. Who will not confesse then, that the faith once giuen to the saints was perfect: who seeth not, that what pointes of faith or of doctrin concerning saluation came in after, were not the counsel of God, but deuises of man?Psal. 3.8. And therefore in this matter vtterlie to bee reiected. For saluation (as it is in the Psalme) belongeth only to the Lord, to his wisedome, mercie, counsell and direction: And his blessing is vpon his people; all the good thinges his church enioieth, procéed also from him. The same thing also saint Peter witnesseth: By Siluanus a faithfull brother, saith he, as I suppose, 1 Pet. 5.12. haue I written brieflie, exhorting and testifying, howe that this is the true grace of God wherein you stande: calling with S. Paul the true faith, the true way of saluation; the grace of God. So that then S. Peter himselfe witnesseth to all christians in the worlde, that that was the true grace of God, that that was the true way of saluation, in which they stood then; the which they had receiued then, and he exhorteth them with S. Iude to continue and to maintaine the same. And if that any other glad tidings, or glad newes were brought them, or any other grace of God, that it was not the true grace of God, but a false and counterfeit. For there is but one faith,Ephes. 4.5 and those giftes which come from God are perfect. They are like himselfe: as S. Iames also witnesseth.Iam. 1.17. And least any man shoulde say, that this grace of God is vncertaine, and that hee knoweth not where to find this faith once giuen to the saintes: S. Iames telleth vs where this faith is to be found, that is in the worde of God: Receiue the word with all meekenes which is grafted in you, which is able to saue your soules. 1. Tim. 3.15 And the same S. Paul teacheth Timothie: Continue in these thinges that thou hast learned and art perswaded thereof, knowing of whome thou hast learned them, and that thou hast knowne the holy scriptures of a childe, which are able to make thee wise vnto saluation, through the faith which is in Iesus Christ. Timothie knew the scriptures euen from his childhoode: Therefore let all true christians and catholiques, not bee afraide to teach them their children, and to make them reade them also. Timothie a child knewe them: therefore it is a shame for men not to knowe them. The scriptures are able to make vs wise to saluation: and then are they not perfect? is not this plaine? who will desire anie more? And this saluation is in them, by teaching this faith of Iesus Christ, this faith once giuen to the saintes. So that then, this faith once giuen to the saintes, is to be gathered out of the scriptures, they teach it, fullie, plainly and absolutely.

Neither is this the Apostles sentence, but also the iudgment of many learned men since. And of this place of S. Iude, Nicolaus de Lira writeth thus: In this epistle S. Iude instructs al christiās ingeneral & not certain particular persōs, as did S. Iohn in his 2. former Epistles, (I haue need to write to you.) For heretickes springing vp: as it shal be put down after, (beseeching you to fight valiantlie, for ye faith once giuen to the saints) as though he should say, this is the cōbat of faith, that is, for ye faith giuen to ye saints, yt is, to the Apostles of Christ: once, that is perfectly, when he opened their vnderstāding, that they should vnderstand the scriptures. It is also said once, for the vnity thereof, and of the Authour thereof: There is one God, one faith, one baptisme. And here is put down the cause of this combate or warre, (for there are craftily and slilie crept in) that is, (saith he) vnder a shew of godlines they haue come in (certaine vngodly men) that is heretiques. For godlines is sometime taken for the worship of God: but heretiques vnder the pretence of religion and Gods worde haue brought in the contrary, & therfore they are called vngodly. So that then by Lirah his iudgement, this epistle concernes all men. The faith once giuen to ye saintes, was giuen by Christ to his Apostles, when he opened their vnderstādings, that they might vnderstand the scriptures. And therefore as should seeme, this faith was to bee taken out of the scriptures. And that heretiques, vnder a shew of worshipping of God, besides the scriptures, should corrupt the faith, and bring into the church a contrarie faith. And that this faith was giuen once, that is, perfectly. And the ordinary glosse, speaking in the person of S. Iude, expoundes this place thus: I say, beseeching you not to superadde any other faith, to your faith; but for the holy faith once giuen vnto you, and to all the saintes by the Apostles, to fight earnestly euen vnto death: that for it if neede bee, you should die. And therfore I haue written vnto you, that I might know the state of your faith, and that I might shewe you my carefulnesse of you, and so you might be confirmed in the faith. So that Lirah saieth, that that is the true faith which Christ himselfe gaue to his Apostles, when hee opened their vnderstandings, that they might vnderstand the scriptures: And the glosse saith, that that is the true faith which the Apostles gaue to the saintes, for the which we must striue, euen to death: and therefore by their iudgementes wee are not to make any accompt of that faith, which shall come in after. That is the Antichristian and false faith.

Ferus also vpon S. Iohns Epistle writes thus, vpon these words,In primam epist. 10. cap. 2. (that you haue hearde from the beginning: let it abide in you.) Hee giues (saith he) faithfull counsell what wee must doe, when false prophets and Antichrist shall breake into the church: For otherwise hee had made mention in vaine, that such should come into the church, vnlesse he had forewarned vs also, what wee should doe. His counsell is, that we should abide in that, wee haue hearde from the beginning. Excellent counsel; for as soone as we begin to doubt of that we haue beene taught from the beginning, wee giue entrance to errors. And therefore Christ inculcates these wordes to his disciples: Abide in me, and I in you: Take heede no man beguile you, saying here is Christ, or there is Christ, beleeue them not. And S. Paul, But continue thou, in those things thou hast learned, knowing of whome thou hast learned them. And againe: Be not caried away, with diuers and strange doctrines. And againe: Bee not mooued with euery winde of doctrine, &c. And a little after he writes thus: yee haue beene taught not only what things concerne faith, but also what concerne godlines and holinesse of life. Here, saith hee, thou maiest marke, howe much christian doctrine, and the worde of God, is to bee esteemed of vs. Hereby wee are brought to great honor, and wee reape great profit. Can there bee any honour greater, then to abide in the father and the sonne? and hee gets this honour that continues in the doctrine of Christ and his Apostles. And after, vpon the same chapter he writes thus: whatsoeuer is necessary to saluation, that already the spirit hath made manifest to the church by the word of the gospell, and by his secret inspiration. And a little after, The Anabaptists separate the holy ghost from the scriptures, and from the externall preaching of the worde; when as this is the true meane, by the which the holy ghost doth teach vs, that is to say, the scripture, and the outward preaching of the worde. Therefore no man ought to separate the holy Ghost from the scripture, &c. The holy ghost taught the olde prophets for most part by secret inspirations, or visions offered to their imaginations, without the outwarde preaching. It taught the Apostles, the wordes of Christ, by suggesting vnto them, and by bringing that into their remembrances, which they had hearde of Christ: It teacheth vs now, by the meanes of the holy scriptures and word of God. And he that despiseth these meanes, hee lookes for in vaine, anie newe or inwarde instruction of the holie ghost: yea therefore the holie scripture is giuen to vs as a certain rule of Christian doctrine, least our owne spirit should seduce vs. And if there were no rule of doctrine put down, who seeth not what a confusion and chaos there would bee? For, if hauing the holie scripture as a most certain rule set before our eyes, they do teach such diuers doctrines: what would come to passe, if the scriptures were taken awaie? So that by Ferus his iudgement, the holie scriptures are the most certaine rule, to measure and square all doctrines by; they are the onely meanes, by which the holy spirit nowe teacheth the church, and that the spirite ought not to bee separated from them: And that in them, is the faith co •••••• , once giuen to the saintes. And therefore, all they that • ill haue the true faith, and be armed against Antichrist, must looke for it, in them. That faith, that is taught besides them, which was not from the beginning, is the false faith, is the Antichristain faith. And the same Ferus is forced also to yéelde thus much to the worde of God.In praef. euan. secund. Iohan. Because (saieth he) heresies shoulde spring vp, and the doctrine of Christ, shoulde be defiled of the wicked, with mans deuises; it pleased God and our sauiour Iesus Christ, that also the bookes of the Gospell, should be written, that wee learning the truth from them, shoulde not bee deceiued, by the lyes of heretikes: but that all things as well in our lyfe, as doctrine, shoulde be ordered according to this rule, as by a touchstone. And also Serranus a papist, vpon Ezechiell concerning the perfection of the scripture, writeth thus. And also (sayeth he) by those holie Euangelists he hath written all wisdom, In. 9. cap. Ezech. necessarie to mans saluation: and the same also, as a master giuen from God, he liuing amongst men, preached with his owne mouth: which perfection, and absolution of the diuine knowledge, this man here foresheweth; whiles he is commaunded to wryte (Tau) in euerie mans forehead that shall be saued, the last letter of the hebrew Alphabet, which by a figure called synecdoche, as S. Ierome writeth, signifieth all knowledge. This letter Tau, this lesson, that the scriptures of God conteine all doctrine necessarie to saluation: must euery one that will be saued, haue written in their foreheads. And hereof also, it is called the word of lyfe. Arnobius a verie ancient wryter,Arnobius. in. Psal. 47. compares the two testamentes to the two breastes of the church. And shall we not thinke the mothers breastes sufficient to feede the childe? Now (saieth he) O you soules deliuered and borne againe, go about your mother Sion and sucke her two pappes, of the two testaments full of milke, and shewe to her towers the mercie you haue obtained.

Augustine of the excellencie of the scriptures and of their sufficiencie writes thus;Aug. epist. 3. What disputations or writings of any of the Philosophers, what lawes of any city, are to be compared by any meanes to those two precepts; of which, Christ saieth, all the lawe and the prophets do depende: Thou shalt loue the Lorde thy God with all thy heart, with all thy soule, and with all thy strength, and thy neighbour as thy selfe. Here are phisicks (as they terme them) because all naturall causes are in God, the creator. Here are Ethickes, because a vertuous mans lyfe, is by no other meanes framed, then when those things are loued which are to be loued, that is God and our neighbour: here is logicke, because the truth and light of the soule of man, is nothing else, but God himselfe. Here is the happie estate of the common wealth: For a happie citie is not builded or preserued, but by the foundation and bonde of fayth, and concorde; when as the common good thing is loued, which both most excellent and truest is God himselfe; and in him, when men do sincerelie one loue another; when as for his sake they loue one another: when as they cannot keepe secrete, for what cause they loue one another. The manner of writing, whereby the scripture is framed, how easie is it for all men, although verie fewe can attaine to the perfection of it. Those plaine thinges which it conteineth, as a familiar friende, without all deceit, it speaketh to the capacitie or heart, of the learned or vnlearned: And those things which she hydeth in a mysterie, she extolles them not with a loftie style, that a slowe and vnlearned mynde, dare not approach vnto them, (as a poore man dare not come to a rich) but with a lowlie speech, shee inuites all men vnto her; whome shee will not onelie feede, with her manifest; but also exercise with her secret truth: And yet, hauing the same in a readinesse and easie, which she hath shut vppe in secret. But least they being too manifest, should be lothed, they are againe hidden; that they maie be sought for, and being sought after, they are as it were renewed: and being renewed, they are most surely disgested. By them (meaning the scriptures) both all wicked soules are corrected, and simple are increased, and great are delighted. That soule is enemy onely to this doctrine, who erring, either knoweth not that it is most wholesome, or else being sicke, hateth her phisicke. What could bee more euidentlie spoken of the sufficiencie of the scriptures? Here is logicke, ethicke, and naturall philosophie; here is the happie estate of all common wealthes; here is the blessednes of all soules, rightnesse for the crooked, strength for the weake, delight of the perfect. This noble Ladie, with her most lowlie voice, inuiteth all men to her: no man néede bee afraide to come, as the poore are to the rich: her doctrine passeth not mans reach; she hath the same things manifest to feed withall, which she hath hid to exercise withall.

Lib. 12. in Ioan. cap. 68. Cyril also of the sufficiencie of the scriptures thus writeth most manifestlie: Therefore not all thinges, which the Lorde hath done are written: but what thinges they which wrote, thought to suffice, both to manners and to doctrine; that wee shining with a right faith, with workes and vertue, might come to the kingdome of heauen. And here by the way,Lib. 2. orthodox. explicat. let vs marke how Andradius goeth about to obscure this most euident place of Cyrill: If S. Iohn (saith he) haue contained all thinges necessary to faith and righteousnes of life, then we must beleeue or do nothing but that which S. Iohn hath written. Then shall he not be wicked, that shall doubt whether Christ was borne in an oxe cratch or no. But Cyril speaketh not onely of S. Iohns gospell, but of all the other holie writers. Not all thinges which the Lord hath done are written (saieth hee) but such as those which writ thought to suffice, to maners and doctrine; he comprehendeth all holie writers within this compasse, not S. Iohns gospell onlie. Secondlie, Andradius saith, that in the gospell are certaine principall groundes set downe of doctrines, by which the whole building of faith may arise. The which, if hee meane, that all doctrines of the church must bee confirmed out of the scriptures, or else are to be reiected; this exposition is not amisse: as Dauid saith. Her foundations are vpon the holy hils. Psal. 17.1. Because all doctrines in the true church of God are to be grounded & haue their foundation in the scriptures:Luke 20. v. 37 As Christ out of the scriptures confirmed the doctrine of the resurrection, to the Sadduces. But he meanes nothing lesse then this. For he saith before, When as God would helpe the frailtie of our memories, by the writing of the gospel, Eod. lib. 29. pag hee woulde haue so briefe compendium of his affaires and mysteries committed to writing, that the greatest part of them, as a treasure of great price, should bee reserued, to be inclosed in the minde of man. And that thereby it shoulde appeare, that the greatest part of a christians dutie should be to keepe the memory of Gods lawe and benefits. This is Andradius iudgement, far differing from the Fathers, and from the maiestie of the scriptures. But let him go with his smoke of Egypt.Cyril. lib. 5. in Leu. Cyril writes thus againe of the sufficiencie of ye scriptures; I (saith he) as far as my smal capacity can attaine do thinke, that in these two daies, the two Testamentes may bee vnderstood, wherein euery worde, that concernes God, may be discussed, (for that is a sacrifice) and out of them the knowledge of all thinges is to bee receiued. If any thing remaine, which the holy scripture doth not determine, no other thirde scripture ought to bee receiued, that might be in authority amongst vs to get knowledge, which he called here the third day: but let vs commit that which remaines to the fire: that is, let vs reserue it to God. For in this life God would, not haue vs know all thinges, especially when as the Apostle saith, Because wee nowe knowe in part, &c. This therefore is the fire to the which wee must reserue all those thinges that remaine, and not through rash presumption, take to vs knowledge of all thinges, that the Apostle may iustly say to vs: not knowing what they say, nor what they affirme. Therefore, least peraduenture our sacrifice should not bee acceptable, and that same knowledge, which wee couet to haue out of the scriptures, be turned into sinne: let vs keepe those measures which the spirituall law, by her law maker, shewes to vs. See how plainly Cyrill concludes, all knowledge necessary for vs in this life, in the scriptures. And in searching out of them, he would not haue vs also to go too far, but to kéepe those limits our law giuer hath appointed: and that in this life, it is no shame to confesse our ignorance of many things: and that no third scripture whatsoeuer is to be admitted, to supplie the wants of this scripture, to teach that which it teacheth not. What can be said more plainlie for the sufficiencie of the scriptures then this?

Conc. 1. in fest. omniū sanctorū. Philippus de Dies also writes thus of the excellencie and sufficiencie of the scriptures: It was, saith he, a singular benefit of God, that he would giue vs a law, by which we should be gouerned. For when man should consider his own basenes, and the infinite maiesty of God: he durst not verily serue God, if God should absolutely command him, saying, serue me; nor should declare to him, what seruice did please him. For man might thinke with himselfe, hee were neuer able to please such a master: but God establishing to vs his law, hath deliuered vs from this trouble. Therefore the Prophet considering this great benefit, saith: For thy law I haue endured or sustained thee al the day long: that is, vnlesse that thou ô Lord hadst limited and put downe the seruice which thou wouldest haue me to do thee, and vnlesse thou hadst giuen me thy lawe; I shoulde haue beene at my wits ende, and verily haue fainted. Considering how my basenesse might serue such a great maiesty, and establishing me this law, thou hast giuen me a heart, by which I may vnderstande, that I may easily comprehend this thing, and know what thou wouldest haue of me to bee done. Let vs all therefore marke the scriptures: no man knowes what things God delights in. Those thinges which seemes excellent in our eies,Luke. 16.15 1 Sam. 15.15 1 Sam. 16.6. are abhomination to the Lord: As Sauls sacrifice, and Samuels choise among the sonnes of Isay plainely declare. Let vs onelie do those thinges and workes, which Gods worde commands vs: those we are sure please him. As for other bee they neuer so religious in our owne eies, so costlie, so seuere and austere, vnlesse they be warranted by the word; surely they doe not please God. And this Philippus de Dies, being forced of truth, confesseth, as most true doctrine, which ouerthroweth all popish voluntaris seruing and worshipping of God, and confirmeth euerie true christian soule, in those christian exercises, which out of the worde it practiseth.

Prudentius of the Canon and rule of the Scriptures sufficient to conuince all heresies, writes thus. Hymno in Infideles.ARctam salutis vix viam discernere est, Inter reflexas semitas. Tam multa surgunt perfidorum compita, Tortis polita erroribus: Obliqua sese conferunt diuortia Hinc inde textis orbitis. Quas si quis errans ac vagus sectabitur, Rectum relinquens tramitem: Scrobis latentis pronus in foueamruet, Quam fodit hostilis manus, &c. Fax sola fidei est praeferenda gressibus, Ʋt recta sint vistigia.

The which verses are thus translated into English.

THe narrow way of sauing health, a man can scarcely find, Yea hardly can he it discerne from by-waies, or vnwinde Himselfe from turning labyrinths of sects and errors strange, The thread is spun so fine, men haue of colours so great change. If any chance, to treade their waies, and turnings for to follow, He headlong runs into deepe pits, and ditches false and hollow. These pits and ditches, digged are with hands of deadly foes, That such may runne into the same, which do the right way loose, &c. And after, The onely lampe of shining faith our doings must direct: Our feete must guided be thereby, it must by-waies detect.

The effect of which verses is this; that in the manifolde by-waies of Sathan, onelie the Torch of faith is to bee had in our handes to direct our steps. And no doubt, this torch of faith is nothing else but the word of God, as Dauid calleth it: And as S. Paul saith, faith commeth by hearing, and hearing by the word of God. And of the sufficiencie both of Christes passion, and of the Scriptures, Arnobius verie excellentlie writes thus: Hee pleased in the sacrifice of the crosse, In Psal. 68. as a young Heifer, putting forth the two hornes of the Testamentes, and the foure hoofes of the gospels, which the poore Apostles saw and reioyced. These two hornes are sufficient to dash and ouerthrow all the power of Sathan; and these foure hoofes, to trample vnder foote all the baites of the world and the flesh. And vpon these wordes: let them be couered with shame as with a garment: The Deuils are couered with fourefolde confusion, when we take into our handes the fourefolde saluation of the gospell. And in another place,In Psal 117 The Iewes because they woulde haue continued in one wall, refused the stone which was not fit for one, but for two; But God himselfe hath put this stone in the heade of the corner, that of two testaments and two peoples, the building might rise. And againe.In Psal. 116 The handmaid of God is his holy discipline, he that can say at the day of his death: I am thy seruant, I haue not despised thee: And I am the sonne of thy handmaide, I haue obeied thy holy discipline as a sonne; his bonds shall God breake insunder. And againe: The hils are about Ierusalem, In Psal. 124. and the Lord is about his people, that is, the testimonies of the scriptures, for the defence of the simple people: And as a light in the night, In Psal. 118. do shew a man the ditches or stumbling blocks hee must auoide: so haue I set thy worde to my feete, to my senses. Iustine the martyr thus briefely knits vp the sum of christian religion;Epist. ad Zenonē. Let vs be daily in praier, rich in the word, & mighty in works. Let vs be members one of another, and for this cause, suffer with the afflicted, and reioice with the exalted, taking heed of those which are not houshoulde 〈 in non-Latin alphabet 〉 . Rom. 16.17 Lib. 2. hom. 15. seruants of the Law of Christ. Agreeing with S. Paul, who bids vs also beware of those which make diuisions and offences, besides the doctrine which the Romaines had learned.

Gregorie also vpon Ezechiell, doth excellentlie teach all Christians, that out of the scriptures are sufficient weapons to be taken, of all Christian soldiers, against all the assaltes of their enemies, whatsoeuer: as there in particular at large, hee doth most manifestlie declare. Haue a care, my beloued in the Lord (saith hee) to meditate in the word of God, despise not the writinges of our maker, which are sent vnto vs: It is an excellent thing. For by them, the minde is as it were brought, into a naturall heate; neither doth shee wax slothfull by the coldnes of her owne iniquitie: when as by them we knowe, the former righteous men to haue done valiantlie, we also are stirred vp, to the valiantnesse of well doing. The minde of the reader is as it were kindled, with the flames of holie examples. Shee seeth, what notable things haue been don by them, & she doth greatlie disdaine, because she doth not immitate the like. Wherefore it is excellentlie sayd to the spowse, by the bridgroome: Thy necke is like the tower of Dauid, which is builded with his castles; and a thousande shieldes hang about it, all the armor of the valiante: For the throte is in the necke, and in the throate is the voice: what therefore is mente by the throate of the church, but the holie worde of God? in which whyle a thousand bucklers are sayd to hang, by this perfect number, the whole number is shewed, because our whole armor is contained in the worde of God. There trulie are the commandements of God, there are the examples of righteous men. But to let passe the commandements of God, which he there vrgeth, the examples which he settes before our eyes, are worth the marking: Being hurte of thy neighbour (saieth he) hast thou a desire through humilitie of minde, to continue in innocencie? Let Abell come before thine eies, who is read to haue been slaine of his brother: and yet he is not read to haue strugled against him. Wouldst thou serue God, with a cleane heart, in the state of mariage? Set Enoch before thine eyes, who being married, walked with God, and was no more found; for God had translated him. Doest thou greatlie desire to prefer Gods commandements, before thine own present profit and commoditie? Sette Noah before thine eyes, who at Gods commandement making no great account of the care of his familie, a hundred yeeres liued occupied about building of the arke. Dost thou endeuor to take vpon thee the yoke of obedience? Looke vpon Abraham, who leauing his house, kinsfolkes & countrie, obeied to go out to a strange place, which he should take to be his inheritance; and he went out, not knowing whither he should go: Who was willing for the euerlasting inheritance, to haue killed his dearely beloued sonne, whome hee had receiued of God for his heire. Wouldest thou be a simple and plaine dealing man? set Isaac before thine eies, whose plaine dealing greatly commended him in the sight of God. Doth paines taking and great labour delight thee? remember Iacob, who after hee had learned many yeares, with great labour and trauell, in frost and heate to serue man: hee came to that strength, that he coulde not be ouercome of an Angell, wrastling with him. Hast thou a desire to ouercome the intisementes of the flesh? let Ioseph come into thy minde, who, his mistres tempting him, studied to keepe the chastitie of his bodie, with the daunger of his lyfe: whereof it came to passe, that he that knew well how to rule his members, was afterwarde made ruler ouer all Egypt. Doth patience and gentlenesse please thee? Call Moses to remembrance, who besides women and children gouerning six hundreth thousand fighting men, is reported to haue been the gentlest, the mildest man that euer was on the earth. Wouldst thou bee zealous in reprouing of sin, and in correcting vices? Let Phinees be set before thine eyes, who running thorowe with his sworde the two adulterers, (though they were Princes and great personages in their families) he made the people chast: and being angrie, he appeased the anger of God. Wouldest thou in thy doubtfull affaires trust of the hope and helpe of Almightie God assuredlie? Cal to remembrance Iosuah; who when he vndertooke doubtfull battelles, with an assured courage, he obtained the victorie without all doubt. Dost thou desire to laie aside, all ill will and malice from thy heart, and now to enlarge thine heart through charity? think vppon Samuel, who being now put out of his office, by the people, and remoued from his princely authority, when as the same people requested him, that he woulde praie to God for them: God forbid (saith he) that I shoulde cease to praie for you. The holie man thought, hee shoulde haue done a great fault, if to those, who were his enimies, euen to put him out of his kingdome, hee had not requited this fauour of praying for them. Who againe, when as he was sent of God to annoint Dauid king, answered, how shall I go? For if Saul shall find me: he will kill me. And yet because he knew God was angrie with Saul, he wept so greatlie for him, that the Lorde saide to him being alone: How long wilt thou weepe for Saul, seeing I haue cast him from mee? Let vs consider, what a heat of charitie had inflamed his hearte, that wept for him, which would haue slaine him. We will beware of him, whom we are afraid of, and perchance (if occasion serue) we will requite euill, for euill, to him we flie from. But let vs set Dauid before our eyes, who found the king that persecuted him, at such aduantage, that he might haue killed him; and yet in this aduantage he did to him the dutie he owed him, and not the euill he deserued: Saying; God forbid that I should laie my hand on the Lords annointed. And when the same Saul after was slaine of his enimies: him whom he had his persecutor as long as he liued, he lamented when he was slaine. Are we resolued to speake boldly to the mightie men of this world, when they doe amisse? let the authority of Iohn Baptist be called to our remembrance, who reprehending the wickednesse of Herod, for the vprightnesse of truth feared not death: and because Christ is truth, therfore, for Christ (that is for truth) he ventured his life. Do we earnestly desire to die for the Lord? Let vs remember Peter, who reioyced when he was whipped, being beaten he resisted the Princes, & for life he despised his life, with a longing for of death. Do we desire to despise all aduersities? Let vs remember Paul, who not onely being readie to be bound, but to die for Christ, he accompted not his soule more pretious then him. Do we desire to haue our harts scorched with the heate of charity? Let vs way well the wordes of S. Iohn, of whom euery word that he spake, was (as it were) tanned with the fire of charity. Because in the word of God we seeke for the bulwarke of euery vertue: therfore there hanges in it, for young men, a thousand bucklers, all the armor of the valiant. For if wee will fight against the spirituall powers of wickednesse, let vs seeke for weapons of our defence, in the neck of the Church, which is built to vs as the tower of Dauid, that is, in the word of God, that by the direction of the commandement, the aide of helpe may bee obtained against vices. Behold, we desire greatly euery one of vs, to be strong against the powers of the aire; in this tower, we finde the armour of our soule: that from thence, we may take the precepts of our maker, and the examples of our forefathers, by the which we may be most assuredly armed, against our enemies. For whilst thou mindest to vndertake any vertue, and seest there, the same fulfilled of thy forefathers, there thou findest armor, by which thou maiest be defended against all spirituall warres. There hang shields on hie, that if any desire to fight, let him take them; and out of it, let him arme his heart with courage, and shoote out dartes of wordes. Thus far Gregory, teaching all Christians that the armour and weapons, not onelie against vices, but against our spirituall enemies: (whose chiefe assaults now are by heresies, to impugne the Church of Christ) are to be taken out of the scriptures. The faith which they teach, was the first faith, it was the Catholique faith: But the faith, which nowe many accompt for Catholique in our daies, and doe earnestlie embrace; was not the first faith, once giuen to the Saintes.

And Gregory may seeme, to ground his opinion, not onelie of that mysticall sentence of Salomon in the Canticles: but also of the plaine testimonie of S. Paul, which thus writes to the Ephesians. We are not to wrastle against flesh and bloud: Ephes. 6.12. but against rule and power, against the rulers of the darkenes of this world, against the spirituall powers of wickednes, in heauenly places, which are alofte. Therefore take vnto you the whole Armor of God, that you may be able to resist them in that euill day, and stand, hauing quite vanquished all things. Let vs marke here first, howe the Apostle doeth teach all Christian soldiours, the whole armor of God. And hee calles it so twise, and he counsels them to take it to them, and to haue it in a readines. Secondly, howe he shewes the force of it, euen against all the darkenes and thicke mists, that the Prince of this world, shall cast vpon true Religion, and against all the sleightes and baites, wherewith he shall drawe vs to any firme: it shall be able to daunt all these assaultes, all these his dartes. And what would we haue more? These two onely are the Christian bulwarkes, that sathan layeth siege against: Christian Religion and Christian life. And this heauenly armor, which the holie scripture here teacheth vs, is not combrous or costly: it consistes but of seauen partes. The first is a girdle of trueth, though the profession thereof pinch vs, as it did Iohn Baptist, we ought to hate lying and dissimulation in our dealings. The second is a brest plate of righteousnes, to deale iustlie with all men, to giue euerie one that is due vnto him. The third is, shooes on our feet in the preparation of the gospell of peace, that is, through the comfort of the gospell, to be armed against all the sharp pricks and thornes of this life. Fourthlie, aboue all, to put on the shield of faith, wherby we may be able to extinguish all the fierie dartes of the wicked. That is, in one worde, that which Dauid saith,Psal. 38.15. Psal. 130.3. Thou shalt answere for me O Lord my God: Whereas we are all bankerupts, we runne to Iesus Christ, and say thou shalt answere for me, O Lord my God. If thou Lord wilt be extreame, to marke what is done amisse, who is able to abide it? And this shield is able to quench all the fierie dartes of the wicked. What force soeuer Sathan layeth to our charge, Christes death is of more force. In him he could finde nothing:Io. 14.30. he can charge vs with no debt, but he hath performed it. Fiftlie, a helmet of saluation: that is, an assured hope of our saluation. Who will not endure any thing, if he hope that he shall be saued? Euen as a soldiour, hauing a helmet on his head will despise all blowes. Hereof saluation is called the wals and bulwarkes of the Church, Esay 60.18. which repels and puts to confusion all the inuasions and assaults of the enemy. And of these wals and bulwarkes consisteth the strength of the cittie. Sixtlie, the sword of the spirit, which is the word of God. We must not onelie be armed to saue our selues, but also to wound our enemies: and that we may doe, with the worde of God. The which sword, how we should vse against him, our Sauiour Iesus in his combat with him, hath taught all his soldiours. And these thrée, we must haue aboue all thinges. First, the shielde of faith. Secondlie, the helmet of saluation. And thirdlie, the word of God, which all the Church of Rome almost hath quite taken from vs: as let any indifferent man iudge, looking into the daies of our fathers. And lastly, we must be not onely with our handes fighting, but also with our voice shouting and crying to God, against this enemie, with all manner of praier and supplication. This is the complete harnesse of euerie true Christian soldiour. He that is thus armed, needes not feare Sathan. He that lacketh this, (whatsoeuer hee hath besides) it will not serue his turne: not holy water nor agnus dei; not holy bread, nor holy bell, nor any such externall thing: We fight against spirits, and therefore we must thinke, that corporall things will not hurt them; no more than wooll will pierce yron.

This may be the meaning of that which God taught Iob. Iob 40. ver. 20.21.22. Canst thou drawe out Leuiathan with an hooke, and with a line, which thou shalt cast downe vnto his tongue? Canst thou cast a hooke into his nose? Canst thou pierce his iawes with an angle? Will he make many praiers vnto thee, or speake thee faire? Will he make a couenant with thee, and wilt thou take him as a seruant for euer? &c. That is, that as that great Leuiathan in the sea, cannot be taken by mans strength or cunning: much lesse sathan whose image he is. The Lords hand, and armor, & power, must confound him, and tread him vnder our féet. This is that which S. Peter teacheth.1. Pet. 5.8. Be sober and watch, for your aduersary the diuell, as a roaring lyon, walketh about, seeking whom he may deuour, whom resist stedfast in the faith. Nothing but faith can withstand the Diuell: and this faith springeth out of the word of God, as S. Paul teacheth.

And here first generally, concerning this first faith and religion, let vs marke how the scriptures haue most euidentlie set it downe to vs and let vs consider howe all our forefathers, in all ages, wi • • home God was pleased, haue kept it: and how Sathan hath still gone about to depraue and corrupt it. God gaue Adam in paradise this first faith,Gen. 2.15. contained in his word: God put Adam in the garden, that he might dresse and keepe it: and the Lord commanded the man, saying: Thou shalt eat of euery tree in the garden, but of the tree of the knowledge of good and euill, thou shalt not eate of it. For in the day thou eatest thereof, thou shalt die the death. Here was the first faith, here was Adams religion or worshippe of God. If he had kept this word, he, and all his posterity, had béene in paradise, till this day. But the subtill serpent, craftilie créeping in, by withdrawing him from this word, by persuading Eue shee should not die, shée should be a God: corrupted this first faith, and laide the corner stone of all Idolatrie, (which is, to depart from the word of God for any cause whatsoeuer) and banished man out of paradise, and all his progenie. Here you may plainlie see the first faith, and the false faith, which craftily crept in, yea the selfe same day as some thinke.

In the 32. v. 8. of Exodus, they made a calfe and worshipped it, euen by and by after the law was giuen. And they cried a holiday vnto the Lord, and they remembred their deliuerance out of Egypt. Here were faire shewes, and here was golde, and a holiday to the Lord, and great zeale, euen the pulling off of their earrings: but all this displeased God, they departed from his worde, he looked for no such seruice at their handes, hee condemned this their blinde zeale, because it was against his plaine and manifest commandement. When God had deliuered Israell out of Egypt, (which example the Apostle Iude hereafter toucheth) and had drowned their enemies, and had fed them with Mannah, and had marueilously shewed his wonders amongst them, and brought them to the borders of the land of Canaan: yet they which beléeued not his worde, they which cleaued not wholly to it: were destroied, and neuer entred into it. He promised that lande first to Abraham, then to Isaac and Iacob: Ioseph dying, being now setled in Egypt, in great dignitie and securitie; yet he beléeued this promise, and hoped no doubt assuredlie of the possession of it, and therefore gaue commandement, that his bones should be carried out with them, when they went. But this word, this promise afterwarde, his posterity beléeued not: euen then when they were come to the verie entrance and taking possession of it. Iosuah and Caleb onely,Num. 13.31. who of the twelue spies that they sent to search the land, beléeued the promise of God, and encouraged them to go vp, and to fight against it: entred into it. But they beléeued the other tenne, against the word of God, who though they came home laden with the fruit of the land, persuaded them, that there were giants there, and great walled citties, and that they were not able to conquere it, and so they neuer entred into it. And were not the couetous, and faithlesse pastors and priests in popery, like these spies? Who had their backs laden with tenthes and commodities, as they had with grapes and figges: but they discouraged the hearts of their brethren; as these did. They taught them not to ground their faithes vpon the worde and promise of God, for the saluation of their soules, and obtaining of the kingdome of heauen. They taught them, as these did the Israelites, that their enemies were so mightie, & that sathan was so strong, and that their sins were so great (which in many places of scripture are compared to wals or castles) that vnlesse they bought their masses, or gaue something to their Monasteries, they could not bee saued. Derogating and disabling that great promise of God concerning our saluation: that, whosoeuer beleeueth in Iesus Christ, hath eternall life, Io. 3.16. 1. Io. 5.12. and shall enter into the true Canaan: though the walles of his sins he hath built, be as great as Paules, or as Peters, or as Mary Magdelens. 1. Ti. 1.15.16. Luk. 22.61. Luk. 7.37. Psal. 18.27. Esa 49.2. Ephes. 2.14. Of these walles of sinnes, Dauid speaketh, with the helpe of my God I shall leape ouer the wall. And the Prophet Esay, your sinnes haue separated, or made a partition betwixt you & me. And S. Paul, Iesus Christ is our peace, which hath made of both one, and hath broken the stoppe of the partition wall. And of these buildings and strong holdes S. Paul speaketh:Gal. 2.18. 2. Cor. 10.4. If I build againe the thinges I haue destroied, I shall make my selfe a trespasser. And againe, the weapons of our warfare, are not carnall, but mighty through God, to pull downe strong holdes, that is sinne, be it neuer so mightie, or statelie. Here is sathans sleight, here is the false faith, here is the subuerting of the faith once giuen to the saints. So that, to depart from gods word, not to cleaue to it alone; seem it neuer so strange, neuer so hard, neuer so much against our sence and reason; is the false faith. They had tenne against two, they had their eies to perswade them, they sawe giants and walled citties: but they lacked faith, and so they died all in the wildernesse.

1. King. 13. v. 1.That same historie of the man of God, most strange and terrible in the booke of kings: is no doubt set downe for our learning. He was sent to Bethel, to preach euen to the King himselfe, against the Idolatrous Altar, and worshippe of God done there: and hee did this his message verie boldlie, hee refused the kinges dinner, and reward very constantlie: and yet being beguiled by an olde lying Prophet, that dwelt there, who went after him, and tolde him that an Angell had appeared vnto him, and commanded him to bring him backe againe, and to eate bread in that place; because he beléeued this lying Prophet, and against gods word reueiled to him, went backe againe with that Prophet, and eate bread in that place: he was after torne in pieces of a Lyon. This is a terrible and fearefull example, to teach all men obedience to Gods word. The same God, which saide to the man of God, thou shalt not eate bread or drinke water in this place, hath saide to vs:Exod. 20.4. Psal. 50.15. Thou shalt make no grauen Image, thou shalt not fall downe to it or worshippe it. And againe, call vpon me in the time of thy trouble, and I will heare thee, and thou shalt glorifie me. And againe,Psal. 1.2. Psal. 47.7. 1. Cor. 14.15. 1. Io. 2.1. Let my law neuer depart out of thy mouth, meditate therin day and night. And againe, sing praises with vnderstanding, and I will pray with my spirit, I will pray with my vnderstanding (as saieth S. Paul.) And againe, if any man sin we haue an aduocat Iesus Christ, he is the propitiation for our sinnes. And dare we breake these his commandements? dare we set vp an Image, and knéele downe to it? dare we call on saints? neglect the hearing of his worde? praie without vnderstanding? make other intercessors to him, then Iesus Christ?Renas. lib. 3. stromas. bib. as though he loued vs not, whose loue (as one of the papists is forced to confesse) is more to vs warde, then all the loues of the saintes in heauen ioyned together. Surely, if we doe, without all doubt, not a Lyon of the forrest, but that raging Lyon the Diuell, shall deuour vs, shall teare our soules in pieces. And here, neither the gray head of the prophet, nor his great paines and trauell in riding after him, nor the reuelation of an Angell, much lesse, neither father, nor pope, nor councell, will excuse vs. Gods word must be kept and obserued. This is true religion, thus much this historie teacheth as.

Among many kings in Israell and Iudah, there were not past three or foure commended of God. As Dauid, Iosaphat, Ezechias and Iosias: and what was the cause, that these were preferred before the rest? but because they loued Gods word, they caused their people to worship God, according to the same: as we maie reade in their histories. Dauid thus much testifieth of himselfe, in the booke of Psalmes in many places:Psal. 119.29. Take from me the waie of lying, and grant me gratiously thy lawe: Verse 30. Psal. 31.7. I haue chosen the way of truth, and thy iudgments haue I laide before me: and I haue hated them that hold of superstitious vanities, and my trust is in the Lord. Here was Dauids religion the law of God, the way of truth. Iosaphat also king of Iudah, in the third yeare of his raigne, 2. Chron. 17.7. sent his noblemen, with Priests and Leuits, throughout all Iewry, which should teach the booke of the lawe: Cap. 19.4. yea he himselfe being now confirmed and established in his kingdome, exhorted the people to the true worshippe of God, from Béersheba to mount Ephraim: he exhorted the iudges, to deale in their offices vprightly, and he saide to the iudges, Take heede what ye doe, Verse 6. for ye execute not the iudgment of man, but of God: and he will be with you, in the cause and in iudgment. Wherfore now let the feare of the Lord be vpon you, take heede, and doe it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiuing of rewards. Moreouer in Ierusalem he set of the Leuites and of the Priests, for the iudgement and cause of the Lord, and he charged them saying: Thus shall yee doe in the feare of the Lorde faithfully, and with a perfect heart: and therefore he prospered and grew, and such a terrour fell vpon all his neighbours, that none durst make warre against him, Cap. 17. v. 10. and the Arabians paied him tribute. Ezechias also is thus commended, He trusted in the Lord God of Israell, 2. Kin. 18.5. and there was none after him like vnto him, among all the kings of Iudah: neither were there any such before him. A great and wonderfull commendation; and the cause followeth: He claue vnto the Lord, and departed not from him: but kept his commandements, which the Lord had commanded Moses. This short sentence containeth the cause of this great praise, the effect whereof was this: That (as it is reported before) in reforming the Church, in taking away the high places, and in breaking the images, and in breaking in pieces the brasen serpent; and also, in his owne life and conuersation in his faith and religion: he had kept the lawe of God, he had done after it: in the word of God alone he trusted. And this his trust or confidence in the lawe of God, was obiected to him, as a reproch of the Syrians, as nowe a daies the papists obiect the word of God to vs in contempt, calling vs gospellers, that professe the gospell. For thus Rabsakeh saieth:2. King. 18.20. Tell ye Ezechias I pray you, thus saieth the great king, euen the king of Assur: What confidence is this, wherin thou trustest? Thou hast saide: Surely the word of his lips. Forth the wordes are in the Hebrewe: and can haue no other proper sence but this; That Ezechiah trusted in the worde of God, in the words of Gods mouth. This was his first and principall trust and confidence: but against this Rabsakeh replieth. But counsell and strength, are for the warre. As though hee should saie: It is not trust in God, nor in his words, but pollicie and strength, that shall preuaile: speaking like an heathenish Atheist. Thus we may sée, Ezechias rule to reforme the church by, his staffe of faith to lean vpon, for his owne soules health, his confidence in warre, against his enemies; onelie God and his word. And this confidence the heathen laugh to scorne, euen as at this daie, they opprobriously scoffe and iest at vs, that trust in God, and his worde, and despise our small powers and armies.Psal. 20.7. But we saie with Dauid: Some put their trust in chariots, and some in horses: but we will remember the name of the Lord our God; and by obeying his word, he shall fight for vs, he shall preserue vs. They are brought on their knees, and fall downe, 2. Chron. 30.1. but we are risen, and stand vpright. Ezechiah also commanded all Israell to keepe the passeouer, vnto the Lord in Ierusalem: euen as our prince nowe, by her godly iniunctions, commands euerie subiect to communicate foure times by the yeare. He also did prouide,Cap. 31.11. that the Leuites, and priests, should haue sufficient liuing and maintenance: as our gratious prince hath by her statutes prouided the same; but that the couert and couetous dealing of patrones, peruerteth these her gratious lawes: which now though they doe to their great gaine, wil be one day, to their great shame and confusion.

2. King. 21.1. 2. Chron. 33.1.After Ezechiah raigned Manasses; and he did euill in the sight of the Lord: he forsooke the lawe, and cared not for it, he raigned fiftie fiue yeares. In his daies the booke of the law of God, was made no accompt of.2. King. 22.3.8. For in the eightéenth yeare of Iosiah, when as ye temple was in repairing, which no doubt, all the fifty yeares of Manasses had small looking to, the booke of the law (as it should séeme) stopt in some part of the wall, in the temple, was founde, and brought to Iosiah: Verse 11. And the ignorance thereof was so great, that the king knewe not the contents thereof, till he had heard it read. And therefore when he had heard the booke read; being amased at the transgression of the whole land, howe wickedly they had broken the lawe of God, he rent his clothes,Verse. 13. and sent to enquire of the Lord for himselfe, and his people. For great (saith he) is the wrath of the Lord, that is kindled against vs: because our fathers haue not obeied the words of this booke, to doe according to all that is written therein, for vs. And after this, good king Iosiah, 2. Kin. 23.1.2. gathered to him all the elders of Iudah, and Ierusalem, and the king went vp into the house of the Lord: and all the men of Iudah, and all the inhabitants of Ierusalem with him, and the priestes and prophets, and all the people, both small and great; and he read in their eares, all the wordes of the booke of the couenant, which was found in the house of the Lord: And the king made a couenant before the Lord, that they should walke after the Lorde, and keepe his commandements, and his testimonies, and his statutes, with all their hart, and with all their soule, that they might establish, and make good the wordes of the couenant, written in this booke: and all the people ratified, and established this couenant. Here is first the lawefull authority of princes, to cause Gods worde to be preached and taught, and to cause the priests to doe their dueties: euen to make the people sweare, and make a couenant with God, that they will neuer forsake his word, but will euen worshippe him, as his word commandeth. He did this according to the lawe Deut. 31.12. where God commanded that the lawe should be read to men, women and children. This authoritie our prince hath: she may compell our recusants to come and heare the lawe of God read, and preached, as this good king Ezechiah did; if it please her maiestie. For no doubt, many in Iosias time, that had béene nourished in idolatrie and superstition, those seauentie yeares after the death of Ezechias, and delighted in those high places they had built, and in that golden groue or wood, as is likelie,Verse. 6. which was placed in the temple, which Iosiah burnt, and stamped to powder; came vp to heare the lawe read, against their wils. But here the kings authoritie preuailed, and ouerruled them: and euen such authoritie, should al true catholiques acknowledge, euen now all kings, and also our gratious soueraigne to haue. And should, as these men of Iudah and Ierusalem did, obey her godly lawes and commandements, and come to the Church, without any resistance, and heare the lawe of God read and taught them. She doeth command them no more, then here, as euery one may sée, Iosiah commanded these his subiects: That is, to beare the law of God. His subiects obeyed him, and why should not they obey her?

Secondly, here is the true religion, to worship God according to his word, vtterly to abolish all buildings, foundations, works, vessels, be they neuer so costlie, or stately, which haue béene ordained, yea of kings, against the lawe of God. And this reformation is the part of kings to doe, it is the chiefe thing, they are to looke to: yea & euen to require an oath of their subiects, to maintaine this religion for euer. And that this was the true religion before the captiuity, these histories of truth doe plainlie teach vs. And for the departing from this faith, for corrupting of this religion, for breaking of this couenant and oth made: they were afterwards carried prisoners to Babylon, as appeareth by the booke of the Kinges and by the prophecie of Ieremie.

Nehe 8.1.But after their returne, God restored againe the same religion and worship, by Nehemiah and Esrah. All the people assembled thēselues together, & they spake vnto Esrah the scribe, that he would bring the booke of the lawe of Moses, which the Lord had commanded to Israell. Oh that the like willing mindes were in the people nowe a daies that they would cal for the word of God, & • e desirous to heare it. And Esrah the priest brought the law of God before the congregation both of men & women, and all that would heare and vnderstand it.

Here againe we maie sée, who must know the worde of God; men, women, and children. And he read therein from morning to midde daie, before men and women and they that vnderstood it, and the eares of all the people hearkened to the word of the lawe. Hereby also it is plaine,Verse 4. that the lawe was in a tongue the people vnderstood. And Esrah the scribe stood vpon a pulpit of wood, which he had made for the preaching: and Esrah opened the booke, before all the people, for he was aboue all the people. And when he had opened it, all the people stood vp, and Esrah praised the Lord the great God, and all the people answered Amen, with lifting vp their hands: and they bowed themselues, and worshipped the Lord with their faces toward the ground. Verse 7. Also Ieshua and Bani and diuers others, with the Leuites: caused the people to vnderstand the law. And they read in the booke of God distinctly, and gaue the sence, and caused them to vnderstand the reading. Here is the true religion, here is the true seruice of God. Here is that seruice and religion, which many Recusants at this daie, refuse to be present at, as plainlie set downe as maie be: That is, reading of the word to all, to men, women and children, a pulpit of wood ordained for the preaching and expounding of the same, and praiers and praises to God, with vnderstanding, in a knowne tongue; so that the people cryed, Amen, Amen. What can be more plaine than this? Is not this the very forme of seruice and praier, which our Church vseth at this daie? and yet some are offended at it. And Nehemiah and Esrah the priest and scribe, and the Leuites, that instructed the people, said to all the people: This day is holy to the Lord: Mourne not, Verse 9. neither weepe. For all the people wept, when they had heard the words of the lawe. He said also to them: Go and eate of the fat, and drinke of the sweete, and send part to them, for whom none is prepared: Verse 10. for this day is holy vnto our Lord, be ye not sory therefore: for the ioy of the Lord is your strength. Here are also two notable lessons, concerning the Lords Sabaoth, for all Christians to learne. First to reioyce in the Lord, and in his word, that they haue heard: to meditate vpon it, and to receiue it with ioy. Let all Christians beware of wordlie carefulnesse, of sorrowe: For the ioy of the Lord, Heb. 13.9. is their strength. It is not gellies or preseruatiues, or meates; that maketh man strong: but the ioye of the Lord. Secondlie, in the Sabaoth, they should haue care on the poore: euerie one should bid his poore neighbour to dinner with him, for whom nothing is prepared, or else send him something; if he haue but one dish, to send somewhat thereof to the poore. So did Iob, Iob. 31.17. who neuer eat his morsell (that is as we terme it, his small pittance) alone: but the poore, the widowe, not on the sabaoth onlie, but also on other daies, had part of it with him.

The like religion and forme of seruice was vsed in our sauiour Christes time. For thus wee read: And hee came to Nazareth, Luk. 4.16. where he had been brought vp, and as his custome was, he went into the synagogue on the Sabaoth day, and stood vp to read, and there was deliuered him, the booke of the Prophet Esay. Here we may learne first, that Christ himselfe went to the Church, and that the scriptures were read and expounded to the people, and that this was a chiefe part of their seruice; and that euerie Sabaoth day, it was his custome, to preach and teach the people. And here also, this custome of our sauiour, to preach euerie sabaoth, should all faithfull and true pastors learne, amongst their other customes of tithes and dueties, which they narrowly looke after. The same forme of seruice was continued in the Church in the Apostles time: for thus we reade of the whole Church of Christ, which were conuerted by the Apostles to the faith.Act. 3.42. And they continued in the Apostles doctrine, fellowship or communion, and breaking of bread and praiers. Here are the chiefe parts of Gods religion, faith to the word preached; communication of things necessarie, or christian charity, to their brethren, as well preachers as others; receiuing the sacraments, and praiers. And that their praiers were in a tongue knowne,Act. 4.24. we read thus: That when they were comen from the councell, they tolde their fellowes, all that the priestes and elders had said vnto them. And when they heard it, they lift vp their voices, with one accord: and said, &c. How could they haue praied with one accorde, if they had not knowne, what they praied? And that the reading of the scriptures in a knowne tongue, and preaching of them to the people after also continued, thus we read. And after the lecture of the lawe and prophets, Act. 13.15. the ruler of the synagogue, sent vnto them saying: ye men and brethren, if ye haue any word of exhortation to the people, say on. Here is the lawe and prophets first read, and afterward preached and expounded. And S. Paul after in his exhortation vnto them, affirmeth the same: for (saith he) the inhabitants of Ierusalem and their rulers, Verse 27. because they knew him not; nor yet the wordes of the prophets which are read euery sabaoth day, they haue fulfilled them, in condemning him. And the Apostle S. Iames confirmeth the same, that this hath beene an auncient custome to heare the scriptures reade and expounded to the people.Act. 15.21. For Moses (saith he) of olde, in euery citty hath them which preach him, being read euery sabaoth day in their synagogues. So that then this is the ancient and true Catholique religion, to haue the scriptures read and taught vnto the people: and yet they which pretend the name of Catholiques, accompt this the newe religion, wil not heare the scriptures, will not come to that church where they are read and preached.

That last fare well of Iosua to the Rubenites, Gadits, and halfe tribe of manasses,Ios. 22.5. when hee sent them home, is worth the marking. Now (saith he) returne and go to your tabernacles, to the land of your possession, which the seruant of the Lord Moses, gaue you beyond Iordane. Onely marke diligently, that you doe the precepts and the law, which Moses the seruant of the Lord commanded: that you loue the Lorde your God, that you walke in all his waies, and that you keepe his commandements, and that you cleaue to him, and that you serue him with all your heart, and with all your soule: And Iosuah blessed them, and sent them away. Here is liuelie set down the office of the magistrate, to command that his subiectes obey the law of God: Here is the platforme of true religion; to obey the law of God onely; there néedes no more. And this law cannot be kept, vnlesse it be taught and heard: and therefore the preaching and hearing is here also necessarily inferred.

And here to come to particulars. Their praier in an vnknown tongue 1. Images 2. pardons 3. purgatorie 4. inuocation of saintes 5. transubstantiation 6. communion vnder one kinde 7. was not that faith once giuen to the saintes by Christ and by his Apostles: nay in the fathers daies it was not receiued; but came in after, as hereafter God willing, shall be prooued; and as many of themselues haue confessed.

Of prayers in a strange tongue.

ANd here first concerning praier in a strange tongue the scriptures teache plainely, that in all ages, al the saints of God haue made their praiers in their vulgar tongue. We reade in Genesis thus of the first common praiers: Gen. 4.25 Also to the same Seth was borne a sonne called Enoch: And then began men to call vpon the name of the Lord. But then they were all of one language, as appeareth in Genesis chap. 11. ver. 1. when as their tounges were deuided: Therefore their first common prayers were in their vulgar tongue. The like forme of priuat praier, vsed no doubt, Abraham, Isaac and Iacob, when they talked with God: as appeareth by all their praiers and communications they had vnto the maiestie of God;Gen. 18.23 Gen. 24.63 as Abrahās often praiers for the Sodomites proue: And Isaac going out to pray in the euening no doubt, followed his fathers steps: And Iacobs vowed forme of praier testifieth Moses also praied in a tongue vnderstoode. Exod. 32.31.Ios. 7. v 7 And Iosuah for the finding out of Achan. Dauids whole booke of Psalmes were written in the tongue he vnderstood; Psal. 106.48. wherein are both priuate praiers for himself, and publique praiers of the whole church, as that Psalme teacheth: O come let vs sing vnto the Lord, and let all the people say Amen. And as S. Paul saith, How should the people say Amen, if they knewe not what was praied? In the new testament, the praiers and hymnes of Simeon, Zacharie, the blessed virgine, of the Apostles, of our Sauiour himselfe; were all made in a tongue knowne vnto them: as is more euident th •• néedes any proofe. And shall not we follow their examples? Augustine saieth, Enchirid, ad Laur. cap. 19. faith is quite taken away without the assent of the heart. And Philippus de Dies expoundes these wordes thus. Thou wilt defende; that is, I knowe thou wilt defend: We must be surely grounded in our praiers. But to let examples passe, 1 Cor. 14 15 S. Paul out of the Psalmes seemeth to confirme this doctrine: I will sing (saith hee) with my spirit, and I will sing with my vnderstanding, alleadging this, as shoulde seeme, out of the psalmes, Psal. 47.7 where Dauid saieth: God is king ouer all the earth, sing ye praises with vnderstanding. All the churches of the heathen, amongst whom God now raignes, must sing praises to him, and that with their vnderstanding. Actes. 2.6 And therefore the holie ghost came downe in al tongues: signifying, that it should teach men to praise God in all languages. And therefore to pray in the holie ghost (which S. Iude in this Epistle commandeth; & S. Paul also repeateth) may seeme to be nothing else, but to pray with heart and vnderstanding. And this is that which is written in an other place: At the name of Iesus all knees shall bowe, and all tongues shall confesse, that Iesus Christ is the Lorde,2. Phil. 10.11 to the praise and glory of God. This is not meant so much of the tongues of flesh & bloud; as of the maner of languages: al languages shal confesse Iesus Christ. And more plainly to see the grossenes of praying in a strange language: S. Paul saith, 1. Cor. 14.11 He is a Barbarian to him that heareth, which speaketh in a strange language. Such Barbarians were all the priestes in poperie to their flocks. Nay it taketh away ye very force of cōmon praier: how shal the people say Amen, or giue their consent, (which is the verie strength of praier) if they vnderstand not what is praied? Our sauiour founde fault with the mother of Zebedes children, because she asked she knew not what.Matth. 20.22 He likes not such prayers. And were not almost all praiers in poperie such? They saide (de profundis) for them which were dead. In which praier the deade is not so much as named.

Neither doth ye place of S. Paul make any thing for prayers in a strange tongue, where he saith. If I pray in a strange tongue,1. Cor. 14.14 my spirit praieth, but my vnderstanding is without fruit: where as heere he speaketh of his vnderstanding to others. For of his owne vnderstanding, when he praieth in a strange tongue, he had said before: he that speaketh in a strange tongue edifieth himselfe. 1 Cor. 14.4

That the praiers in the primitiue church were all in a knowne tongue, thus it may appeare; Arnobius writes thus, Arnob. in. Psal. 135. Let vs come to Alleluiah, which is twise repeated: wherein I marke, that neither the flesh without the soule, nor the soule without the flesh can praise the Lord. These two things therefore that are knit in one, must sing their Alleluiah. That while they are in the passage of this life; they keepe this order of praising God, that the flesh say her Alleluiah, and the soule her Alleluiah. Iustine the martyr also of the church seruice in his time writes thus: Apol. 2. They which haue this worldes goods releeue all others that neede, and we are daily one with another: and in all the oblations which we offer, wee praise (in giuing of thankes) the maker of all thinges by his sonne Iesus Christ, and by the holie ghost. And on that day which is called Sunday, wee come together into one place, which dwell either in the Countrey or in townes; and the bookes of the Apostles and the writings of the Prophets (as the time wil serue) are read. Then after when the reader hath made an ende: he that beareth rule or the pastor makes a sermon, wherein he instructs the people, and exhortes them, to the following of such excellent vertues as they haue heard. After these things we do rise altogether, and powre out our praiers; and as wee haue saide before, when praiers are done, breade and wine, and water is offered or brought forth, and the 〈 in non-Latin alphabet 〉 . president, as much as in him lyeth, powres out his praiers and thanksgiuing, and the people cry together with him, Amen. And distribution and communication is made of all those things, vpon which thanksgiuing was made, to euery one that was present; & to those which were absent, it was sent by ye Deacōs. And they which are richer and willing, as euery one thinkes good, doe contribute to the poore: and that which is so collected, remaineth with the President, and hee thereof helpeth the fatherlesse and widdowes: and (that I may speake simply) he is the 〈 in non-Latin alphabet 〉 . ouerseer of al them that stand in neede. Thus we may see plainlie, the whole seruice of the church in Iustine martyrs daies. Reading the scriptures in a known tongue, and after the reading, a sermon to the people, common praiers and common participation of the sacraments: yea that they euen sent them to them that were absent. To declare their vnitie (as should seeme) they woulde all eate of one bread: as the pastors also declared their vnitie to strangers, by communicating with them, and their misliking by not communicating: as we may read in ecclesiasticall histories. Tertullian also of churth seruice in his time writes thus: Apol. cap. 39. Wee meete together in one assembly or congregation, that, as it were making an army against God by praiers, we may compasse him about: this force is acceptable to God. We pray for Emperors, for their officers and powers, for the state of the worlde, for quietnesse, for the stay of the ende; we meet together, to heare the rehearsall of the holy scriptures. If the state of the present time do constraine vs, either to forewarne any thing, or to call any thing to remembrance: Verely wee feede our faith with these holy wordes, we confirme our hope, wee assure our trust. Renanus vpon this place of Tertullian writes thus: O holie assemblie! I would to God this custome might returne againe to vs, of beating the commandements of Christ, into the mindes of men. Our church at this day followes the primitiue church, as appeareth by Gregory in his Epistle, Epist. 63. where he saieth: The Lorde haue mercy vpō vs, & Christ haue mercy vpon vs, was said first of the Priest, and after answered of the people: (as we now vse.) And that the Apostles did consecrate the sacrament, onely with the Lordes prayer. And that after one Scholasticus added but an other prayer. Here i • Gregories daies, 590. yeares after Christ was but a poore ma •• e.

Iustinian the Emperor commandes thus concerning the seruice of God. In Nouellis de eccl. diuersis capit. We command all Bishops and Priestes, that they celebrate the holy oblation, and the prayer vsed in baptisme, not with a lowe, but with a lowde and cleere voice, which may be heard of the people, that thereby with more deuotion the mindes of the hearers may bee lift vp, in shewing forth the praises of God. For so the holy Apostle teacheth: Truly if thou onely blesse in the spirit, how shall he that is a priuate man at thy giuing of thankes say that Amen to God, seeing he knoweth not what thou saiest? Thou giuest thankes wel: but the other is not edified. And againe, with the heart it is beleeued to righteousnesse; but with the mouth is confession made to saluation. For these causes it is meete that amongst other praiers, they which are sayd in the holy oblation, shoulde bee pronounced with a lowde voice of the holie Bishops and priestes, to our Lord Iesus Christ, with the father and the holie Ghost. And let all the holie priestes know, that if they shal neglect any of these things, they shal giue an account, in ye horrible iudgement of that great God, and our sauiour Iesus Christ. Neither, we knowing this, will be quiet, or suffer it vnpunished. Here is the order of praiers in Iustinians time: praiers in a known 〈◊〉 , pronounced with a lowde voice, that the people might vnderstand and heare them, not any masse; but the holie oblation then named. And if this order were omitted; not onelie Gods punishment, but his also threatned. And how will the Pope which breakes this order, escape this? or why doth not the Emperour now, who succéedes Iustinian in authoritie, De incomp. Dei nat. Hom. 5. execute this lawe euen against the Pope? Chrysostom also speaketh thus of the common praiers in his time: Thou doest not so soon obtaine thy desire, when thou praiest alone to the Lord, as when thou praiest with thy brethren. For herein there is somewhat more, the concord, the consent, the ioining of loue and charitie, the cry of the priestes. For to that end, the priestes are made ouerseers, that they being the stronger feet, maie take vnto them, the weaker praiers of the people, and carry them vp to heauen. And in another place: In. 2. ad Thes. Ho. 4. The thing that a man cannot obtaine praying by himselfe alone, praying together with the multitude, he shall obtaine. And why so? For although not his owne worthines, yet the concord and vnitie preuaileth much. S. Basil also writes thus: Let thy toung singe,In. Psal. 28. and let thy minde search out the meaning of that thou speakest;Ad clericos Neocesar. that thou maiest singe with thy spirit, and sing also with thy mind. And againe: as it were from one mouth, and from one heart, they offer vp vnto the Lorde the Psalme of confession. And the word of repentance, euery one of them applieth particularly vnto himselfe. They made as shoulde séeme, in his daies, such a publique confession of their sinnes, Lira. in. 1. ad Cor. cap 14. as we vse in our church at the beginning of our seruice. And Lira himself confesseth th • s much: If the people vnderstand the praier of the priest, they are better reduced vnto God, Cyp. de orat. Domin. and with more deuotion they answeare Amen. Cyprian also saith, we haue one publique & common praier: when we praie, we praie not for one; but for the whole people: because the whole people are one. Augustine, Epist. 50. speaking of the Donatists, comming to the vnitie of the church, by force of the Emperours lawes, writes thus. Of whom (saieth he) if thou sawest the ioy, in the peace of Christ, their meetings and assemblies, their great mirth, their solemne and ioyfull assemblies, both to heare and sing hymnes, and to heare the word of God, and many of them with great sorrow of the remembrance of their former error, and with ioy of the consideration of the present truth, &c. Thou wouldest saie, it had been great cruelty, to haue left these in euerlasting fire. Here we may see, what they did in the church in Augustines daies.

Praefat. in Com. Aug super Psal. And in the preface of the commentaries of Augustine on the Psalmes, it is thus written. That God therefore made man, that there should be some, that should vnderstand his workes, which should in his vnderstanding wonder at, with his voice shew forth and praise, the prouidence of his disposing all thinges, the reason of his doing, the force of his finishing, and bringing thinges to passe, the power of his preseruing, ye wisdom of his gouerning, & the great mercie of his doing good to all: And this is, to worship God our maker. As the world was made for man to serue him: so was man made for God, to serue him. (And after) He hath deliuered vs out of the handes of our enimies, that we might serue him, without feare all the daies of our life. This seruice of God enioined mā, though it may manie waies be expounded, and yeelded to God the creator: yet it is nothing else, but the worship due vnto God. And this is nothing else, then his deuout praise. The chiefe custome of worshipping God, (Lactantius being witnesse) is praise, out of the mouth of a iust man, directed to God. The which it selfe (he saieth) that it maie be acceptable to God, we haue need of great humilitie, feare, and deuotion, least any perchance hauing the trust of integritie and innocencie, incurre the fault of pride and arrogancie, and by that meanes lose the grace of his vertue. Therefore Moses after he had put downe the former commandement, he addeth, thou shalt cleaue to him; he is thy praise, that is, whom alone thou must praise. This is true religion, this is right godlinesse, this is the right seruice of God. This is that acceptable and continuall sacrifice, with which God will be worshipped, pacified, honored, and glorified: as he witnesseth by his prophet, Offer to God the sacrifice of praise,Prolog. Aug. in lib. Psal. &c. And in the prologue Augustine writes thus. All scripture inspired from aboue, is apt to teach: And for this cause is written of the holie Ghost, that as it were out of a common fountaine of health, we should all out of this, take remedies for our proper griefes. (And after) The prophets teach some things, and the lawe other things, and the histories other things, and the doctrine of the Prouerbs other things; but the booke of the Psalmes, out of them all, conteines what soeuer things are profitable. (And after) The verses of the Psalmes are made fit for vs by tunes, that either in our childhood, or they which are young men in manners, as it were singing psalmes, might be delighted. For manie of them which come to the church, neither can easilie learne either the precepts of the prophets, or Apostles; or when they haue learned them, can keepe them in memorie: but the answeres of the Psalmes, they sing at home sometime, and commonlie abroad, among the people. And if any be taken with any furious or cruel rage, if he shal be (as I may so say) inchaunted with the verses of the Psalme, by and by, all the rage of his fury departeth. (And after): Who will any more call him his enemy, with whom he hath lift vp one voice to God in the psalme? Whereby appeareth that the psalme restoreth charitie, which is the best thing in the worlde, making an vnitie, by the consent of the voice, and consorting diuers people of one companie, by concorde, through their common singing. A psalme driueth away deuilles, calleth Angels to helpe vs. It is the first letter to beginners in Christ schoole; the profiting of them, that go forwardes; the sure foundation of the perfect; and the one voice of the whole church. Psalmes beautifie our holy daies, psalmes mitigate Godlie sorrowe, psalmes will moue yea euen a hearte of stone, to teares. A psalme is the worke of Angels, the exercise of heauenly soldiers, and spirituall frankinsence. O wise ordenance of our wonderfull master, that we may both sing, and may bee taught also, what things are good for our soule. If any thing be put in our minde hardly and by force, they straight way slip out againe: but those things we receiue with loue and delight, I cannot tell, how they more settle in our minds and sticke better in our memories. And what is it, that is not learned in the psalmes? Doth not ye greatnes of al vertues, the square of iustice, the beautie of chastitie, the perfection of wisedome, the rule of patience: doth not euery thing, which may be called good, proceed of them? And againe in the preface thus wee reade: This booke of Psalmes is as it were the register of all the holy scripture, and the perfection of all diuinitie. And when as wee must sing to God with our vnderstanding, howe can hee sing to God duly, which knoweth not what he singeth? For our holie Psalmist commaundes vs to sing to God, with our vnderstanding. And that we must sing Psalmes with our vnderstanding, and not deskant vpon them without knowledge, (as they haue done heretofore in the aboundance of their popish musick) this place plainly proueth.

Here we may plainlie sée why man was made, to knowe the workes of God, and to praise him for them; and that the chiefe part of Gods seruice is, his praise; and that we ought to praise him alone, in psalmes and hymnes, and that this is true religion: that singing of Psalmes, driues away deuils, not ringing of holie bels, as was vsed in time of poperie; and that they song psalmes together in the Church, and also at home in their houses. To conclude, that the psalmes, are as an Apothecaries shoppe, containing medicines for all diseases of afflicted soules. And in S. Augustines daies the people with the pastor song psalmes altother, as appeareth in his exposition vpon the psalmes in diuers places, which prooueth manifestlie that their common praiers were in a tongue knowne to the people. For thus he writeth: Hauing beseeched the Lord,In psal. 18. that he would clense vs from our secret sinnes, and that he would spare vs as concerning other mens sins, we must vnderstand what this meaneth, that we may sing with reason like men, and not chatter like birdes. For blackbirdes, and p • rrats, and crowes, and pies, and such like birdes, are often taught of men, to pronounce that, which they know not: but to sing by knowledge, by Gods will, is granted to man, not to birdes. And we know and lament, howe many wicked and riotous men sing so, thinges meete for their own eares and hearts: and they are so much the more wicked, because they cannot be ignorant of those thinges they sing. For they know, they sing that which is nought, and yet they sing (the more filthy the song is) the more willingly: because they thinke they are so much the more merry, as they are dishonest and filthie. But we which haue learned to sing Gods word in the Church, wee must also be instant, that we may be that which is written: Blessed is that people that singeth with vnderstanding. Therefore (beloued) that which we haue song with agreeing voices, we ought to knowe and perceiue with a pure heart. Euery one of vs in this psalme hath beseeched God and hath said, O Lord clense me from my secret sins, and spare thy seruant from other mens offences: if mine shall not preuaile ouer me, then I shall be cleane, and shall be clensed, from the great offence. The which, that we may vnderstand what and what kinde this is, let vs runne ouer briefely, as God shall giue vs leaue, the text of the psalme. Here S. Augustine teacheth plainlie, that man must not sing like parrats or birdes, they must knowe and vnderstand what they sing. The verie wicked knowe and vnderstand their songs: and shall not Gods children? And this doctrine he confirmeth in other places: For in another place thus he speaketh to his hearers: This psalme, as we haue song with you with ioyfulnes: so I beseech you consider it with vs with attentiuenesse. And after, This is written, and we haue declared where it is written:In psal. 44. they which remember it, let them acknowledge it, they which doe not remember it, let them read it: they which haue not read it, let them beleeue it. And in another place, In Psal. 147. you remember (beloued) the psalme which we haue song, where we haue deserted the exposition thereof to this. And againe: Blessed are the people that knoweth how to reioice in thee: let vs all runne to this blessing,In Psal. 99. let vs vnderstand our praise and reioycing: let vs not power it out, without vnderstanding. And speaking of the excellencie of singing psalmes against the Donatists, and of the maner of praying & singing in the Church of Aphrica, he writes thus: When (saieth he) is not the time to sing,Epist. 119. ad Ianuar. when the brethren are assembled in the Church: but either when there is reading, or preaching, or the chiefe pastor praieth himselfe with a lowd voice, or else common praiers are proclaimed, or denounced, by the Deacons: at other times, what can be better done of Christians assembled together, then singing of Psalmes? What thing more holy, I knowe not. So that here may seeme to be set downe the chiefe partes of diuine seruice, in S. Augustines daies, reading the scriptures, preaching, praier of the pastor with a cleare voice, that all might heare and vnderstand, common praier of the people, and singing of psalmes. Here was vnderstanding in all these: and in all these the people was edified: and all these are the chiefe partes of diuine seruice in the Church at this daie. I would to God, our recusants would marke this.

And S. Ierome of Bethlehem in Iurie, writes thus: Ieron. epist. ad Marcellam vt commigret Bethlehem. Whosoeuer is chiefe in France, makes haste hither. The inhabitant of Britan •• , deuided from the world, if he profit in religion, leauing his Westerne sunne, seekes a place, knowne to him onely by fame, and report of the scriptures. What shall we speake of the Armenians? what of the Persians, of the people of India, and Ethiopia, and Pontus, and Cappadocia neare Egypt, being very fruitfull of Monkes; Siria-Celen, Mesopotamia, and all the swarmes of the East? which according to the word of our Sauiour, saying: Wheresoeuer the body is, thither the Eagles will be gathered: They haue runne to these places, and haue shewed vs the spectacles of many vertues. The language is diuers, but one religion: so many companies of singers, as diuersities of nations. Amongst these (which is the chiefe vertue amongst Christians) they take no pride of their continency: Humilitie is of most force amongst them all: whosoeuer is the last, hee is accompted the first: No difference of apparell, no account, howsoeuer you be apparelled, it is neither praise nor dispraise: fastings extoll no man, nor pouerty is slandered, no moderate fulnesse is condemned. Euery man stands or falles to his master. Such were the first Monkes, not differing in apparell, hauing not certaine daies of fasting appointed, they song psalmes with vnderstanding. And as it is certaine, that euerie nation as they song psalmes in their own languages there, so they song also at home in their owne countries. And after he writes thus of the verie plowmen: Wheresoeuer thou shalt turne thy selfe, he that holdes the plow singeth Alleluiah. And the sweating reaper delightes himselfe with Psalmes, and the vine dresser, pruning his vine with his crooked sickle, singeth something of Dauids Psalmes. These are the verses in this countrie, these are (as we commonlie call them) the loue songs. This is the shéepeheards whistle, these are the plowmans instruments. That citie of Colchis called Dioscorias, whereof Plinie makes mention lib. 6. cap. 5. into which out of Asia had comed together 300. nations vsing al diuers tongues: so that the Romans in dealing with them were forced to vse 130. interpretors, maie verie fitly resemble the Church of Christ: as did also no doubt that congregation, on whome the holie ghost fell Actes 2.1. with the gifts of all languages. Ambros. hexam. lib. 3 ca. 5. And S. Ambrose declaring the order of singing in the church in his time, saieth thus: with the answering of Psalmes, and with the singing together, of men, women, maides, and little children; the Church soundeth as if it were the dashing and beatinges of the Sea.

The Latine praiers in the Church (as a learned man noteth) séemeth first to come hereof; that the Bishops of Rome herein, followed the steps of the olde Romane Emperours, which séemed by their Latine iurisdiction and gouernment, to bridle the prouinces, which they had subdued; and by the vse of the Latine tongue, they barred all strangers, from bearing office. So the Pope (who is the image of the beast) in his kingdome, hath done the like. For thus we reade of the Bohemians: when as they had embraced the Christian saith vnder Boriuarius their Prince, they request of Methodius their Bishop, that their sacraments and praiers might be celebrated, not in the Latine tongue they vnderstood not: but in the Bohemian tongue which was familiar to them. He certifieth this matter to Cyrill his fellowe Bishop, then being at Rome, and he to Nicholas then Bishop of Rome. Both these for their labour, were laughed to scorne of the Bishop, and of a great councell of fathers; when as sodainlie this voice was heard, in such a great assemblie. Let euery soule praise the Lord, and let euery tongue or language confesse him. With the which thing, the Bishop of Rome being amased, yéelded to Cyrill according to the request of the Bohemians.Dubra • ius li. 4. But that manner of celebrating their praiers continued but a fewe yeares after, the Bishop of Rome altering it, when as he had appointed them a Bishop, and gaue him in charge: that he should not dissent in any respect from the Romane rite and custome in the celebration of their diuine seruice. Here we maie sée, whose statutes these Latine praiers are: not the Lords; but the Bishoppes of Rome, to maintaine his kingdome.

Of the scriptures read in the vulgar tongue.

IN Chrysostomes daies, in the Church of Antioch, Chrysost. ho. 1. ad populum Antioch the scriptures were read in a tongue knowne to the people, and therefore after the reading of the Epistle to Timothy, he beginneth thus: You haue heard the voice of the Apostle, the heauenly trumpet, the spirituall harpe: you haue heard him to daie, discoursing to Timothy, of many and necessarie thinges, of elections, of drinking wine for his stomacke, of the obedience of seruants, and of many other things he hath discoursed to vs this day, and seeing we cannot runne ouer them all, what will you of these things which haue beene rehearsed, I shall declare vnto you (beloued?) For as in a great meadowe, I see many excellent flowers: (Nay not a meadowe; but euen Paradise it selfe, the garden of God, is the reading of the scriptures. Neither the flowers thereof haue pleasant and fragrant smels and sauours: but fruit to feede the soule.) What will you therefore, of the thinges before spoken, I should declare to you this day, will you that I speake of that, which seemeth of smallest accompt, and is most easie to be vnderstood of euery man? (That thing we will handle) for it pleaseth me, and I knowe it will likewise please you: and what is that? but this: Vse a little wine for thy stomacke, &c. Thus far Chrysostome. Which place proueth plainely, that the people vnderstood the scriptures when they were read, and also the excellencie of them. They are as a meadowe, full of most swéete flowers: nay they are the paradise of God here on earth. And who is so simple, as will not desire to go into Paradise? Who is so foolish, as may goe in, and will not; In Gen. Ho. 35. that will banish himselfe from thence? And in another place he writeth thus: The cunning in the scriptures, is an excellent thing (my beloued.) This endueth the soule with good manners, this transporteth our minde into heauen, this maketh a man thankefull to God, this maketh vs regard nothing in this world, but that we should haue our conuersation in heauen, and hauing an eie to God our reward, it maketh vs doe all things, and ioyfully to attempt, euen the hard labours of vertue. By these we learne, the helpe of God, euen present and at hand, the courage of the iust, the goodnes of the Lord, the greatnes of his rewardes. Hereby we may bee stirred vp, to follow the liues of the best saints of God; not to be slouthfull in the combates of vertue, to be sure of Gods promises, euen before they come. Therfore with great diligence, let vs giue our selues to the reading of the scriptures, for thereby we shall get great knowledge, if wee shall still haue recourse to those thinges which therein are set downe. Who will not now learne so many good lessons? And least anie man should blame the hardnesse and obscuritie of the scriptures, as many doe; thus it followeth: Neither is it possible, that he that giueth himselfe to the scriptures, with great studie, and earnest desire, shall alwaies be neglected: but although wee lacke a master to teach vs, the Lord himselfe from aboue, entring our hearts, doth lighten our mindes, doth power his beames into our vnderstanding, doth reueale things hid, and doth teach vs those thinges wee know not, if we only will bring, as much as in vs lieth. For he saith, you shall call no man master vpon earth: that is, in comparison of me, who am able and euer willing to teach. Therefore when we take this heauenly booke into our hands, all worldly cares being set aside; let vs bend the force of our minde, and bridle it, that it be not distracted with vaine cogitations; and let vs giue our selues to reading, with great deuotion and marking, that we may be lead by the holy spirit, to the true vnderstanding of the scriptures, and thereby reape much fruit. That same Barbarian and Eunuch of the Queene of Ethiopia, which was so honourable, and was caried in his chariot; at that time, did not omit the reading of the scriptures, but hauing the Prophet in his hands, he studied earnestly, and that being ignorant, what was contained in the booke: and he brought as much as was in him, that is, studie, a good will, and diligent marking. Marke I beseech you, what a matter this was, not to giue ouer his reading, no not in his iourney, and that sitting in his chariot. Therefore, they are iustly to be found fault withall, which being at home, cannot be persuaded to doe this, but thinke, that they neede not read the scriptures; either because they are married men, or souldiers, or haue care of children, and seruants, or other businesse: Therfore they thinke, it behooueth not them to reade the scriptures. Behold this man was an Eunuch, and a Barbarian (which both, had been enough to haue made him carelesse) and besides this, the greatnesse of his honour, and aboundance of his wealth, as also being in his iourney, and being caried in a chariot; and he that traueileth thus, it is not easie for him to reade, but verie troublesome: notwithstanding his great desire, and earnest studie, taking all lets away, made him reade still.This same doctrine he handles at large, ho. 2. in Mat. and ho. 9. ad Col. where he willeth his hearers, to buy them bibles, and if not bibles, yet at least the new Testament. Wherfore he did not say as many say now adaies, I vnderstand not these thinges which are written, I cannot vnderstand the depth of the scriptures, wherfore in vaine I should take paines, I haue none to guide me: He thought no such thing, being in language a Barbarian, but in heart a louer of wisedome; but he thought he should not be despised, but helped of Gods grace, if he brought that which was in him, that is, studie and diligence. Whom also let vs followe; and what thinges haue beene read to vs to daie, let vs learne diligently. This place being long, I haue written it at large, because it is so excellent; it containeth the great fruite and profite we get by reading the scriptures, the meanes how to attaine the knowledge of them: and it taketh awaie, ye common obiection which now adaies manie make, That because they haue wife and children, they are not bounde to reade the scriptures: and ouerthroweth plainelie, the popish Catholique faith, which teacheth, that the vulgar people should not reade the scriptures, and teacheth the true catholique saith indéed. And this is no small or light matter, but the chiefe point of all religion; as euerie one maie perceiue, by the benefites which are reaped by reading the scriptures.

In psal. 146. The same catholique faith was also in Augustines daies: For thus he writes against those, that finde fault with the hardnesse of the scriptures, vpon that verse of the Psalme: The Lord taketh vp the meeke, for example sake (saith he) Thou vnderstandest not the scriptures, thou vnderstandest but a little of them, thou knowest not what it meaneth: yet honour the scriptures of God, honour the word of God, although it be not manifest vnto thee: defer, through deuotion thy vnderstanding. Be not froward to accuse, either the obscurity, or peruersitie of the scriptures. Here is nothing peruerse, or out of order, or crooked: but here is some thing obscure, not that thou shouldest not know it, but that it should exercise thee, before thou receiue it. Therefore when it is obscure, thy phisition hath done that, that thou mightest knocke; he would haue thee exercised in knocking, his will is that when thou knockest or praiest, he will open vnto thee: By knocking, thou shalt be exercised, and by exercise thou shalt be made more strong, and more large: and being made wider, thou shalt be made capable of that which is giuen thee. Therefore be not angrie, that it is shut vp: be gentle, be courteous, do not kick against obscure places, and say it had better, haue beene said this, or thus. For how canst thou say or iudge, how it ought to be said? The patient may not finde fault with his phisicke, the Phisition knoweth how to temper it, trust him that cureth thee. Therfore what followeth: The Lord taketh vp the meeke, therfore resist not thou against the secrets of God: be gentle that he may take thee vp. Thus far Augustine.Oratione de laudibus Const. Eusebius also writes thus: What is so excellent to declare his diuinitie most euidentlie, not onelie to promise that hee would make them fishers of men (the which thing as hee spake in worde, so he performed in déed) but also, to giue them such vertue and power, that they should commit things to writing, and make bookes, and those bookes should haue such authoritie and great estimation amongst all men, that they should be turned into all tongues, as well of Barbarians as Grecians, which are in the whole world, and that they should put all their whole studie and labour in learning them, and should beleeue assuredlie, that Gods wordes were contained and deliuered in them. In Gen. ca. 26. Origen also verie excellentlie, that euerie man must studie and knowe the scriptures, writes thus: Let vs trie to doe that (saith he) that wisedome admonisheth vs: Drinke water out of thine owne fountaine, and out of thine owne wels, and let thy spring or fountaine be thine owne. Try thou (O hearer) to haue a well of thine own, and a fountaine of thine owne, that thou when thou shalt take in hand the booke of the scriptures, maiest begin of thine owne iudgement, to bring foorth some vnderstanding, some meaning. And according to those things thou hast learned in the Church, trie thou also, to drinke of thine own wel. There is within thee, the nature of the water of life, there are in thee vaines of water, which neuer faile, and watering streames of thy reasonable vnderstanding, if they be not earthie, and stopped vp with grauell. Sée, Origen would haue euerie man reade the scriptures at home, nay he plainly affirmeth, that euerie man hath in him some part of the water of life, some part of the holy ghost, whereby he is able to féede his owne soule, with this water out of the holie scriptures, and to flowe also to others. Euen the simplest husbandman, is able to yeelde a sence of the scriptures, and perchance to see that, which some great doctor could not espie, if hee would take the booke in his hand, and with earnest praier and studie giue his minde to the same: If his heart and minde be not •• opt and choked with the grauell of this vile earth and worldly affaires. Dauid saieth, Psal. 87.7. God will in numbring his people, rehearse as well the singers as trumpetors: That is, as well ••• y which praise god by reading and vnderstanding his wonderfull workes, as they which like trumpets preach him. And least anie should say, how should we praise God? we lacke knowledge: The Prophet addeth, All my fresh springes shall be in thee, no man here maie complaine of want. And of euerie one of the faithfull, our Sauiour saith, Io. 4.14. That that water which hee shall giue him, shall be in him a well of water, springing vppe into euerlasting life. And this well hath euerie faithfull man in him, either deeper or shallower. Here we may sée how they which crie in certaine light matters of ceremonies, Fathers, Fathers; in this great point of religion dissent from the Fathers, and that both from the Gréeke and Latine Fathers. And how then can their faith be catholique?

Of images.

AS concerning Images, either of God himselfe, or of the saintes, to be worshipped: there is no one thing, that the scripture more condemneth. It is the second commandement in the lawe: Thou shalt not make to thee any grauen Images, thou shalt not bow downe to them nor worship them. They, which vrge the bare words and letter so much in the Lords supper, here make small accompt of it (being so often repeated, and written, with Gods owne finger) to maintaine their superstition and Idolatrie. And this commandement is repeated and expounded thus: Deut. 4.15. And the Lord spake vnto you out of the fire, and ye heard the voice of the words, but saw no similitude, but a voice ye heard: as though he should saie, ye sawe no similitude of God, when he gaue the lawe, but ye heard a voice onelie: Therefore you shall make no Image or likenesse of God. For a voice cannot be pictured. And here the word (Temunah) which signifieth an Image or likenesse, is to be marked, which after is repeated so often. For so it followeth, that they should looke well to their soules, because they sawe no similitude when God spake vnto them in Horeb out of the middest of the fire, least perchance beeing deceiued, they should make to themselues, anie carued worke, or likenesse or similitude, or Image. Anie likenesse, the similitude of man, or woman. So that, this hearing a voice onelie, which cannot bee pictured; this séeing no Image or likenesse or similitude, when God spake to them; this carefull keeping of their soules, least they should be deceiued; this multiplying of these wordes, of carued worke, likenesse, similitude, Image; argueth plainlie, that nor likenesse of God is to be made: and that Images of him are forbidden by this commandement, and not of Idolatrous Gods, as the Papists imagine and expound. The same doctrine is confirmed by the Prophet Esay,Cap. 40. v. 20. To whom will ye liken God (saieth the Prophet) or what similitude will ye set vp to him? The workeman melteth an Image, or the Goldsmith beateth it out in golde, or the goldsmith maketh siluer plates. Doth not the poore chuse out a tree, that will not rot for an oblation? he seeketh also a cunning workman vnto him to prepare an Image, that will not be mooued. Know ye nothing? haue ye not heard it? hath it not beene tolde you from the beginning? haue ye not vnderstood it by the foundation of the earth? He sitteth vpon the circle of the earth, and the Inhabitants therof are as grashoppers, he stretcheth out the heauens as a curteine, and spreadeth them out as tents to dwel in, he bringeth the Princes to nothing, and maketh the Iudges of the earth as vanity: as though they were not planted, as though they were not sowen, as though their stocke tooke no roote in the earth. For he did euen blowe vpon them, and they withered, and the whirle-winde will take them away, as stubb • e: To whom now, will ye liken me that I should be like him (saith the holy one?) This place plainlie proueth, that no Image is to be made of God: and that, not the goldsmithes and carpenters, which made Idols, but euen they that made Images of wood, or golde, of God; are condemned. And not onelie that it is vnlawfull to make Images of God the father, but of Iesus Christ, to worship him withall. For of him in this chapter twise the Prophet prophesieth: And the glory of the Lord shall be reuealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it. And beholde the Lord will come with power, and his arme shal rule for him, behold his reward is with him, and his worke before him. And yet after this he addeth: Who will you liken me vnto? [And séeing to make an Image of God, displeaseth him thus, it may séeme also that the same thing displeaseth his saints. For it is likelie that thing which pleaseth not the master; displeaseth also the seruants:] God will not be worshipped as the heathen worship their Gods: but their worship was to make Images to them: this vtterlie displeaseth God. And no doubt this is that, for which God reproueth the people of Israell, by the Prophet Ezechiell.Ezech. 20.32. Wee will be (saie they) as the heathen, as the families of the countries were, and serue wood and stone as the heathen did: For no doubt the heathen made their Images to them, whom they beleeued to liue in honour and in remembrance of them. It is a strange thing (saith Augustine) how God dwelles in some, which know him not,Epist. 57. and in s • me that knowe him, he dwelles not; for they doe not belong to Gods Church, because knowing God, they haue not glorified him, as God, nor giuen him thankes: and yet children sanctified by the sacrament of Christ, and regenerat by the holy ghost, belong to the Church, who truely so being regenerat, by reason of their age, cannot know God. Therefore whom they (meaning those idolatrous and vnthankefull men) can knowe and not haue: these, that is children, could haue before they knew. Oh therfore let all men glorifie God, as God, as they ought to doe, or else, hee will not dwel • in them.

That historie which Iosephus makes mention of, declareth the Catholique faith of the Iewes, how they alwaies expounded that commandement. Ioseph. lib. 18. antiquit. Iud. cap. 11. Caius the Emperour would haue had his Image set in the temple of Ierusalem, by Petronius, Lieutenant of Syria. But the Iewes so obstinately withstood him, that they saide, they would rather die, then suffer such a reproch: yea insomuch, that being now fully resolued to die for the matter, they left their fieldes vntilled. Petronius wondring at the constancy of the people, and detesting the wickednesse of Caius, promised to send Embassadours to Caius. He had scant ended his speech, when as behold a shower sodainly fell, contrarie to all mens expectation, on a faire day, when as there was no signe of raigne, and in a most fit time, when as they had almost beene vndone, for lacke of raine. The which miracle, made the Lieutenant thinke, that God cared for the affaires of the Iewes, and the Iewes to hope, that his suite should not bee frustrate. Petronius wrote diligently hereof to the Emperour, but hee continuing in his purpose, commanded that Petronius himselfe should be put to death. But before the letter came; Caius himselfe died: and so deliuered the temple from the Image, and Petronius from death. By this it should séeme, that the Iewes had in their temple no Image at all, neither of God nor of man, neither of Saint nor of Cesar: and that by the space of so manie hundreth yeares, because they thought it, against this commandement.

The prophesie of Abacucke, seemeth a generall or catholique prophesy, directed vnder the type of the Iewes, to the whole church of God. Hab. 1.13. He first complaineth of the crueltie, and great prosperity of the wicked, & of the iust punishment of God, by requiting their own dealings vpon their owne heads. He teacheth the doctrine of faith, that thorowe patience, and faith we must still waite for Iesus Christ; euen as the Iewes for his first, so wee for his seconde comming. Cap. 2.4. This faith must be our strong castle and bulwarke: He that trusteth in himselfe, as a strong tower of defence, that retcheth vnto the skyes, his hearte is not right in him: But the iust shall liue by faith He inueieth against couetousnes, Verse. 5. he complaineth of the proud and cou •• ous man, that enlargeth his desire, as hell that can neuer haue enough, that loadeth himselfe with thick clay (for he maketh golde no better:) and that spoiles manie, Vers. 9.10.11.12. and thereby maketh him a glorious and statelie house: that buildeth a towne with bloud, and erecteth a citie by iniquitie: that maketh the people labour, as it were in the verie fire, without ioy or comforte, they are so hardlie dealt with all. He cryeth woe, against all such dealers, in Gods church: Wee shoulde be all mercifull, as our heauenly father is mercyfull. But his last woe, is against idolaters,Luke 6.36. Vers. 18.19.20. which say to a peece of wood, arise: and to a dumbe stone, awake; when as it is it selfe compassed with golde, and there is no breath at all in it. But the Lord (saieth he) is in his holie temple, and let all the earth keepe silence before him. As though he should saie: woe to them that call vppon God vnder anie Image, as though God were presente there, that saie to God vnder anie Image (as the prophet Dauid praieth often,) Let God arise. For so no doubt these phrases of the people are to be vnderstood. The people were neuer so sencelesse, as to saie to a stone or trée, arise or walke: but to the thing signified by them. But the Lord (saieth the prophet) is in his holie temple: not tyed to anie Image: and let all the earth keepe silence before him, that is, tremble to breake his commandements. And againe, he taketh awaie that common reason that is made for the defence of these Images, which saie that they are lay-mens bookes, that they teach the simple: But he saieth,Vers. 18. what profiteth the grauen Image? for the caruer of it, is the maker of it;Ferus. in Io. 18. Fol. 494. a thing molten or mingled together, and a teacher of lyes. Ferus also vpon S. Iohn writeth thus: It was a custome among the Iewes, that one shoulde be let loose at Easter, in remembrance of their deliuerance out of Egypt: but God (saieth he) in remembrance of this, had ordained the passeouer. But they not content with this signe giuen them of God, haue ordained an other, and that against the lawe of God, that some guilty person might be let loose, when as the lawe commands that all offenders should be punished: So hypocrisie is not content with the word of God, but alwaies either addeth or preferreth her owne deuises. Thus much Ferus himselfe writes, of ceremonies and superstitions, besides the worde of God, Rom. 1.20. Deut. 6.8. These are the laymens bookes euen of the Pagans. whereof the papistes religion was full. And the reason he alledgeth here is sufficiente to ouerthrow their doctrine of Images: for God hath giuen vs the heauens to put vs in mind of him (as S. Paul saieth) and his word, as Moses teacheth: what neede we anie other signes, anie other remembrancers of Images, and that against his worde? Is not this to imitate the superstitious Iewes? Idolatry (as one noteth) is worse then infidelitie: As in a kingdome, hee that preferreth or erecteth a new king, is a more greeuous offender, then hee that disobeieth onelie his lawfull prince. Such not traytors; but rebels against God are Idolaters. Lira in cap. 13. Reuel. And therefore Lira giueth this note, That euen the Turks kingdom hath so long continued, because in his religion (although otherwise wicked,) yet he banisheth all Images, and Idolatry: and euen for this cause (sayeth hee) God suffereth it to continue so long.

In the Primitiue church also it séemeth, the fathers verie strictlie obserued this commaundement: and suffered no Images in the church: as appeareth by Epiphanius, who comming into the church and seeing a vaile hang there,Epiphan. in Epist. ad Iohan. Episc. Ieros • lo. hauing painted on it the Image, as it were, of Christ, or of some sainte, against the authority of the scriptures, he did rent it in peeces; and gaue counsell to the church wardens, that they should bury some poore man with it. Sée first howe he rent it in peeces; declaring it to be a thing not tolerable in the church of God: Euen as Moses with like zeale, broke the golden calfe in peeces,Exod. 32.20. and beate it into powder; and strowed it vpon the water, and made the children of Israell drinke of it. Secondly he alledgeth the authoritie of the scriptures against it, meaning no doubt the breach of the second commandement. If this had béene the catholique faith, once giuen to the saints, to haue Images of Christ, or of his saintes: no doubt Epiphanius being a Bishoppe, and who wrote against all heresies, woulde haue knowne it. But as it shoud seeme, this point of catholique religion, was not knowne in his daies; but crept in after. And soe indéede Alphonsus de castro confesseth. Therefore it is no true pointe of the catholique faith, for which here S. Iude biddeth vs to striue. Nay to haue Images, and that of Iesus Christ, he accomptes to be an heresie: For thus hee writeth of ye heretikes called Gnostici,Epiphan. contra haeres. Lib. 1. To. 2. haeres. 27. that they haue images painted with colours, and some of them of gold and siluer, which they say to be the Images of Iesus. And these Images of Iesus to haue beene made, in the tyme of Pontius Pilate, when as he was liuing amongst men: But they haue these Images secretlie. If these had done well, if these had beene precious Iewelles (as nowe of counterfaite Images manie make accompte, which they are not sure, whether they be the true Images of Christ or no:) hee woulde neuer haue numbred them among their heresies. Lactantius also an auncient writer, condemneth the worshipping, or hauing of images. Lact. de origine erroris 2. li. c. 19. Whosoeuer (saith he) endeuours to maintaine this mysterie of man, and the reason of our nature; let him lift vp himselfe from the ground, and with a right minde, looke vp with his eies into heauen: let him not looke for God vnder his feete, nor draw out of his steppinges, that thing, hee will worshippe; for whatsoeuer is vnder man, must needs be more vile and base, then man: but let him looke for it aloft. For there can be nothing greater then man, but that which is aboue man; but God is aboue man; therefore he is aloft, he is not beneath: neither is hee in this lowe region, but in the highest to bee sought for. Wherefore it is no doubt, there is no religion, where there is any image. And in another place. Lib. 2. cap. 2. I demanded (saith he) if one behold the image of one, that is gone a farre iourney, that he might thereby receiue some comfort of him being absent, whether he be well in his wits, if when he is present, or returned home againe, he will continue i • beholding the image, and will not rather enioy the beholding of the man himselfe? No truely. For the mans image then seemes necessary, when he is farre from home, but to no purpose, when he is at hand. But the image of God therefore, whose spirit and power is spread euery where, is alwaies in vaine, and to no purpose. And a little after in the same place: That is not the image of God, which is made of stone, brasse, or any other matter, but man himselfe: because he feeleth, moueth and doth notable workes. Marke first Lactantius zeale. First, there is no religion (saith he) where there is any image. Secondly, God is present in euerie place, therefore there néedeth no image of him. Thirdly and lastly, if wee wil haue an image of god, man himselfe is his most liuely image. And he liued 300. yeares after Christ. Arnobius, who was Lactantius master, of Images writes thus: As much as in vs lieth, let vs go to the Lord of all things, with our heart and our minde:Lib. 2. cont, gent. let vs bee lift vp from these places, and let vs translate the wauering thoughtes of our hearts vpon him; let vs remember him continually. And although he cannot be pictured in any mans imagination: yet by beholding him, let vs imagine to our selues, as it were, a certaine soft or still ayre of him (as Elias did.) And againe, Lib. 3. and if you will heare a true opinion, either God hath no shape; or if he haue any, we know not what it is. For that which we neuer sawe, to be ignorant of, we accompt it no dishonest thing. And againe: you worship the pictures of men, as the power of God: neither are you ashamed to giue them the shape of a mortall creature. And againe: If you refuse not to heare the iudgement of our mindes, we are so farre off from giuing any corporall lineaments to God, that we are afraid to ascribe to such an excellent maiestie, the ornaments of soules, and those same vertues, in which it is granted but to very fewe to excell. For who will call God strong, or constant, liberall, or wise, &c. These are the god vertues of men, and by the opposition of vices, haue deserued commendations. Who is so brutish as to thinke God great, in the good thing that belonges to man? All mens vertues and affaires are nothing to God. Lib. 6. And againe: In this matter ye are wont to lay a great fault to our Church, that we build no churches for our diuine seruice, nor that we make no images or likenesse of the Gods, that we build no altars, that we giue not to them the bloud of beasts, nor frankinsence, nor come sprinckled with salt, nor wee power no wine out before them; which all, we doe not leaue off to doe or builde, as though we carried impious and froward mindes against the Gods, or that through some rash desperation we had conceiued some contempt against the Gods: but because, that we suppose and beleeue that the Gods, if they be Gods in deede, and endued with the excellency of this name, do laugh at all these thinges, (if they can laugh) and are displeased with them, if they can be angry. If the gentiles should sée the Churches in the popish kingdome, they would neuer • a • e these faultes vnto Christian religion, they should sée altars, and Images end we. But as it should seeme, the ancient and true Christian religion, had no such. And after: Wee build them no Churches, neither doe we worship their Images, neither doe we kill them any sacrifices, nor doe we offer them any frankinsence or wine. And what more honour or worship can we doe to them, We may note here how he giues the chiefe place to Emperours and Kings. then that we set them in place, wherein we place the head of all things, the Lord and most high king, and doe honour the Gods, as the chiefe Lordes and kings of all things.

Here we maie sée first, that in Arnobius daies ye christians builde • no churches, which was 300. yeares after Christ: and that christian religion consisteth not in the outward pomp or curious magnificency of churches or buildings, as ye pope hath made men beléeue. Againe, we maie obserue, by reading histories, when churches began to be builded; & when they were builded, how they were called and accomted of in true catholique religion. Euseb. of this matter writes thus: The hid force and might which remaines in our sauiour appeareth, of the things he hath effected or done: and all excellent things which are done, are not the workes of one that liueth, &c. And now a fit time offereth it selfe, of shewing what thinges our sauiour hath done in our times, and of knowing perfectly the actes of the liuing God, which as it were euen nowe liue for the fresh memorie of them, &c. Our Sauiour hauing ouercome mighty tyrants and infidels, forthwith caused ensignes of his victorie to bee erected in all landes, and the whole world to be adorned with holy temples, and with stately or large buildinges of Churches; yea and euen in the wildernesses of the Barbarians, churches and temples to be dedicated and consecrated to the onely God of all thinges, and Lord of all creatures, wherof also those temples, which were consecrated to him, tooke the name of the Lorde, which name was not giuen them of men but of God: and therefore they are called the Lordes 〈 in non-Latin alphabet 〉 . houses. Thus farre Eusebius. Their faith then agreed with the scripture. Christ saith, My house shall be called a house of praier to all nations, That is, al churches & houses of praier among all nations, are my houses. And according to this, Iacob called the place wherein God appeared vnto him, Bethel: that is, Gods house: So here in Constantines daies, they called their Churches 〈 in non-Latin alphabet 〉 : that is, the Lords houses: as they also called their Sabaoth, the Lords day. They followed S. Paules precept, they did all thinges in the name of Iesus Christ. In Constantines daies, large and statelie churches were builded, in all the countries of the world: and they were called the Lords houses. They were not dedicated to anie Saint: 〈◊〉 nor long after. Austen in his daies, as shall hereafter be alleaged, saith, that we build no churches to Martyrs. And though the Diuell was then preparing stones to such churches, yet then there were none of them as yet erected. Theodoret makes mention of a church of S. Michaell, on the third chapter of the Coloss. but it was but in a corner of the world in Phrygia, and was condemned by the councell of Laodicea. But after, this worke went forward ••• ce in the world. For it was the first worke of that prowd Bonifacius, successour of humble Gregorie, (who refused the name of vniuersall Bishop) after he had obteined that prowde title of Phocas, to conuert the Temple called Pantheon, that is, In templian omn ••• martyrum & E. virginis. the Church of all the Gods, into all saintes church. So that the naming of the Churches generallie, after the names of Saintes, as should séeme, began with poperie. This is reported in Summ. Conc. by a Frier of their owne.

Secondlie, the Christians offered to the Gods no corporall thinges. But in time of poperie, they haue both vsed frankinsence after the manner of the heathen, and also offered euen eg • , and such like base thinges. And againe Arnobius saith, That the true worshipping of God is in the heart, and an opinion worthie of the Gods: neither the offering of bloud profits any thing. And of the signe of the crosse he writes thus: Lib. • . As for crosses, wee neither worship them, nor wish for them: But you which doe make Gods of wood, perchance worship crosses, as parts of your Gods. For your ensignes and standards of your tentes, what are they else but golde • and braue crosses? For your ensignes of victorie, doe not onely resemble the figure of the crosse, but of a man crucified. We see the signe of the crosse liuely in the ship, when it is carried with lofty sailes, when it slides away, her sailes being spread abroad, when asThree speares set a crosse, vnder which the conquered were made to go vnarmed. a yoke is erected, it is the signe of the crosse, when man worships God stretching out his hands with a pure minde, it is the signe of the crosse. So the signe of the crosse either leaneth to naturall reason, or agrees to religion. Here we maie plainlie sée, howe Arnobius giues reuerence and holie estimation to the signe of the crosse: But he takes awaie adoration from it. And S. Augustin of Iesus Christ writes thus: De fide & sim •• l. cap. 7. We beleeue he sits on the right hand of God. And yet for all this wee must not thinke, that God the Father is compassed abou • with mans shape, that when we thinke of him, we should thinke that he hath either right side or left, or that because the father is said to fit, we should suppose that to be done, with bending his thighes; least we fall into that sacriledge, wherewith the Apostle correcteth those which haue turned the glorie of the incorruptible God into the likenesse of a corruptible man. &c. It is a horrible thing, for a christian to make such an image of god in the church, but it is much more wicked in the heart, where is the true temple of God, saith Austen. And yet such images haue béene made of God in time of poperie.

Concerning Images, also Iustin the Martyr writes thus: Neither doe we worship with many sacrifices, Apol. 2. and with garlands of flowers, those which men picturing doe place in temples, and call Gods. And after, we accompt this thing to be done against all reason, and with dishonor of the gods, who hauing 〈 in non-Latin alphabet 〉 . a glorie which no man can vtter, and shape; their names are giuen to corruptible thinges, and to such thinges as needes the care of men. Ignatius also of Images writes thus: Loue one another in the Lord, asVi Dei sim • lachra. Epist. 5. ad Phil. the Images of God. See, you men, that you loue your wiues, as your own members. These were the images of god that were made accompt of in his daies. The councell of Frankford was called together Ann. Dom. 794. by Carolus Magnus, wherein the decrees of Adrian the Bishop and of the Germanes, concerning the worshipping of images, were disallowed. It should séeme, Charles the Great misliked the worshipping of images: and yet of him I read this great commendation. Fasciculus tempor. de Caroto magno. And this mans excellencie in all thinges that may commend a prince, who is able to praise sufficiently? This is sufficient at this time to say, that from the beginning, to the ende of his raigne, in such a great and troublous time, he behaued himselfe so commendably, that there was no one found, which could finde fault with him in any thing. For in truth, what could fraile man finde fault with, in him, whom Gods power alwaies protected and directed?

The verie heathen countries some of them haue detested Images. The temples of the Egyptians, Alex. lib. 2. c. 22. although they were verie curiouslie wrought, with marble and gold, with great excesse and wonderfull cunning; yet there were no images of the Gods in them: but in stéed of them, as liuing Gods, Apes, Ibis, Crocodiles, Eus. lib. 6. Praep. Euang. and such like plagues of the Magitians and wonders of Egypt, were worshipped for Gods. Among the people called Seres, it was forbidden by lawe that no images should be worshipped. In the temples also of the Romanes, Clemens saieth, by the decree of Numah, following the lawes of Moses, in the space of an hundreth and seauenty yeares, after the building of the citty, there was no Image seene, neither painted nor fained. Plutarch also affirmeth the same in the life of Numah, and he yéeldes a reason; because it were a wicked act, to resemble a better thing, by that which were worse: and that God would no otherwise bee conceiued, but by our vnderstanding. The Germans also, as Tacitus writes, thought it not lawfull to set Gods on walles; neither thought it agreeing with the maiestie of the Gods, to liken them to any shape of man. Lycurgus among the Lacedemonians, Alex. lib. 2. c. 22. although he were the inuentor of manie ceremonies among the Gentiles, yet there was no image of him deuised for the gods: but he for bad anie Image of beast or man, to be made to the gods.

The heathen men themselues, despise images. As Stasicrates a notable workeman regarding nothing that delighted the eies, calling painters idle artificers, he determined to make a worke not vnworthie of Alexander.Plus. 2. orat. de fortuna Alex. The great Athos (saith he) the hill of Thracia, whose toppe may be seene a farre off, hauing members and partes like vnto a man, being laboured and portraied out, shall be Alexanders image. Who with his feete shall touch the sea, and in his left hand, shall hold a most famous city, and in his right hand, a boull, out of which shall runne a great riuer into the sea. Alexander commended the inuention of the man: but (saith he) let Athos remaine in his place still. For it is sufficient, that it hath beene a monument of one kinges folly. But Caucasus, and Tanais, and the hils Emodi, and the Caspian sea, shall portraite forth me. These are the Images of my actes. Wen as the countries of Gréece also, would haue erected images in their famous cities, to Agesilaus, he wrote to them thus: Let my image neither be painted nor grauen.Plut. in Apophth. Xenoph. orat. de Agesil. rege. And Xenophon writer▪ That he vtterly refused that his image should be painted or pictured: but he laboured earnestly to adorne his minde, affirming that the other, was the caruers worke; and that this, was his owne. W • e maie note here, how the verie heathen men themselues haue condemned images: And doe we thinke the saints of God doe nowe delight in them? It cannot be denied but that the heathen by the dimme sight of nature, aimed in this point verie neere to truth: and shall we thinke, that the saintes, hauing the true lighte of gods spirit, to shoote further off the marke? The Turkes doe detest and abhorre all images, either painted or carued, and do call Christians because they delight in these, Cuspin. Idolaters and worshippers of deuils.

Let vs marke also howe Arnobius refutes, all the obiections that maie be made, for the defence of images. But one saieth or obiecteth, you are deceiued and you iudge amisse. For wee doe not iudge, neither brasse nor matters of siluer and gold, or other matters, whereof they make images, to be Gods by themselues, or powers to be worshiped: but we worship and reuerence those in them, whom the holy dedication puts vs in minde of, and causeth to dwell in those images made with hands.Arnob. lib. 6. contra gent. An excellent reason (saith he) which some simple, or perchance some learned man may beleeue: as though the Gods would leaue their seates in heauen, nor refuse to dwell amongst men. Sée the verie ground of all popish obiections: For they say, they worshippe not the image, but that holie faint sheet the image doth represent to our mindes: and so saide the heathen of their Images. And againe, that the gods power was present at their images: so the papists imagine, when they praie before the images of their saintes. And both these reasons Arnobius reiectes. And after: The ancient Fathers were not ignorant,Lib eodem. that these signes had no power in them, nor no sense: but for the vnrulie and simple people, whereof cities and townes most consist, they haue deuised such wholsomly and to good purpose, that as it were, a certaine shew of the gods, being set before the eies of the common people, through feare, they might cast away that their rage and fiercenesse; and thinking themselues, as it were to liue in the presence of the Gods, they might lay apart all wicked actes, and should become men, by the •• anging of their manners. And for no other cause they gilded them: but that as it were a maiestie of them might appeare, and might not onely dazell their eies, but also terrifie their mindes with their bright beames. Sée also here howe the heathen made their images the •• ie mens bookes (as they call them) and erected them, to teach 〈◊〉 instruct them, and to kéepe them in awe. But this reason also Arnobius refutes. And againe: They say that these holy things are ordained for the honouring of the Gods; and for the cause of their honours, they doe, that they doe: Lib. 7. and by these meanes to increase the power of the Gods. And after: Doe you thinke, as little children are made afraid with puppets or hearing strange noises: so the diuine powers, are delighted with the noise of the shawmes, or are appeased at the tune of organes or cimbals? We maie plainlie here sée, howe the Gentiles made the selfesame obiections for their images, as the Papistes doe nowe for theirs. And howe Arnobius refutes •• em.

Augustine also writes thus: But there is some subtill disputer, I cannot tell who he is, which seemes learned to himselfe,In psal. 96. and he saieth, I worship not that stone, that Image that is without sense, &c. but I reuerence that I see, but I serue that I see not. And what is that? an inuisible power which ruleth ouer the Image. By making this answere for their images (saith Augustine) they seeme wise to themselues. And they which doe not worship Idols, worship deuils. And after he writes thus: Tell me what spirits thou worshippest. Tell me, doest thou worship deuils, or good spirits? such as are Angels. For there are euill spirits, and good angels. I tell thee (saith Augustin) that in thy Churches, there are none other worshipped, but euill spirits, which proudlie do require to themselues sacrifices, and will haue themselues worshipped as gods. They are euill, they are proud. Such are as diuels, men which seeke their own glorie, & despise the glory of God. But marke good men, which are like to the Angels, when thou shalt find a good man a seruaunt of God: if thou wilt worship him & adore him, for God; he forbids thee; he will not take to himself the honour of God, he will not be a God to thee: but with thee he will be vnder God. Thus did the Apostles, Paul and Barnabas, when men would haue sacrificed vnto them. And after: Marke therefore, how these men forbadde them that woulde worship them as Gods; and they will rather that one God only to be worshipped, one God be adored, to one God sacrifice be offered, & not to them. So al the saints and Angels seeke his glorie, whom they loue; they studie to inflame all men whom they loue, to his worship, to pray to him, to meditate vppon him. They declare him vnto them, not themselues, because they are his messengers. And because they are Gods souldiers, they cannot but seeke the glorie of their captaine. Augustine denyeth this worshipping of saintes, and he expoundes what this worship was, to offer them sacrifices, to pray vnto them? No, he alloweth not anie worship vnder an image, as the heathen did. And Tertullian writes thus: We haue here need to expound the word 〈 in non-Latin alphabet 〉 : In the greeke it signifieth a shape or forme,Lib. de. Idolat. and thereof is 〈 in non-Latin alphabet 〉 a diminutiue, deriued, which likewise signifieth in our language, a little forme. Therefore euery forme or shape, be it little or great, is an Idoll: And thereof Idolatry, is anie seruice about any outward sonne or shape. Thus Tertullian plainely defineth Idolatrie.

Cap. 1. gen.Origen also of images thus writes his iudgement: What else is the image of God (saith he) to which man was made, but our sauiour? which is the first begotten of all creatures, of whom it is written: Because he is the brightnes of the eternall light, and the expresse image of the substance of God; because he of himselfe thus speaketh: I in my father, and my father in me, he that seeth me, seeth my father: It may be asked (saith Origen) how the soule of Marie can magnifie the Lorde: If God can neither be increased nor diminished, how saith Marie, my soule doth magnifie the Lorde? If I consider saieth he my Lord and sauiour, to be the image of the inuisible God, and do see my soule to be made to the image of my maker, that it should be the image,Homil. 81. in. Luke. of the image; (for my soule is not speciallie or peculiarly the image of God, but it was made according to the likenesse of the former image;) then shall I see, according to the example of them that pai • te images, and for example, hauing taken one countenance of the king, they applie all their skill, to expresse that principall similitude or likenesse: So euerie one of vs, framing his soule according to the image of Christ, either makes to him a greater or a lesser image, or a base and obscure, or a cleare and flourishing image, according to the picture of the principall image. Therefore, when I shall make an image of the image, that is my soule, and shall make her greate in thought and word, then I make a great image of God; and then the Lord, whose image is in our soule, is magnified. And as God by this meanes encreaseth in our soule: so if wee be sinners, he is diminished and decreaseth. Here wee maie sée what images were in Origens daies, Iesus Christ is the image of God the father, and euerie Christians soule, as neare as maie bee, is to bee pictured like to him. About the painting of these Images, they bended all their force, and emploied themselues, and not about anie other. And againe. The Christians and the Iewes, when they heare,Lib. 7. contra. Celsum. thou shalt feare the Lord thy God, and thou shalt serue him alone, and thou shalt haue no other Gods besides me; Nor thou shalt make thee any Idoll, nor likenesse of any thing, that is in ye heauen aboue, or in the earth beneath, or in the water vnder the earth, thou shalt not worship them, nor serue them, and thou shalt worship the Lorde thy God, and him onely shalt thou serue: For these, and such not vnlike to these, they do not onely refuse these images, altars and temples of the Gods; but they will rather (if neede be) willingly dye, least by anie excesse or sin going beyond that which Gods lawe prescribes, they shoulde pollute that which they excellentlie thinke of God, the maker of all thinges. And after, speaking of all the creatures, he writes thus. Neither is it seemelie, or behooueth, that those things, which are in the bondage of corruption, should be honoured in the steade of God, which needeth no thing; or should take the roome or stead of Iesus Christ, the first begotten of al creatures. Origen here ioines the Iewes and Christians together, that as the one would rather dye, then suffer anie images whatsoeuer, come into their temple: so also the other. That Iewish lawe against images, by his iudgement is not abrogated, but stands in force still. And againe, all creatures are in bondage as long as this world endureth, and looke for their fréedome hereafter: And therefore now, to giue them anie honor, as the images of God, is to deliuer them from their seruitude and vanitie, before the time; nay, is to intrude them in the place of Iesus Christ, who is the onlie image of his father (as he hath proued before,) and by whom alone, God will bee honoured. And of the Iewes in another place he wrttes thus: Lib. 4. contra. Celsum. If one will marke diligentlie the olde manner of the Iewes lyfe, and marke the institutions of their lawes, he shall plainlie perceiue, these men to bee those, which carry a shadowe of the heauenly lyfe here vpon earth, that is to say, amongst whom, besides him which ruleth ouer all thinges, nothing was euer accounted for God: nor there was any image maker, or maker of Idols in their common wealth, as whom their law droue f • rre awaie, least there should be any occasion, of making images by them, which should plucke awaie simple men from God, or shoulde withdrawe the eyes of the mind, to behould earthly thinges. Sée the zeale of the Iewes, because they would haue no images or Idols or carued workes in their churches, or common wealth, they banished all painters and caruers. And Origen ioines Christians in the like zeale with them: So that be like in his daies, were no images. Cyprian also of Idolatrie writes thus, If so be that (saith he) before the comming of Christ,De. Exhor. Martyr. these commandements were obserued, of the worshipping of God, and contemning of Idolles: howe much more are they to be obserued, after the comming of Christ. So that then, that commandement of making no Idoll, by Cyprian • iudgement, Lib. de van. Idolor. is as strictlie to be obserued nowe, nay rather more, then euer the Iewish church. And againe hee expoundes what hee meaneth by Idolles. Idolles are no Gods (saieth he) there is but one God. And to the faithfull it is giuen to knowe, that they are no Gods, which the people worship. They were in times past kinges, who for their kinglie memorie, afterwarde began to be worshipped of their friends at their deathes; and therefore they made them temples: And therefore they made them images, to keepe in remembrance the countenance of the dead by an image: And therefore they offered sacrifices vnto them, and appointed them holie daies. Here is plainelie heathenish Idolatrie set downe, and shall we do the like to our martyrs, to our saints? All which the papists (building them churches) haue done to their saintes. Cyprian no doubt, would neuer haue condemned these images of famous men deceased among the Pagans, and this sacrificing to them, and making them holie daies; if Christians had done the like to their saintes: so that in his daies images had not crept into the church. S. Augustine also concerning images writeth thus: In the first commandement,Epist. ad Iam ••• we vnderstand the father, where is forbidden any likenesse of God to bee worshipped, after the imagination of man: not that God hath no image; but that no image of him ought to bee worshipped, but hee, which is the same, that he is. And this not for him; but with him. And Lib. 1. Retract. Cap. 1. Wheras he had said before, nothing at all is to be worshipped: but all is quite to be cast awaie, that is seene with mortall eies, whatsoeuer any sense of man apprehendeth: he addeth and correcteth (with mortall eie of the body.) So that then, all images are to be cast awaie by his opinion. And also he alloweth that notable sentence of Varro writing thus: Varro saith,De ciu. lib. 4. cap. 31. that the olde Romanes aboue one hundreth and twenty yeares, worshipped the gods, without images. The which thing (saith he) if it had continued yet, the gods had been more purely worshipped. And he alleageth for a witnesse of his opinion, the nation of the Iewes: wherfore (saith Augustine) when as he saith, they onely found out, what was God, which beleeue him to be a spirit, gouerning the world: and he thinkes religion to be more purely obserued without Images: who seeth not, how neare he came to the truth? Here wee maie sée by Augustines iudgment, what is pure religion, and what was truth accompted in his daies, what néede I adde more? These three witnesses, one renting them in Epiphanius. pieces, another Varro. reasoning so stronglie against them; the third Austen. (as a thréefold strong cable) giuing his consent to the Romanes, to the Iewes, being himselfe a Christian: I suppose are sufficient, to anie indifferent reader, to teach, what was Catholique religion in those daies. And yet for all this, we reade: Reu. 9. v. 21. that some (although plagued of God) in the end of the world, shall not repent of the workes of their handes, that they should not worship deuils, and Idols of gold, siluer, or brasse. And who should these be but the Papists? For the Turke hath no image in his religion.

But they will saie, they worship no deuils; let them take héede: I reade this historie of S. Bernard, who comming to Spira, read these wordes in an Image dedicated to our Ladie, O gentle! O sweete! O holy mother Marie! they saie there was a voice giuen out of the image, God morrow Bernard. But he suspecting that it was some illusion of the Deuill, answered: Paul forbiddeth that a woman should speake in the Church. They saie this image remaineth at this daie, behinde the Church doore at Spira. Ferus also of Images writes thus much: • 3. cap. Ios. The stones which the Israelites tooke out of Iordane, were erected for a memoriall: but the Iewes after the building of the temple, offered sacrifice vpon these stones, thinking them more holy then the temple: when as they were not erected for oblations; but for a memoriall. So they abused the brasen serpent: wherfore it was broken in pieces of Ezechias. And we no lesse abuse the Images & pictures of the saints: when as they are only had in the church for this end, that they might admonish vs of Christ & of the saints. Marke the onelie ende Ferus maketh of Images, to bee remembrancers of Christ, not to be kneeled vnto, or worshipped or offered vnto. This he confesseth to be an abuse. I will conclude this point, with the conclusion of Poligranes a popish writer, who writing in the defence of them, concludeth thus: It is sufficient to haue added these things concerning images, when as it is not needfull to be troubled much about them, which are none of Gods commandements. I would to God, all Papistes would thinke so of them, and with him confesse the trueth: and seeing they are none of Gods commandements, vtterlie forsake them.

Of pardons.

AS for pardons which nowe are not the smallest part of Catholique religion: It should séeme in the beginning, they were no part thereof at all; nor of that faith once giuen to the saintes. Of them one of their owne patrons and defenders writeth thus: Amongst all thinges we handle in this booke, there is no one thing, Alphonsus de castro de Indulgentiis. which the scriptures haue lesse declared, and whereof the olde writers haue lesse spoken. Notwithstanding for this cause, are they to be despised, because the vse of them seemeth lately to be receiued into the Church, because many things are knowne to them that succeede, which those auncient writers were vtterly ignorant of. For of the transubstantiation of ye bread into the bodie of Christ, there is seldome mention in the olde writers, of the proceeding of the holy ghost from the sonne, more rare mention, and of purgatorie almost no mention at all, especially among the Greeke writers. For which cause euen to this daie, purgatorie is not beleeued of the Grecians. Thus farre Alphonsus. Where, as he confesseth the truth of their pardons, transubstantiation, and purgatorie, so he erreth in the procéeding of the holie ghost, which both the scriptures,These places proue the proceeding of the holy ghost. Rom. 8.9. Gal. 4.6. Ioh. 20.22. These fathers also make mention of it. Greg. Naz. orat. de statu Episcopal. Pascasius de S spiritu. Aug. de Trinit. lib 6. fol. 323. & lib. 15. fol. 472. & 474. Rossens. contra articul. Luther. Concil. Tol. 4 cap. 6. and the ancient fathers doe plainelie teach. So that then by his iudgement, pardons, transubstantiation, and purgatorie, came latelie into the Church, and were not that first faith, once giuen to the saintes: and therefore they are counterfeit, therfore they are not the Catholique faith; we maie be saued without them. The Bishoppe of Rochester Fisher, of pardons confesseth the same. It is not certaine (saith he) when pardons began, or of whom. Erasmus also in his preface vpon the first Epistle to the Corinthians, writes, that in the beginning pardons were remissions of the canonicall punishments, which the Church imposed to them that did open pennance. But nowe they are saide to take awaie Gods punishments due after this life to sinners.

But of the true vse of pardons, thus we maie read in the councell of Toletan. We ordaine that vpon the day of the Lordes passion, the mysterie of the crosse, which the Lord would haue shewed to all men with a cleare voice, and that the people should receiue pardon of all their sinnes, that they being clensed by the compunction of repentance, they may be worthy to receiue the reuerent feast of the Lordes resurrection, our sinnes being forgiuen, and may take the sacrament of his body and bloud being clensed from our sinnes.

This is that which we learne out of the gospell, that all ministers in the Apostles, haue receiued power of forgiuing sinnes:Io. 20.23. and to them all, hath our Sauiour saide and not to Peter onelie, Whose sinnes you forgiue they are forgiuen, and whose sinnes you retaine, they are retained. This is that which S. Paul teacheth:2. Cor. 5.17. Olde thinges are passed away, behold all thinges are made newe, and all these thinges are of God, who hath reconciled vs to himselfe, by Iesus Christ, and hath giuen vnto vs the ministerie of this reconciliation. That is to say, because God was in Christ, reconciling the world to himselfe, not imputing vnto them their sinnes, and hath put in vs the word of reconciliation: In Christes steede therefore, we are Embassadours, and as though God did beseech you by vs, we pray you most earnestly, that you would bee reconciled to God. This place first, ouer throweth the doctrine of mans free will, which teacheth, that we are onelie helped by the grace of God, whereas the Apostle saieth, we are created, all thinges are newe, and all things are of God: nothing then of our selues. Secondlie, that God hath in Iesus Christ reconciled the whole world to himselfe. And that all ministers and pastors, are Gods embassadours in Christes stéede, and in them, he put this worde of reconciliation, this his most gratious, generall and free pardon, that whosoeuer beléeueth this glad tidings of the sonne of God, dying, and rising againe, for our sins; shall haue pardon and frée remission of all his sins, shall be reconciled to God, shall not haue his sinnes imputed vnto him. So that then, euerie minister hath his worde of reconciliation committed vnto him: hath this power of proclaiming this generall pardon, to all true penitent sinners: not the Pope onelie, as he séemeth to challenge. And euerie one, that heareth and beleeueth this our embassage, this our message, hath the force thereof, that is, the remission of his sinnes, firmelie assured to him and sealed, not with a bull of lead, as the Popes pardons are,Ephes. 1.5. but with the spirit of God: as we reade, God hath adopted vs to himselfe, through Christ, according to the good pleasure of his will, Verse 7. to the praise of the glorie of his grace. And againe, by whome we haue redemption through his bloud,Verse 12. euen the forgiuenesse of sins, according to his rich grace. And againe, In whom we are chosen, that first trusted in Christ, and that we should be to the praise of his glorie. In whome also ye haue trusted (speaking to the Ephesians) after ye haue heard the word of truth, euen the gospell of your saluation: wherein also after that you beleeued, ye were sealed, with the holy spirit of promise. Here is our frée redemption, the frée forgiuenesse of our sinnes, by Iesus Christ. Here is the gospell, the worde of reconciliation, the tydings it bringeth of this deliuerance: here is the seale of this pardon and reconciliation euen the spirit of God: here is the ende thereof often repeated; that wee all should be, to the praise of the glorie of God: That is, that we all should praise the great mercie, and pitie, and gratious goodnes of our God, who so freelie, and willinglie hath pardoned so manie, so notorious, so vndeserued sinners. Now if this power laie in the Pope, we should haue cause to praise him.

And of this pardon, and of the meanes to obtaine the same, that is faith in Iesus Christ,Rom. 10.9. we read. Rom. 10.9. This is the word of faith which we preach, That is to saie, if thou shalt confesse with thy mouth, the Lord Iesus, and beleeue in thy hearte, that God raised him from the deade, thou shalt be saued. For with the heart wee beleeue to iustification, and with the mouth we confesse to saluation. Here is iustification, the acquittance and pardon of our sinnes, and saluation of our soules. And this word, this pardon (saieth the Apostle) is neare vs, we néede not go to Ierusalem for it; as the Iewes were compelled to do, in their sinnes, and trespasses, and there to offer sacrifices, and so to obtaine pardon; much lesse to Rome, or anie other place: we are now fréede from this burthen: It is now at home with vs, nay in our mouthes, and in our harts. To buy the Popes pardons, is to distrust this pardon, to go so far for the word of our saluation, is to denye the Apostle, who saieth, it is men at home amongst vs, euen in our hearts. But to conclude this place; Antoninus a great learned man confesseth,Tit. 10. de Indulgentiis. That of pardons which the Popes giue, we haue nothing expressed in the holie scripture. Although this be alledged for them: To whome you forgiue any thing, I forgiue also: Neither in the auncient doctors. So that then also by his iudgement, they are not that faith nor anie parte thereof, which was once giuen to the saints. And therefore no part of true catholique religion by S. Iudes determination.

Philippus de dies writes thus, vpon these wordes of our Sauiour: So God loued the world, that he gaue his onely begotten son, Fer. 2. Pent. conc. 1. &c. Condemning all buying and selling of the Popes pardons. God (saith he) gaue his sonne. He solde him not, because he is inestimable, he is without price, neither therfore did we possesse him, that we should buy him. This was the iniquitie of Iudas, which sold that, which could be bought for no money, he solde that, which the euerlasting father gaue freely. And doth not the Pope so nowe? in selling his merits, and in selling pardons and masses: imitating herein rather Iudas, then Peter, whose successour hee would be.

Of Auricular confession.

AVricular confession also, and the reuealing of all sinnes in the priestes eare (as manie as can be remembred) without the which, the church of Rome teacheth nowe, men cannot be saued, was not the first faith giuen by the Apostles, but came in long after; as appeareth by the Fathers and their owne writers.Lib. 10. conf. cap. 30. Augustin saith: What haue I to do with men, that they should heare my confessions, as though they should heale all my diseases? A curious sort of men, to know another mans life, and sluggish to correct their owne. Why seeke they to heare of me what I am, who will not heare of thee, Meaning God. what themselues are? And how know they, when they heare me tell of my selfe, that I saie truely? sithence no man knoweth what is done in man, but the spirit of man that is in him. And Chrysostome of confession of sinnes thus speaketh to euerie one:Ho. 2. in psal. 50. Confesse thy sinnes, that thou maiest blot them out. But if thou be ashamed to tell any man, because thou hast sinned: say them daily in thy soule. I say not, that thou shouldest confesse them to thy fellow seruant, that he might vpbraide thee: shewe them to god which cureth them. If thou shewest them not, doth not God know them? will he haue knowledge of them of thee? When thou diddest them, he was present; when thou committedst them, he knewe? Wast thou not ashamed to sinne? and art thou ashamed to confesse? Confesse them in this life, that thou maiest haue rest in that other life: confesse them sighing and weeping. For thy sinnes are written in a booke. And in another place:Ad Heb. ho. 30. I bid thee, not that thou shouldst bewray thy selfe openly, nor that thou shouldst accuse thy selfe to others: but I would haue thee obey the Prophet, saying: Reueale thy waies vnto the Lord. Here we maie see plainlie by Augustine and Chrysostome, that our priuate sinnes, were to be confessed to God alone, and not to anie man: and that there was no such necessitie, vpon paine of damnation, of confessing them enioyned to Christians, as is nowe taught: which if there had, these two fathers woulde not haue béene ignorant of it. And therefore Beatus Rhenamus saith thus much of Tertullian also:In lib. Tert. de poenit. Let no man maruell, that of this secret and auricular confession, he spake nothing: which (saith he) as farre as I coniecture, at that time was not knowne at all. Here are two other testimonies, one of Tertullian, and another of Rhenanus, that it was not that first faith, agréeing with Augustine and Chrysostome. And to these agrees the ordinarie Glosse: It is better said, De poenit. Dist. 5. that this auricular confession, was ordained of the vniuersall tradition of the Church, then of the authority of the olde and new Testament. It was none of the first faith, it came in after by the Church. And howe long after, Antoninus a great searcher of antiquities and histories, plainlie sheweth: That it was imposed as necessary, Part. 3. hist. Tit. 19. cap. 2. first by the councell of Lateran. The same Innocentius (saith he) in the same generall councell decreed thus: That euery faithfull man or woman, after they came to the yeares of discretion, should alone confesse all their sinnes to their owne parish priest, once at the least by the yeare; and should endeuour to doe the pennance, he enioyned them, with their own strength: he that did not, should be kept out of the church, and dying should not be buried in Christian buriall. Where (saieth he) was there euer made, in any other councell, such a wholesome constitution. Their priuate sinnes, before this councell, men confessed to God, as appeareth by those places I haue cited: but now to their parish priest. And their notorious and manifest sins, one to another, or to the church: as S. Iames teacheth,Ia. 5.16. Confesse your sinnes one to another. If one had offended his brother, hee should not be ashamed to confesse his sinne to his brother, and now to be reconciled: If he had offended the whole Church, he should not be ashamed to doe open penance, before the whole church, that they might praie for him. This séemeth to be the first vse of confession in the primitiue Church:In lib. de p • en. as maie be gathered also out of Tertullian, Confession (saith he) so much lighteneth thy sinnes, as dissimulation or cloking of them, maketh them grieuous: And confession, is the counsell of satisfaction, and dissimulation of contumacie. And that this confession is, and to whome it is to be made: hee after plainlie sheweth, that is, to God and to the Church. That acte (saith he) which is more expressed by the Greeke worde and commonly practised, is called 〈 in non-Latin alphabet 〉 , wherby we confesse our sins to the Lord, not as though he were ignorant, but as though by this our confession to him, we made as it were a satisfaction. And thus he describeth the common repentance in those daies: Often to • eede as it were praiers with fastings and sighes, to weepe, euen to ••• re day and night to their God, to cast thy selfe downe to the priest, to kneele to the Altar of God, to e ••• e to all thy brethren to sende their praiers, as embassadours to God for thee. And after: Insomuch as thou shalt not spare thy selfe: beleeue that God shal spare thee. But many (saith he) eschue this making themselues manifest, or doe deferre it from day to day, being more mindefull of the shame, then of their health: like those, which hauing diseases in their priuie members, while they hide them from the knowledge of the Phisitions, perish in their shamefastnesse. And after, But concerning thy brethren, and fellow seruants; where there is common hope, feare, ioie, sorrowe, and suffering; because also wee haue receiued a common spirit, of a common Lord and father: what doest thou account them any other thing, then thy selfe? Why doest thou runne from the partakers of all thy mischances and sorrowes, as from mockers and iesters at them? The body cannot be merrie, at the griefe of anie one member; the whole bodie must needes be sorie for companie, and seeke for remedie. And of this confession and open repentance practised in his daies, S. Ierome writeth thus of Fabiola.

Part. 3. ep. 6 • . Who would haue thought (saith he) that after the death of her second husband, she comming to her selfe, at which time carelesse widowes, hauing shaken off the yoke of bondage, are woont to liue more licentiously, as to go to the bathes and walke the streetes, and to beare the shewe of strumpets: that shee would haue put on sackcloth, that she would haue confessed her fault? and the whole citie of Rome beholding her, in the church of Lateran &c. That she would stand amongst them that did pennance, (the Bishops, Priestes and all the people weeping with her,) and that she would humble (her haire being about her eares) her wanne face, her vnwashed handes, her filthy necke. This repentance and this confession, of her common and notorious sins, committed before shée knewe Christ perfectly, Fabiola this excellent matron whom S. Ierome wonder fullie there commendes, shewed. Of Theodosius also the Emperour Ambrose writes thus:Ambros. orat. de obi • . Theodos. The Emperour was not ashamed to doe that which meane men are ashamed to do: that is, to do open pennance. Bead also of this priuate and publique confession,V • citat. a beate Renan • in praefatione Tert. writes thus: The Lord (saith he) is read to haue sent none, on whom he bestowed these corporall benefites, to the priestes, but the leapers; because the priestes of the Iewes were a figure of the kingly priesthood that should be, which now is in the Church, in which all are consecrated, which appertaine to the body of Christ, the high and true prince of priestes. And whosoe •• either by the wickednesse of sinne and berefie, or by the superstition of the gentiles, or by the incredulitie of the Iewes, or by anie schisme from his brethren, as it were by a diuers colour, hath lacked the grace of Christ; it is necessarie, that he come vnto the church, and there shewe the true colour of faith which he hath receiued. But other faults, as diseases of the members of the soule and senses, the Lord heales and correctes, by the man himselfe inwardly in his conscience and vnderstanding. So that then Bead also agreeth with the rest, that God alone heales in vs, all our priuate and hidde sinnes. But the other notorious and manifest sinnes, as they are knowne to the church: so he will haue the church put to her helping hand, by praier to him, for curing of them. This priuate confession to the priest, and declaring all our sinnes to our ghostlie father vpon paine of damnation, Bead makes no mention of: but that we ought to confesse those secret sinnes vnto God.

And here because this is a wayghtie matter, concerning the forgiuenesse of our sinnes, let vs marke diligently what the scripture teacheth vs concerning the same, and to whom we must confesse them. Dauid teaching vs the blessednesse of euerie faithfull man, saieth, Blessed is the man, whose wickednesse is forgiuen, Psal. 32.1. and whose sinne is couered. Our blessednesse consisteth not in our innocencie, but in the mercie of God, not in the puritie of our works, but in the pardon of our sinnes. No man can say: My hearte is cleane. Here is the first proposition, the first part of blessednesse: to acknowledge our sinnes. Secondlie followeth howe wee shall obtaine this pardon: By confessing of them. For while I helde my tongue, and confessed not my sinnes, my bones consumed awaie: though I roared out, for griefe and payne all the daie long. For thy hande was heauie vpon mee day and night: And I was turned in my miserie, as the heate of summer: Without anie droppe of the water of comforte. But to whom now, in this miserable case, did he confesse his sinnes? To God. For so it followeth, I will make my sinnes knowne vnto thee, and mine iniquitie haue I not hidde. I said, I will confesse against my selfe, my sins vnto the Lord, & so thou forgauest the wickednes of my sin. Dauid being in this great misery, by reason of his sins, when as the Lords hand was heauy vpon him, he confessed his sins vnto ye Lord, & so obtained pardon, & so was partaker of ye blessednes, he spake of, in the beginning. And he repeates this twise, to whom he made this cōfessiō, yt is to God; & how vntil he had made his confessiō, his grief increased. Neither wrote he this onelie for himselfe, but for vs: For this cause (saith he) shall euerie one that is godlie make his praier to thee, in the time thou maiest be found. Surelie, in the flood of great waters, they shall not come nigh him. Euery saint must here followe Dauids steps, and without all doubt, he shall obtaine blessednes with him: The great water flouds of punishments for his sinnes, shall not come nigh him. And this Psalme is called a Psalme of instruction, or instructing, in the Hebrue, as Arias Montanus translates it. I would to God all catholiques would learne this lesson of Dauid. To this agréeth S. Iohn: 1 Iohn. 1. vers. 8. If we say we haue no sinne with the proud pharisie, we deceiue our selues, and there is no truth in vs: But if we confesse our sinnes with the Publican, he is faithful and iust, or righteous rather, (as I thinke it may fitlie be translated,) to forgiue vs our sins, and to purge vs from all our vnrighteousnesse. And here some will aske againe, to whome must we confesse? Surely Dauid hath to •• thee before, to God. Or if thou beléeue not him, S. Iohn here telleth thee, Euen to him, that must forgiue, that is, to Iesus Christ. He is faithfull, he will keepe his promise, hee is righteous though thou be neuer so sinfull, he is righteous, he is rich enough, to paie all thy debts: and to purge thee from all thy iniquitie. And here let vs marke diligentlie the most assured, manifest, and greate promise of our sauiour: which no doubte S. Iohn here aime • h at. Whatsoeuer you aske in my name (saieth our sauiour) you shall obtaine. Ioh. 16. Vers. 23. The remission of our sinnes, is a thing of request. And therefore Dauid saieth. For this cause, shall euery one that is godly, make his praier vnto thee. Let vs confesse our sins to Iesus Christ, and by praier aske pardon, and no doubt he is faithfull, he wil performe his promise, we shall haue remission, he is righteous, he is able to couer them, be they neuer so manie. And to assure vs now hereof,Mat. 7.7. also our sauiour saieth, Aske and ye shall haue, seeke and ye shall find, knocke and it shall be opened vnto you. Here is the force of faithful praier. Here is the key of Gods treasury, or store-house. There is nothing we desire more, then giftes and good thinges, then thinges lost, then secret thinges, to haue them reueiled. Aske (saieth our sauiour) and you shall haue giftes; seeke, and you shall finde thinges lost whatsoeuer, euen the fauoure of God, which is the greatest losse in the worlde, you shall finde mercie for your sinnes, which is the greatest thing that can bee founde; knocke, and all secrets and mysteries shall be opened vnto you.1 King 3.9. By praier, Salomon obtained wisdome, the greatest gift: Iosuah staied the sunne, the forciblest creature:Ios. 10.12. Iam. 5.17. Psal. 32.50. Ioh. 4. v. 46. Elias opened heauen: And what is more secret? By praier Dauid found mercy for his sinnes: And what iewell is more excellent? We reade in the Gospell that the ruler beléeued the worde that Iesus spake: and his sonne being nowe at the pointe of death, recouered. This saith we must imitate. If our dearling, our soule, were through •••• e, at the pointe of death: yet if we aske pardon in the name of Iesus Christ, and beléeue according to his worde; it shall be done to vs, and our soule shall no doubt liue. This is the faith of the Gospell: he that beléeueth not this, shall assuredlie dye. Faith is the hand of Christians, wherewith they receiue all things of God: For lacke of this hand, we are poore, we lacke spirituall graces. We are like that Idoll of the Philistines Dagon, 1 Sam. 5. whose palmes of his hands were broken off: wee are like that man in the Gospell, who had a withered hand. Let vs the refore praie with the Apostles,Mat. 12.10. Luke. 17.5. Iohn. 14.1 Lord increase our faith, that wee maie haue handes to receiue all thinges, by faithfull praier from God. Let not your hearts be troubled, (saieth our sauiour) beleeue in God, and beleeue in mee. This ••• sh is a sure bulwarke against all the assaultes of sathans flouds, of troubles and stormes of our sinnes. The cures of those bodilie diseases, by our sauiour, being here vpon earth, were but lessons for vs, to haue the same faith for the curing of our soules, he being now in heauen. If we come vnto him, with fayth and confession, as they did, we shall most assuredlie obtaine the same saluation according to his promise. This is that which Dauid saieth.Psal. 4. v. 4. Stand in awe and sinne not, that is as much as in you lyeth, eschew sin: but if you fall into sinne by infirmitie, saie them in your hearts vpon your beddes and be still: that is, confesse them to God, and bee still, that is quieting your conscience, rest vpon the mercifull promisse of God. This is that which our sauiour teacheth,Mat. 6.5. when thou praiest enter into thy chamber, and pray in secret: no doubt for thy secret sinnes; And thy father that seeth in secret, shall rewarde thee openlie. This is taught vs, by the example of that Stewarde, that was indebted to his master ten thousand tallents: Let vs euerie one thinke our selues to bee that stewarde. And in that great debte what shall we doe? Let vs fall downe at our masters féete, and craue mercie, and he will graunt more then we desire. For ye Steward there desired but longer time;Mat. 18.2 • . but ye Lord forgaue him the whole debte: so will God no doubt deale with vs; but set vs be mercifull to our fellowe seruantes, let vs not followe his vnmercifulnesse, let vs not stumble at strawes, let vs not sée meates in our brethrens eies, and not our owne great beames. So Ezechias turned his face to the wall and wept bitterly. Esay 38.3 This is the writing of the king of Iudah, when he was sicke. In the cutting off of my life: Verse 12. I say, I shall go by the gates of the graue, I am depriued of the residue of my yeares, &c. And why? I haue cut off, as a weauer cuts his webbe, my life; that was no doubt by his sinnes which he here confessed.Possid. in vita eius. So Augustine when hee was sicke, caused these foure Psalmes of Dauid which concerne repentance, to be written on the wall: and those being in foure partes, he lying in his bed, they being set vpon the wall, in the daie of his sicknesse, he behelde, and read, and wept continually and aboundantly, neither would suffer anie one to trouble him. Augustine, as we maie here sée, followe • Dauids counsell: he confessed not his sins to anie ghostlie father, that we reade of; but to God alone, as Dauid did. And shall not we follow their examples? Confesse thy sinnes to Iesus Christ, confesse to God: and no doubt thou shalt haue pardon, as Dauid and Augustine had. This auricular confession which is nowe vses, was not then knowne: It sprang vp in the church after his daies. So manie hundreth yeares, so manie thousand Christians were saued without it: It was not that first faith once giuen to the saintes.

And that this auricular confession, was not vsed in the pri • itiue Church, is euident by the historie of the actes of the Apostles, who in the space of fortie yeares, that euer we reade of, neuer • ther required, or heard of anie man such a particular recitall of their sinnes. And S. Paul comming to Corinth, where he feared were contentions, wrath, backbitings, vncleannesse, wantonnesse,2. Cor. 13.1. and such like sinnes, saith: That now the third time, hee will come to Corinth, and in the mouth of two or three witnesses, euerie word shall stand, and he will spare none of them. What néede anie witnesses, Cap. 4.1. if this confession had béen then necessarie or vsed? And in his first Epistle to the Corinthians he writes thus: Let a man so esteeme of vs, as the ministers of Christ, and disposers of the secrets of God. And as for the rest, it is required of the disposers, that euery man be found faithfull. As touching me, I passe verie little, that I am iudged of you, or of mans iudgement. S. Paul is so far 〈◊〉 from taking vpon him, the authority of knowing ye secrets of the harts of the Corinthians, that he willed them not to iudge him. He addeth his good lesson: Iudge nothing before the time, (speaking of secret and doubtfull matters,) vntill the Lord come, who will lighten thinges that are hid in darkenesse, and make the counsels of the harts manifest, and then shall euerie man haue praise of God. S. Paul reserues this knowledge of secret matters, to the daie of Iesus Christ, he doth not challenge it to himselfe, nor to anie other. And his preheminence is giuen to the Lord in manie places of scripture; that he is the searcher of the hearts, and to none other. As in the Actes and they praied, saying:Act. 1.24. Thou Lord which knowest the hearts of all men, shew whether of these two, thou hast chosen. Why should the Pope then or his cleargie challenge it to themselues? This is to intrude themselues into the Lords place. S. Paul askes the question, What man knoweth the thinges that are in man? And he answereth, none but the spirit that is in man. It might haue béene answered, his ghostlie father, if this confession had then béene vsed. And he makes this an argument to prooue, that so likewise none knowes the secrets of God, but the spirit of God.

And herein our gratious God is also so mercifull, that although he knowe all secret sinnes; yet the sinnes of his elect, he will hide and couer: he will not haue them known to others, to their shame and confusion. And therfore Dauid saith,Psal. 32.1. Blessed is the man whose iniquitie is forgiuen, and whose sin is couered. And this is the blessednesse of all Gods saintes. They are all sinners: he is the best that sinneth the least (as S. Augustine saith:) but their sinnes are ••• ered. And therefore Iesus Christ is called of S. Iohn, 1. Ioh. 2. v. 2. the prop • tiation or couering of all our sinnes: alluding to the propitiatorie in the lawe, which was a golden couering, which couered all the a •• e. Nowe the arke signifieth the Church, and this golden couering is no doubt Iesus Christ, who protectes, couers, and adornes the whole arke of God, his whole Church. There is no part thereof, but néedes this his couering: And therefore he saith in the gospell, He that is ashamed of me and my wordes; of him the sonne of •• n shall be ashamed, when hee shall come in his glory, Luk. 9.26. and in the glory of the holy angels. And this couering of the sinnes of Gods saintes, is also figured by the father in the gospell: who, when as the prodigall sonne had confessed his sinnes, his father,Luk. 15.22. first of all •• er his confession, bad bring forth the best robe, and put it on him. It is the first thing God doeth to his, after their comming to his seruice; to couer all their sinnes: he will not haue them confounded or ashamed.Mat. 26 25. Io. 13.28. Our sauiour would not manifest Iudas his sinne that betraied him, no not to his Apostles being priestes (as the Church of Rome teacheth) but couertlie warned him thereof: and then howe much more will he haue the secret sinnes of his elect couered?

But it is commonlie obiected, that our Sauiour Iesus after his resurrection, gaue his Apostles power to forgiue sins: Whose sinnes soeuer (saith he) ye forgiue, Io. 20.23. they are forgiuen, and whose sinnes you reteine, they are retained. And how can they forgiue sinnes, vnlesse they knowe them? And this authoritie was giuen them the verie daie of his resurrection, as a most gratious testimonie of his victorie. But I answere. First, that to the forgiuenesse of sinnes is not necessarily required, the particular repetition of all our sinnes. Our sauiour forgaue manie their sinnes in the gospell: and yet they did not particularlie make a repetition to him of all their sinnes: as they brought vnto him one sicke of the palsey, and Iesus seeing their faith, said to the sicke of the palsey: Sonne be of good comfort, Mark. 2.5. Luk. 7 47. Mark. 10.52. thy sinnes be forgiuen thee. And to Mary Magdelin, many sinnes are forgiuen her, for she hath loued much. And when blinde Bartimeus tried after him, O thou sonne of Dauid haue mercie vpon me, he answered: Go thy waie, thy faith hath saued thee. Here is remission of sinnes pronounced to all these, by our sauiour: and yet, not anie particular reckoning vp of their sinnes; but a generall, sorrowfull, and faithfull confession. So that, to the forgiuenesse of sinnes, that particular recitall, which the catholiques at this daie doe practise, is not necessarie, vnlesse it bee of some notorious sinnes, as was Achans theft, or Dauids murther and adulterie:Luk. 18.13. but onely a generall confession and knowledge is sufficient. So the Publican confessed his sinne to God in generall: O Lord be mercifull vnto me a sinner, and stroke his brest: arguing thereby the sorrowfulnesse of his hart, and he went home more iustified then the proud Pharisie, who séemed to make this particular recitall of his good déedes which nowe they speake of.Luk. 15.18. So the prodigall sonne (a type and figure of sinners) made his confession, from his sorrowfull heart, but in generall to his father saying: O father, I haue sinned against heauen and against thee: I am no more worthie to be called thy sonne. And through this his confession, he was receiued into fauour.Ro. 15.4. These no doubt are written for our learning, that wee confessing our sinnes generally, but sorrowfullie, as they did, should no doubt haue hope, and not despaire of pardon: So Esay, so Daniell, so Dauid, so all the Prophets, euer confessed their sinnes to God generallie, and not particularlie, and they obtained pardon.Psal. 119 176.19.12. Esay 64.6, 6.5. I haue gone astray like a sheep that is lost, saith Dauid: and O clense me from my secret faults. And Esay, O Lord, all our righteousnesses are like to a stained cloth. Ier. 14.20. And I, am one of polluted lippes. And Ieremie, we acknowledge O lord our wickednesse, and the iniquity of our fathers, Nehe. 1.6. for wee haue sinned against thee. And Nehemiah, we haue grieuously sinned against thee, and haue not kept thy commandements, statutes, and iudgments, which thou hast commanded by thy seruant Moses. So that this confession in generall was practised in the primitiue Church, in these daies: and to such penitent sinners, the pastors were to pronounce pardon. And no doubt their worde is of force, whose authoritie was giuen them the daie of Christes resurrection, by the conqueror of death, hell and the diuell.

And here is the true vse of the keies: that to notorious and trulie repenting sinners, be their sinnes neuer so great; that the sentence of his ministers and Church here on earth, God will make god in heauen. And that the Apostles thus vsed the keies, appeareth by S. Paul to the Corinthians, 1. Cor. 5.1. when as there was one among them that had married his mother in lawe, and they as it should seeme, laughed or reioyced at it: Why rather (saieth hee) haue you not beene sorie, that he might be taken from among you, that hath done this euill? For I being absent in body, but present in spirit, euen now haue iudged, (haue giuen sentence concerning him that did that deed) that you being gathered together with my spirit, with the power of our Lord Iesus Christ, that you should deliuer such a one to sathan, to the punishing or tormenting of his flesh, that his spirit might be saued at the daie of Christ. Here is the power giuen to the Apostles 20 of Iohn, and to the church, Mat. 18. That whatsoeuer they binde on earth, should be bound in heauen: and whatsoeuer they loose on earth, should be loosed in heauen, put in execution. Here are both their authorities ioyned together: here are the sins of this notorious sinner bound and reteined, till his repentance. And here is that distinction of sinnes made manifest, which the Apostle mentions 1. Tim. 5.1. Ti. 5.24. Some mens sinnes (saith hee) are manifest and go before to iudgement, but to others they follow after, and are not manifest. And with these former sins, the Church hath to deale, and not with the latter. They are to be reserued to the lords knowledge,1 Cor. 5.1. sentence and iudgement. And therefore he saith in the beginning of the Chapter, that it is generally reported, that there is fornication among them, and such as is not named among the heathen. With such notorious & famous sins the church is to deale, by forgiuing and deteining them: and not enter into the knowledge of euery mans secret sinnes. To such, vpon their publike repentance and generall confession, the church pronounceth generall pardon.

And this is the rodde that shoulde kéepe Gods church in awe, this is the sword, that shoulde make all christians feare, this is 〈◊〉 wéede hooke, that should purge the Lordes corne-fielde. Here 〈◊〉 doubt, Iesus Christ will make good his owne promise, and 〈◊〉 sentence of his church. He yt is cut off by excommunication here on earth;Ioh. 15.6. is also excluded from heauen, as the gospell teachethe Hee that is not as a branch, in the vine Iesus Christ, is as a withered branch cast out: Mat. 12.30. And he that is not with him, is a against him: And he that is not a souldier vnder his banner in the church, is Sathans souldier, and vnder his power and iurisdiction. And with suche one no Christian should so much as eate meate,1 Cor. 5.11. or haue anie fellowship. For so it followeth, If any that is called a brother bee 〈◊〉 adulterer or a couetous person, or an Idolater, or a ra • ler, or a drunkard, or an extortioner, (that by force or authority, will take other m • ns goods from them wrongfullie) with such a one eate not. If this plaine and manifest lawe of the Apostle were executed, sin would not be so common as it is. If all these adulterers, and couetous persons, and railers, and blasphemers, and likewise other sinners, as soon as they begin to appeare, were cut off from Christs body, were excommunicated; if no man would once talke wish them, deale with them, or so much as eat wish them: it would make men afraide to commit these sinnes. And this is the destruction of the flesh, Pro. 17.22. which S. Paul meanes: what more hurtes she fleshe of man, then sorrowe and griefe? as Salomon saieth in the Prouerbes: A sorrowfull hearte dryeth vp the bones. And what is more sorrowfull, then to be hated, loathed, and forsaken of all men? And that this sorrowe is the destruction of the flesh, which he meaneth, appeareth in his second Epistle,2 Cor. 2. v. 7. where he willeth him to be receiueth againe, and to be strengthned, least he be swallowed vp of ouermuch sorrowe. For (saieth hee) wee are not ignorant of Sathans sleightes. Where also is declared, what is mente by the power of forgiuenesse of sinnes, which our sauiour gaue to his Apostles: ••• t is in receiuing such excommunicate and penitent persons againe into the church. For to whom (saith he) ye forgiue any thing, I forgiue also. And againe, if I forgiue any thing, for your sakes I forgiue it in the sight or person of Christ. So that then here is the authoritie executed, which Christ gaue both to the Apostles in the 20 of Iohn. and to the church, Mat. 18: Here is the verie word and phrase of forgiuenesse of sinnes twise repeated, which is nothing else, but to receiue penitente sinners into the church: And to assure them of the forgiuenes of their sinnes. And this power of forgiuing sinnes is common to the people, with the pastor; To whom you forgiue, I forgiue: saieth S. Paul. Therefore if it bee a good argument, that they which do forgiue sinnes, must of necessitie knowe all secret sinnes (, as the papists would faine grounde vpon those wordes of our sauiour, Iohn the 20, spoken to his Apostles, Whose sinnes you forgiue, they are forgiuen:) then it followes also, that the people must knowe secret sinnes and heare •••• icular confession, with the pastor: for here plainelie in the 〈◊〉 of forgiuenes by S. Paul, both their authorities are ioined together.

Cyrill vpon the 20 of Iohn writeth thus: The Apostles forgiue sinnes two waies, either by baptisme, or repentance: for either they drawe good men to be baptised, and do diligentlie repell the vnworthie from thence; or they rebuke the sonnes of the church sinning, and do pardon them repenting, As S. Paul did the fornicators among the Corinthians. Cyprian also, as he is cyted of Augustine in an Epistle to Antonianus, of the vse of the keyes writes thus: Epist. 48. Some Bishoppes here, our prodecessors (saieth he) in our prouince thought not, that repentance should be graunted to adulterers, and altogether shut vp the place of repentance against adultery: but yet these departed not from the society of their fellow Bishoppes, &c. But Augustine addeth there a little after. But if that which is trueth, the church by good right holdeth, peace is to be graunted rightlie to adulterers repenting: they which shut vp all place of repentance against adulterers, did indeed wickedlie, which denyed health to the members of Christ, and withdrew the keyes of the church from them, which knocked to haue gone in; and withstood the most mercifull patience of God, with ouermuch crueltie: who suffered those therefore to liue, that repenting, they might be healed, the sacrifice of a broken spirit and a contrite heart being offered. Hereby appeareth the vse of the keies, that notorious sinners were excommunicate, were cut off from Christ; till by their open repentance, they had made satisfaction. And of this repentance the same Augustine writes thus after: Neither thinke thou, that any can come from errour to truth, or from any great or small sinne to correction, without repentance. But it is a very impudent errour, hereof to slander the church, which by so many diuine testimonies, is euident to bee the church of Christ, that she deales with them otherwise, that doe forsake her, if they correct their fault after by repentance: and otherwise with those, that were neuer in her, and then first of all embrace her peace, by humbling those former more: by receiuing these more gently; and louing both of them, in doing her diligence, to heale them both, with a motherly affection. And of extortioners, Epist. 54. he writes thus: We reproue them, we detest them, we depriue them, of the communion of the holie altar, &c. Here is excommunication of such notorious extortioners and couetous persons, as being able to make restitution, would not. So that to all sinners notoriouslie knowne, the Church as it should séeme, according to the greatnesse of their sinnes, laide this rod of open repentance, that they might be cured. And with this rod like a mother, she kept all her children in awe. And this open repentance, that it might make sinners more afraide, was vsuallie but once granted to anie in the church. Epist. 54. If open sinners were thus sauerely punished amongst vs, it would make no doubt fewer secret sinners. For of it, Augustine writes thus: Although therefore it be very discreetly and wholesomely prouided, that the place of that lowest repentance, should bee granted but once in the Church, least the medicine being too common, should be lesse profitable to the sicke, which is so much more wholesome, as it is lesse contemptible: Yet who dare say to God, why doest thou spare him, who after the lowest repentance bindes himselfe againe with ye snares of his iniquitie? &c. It maie séeme for want of this discipline, the great and painfull teaching which nowe is in the church, taketh so small effect. If neuer so good seede be sowen, if weedes be suffered to growe: what fruit will be repeated? And therefore S. Paul saith,Eccl. 13.1.21.2. Psal. 26.4. Psal. 119.63. Doe you not know, that a little leauen corrupts a great deale of dough? And Ecclesiasticus saieth, he that toucheth pitch, shalbe defiled of it. And, flie from sinne as from a serpent. And Dauid, I will not fit in the companie of the vngoly: and I am a companion of all them that keepe thy lawe. For certainlie no leauen so soone pearceth through a lump of dough, no pitch so fast eleueth to any thing, no plague so soone infecteth, no serpent so deadlie and secretlie stingeth; as sinne doth. And therefore we knowing this, should beware of it especiallie, should not suffer it amongst vs.Exod. 13.7. And therefore to the Iewes it was saide, that they should make leauen to cease, when they eate their passeouer: so we should doe dailie, eating our passeouer Iesus Christ. And therfore S. Paul likewise saith to vs: Clense away the olde leauen, that ye may be new dough. 1. Cor. 5.7. And he expounds what leauen meanes: Let vs not keepe our feasts (saith he) in the old leauen, nor the leauen of maliciousnes, or wickednesse: but in the vnleauened bread of sincerity and truth. And after: take away quite the euill from among you.

But here some will saie, who should iudge this? who knoweth, who is a couetous man, or a drunkard or a railer? Surelie I may answere here as S. Paul saith to Timothy: 1. Ti 5.25. Good workes are manifest, and they which are not such, cannot be hid. Sinne will shew it selfe. And in this place: what haue we to doe with those that bee without, doe not you your selues iudge them that are within? 1. Cor. 5.12. So that then, euerie mans conscience should iudge, who are couetous, who are drunkards, who are extortioners, especiallie, theirs, that haue the care committed to them of ecclesiasticall affaires, as amongst vs are our church-wardens: They, by othe are bound to present all such riotous offenders, that they might be punished: that their flesh here might be afflicted by sorrowe and griefe, that their souls might be saued: that such wicked persons, might not by their euill examples infect others. The winking of these church wardens in all places almost, at all manner of sinne, and their (omnia bene) it is to be feared, will damne a great manie soules, and endanger their owne soules also. Hee that beareth false witnesse in a temporll court, what punishment sustaineth he? Howe farre greater shall he sustaine, that beareth false witnesse in the court of God? But they are loath perchance to deale hardlie with their friendes and neighbours, they are mercifull. But Gregory saith,Greg. in Ezech. What mercie is that to spare here the temporall rodde, and to reserue the eternall? Not to punish with a rod of willowe, and to procure the yron rodde. And surelie such is their pittie, who suffers sinners to wallowe in sinne vnpunished, giuing them the raine as much as in them lyeth, to runne euen to hell: reseruing their punishments to the dreadfull daie of Gods iudgment, when the daies of mercie shall bee expired; endangering thorough periurie also their owne soules. And that this was 〈◊〉 sworde that kept men in feare in the primitiue Church, and that then there were such church wardens, appeareth also by Chrysostome, who against swearing writes thus: How is it not a very absurd thing, that in the Iewish Synagogues they haue such forcible lawes, so that if the master command, all thinges are straightwaies done, and that wee here are so contemned and despised, I care not for my glorie; for my glory, is your goodnesse; but for your saluation, we crie alowd euerie daie, we teach you, ringing in your eares, and there is none that heareth. And we suffer nothing more then swering. I feare, least we shalbe compelled one daie to giue an account of this great, Ad Pop. Ant. ho. 26. but vnprofitable curtesie. And therfore manifestly and plainly I denounce and protest to all, which commit that sinne, euen speaking from the deuill, (for swearing is such a sinne) that they come not within the Church. And I appoint you a moneth, to correct your selues in. Neither saie to me: thy businesse makes thee sweare: For I beleeue thee not. And in the meane time, cut off all thy swearing companions, &c. And after, If anie man shall denie to fulfill this commandement, as with a trumpet, with my voice, I forbid him to come to the church, although it be the prince, although he weare the crowne. And after, Among the Iewes the name of God was so terrible and reuerend, that it was written in plates of golde. And it was lawfull for none to beare those plates, but the high priestes: but nowe euerie one carrieth the name of God about in his mouth, as a most common thing: Behold I charge and protest to you, that you correct your common and superfluous oathes, and bring all to me. Behold, Ad aedium sacrarum custodiā deputatis, Impero, monce, iubeo, &c. I command, admonish, and bid you, that are here present, appointed to the looking to, and guarde of the church, that it is lawfull for no man to sweare idlely, no nor otherwise: but that you should bring it to mee, whatsoeuer it is, &c. Here is the authoritie of the ministers, in deteining sinne, and in punishing sins, in excommunicating notorious and obstinate sinners. Here is the office of the church wardens, to present such sinners to the Bishop, that they maie be punished. Here is the grieuousnesse of the sinne of swearing manifestlie put downe, we estéeme the name of God lesse then the Iewes did. Hom. 70. And in another homily, speaking against those that mourned excessiuelie for the dead, and euen hired mourners to lament them, he writes thus: Whosoeuer (saith he) shall hire these mourners (I speake no otherwise then I thinke, let him be angry that will) I will banish them the church a great while. This sworde of excommunication they vsed against euerie sinne: this kept Gods house cleane: this made Christians to stand in awe.

Of Purgatorie.

AS concerning Purgatorie. First the doctrine thereof (that they which beléeue in Christ shall after this life, go into a place of fire and torments, and there for a time be purge • ) ouerthroweth the faith of the gospell. It is heauy newes, not glad tydings: that they which beléeue in Iesus Christ, shall besides their manifolde crosses and punishmentes in this life, goe afterward into a place of farre greater griefe and sorrowe. The glad tydings of our sauiour, to all that beléeue in him is quite contrarie. For thus he saith: Neither the father iudgeth any man; Io. 5. v. 22. but hath committed all iudgement to the sonne, that all men may honor the sonne as they honour the father. He that honoureth not the son, honoureth not the father that sent him. Verely, verely, I saie vnto you, he that heareth my wordes, and beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation: but hath passed from death to life. This is the faith of the gospell, this is glad tydings to all true Christians, and catholiques, and beléeuers in Iesus Christ, confirmed by a double oath: that they which heare his worde, and beléeue in God his father, haue euerlasting life: that is, are euen now so sure of it, as if they had it: and shall not come into condemnation; either of temporall punishment after this life, or of eternall, but haue passed from death to life, that is, to ioie and felicitie. This is that which the psalmist affirmeth: If thou Lord, wilt be extreame to marke what is done amisse, Psal. 130. v. 3. who is able to abide it? God will not call his to a strict account. This is that which the gospell teacheth: Christ, though they be sinfull, will not be ashamed of his, before God and his angels: Luke 9.26. but they haue already passed from death to life: not to purgatorie, as the papistes imagine. These signes of time past, argueth a certaintie of that shall be. So that then if our sauiour saie, and that with a double oth, that all which beleeue in him haue passed already from death to life; we maie surelie beleeue, and that boldly confesse, they shall passe from death to life. Heb. 4. v. 1. This is that which S. Paul writeth at large in the fourth to the Hebrewes, Let vs feare therefore, least at any time, forsaking the promise of entering into his rest, any of you should seeme to be depriued. For vnto vs was the gospell preached, as also vnto them; but the word that they heard profited not them, because it was not mixed with faith, in those that heard it. For wee which haue beleeued, doe enter into rest, as he said to the other. As I haue sworne in my wrath, if they shall enter into my rest: although ye works were finished from the foundation of the world. For he spake in a certaine place of the seauenth day on this wise. And God did rest the seauenth daie from all his workes. And in this place againe, If they shall enter into my rest. Seeing therfore, it remaineth that some enter thereinto, and they to whom it was first preached, entered not therin to for vnbeliefe sake: Againe he appointed in Dauid a certaine daie, by to daie, after so long a time, saying as it is said: This daie, if you heare my voice, harden not your hearts. For if Iesus had giuen them rest, then would hee not after this haue spoken of another daie. There remaineth therefore a rest to the people of God: for hee that is entred into his rest, hath also ceased from his owne workes, as God did from his. Here is the summe of the gospell, that whosoeuer beléeueth the promise of God made nowe in the gospell, shall most assuredlie enter into an immortall rest, as did they which beléeued his promise in the lawe, into a temporall rest: as did Iosuah and Caleb. And as then they which beléeued not the promise, neuer entred into that rest, because they mingled not the worde with faith; but respecting their owne frailties and the might of their enemies, died in the wildernesse: euen so nowe amongst vs, they which beléeue not the power of God, but looke on their owne infirmities, they which respect not his promise, but their owne power, they which consider the power of their aduersaries, and not what God can performe; shall neuer enter into heauen. For all Gods seruants, must haue strong holdes to conquer,Num. 13.29. Psal. 18.29. Gal. 1.15. with the Israelites; must haue walles to leape ouer, with Dauid; must haue flesh and bloud to giue a farewell vnto, with S. Paul; must haue their owne frailenesse, and weakenesse, and barrennesse of all goodnesse, to wrastle withall,Rom. 4.19. with Abraham and Sarah, that shall be saued. And they must beléeue and hope assuredlie in God, against all hope in themselues. And they, whosoeuer they are, that thus mingle the worde with faith, with our father Abraham, with Iosuah and Caleb, and the true Israelites: though they be weake and fraile, yet shall no doubt enter into •• st, yea and that into a perfect rest, into a heauenlie rest: euen as God rested from his labours the seauenth daie; so shall they rest, they shall not néede to feare anie purgatorie. This is the faith and glad tydings of the gospell. And of this rest S. Iohn writes thus also: Blessed are they that die in the Lord. Reuel. 14. v. 13. For they shall rest from their labours: and their workes follow them. Nowe to die in the Lord, what is it else, but to die in the profession of the faith of Iesus Christ? Faith is the bonde that knits vs to him.Rom. 11.20. As by incredulity, the Iewes were quite broken off from him: so by faith we are engrafted. Those that die in the faith of Iesus Christ, rest from their labours. This faith bringes them this rest: according to that saying of our Sauiour, let not your heart be troubled, Io. 14.1. beleeue in God, and beleeue in me. This faith takes awaie all trouble, and bringeth peace and rest: and this goeth before; and their workes followe them. Here is also a manifest distinction put downe, betwixt faith and good workes, faith goeth before, and bringes rest, and iustifieth before God: and workes followe after, and shall be crowned of the mercie of God, through the vertue of faith: which otherwise of themselues, were nothing. And the same doctrine of workes and faith, S. Paul often teacheth,Phil. 1.11. calling them the fruites of righteousnesse, they are not our righteousnesse, but the fruites of righteousnesse: For 1. Cor. i. v. 28.29.30.31. Christ is our righteousnesse, and sanctification, and redemption (as the same Paul witnesseth) which must stand vs in steede, in Gods iudgement. And that is euerie Christians true ioie (as out of Ieremie S. Paul proueth:) And vile things of the world, and things which are despised, hath God chosen, and thinges which are not, to bring to nought things that are; that no flesh should reioice in his presence: but ye are of him in Christ Iesus, who of God is made vnto vs wisedome, and righteousnesse, and sanctification and redemption; that according as it is written, He that reioiceth let him reioice in the Lord.

And this is the rest, our sauiour speakes of, when as seeing the Centurions faith, he maruailed and saide to them that followed him:Mat. 8. v. 10.11.12. Verely, I saie vnto you, I haue not found so great faith, euen in Israell. But I saie vnto you, that many shall come from the East and West, and shall sit downe with Abraham and Isaac and Iacob, in the kingdome of heauen: and the children of the kingdome shalbe cast out into vtter darkenesse, there shall be weeping and gnashing of teeth. And this rest commeth of faith in Iesus Christ: To beleeue that all thinges are in his power, euen death and life, health and sickenesse, yea deuilles and what thinges soeuer are in the worlde.This was the Centurions faith our sauiour so highly commended. Through this faith no doubt Lazarus, being poore in euerie respect, not able to giue a mite, but rich in faith, was carried into Abrahams bosome, that is, into a place of most pleasant rest.

Rom. 8.31.This is that S. Paul saith, What shall we saie then to these things? If God be on our side, who can be against vs? which spared not his owne s • nne, but gaue him for vs all to death: How shall he not with him, giue vs all things? Here is the riches of all Christians: God so loued them, that he gaue them his sonne: howe then will he not giue them all thinges else? But they are sinners, they are vnprofitable servants, they are prodigall children, this will turne awai • Gods fauour from them: But against this heavie newes, here is a comfort: Who will laie any thing, to the charge of Gods chosen? It is God that iustifieth, who shall condemne? It is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God, and maketh request also for vs. Though we often displease God, euen dailie: yet we knowe hee is the beloued sonne, in whome the father is well pleased, and for whose sake, 〈◊〉 are accepted. And those whome he accountes his, sathan dare not rowte against, and they appeare before God, clad with his righteousnesse. This is the gospell, this is glad tydinges, this is most certaine, this is confirmed with a double oathe: This is generall of all Christians, that heare the worde of Iesus Christ, and beléeue in his father. Let Papists, and counterfeit catholiques take héed, which will not heare his word, nor thinke they are bound to know and vnderstand it; least by this their obstinacie and stopping their eares, they go not into purgatorie, but into hell. For no doubt this was not added in vaine; it shall haue his force in some, let them marke it well:2. Thes. 1.8. For S. Paul saith, The Lord Iesus shall come himselfe from heauen, with his mighty Angels, in flaming fire, rendring vengeance vnto them, that doe not knowe God, and doe not obey the gospell of our Lord Iesus Christ. And howe can they obey the gospell, that knowe it not, and refuse to heare it? Neither shall their ignorance, the blinde mother of their deuotion, excuse them. For Christ shall render vengeance, to those that know not God.

Secondlie, the doctrine of purgatorie is against the authoritie of Christ: for he saith, Father I will, that they which thou hast giuen me, be with me euen where I am, Io. 17.24. that they may beholde my glorie which thou hast giuen me. For thou louedst me before the foundations of the world. This is Christes will: and what Pope, what deuill, can withstand it? And he excepts none. All his shall be with him, all Christians, as well great as small, all his members, as well weake as strong. He will not suffer the feast of them, to endure a moment, the fire of purgatorie. And when this shall be, that they shall be with him, S. Paul plainlie expoundeth, at the houre of their deathes. And therfore no doubt vpon the gospell grounding his faith, he saith, I desire to be loosed, and to be with Christ. This was the cause, he desired to be loosed out of the bonds of this sinfull flesh, that he might be with Christ: as our sauiour here hath promised, and not to him onelie; but to all that his father hath giuen him, to all his. And in another place, S. Paul speaking of all Christians saith,2. Cor. 5.1. We know that if our earthly house of this tabernacle were dissolued, we haue a building of God, a house made without hands, euerlasting in heauen. So that then, christians haue but two houses or homes: This earthlie tabernacle of the fleshe, and when that is dissolued, an house of God, an house in heauen. There is no third house for them in purgatorie. And after in the same place: God hath giuen vs the earnest of his spirit, and therfore we are of good courage alwaies: being assured of this heauenly inheritance, whereof we haue alreadie receiued the earnest from God, which euen amongst men confirmeth anie bargaine. Knowing this, that being at home in the body, we are strangers, we are absent from the Lord. For we walke by faith, not by sight (nowe in this life) yet wee are of good courage, (though we haue not séene the Lord with Thomas) and wee desire rather, it likes or pleaseth vs better, to go out of the body and to be at home with the Lord. Here is but two estates of the faithfull, of those that are Iesus Christes, that haue receiued the earnest of his spirit: Either to bee at home here in the body, and to be strangers with the lord, to walke by faith, and not by sight; or else to go out of the body and to see his glorious maiestie, as S. Steuen dying for this faith saw him miraculously; and as it is likely, neuer after lost his sight: so shall all Christians dying in his faith bee with him for euer euen at their deathes. There shall be no middle place to staie them, in the waie. And here this their assurance, this their good courage, and 〈 in non-Latin alphabet 〉 , is twise repeated.V. 6. &. 8. They feare not the performance of his promise, they feare no purgatorie, no torment in the waie: let their enemie the deuill, doe what he can against them in this life, hereafter they are sure he can doe them no harme.

Neither that place 1. Cor. 3. which for their purgatorie the papistes so often alledge, maketh any thing to ye purpose, to pro • e it. According to the grace of God giuen to me (saieth S. Paul) as a skilfull master builder, I haue laide the foundation, and another buildeth thereupon: but let euerie man take heede how he buildeth vpon it. For other foundation can no man lay, then that which is layde, which is Iesus Christ. And if anie man builde vpon this foundation, golde, siluer, or precious stones; timber, haye, or stubble: Euerie mans worke shall be made manifest, for the day shall declare it, beecause it shall be reueiled by the fire, and the fire shall try euery mans worke of what sort it is. If any mans worke that he hath built vpon, abide, he shall receiue wages. If any mans worke shall burne, hee shall loose: but he shall bee safe himselfe, neuerthelesse as it were by the fire. It is manifest in this place, that the Apostle speaketh not of anie fire, after this life: but of the fire of affliction in this life. And hee speaketh of all mens workes, not of the workes of anie middle sorte of men, as the papists do imagine, but of the ministers workes especiallie, who build vpon Christ by their preaching and doctrine, either the gold of faith, or siluer of loue, or 〈◊〉 precious stones of good workes, that is rare and excellente vertues: or else wood, that is couetous doctrine, and wood for their owne fires; or gréene grasse or haie, that is pleasant and pla •• ble doctrine to their hearers; or else stubble, that is barren and fruitlesse doctrine. And of this golde in the church of Christ, an • of these precious stones, the prophet Esay prophesieth in his 60. Chap. vers. 17. And of such wood S. Iude here speaketh in the person of Balaam: and of such haie the prophet Micah prophes • eth, Chap. 3 vers. 5. and such stubble our sauiour condemneth in the superstitious Pharisies, who taught not the fruitfull seede of Gods worde, but the barren traditions of men, Mat. 15.9. And here marke I beseech thee (gentle reader) howe wood, which is in the first place, maie resemble couetousnesse: For euen as a trée is rooted in the earth,Mat. 6.21. so the couetous man hath his heart fixed in this worlde; where his treasure is, there his hearte is also. And as a tree hath manie branches: so hath couetousnes, Simony, vsury, extortion, pryde: and therefore it is called the roote of all euill.Deut. 16.21. God for this cause (as it should seeme) commaunded that no groues or trees should be planted nigh vnto his Altars:1. Tim. 6.10. banishing from his church mysticallie the root of all euill, couetousnes. This wood the Apostle speaketh of, which also hee calleth Idolatrie, because the couetous man maketh his monie, his God. The preachers of the gospell must not build vpon Iesus Christ, this wood; must not plant neare his Altar, this roote of all euill, and huge greate tree with her manie branches, couetousnes: neither by their wordes, nor by their examples. For if they do, their works shall burne, and they themselues shall be hardlie saued, euen as it were thorowe the fire. Greene grasse also maie resemble the ease and pleasures of this lyfe. In May the fieldes are gréene, pleasant and full of fragrant flowers, and men then do delight, to take their ease in them. They therefore builde gréene grasse vppon Iesus Christ, which doe giue themselues to pleasures and ease, which preach not, which labour not in the Lordes vineyearde, and so by their euill example, are offence to others: or else which preach lybertie to their hearers, plausible and pleasant doctrine; which preach the promises, and not the precepts of the gospell. Stubble also may resemble barren, and fruitlesse doctrine: For stubble is a barren thing, all the fruite thereof is gone, and therefore it may signifie all the deuises, traditions, wisdome of mans braine,1 Cor. 2. which profiteth nothing to the kingdome of God: as S. Paul teacheth at large. And S. Augustine writeth thus of the liberall sciences: Epist. 121. If the sonne shall make you free, then are you free indeede: for hee maketh that those which are called liberall artes of those, which are not called into liberty, may be known, what libertie and freedome they haue in them. For they haue not anie thing in them agreeing with libertie, that agreeth not with truth. And in his Retractat,Lib. 1. cap. 1. he wryteth thus: The praise wherewith I haue extolled Plato so greatlie, and the Academikes, as becommed not wicked men; not without cause displeaseth me, especiallie seeing Christian religion is to bee defended against their great errours. So that all mans doctrine is stubble in comparison of the word of God. The liberall artes without Christ, by Augustines iudgement, are bondage it selfe. Christ commandes to preach those thinges he commaunded, his worde. The Friers,Theodoret expounds this place of the daie of iudgment. that haue preached legends or fables; haue preached stubble: and therfore this place toucheth them, they are not able to auoide this fire.

The doctrines and buildings and workes of these teachers principallie the daie, that is time, shall make manifest. Their hearers are not sounde in the faith, they doe not teach them to beare the crosse after Christ: that, that faith which must saue them, must worke through loue. Euery mans worke that day, that is time, shal make manifest, for through fire it is reuealed. Thus much the Gréeke word imports, that is no doubt through afflictions, in time it is tried whether Christians be réedes or rockes: whether they be pretious stones, or pibbles: whether they be wood or stubble.

And here as in the wordes golde, siluer, pretious stones, 〈◊〉 néedes be confessed an allegorie or figuratiue speech, why not also in the word fire? Againe, if they would haue this word fire, to signifie the fire of purgatorie, then as well golde as wood, as well good workes as euill, must be proued in the fire. The which thing S. Augustine noteth. Lastly, the daie signifieth not the daie of iudgment;1. Thes. 5.2. 2. Thes. 2.2. 2 Pet. 3.10. Psal. 19. 2. Cor. 6.2. 2. Pet. 3.18. because Saint Paul commonlie calleth that, the daie of the Lorde: but rather here, because he speaketh the more simplie by it selfe without anie such addition, it signifieth course of time: as it is taken in manie other places of the scripture. As one day certifieth another: And behold now the day of saluation: And to whom be glorie, both now and to the day of eternitie, saith Peter. Here the word daie as in manie other places,Gen. 5.1. is taken for time. To this purging also by the fire of afflictions the Apostle S. Peter plainlie agreeth:1. Pet. 1.5.6. We are kept (saith he) through faith, to that great saluation, ready and prepared to be reuealed in the last time, against which time, either of our deathes, or of the great iudgement, we reioice: yet a little while (if need be) 1.Our afflictions are louing, 1. corrections and purgings, 2. trials, 3. crownes. sorrowing, in many temptations, that the 2. triall of our faith, much more pretious then gold, which perisheth, and yet is tried by the fire, may be found to our 3. praise, and glorie and renowne, in the reuelation of our Lord Iesus Christ. So that, if néede be, if our sinnes deserue it, we are here in this life, by the fire of afflictions, as the Lords golde, purified and tried: and not in anie fire of purgatorie hereafter. And of the same triall he speaketh in another place:1. Pet. 4.12. My beloued (saith he) account not your fiery trial, as though some strange thing chanced vnto you: But as you are partakers of Christs sufferings reioice, that in the reuelation of his glorie, you may triumphing, bee glad. As Christ suffered nothing after his death, but all in this life: so all his members in some measure, shall suffer, to be made like vnto him. And herein (saith Peter) let them reioice. Nowe to saie that his members shoulde suffer after death, were to make them vnlike vnto their head. So that, it is ye fierie triall, which S. Peter appoints to all christians, if néed be; which no doubt the Apostle Paul speaketh of in this place. And this is that, which he himselfe teacheth vs also plainlie, to the Corinthians: If we would iudge our selues, 1. Cor. 11.31. we should not be iudged of the Lord; but now we are corrected of him, least we should bee damned with the world. So that then, those Christians which doe not iudge themselues, which doe not repent sufficientlie of their sinnes, by S. Paules iudgment, and plaine testimonie, are here in this life iudged of God, and scourged with manie afflictions, least they should be condemned with the world. And therefore for such, no fire of purgatorie then remaineth, after this life: as the papists imagine. S. Peter also teacheth vs the same: That God beginneth first to punish, to purge and sweepe (as it were) his owne house, in this life: and afterward, the wicked in hell for euer. 1. Pet. 4. v. 17. Now is the time (saith he) that the iudgment should beginne with the house of God, and if first with vs, what shall bee the ende of them, which beleeue not the gospell of Iesus Christ? So that then, God iudgeth and punisheth the faultes and falles, both of his shéepe, and of the wicked goats: but of his, in this life; of the wicked in hell. Of this sauing also,Psal. 66. v. 11. as it were through the fire, Dauid speaketh: We went through fire and water, & thou broughtest vs into a wealthy place: that is through the affliction and troubles of this life; whereof some were as hoat as fire, and some as huge as water. And of this triall by fire in the hearers of his word, our Sauiour speaketh: Some seedes (saith he) fell among stones where they had not much earth, and they sprung vp quickly because they had not depth of earth: but when the sunne arose, they were scorched with heat, and because they had not depth of earth they withered away. And what this heate meaneth he afterwardes expoundes: That which fell among stones is hee, which heareth the word, and receiueth it gladly: Mat. 13. v. 2 • . but hee hath no roote in himselfe, but is a time seruer, and when afflictions or persecutions arise for the word, he is offended, he shrinketh from it. So that then, persecution is the fire that trieth whether we be gold or lead, whether Gods word haue taken roote in the hearts of the hearers or not.2 Ti. 3.12. And of this fire the Apostle speaketh, saying: Euerie one that will liue godly in Iesus Christ shall suffer persecution, his faith shall be tried in the fire: God will trie by some meanes or other, whether his word haue taken déepe roote in him or no. And this triall the daie, that is time, will make manifest. In the course of a mans life, God will once thus trie him; all must suffer persec • tion, all must be tried. Of this purging the Prophet Malachie speaketh:Mal. 3.1. Behold I will send my messenger, and he shall prepare the waie before me, and the Lord whom ye seeke shall speedely come to his temple, euen the messenger of the couenant, whom yee desire. Behold he shall come (saith the Lord) of hoasts: but who may abide the daie of his comming? and who shall endure when he appeareth? For he is like a purging fire, and like fullers soape, and hee shall sit downe to trie and fine the siluer, he shall euen fine the sonnes of Levie, and purifie them as gold and siluer, that they may bring offerings vnto the Lord in righteousnesse. Who is this Angell of the couenant? who is this Lord so longed after? but Iesus Christ. • hat is this fire, by which he should purge his gold? but afflictions and persecutions, which are the perpetuall companions of his gospell. And when is this purging? but in this life, that the children of Iudah maie offer the sacrifice of righteousnesse vnto the Lord. To this agreeth that which our sauiour saith in the gospell,Io. 15. v. 1. I am the vine, and my father is a husbandman: Euerie branch in me not bearing fruit, he wil take it quite away: and euerie one that beareth fruit, hee will purge it, that it may beare more fruit. Here are but two sortes of Christians, either wicked, which bring foorth no fruit; and they are quite taken awaie, and cast into the fire of hell: or else good Christians, which bring foorth some fruite, and they are purged, that they maie bring foorth more fruit. And here this purging, argueth an imperfection: for all Christians euen the best, are vnperfect, as S. Iames saieth: In many thinges wee offend all. So here is the purgation of all christians, not after this life, but in this life, that they maie bring foorth more fruit: As Dauid saith, It is good for me, Psal. 119. v. 71. that I haue beene in trouble, that I may learne thy statutes. And it is to be noted that he saith, euerie branch that abideth in him, is so purged, and therefore none after. This is the purging that Iesus Christ speakes of concerning all those that abide in him. If thou abide in Christ, God will purge thee (if thou lacke purging) presentlie, that thou maiest beare him more fruit. He is a most carefull husbandman ouer his: he will not suffer his tries growe out of order, he will haue them fruitfull: This is that which S. Ioh. Bapt. saith, His fan is in his hand, Mat. 3.12. and he shal purge his floore, and he shall gather his wheate into his barne, but the chaffe he shall burne with vnquenchable fire. His fanne, that is his word, his gospell, is in his hand: and by it he trieth and purgeth his, he knoweth whether they be wheate or chaffe: The winde of afflictions maketh the separation; both good and euill bee receiued into the fanne; both heareth the word preached. But the wicked endure not the winde, when afflictions come they are chaffe, they flie awaie: the godlie are wheate, they abide in the floore.Luke 22.31. Of this triall our sauiour telleth Peter. Symon, Symon (saith he) sathan desireth to sifte thee, by temptations and afflictions and persecutions; but I haue praied, that thy faith should not faile. Of this triall S. Paul writeth to the Thessalonians, he sent Timothie to know of their faith, 1. Thes. 3.2. least the tempter had tempted them in any sort, and that his labour had beene in vaine. And for this cause no doubt Paul saide to Barnabas, Let vs returne and visit our brethren in euery cittie, Act. 15.36. where we haue preached the word of the Lorde, and see how they doe: not in the body, but in faith, whether they continue stedfast or not.

And of this purging the Prophet Esay speaketh: Yea thou hast not heard, thou hast not known, yea since that time, Esay 48. v. 8. thou hast not opened thine eare. For I know, that in trespassing, thou wilt trespasse against me, & yt thou art rightly called a sinner, euen from thy youth. For my name, I will withdraw my furie, and for my praise, I will put a bridle vpō thee, that I might not vtterly destroy thee. Behold I haue purged thee, & not in siluer: I haue chosen thee, in ye furnace of affliction: for mine own sake, I wil do it. For how should it be prophaned or polluted? And my glorie I will giue to no other. Here is plainly described the sinfull and miserable estate of all mankinde, and the infinite mercie of God towardes man: Howe he withdrawes his furie, in our dailie sinnes: howe he bridles vs: howe he purgeth our sinnes, not with siluer but with the bloud of Iesus Christ (as Peter supplies that part of the sentence?) howe hee chuseth vs to himselfe, as cleansed and nowe quite purified from all these our •••• es, in the furnace of affliction. Here is the onelie purgation of all the sinnes (be they neuer so manie) of Gods people, not with siluer; but with ye bloud of Iesus Christ, as Peter telleth vs, & in the furnace of aduersitie: and all this doth God for his owne sake. It is twise repeated, as a most worthie lesson. How should it be polluted or be a prophane thing, saith he? And what thing meaneth he here? but Gods inheritance, he will not suffer it to be polluted, he will purge and cleanse his owne house first, as Peter telleth vs. And here is that obiection taken awaie, that no prophane thing, shall enter into heauen. God hath purged all his, he hath sanctified them, and chosen them in the furnace of afflictions: and he will not giue his glorie of redéeming, of preseruing, of purging them to anie other.

And Philippus de Dies writes thus: This is the cause, why the holie ghost this daie appeared, and gaue it selfe in the forme of fire, to the faithfull; Feria 3. in Pent. Conc. 2. That it should teach vs, that it did the same in soules, that fire doth in thinges that maie be burned: as those thinges which are wont to be tried in the fire, as mettals can be cleansed by no other thinge from their drosse, then by fire: so the soules cannot bee purified from the drosse of their imperfections, but by the vertue of this forcible and diuine fire (meaning the holie Ghost) whereof the Lord speakes by the Prophet Esay: I will take thee in my handes, and I will take thy drosse quite awaie. And I will take all thy time from thee. And after this thou shalt be called the cittie of the iust, the faithfull cittie. Here we maie plainlie sée, what fire purgeth soules, euen the fire of Gods spirit: and not anie of pugatorie, by his iudgement. And here, this purging requires no long continuance of time (as the papistes imagine) but euen in a moment, if the soule repent and beléeue rightlie in Iesus Christ, it is straight purged from all sinnes whatsoeuer. This doeth the gospell teach vs: The thiefe on the crosse no doubt a grieuous sinner, & whose sinnes had beene inueterated and growen to perfection:Luke 23.43. heare what comfortable wordes our sauiour spake to him: This day shalt thou bee with me in paradise. And Zacheus the chiefe publican, when as he had made his confession and restitution,Luke 19. v. 9. heard of our sauiour, This daie is saluation comen to this house. And Mathewe sitting at the receipt of custome,Mat. 9.10. our sauiour immediatlie after his forsaking his former wicked trade, by and by entred his house and dined with him.Luke 15. v. 17. But to expresse this mercie of God 〈◊〉 liuelie, the prodigall sonne is a notable example, who wallowing now in all manner of sinnes, after his returne, is immediatlie receiued, embraced, clothed a newe, feasted. Surelie all these, are but types and shadowes of sinners: Euerie true penitent and beléeuing sinner, no doubt, following their steppes, shall immediatlie be partaker of their grace. There néedes no continuance of purging awaie their sinnes, be they neuer so manie, grieuous, or inueterate. Bodilie diseases are not so soone recouered: but herein appeareth the great mercie of God towardes soules: he is a louer of soules. This is glad tydings, this is the gospell. This is truth: that spirit that teacheth contrarie doctrine to this, is the spirit of error. This triall also in our memories, hath God made of the works of his builders and of his seruants, in Quéene Maries daies: where one might sée some of all sortes: some chaffe blowen awaie with the winde, forsaking the gospell, some good wheate remaining in the Lordes floore still, and enduring all sathans siftings and vexations; euen the fierie trial of death it selfe. So that the scripture it selfe in manie places, the examples of antiquitie, as in other histories, so in them also which haue been fresh in our memories, doe declare plainlie, what this fire and this purging meaneth.

And that this purgatorie the papistes speake of, was not the first faith, but after crept into the church, the fathers plainly proue:Apol. 2. Iustin the Martyr defineth hell thus: Hell is a place where they shal be punished that haue liued vniustly, and haue not beleeued that those thinges should be done which God taught by Christ. And againe, we knowe them onelie to bee immortall, which liue holilie through vertue, after the imitation of God; and we beleeue that they shall be tormented in euerlasting fire, which leade their life vniustly, without repentance, and changing of their manners. Here are but two sortes of men by Iustines opinion: either they which repent in • his life (for after this life there is no repentance as the papistes confesse) and they shall be saued; or they which die not repenting, and they shall be damned. And in another place he writes thus:Lib. Quest. & Resp. Quest. 71. The soules keepe not that state after they haue departed the bodie, which being ioined with the bodie they had. For in this life what things happen to the soule, vnited to the bodie, are all common, as well to the iust as the vniust. And as concerning this matter, there is no difference betweene them, as to be borne, and to die, to be hole, and to be sicke, to be rich and to be poore, and other such like: But after the departure of the soules out of the bodie, by and by the iust are separated from the vniust. For they are led awaie by Angels to places fit for them. And the iust mens soules are carried into paradise, where they enioy the familiarity and sight of Angels, and archangels, 〈 in non-Latin alphabet 〉 . after the fight of our sauiour Iesus Christ himselfe, according as it is said, When as we are strangers from the body, we are present with the Lord. But the soules of the vniust are carried to the places of hell, as it is said of Nabuchadnezar king of Babylon: Hell vnderneath is mooued for the meeting of thy comming, &c. And they are reserued in places fit for them, till the day of the resurrection and of reward. Here is likewise but two sortes of men, and two places appointed for them, and that the iust are with Iesus Christ, and that paradise is a part of heauen.

In psal. 38.And also Arnobius writes thus: Forgiue mee here before I goe hence: for if thou shalt forgiue me here, I doe finde refreshing there, and I shal be no more a stranger. For I shal be made a citizen wi •• the Saintes, and a houshold seruant of God by Iesus Christ. Here Arnobius teacheth two thinges, forgiuenesse in this life, and thou comfort in the life to come, then the enfranchising of the eternall kingdome: but if no forgiuenesse here bee obtained, then we not vtterlie vndone, then no hope of refreshing there. And in another place he writes thus:In psal. 48. The heele signifieth the ende of ou • life: the serpent markes that, there he lieth in waite. This onely is to bee feared of all men, least in their ende, they be taken in their iniquity: For in what worke any one shall be found in his ende; in that he shal be for euer. You which trust in your owne power, and glory in the multitude of your riches: know ye this, that no man may redeeme you from destruction, no not your father not your mother, but that man Iesus Christ, which gaue himselfe a redemption for all. Here we maie sée that those which in their ende shal be found in doing god, in faith and repentance, shall be saued no doubt: and that no man through his owne power, maie redeeme his soule: no, nor no friend, purchase a pardon for him after his death. And againe, Then they finde their enemies in the gate, In psal. 126. when they passe out of the body, Athenag. de resurt. in which they haue ouercome the deuill. All the faithfull ouercome their enemie in the gate. Athenagoras also writes thus: It is an hainous offence to suspect, of God or from God, that anie iudgment should be done without iustice: But there is no iustice, when he shall not remaine whole and sound and capable of iudgement, who hath done either iust thinges, or vniust thinges. For hee which hath done euerie thing in his lyfe, for which he is to bee iudged, was man himselfe, not the soule. And after: On the contrarie, if the sinnes shall be condemned afore the resurrection, God shall not deale iustly with the soule: for she alone shall suffer the punishmente of those thinges, which she offended in the lyfe, at the perturbations of the body, drawing her to his appetites and motions. Athenagoras affirmeth, that it is vniustice to punish the soule alone by it selfe for anie sinne before the resurrection, which the bodie hath béene partaker of with her, hee will haue the bodie and soule, as they haue sinned both together, to be punished both together. And yet this vniustice, the papists séeme to lay vpon God, by their doctrine of purgatorie: whereas they teach, that the soule is punished alone, in those sinnes which it committed in the bodie.

And S. Augustine of purgatorie writes thus also.Euchir. ad. Laur. cap. 69. Such a thing maybe: but whether it be or no, it may be doubted. If it had béene a point of faith, it ought not to haue béen doubted of, and he taketh awaie the chiefe foundation of purgatorie, that place of S. Paul 1. Cor. Chap. 4. which out of the scriptures the chiefe patrones thereof, do alledge for it. If any man build vpon this foundation, &c. expounding the fire there, which S. Paul speaketh of, to bee afflictions in this life, and griefe for the losse of these earthlie thinges: as I haue expounded it before. So that then by his iudgement, purgatorie is an vncertaine thing, not grounded vpon the scripture. And in his Epistle to Macedonius he writes thus, Epist. 54. Of correcting our manners, there is no place, but in this lyfe. For after this life, euery one shall haue that which he hath purchased to himselfe in this life. Therefore wee are compelled, through the loue of man kind, to praye for the offenders, least they end this life so, through punishment, that when it is ended, they cannot end their punishment. What can be more plainer then this?

And in his Epistle to Hesichius, hee sheweth his iudgemente plainelie, that there is no such thing. Epist. 80. But he which saieth thus (saith Augustine) my Lord will not come yet, that he may strike his fellow seruauntes, and that hee may feast with the drunken, is not of light; but of darkenesse: And therefore as a thiefe, that day shall take him. The which thing also, euery man ought to feare, of the last day of this lyfe. For in what state his last day shall find euery man, in the same, shall the last daie of the worlde comprehend and take him: because what kind a one he dyeth in this daie, such a one shall hee be iudged in that daie. And a little after. That which I say to you, I saie to all: Watch. To which all doth he say this? but to his elect and beloued; and that doe belong to his bodie, that is, to his church. Hee did not therefore speake to them, which then presently hearde him: but also to them, which were after them, before vs, and to vs also, and to those that shall be after vs, euen to his last comming. Shall that day finde all men liuing? or shall any man say, that it belonges to the dead, that which he saieth watch, least when he commeth sodainly, he shal find you sleeping? why therefore doth he saie to all, which did belong to them which were then? but because it belongeth to all, after that manner as I haue said. For then to euery one that day commeth, when the daie shall come, that he may depart such a one from hence, what kind a one he is to be iudged at that daie. And therefore euerie Christian ought to watch, least the Lord comming, find him vnprepared. But that day shall find him vnprepared, whom the last day of this life shall find vnprepared. Here is S. Augustines plaine resolution, yt such a one as euerie Christian dyeth, such a one shall the last •• ie of iudgement find him: therefore there is no preparation or helpe after to be had. And he repeates this twise. And comforting a noble Lady, touching the death of her husband, he writes thus, • f the generall and common receiued opinion of all Christians, Epist. 6. of the death of all the faithfull, to comforte her withall. Neither ought you so to be sad, as ye heathen which haue no hope, when as according to a most true promise, we hope, that from this lyfe, from which wee must depart, we haue not lost some of our friendes departing hence; but haue sent them before vs: and that they shall come to that lyfe, where they shall bee, as better knowne to vs; so much more deare to vs, beloued without any feare of falling out. Hee comfortes hee, that according to the true promise of Iesus Christ in the gospel, her husband was gone to lyfe euerlasting, whither wee all must followe. And that although he was as it should séeme a rich man, (who are by occasion of their wealth drawne into manie noysou •• lustes, as S. Paul teacheth) yet, he doth not sende him to purgatorie. Epist. 28. And writing of the soule, he saieth thus; that there is no soule in all man kinde, which hath not need, for her deliuerance, of the mediator betweene God and man, Iesus Christ. Therefore the blessed Virgins soule also, as she herselfe affirmeth. Then what soule soeuer, without the grace of our mediator, and his sacrament, in any age of the bodie, shall departe out of the bodie: shall be tormented, and at the last iudgement shall receiue the bodie to be punished with it. But if after the carnall generation, which is made of Adam, if it bee regenerated in Christ, and belonging to his societie: both it shall haue rest after the death of the body, and it shall receiue the body to glory. These thinges (saieth he) are they, which concerning the soule I houlde most assuredly. Then by his most assured sentence, all soules that bee regenerate and belong to Christ, after the departure out of the bodie, shall haue rest: and therefore shall not go to anie purgatorie, & shall at the day of iudgement receiue againe also their bodies to be glorified.

And in an other place hee confesseth the same doctrine more plainelie: Take heede (saith he) least of your departure hence, Lib. de. rect. cath. con. yee make the Angels sad, and your enemies glad: knowe this therefore, that the soule when it is pulled from the body, is straight waie, either cast headlong, for our good workes into paradise; or truly for our euill workes into hell. Wherefore chuse you nowe, and nowe in your lyfe dispose this matter, either to reioyce for euer, with the saintes, or without ende to bee tormented, with the wicked. What can bee more plaine then this?

Neither also, doth he ioyne handes with the papists in their opinion of Limbus, wherein, they say, the fathers were before Christs comming, in the vppermost parte of hell, Epist. 99. & from whence Christ fetched them: Augustines opinion is, that they were in the bosome of Abraham, and not in hell. And that he findes not, what good our sauiour did to them, when he descended into hell: therefore he fetched them not out thence, as they nowe teach. Neither was that the faith, once giuen to the saintes, or beléeued in the Church which Augustine knewe not, as appeareth by his wordes: I can neuer finde (saieth he) the name of hell taken in good parte, in the scriptures: and if it be neuer read in the diuine authorities; then surely, the bosome of Abraham, which is a dwelling of a secret rest, is not to be beleeued any parte of hell. Although also in these wordes of our great master, where he saieth, that Abraham saieth, a great distance is fixed betweene you and vs, it appeareth, as I thinke, sufficientlie, The bosome of such a great felicitie, not to be any parte, or as it were member of hell. For this great Chaos, what is it? but a greate gulfe, separating them farre a sunder, betweene which it is not onelie: but it is established or fixed. And after: wherefore to those iust men, which were in Abrahams bosome, when as he wente downe to hell, I haue not as yet founde what he profited: from whence I see he neuer departed according to the blessed presence of his diuinitie. And in another place he writes thus: Epist. 49. Whosoeuer from the beginning of mankind, beleeued in Iesus Christ, and in any small measure vnderstoode him, and according to his precepts liued godlie and iustlie, whensoeuer and wheresoeuer they were, they were saued by him without all doubt. For euen as we beleeue in him, both abyding in the father, and nowe, who is come in the flesh: so the olde fathers beleeued in him, abyding with the father, and who should come in the flesh. Neither because of the varietie of the times, nowe that is preached to be done, which then was foretolde that it should bee done; therefore the faith is varied, or the saluation is diuers. Neither because one and the same thing is prophesied and preached with diuers holy thinges and sacraments; therefore must we vnderstand diuers things, or diuers saluations. But when that thing, which belongeth to the saluation and deliuerance of the godly and faithfull shall be done, let vs commit the secret to God, let vs keepe obedience to our sel • es. By this place it plainelie appeareth, that the fathers beleeuing in Christ to come, by this their faith, were saued as well as we. And therefore at their deathes, went to heauen, as we beleeue by our faith nowe, we shall doe. And Primatius, S. Augustines scholer, writes thus.In. 2. Cor. cap. 5. God is present in euery place, but then wee are as it were more present with him, when as wee shall bee separated from the frailenes of the flesh. And vpon that place of S. Paul to the Phillippians, I desire to bee loosed and to bee with Christ: Hee teacheth them (saieth he) not to feare death, by his example (meaning that they shall be with Christ at their deathes, Contra. Demet. as well as hee.) Cyprian also writes thus to the Infidels persecuting the Christians. Wee enuye not your profits, neither do wee conceale the Lordes benefits. Oh, we require curtesie to your Gods, and for the torments and punishments which are done to vs, we shew the waie of saluation. Beleeue and liue: and you which persecute vs for a time, reioyce with vs for euer: when we shall depart hence, there is no place of repentance, no force of satisfaction. Here lyfe is either lost or obtained: here we obtaine euerlasting lyfe, by the seruing of God, and the fruite of faith. Neither is any man hindred either by sinnes or yeares, that he may not come to obtaine saluation: As long as we remaine in this worlde, there is no repentance too late. The entrance to pardon is easie. To them which know and seeke the truth, the accesse is not hard. If thou, although in the verie ende and sunne setting (as it were) of thy life, shalt beseech God, which is one and true, for thy sins; and shalt desire the confession and faith of his knowledge, pardon is giuen thee, so confessing him: and to thee beleeuing, healthfull remission is granted of the mercy of God: And thou shalt go to immortalitie, euen at thy very death. This grace Christ bestoweth, this gift of his mercie he giueth, who hath conquered death with the ensigne of his crosse. Thus farre Cyprian. Let vs beware then, howe we impaire this benefite of Christ. Here is that short word of saluation vpon earth, that S. Paul speaketh of: beleeue and liue. This no doubt was the faith in Cyprians daies: that whosoeuer at ye houre of their deathes, beleeued in Iesus Christ, they went from death to life. This faith he taught the Infidels:Ad Popul. Ant. hom. 66. If there had beene anie other faith of purgatorie, he had not dealt faithfullie with them, to haue concealed it. Chrysostome he maketh the afflictions of this life, our purgatorie. For then truely (saith he) the minde is purged, when for Gods cause it is afflicted. In Ioh. cap. 18. Ferus also writeth of tribulations in this life. Tribulation (saith he) bringeth forth in vs most excellent fruites. To conclude, it burneth and consumeth whatsoeuer vice is in vs, euen as the furnace purgeth and cleanseth golde. Thus much F • rus. Therefore where these afflictions are, as they are common to all Gods children, (as manie places of scripture doe proue) there néedeth no other fire of purgatorie to purge them, and cleanse them by his iudgment. S. Paul saith,Heb. 12.6. that God in this life scourgeth and whippeth euerie sonne whom he receiueth. And therefore saith he knowing this, Let vs lift vp our hands which hang downe, and our weake knees, and make streight steps to our feete: As though he should saie, let vs be of good courage, and though we be afflicted, yet walke lustelie in the waie of the Lorde, and doe his workes couragiously. And here first this lifting vp of handes, and this making streight steps to our féete, prooueth plainlie, that this scourging the Apostle speaketh of, is in this life. And then secondlie, if euerie one be here scourged, that God receiueth: then none hereafter. And Dauid also of the wicked whom God reiects writeth thus: They are not partakers of the calamities of mortall men, and they shall not bee scourged with man. Here they escape vnpunished, but hereafter their torments begin.

But they will obiect, God will leaue no sin vnpunished: therfore there must néedes be a purgatorie. But I answere out of S. Augustine, Aug. in psal. 44. who saith thus: That God hath two roddes: one of direction or correction: another of yron, inflexible, and of destruction: & with either of these he wil leaue no sins vnpunished: and that (there) that is, in hell, is a rodde of yron: but (here) in this life, is a rodde of mercie. So that God hath but two roddes, either that yron rodde of iustice, or this gentle rodde of mercie. And therefore S. Iames comforteth the saintes enduring affliction, and saith thus: Be ye patient, strengthening your hearts: For by this transitory patience, the eternall paine is escaped. And therefore the Prophet Na ••• saith, (when as before, Gods mightie power and great wrath against sinners is described) affliction shall not rise vppe the second time. God will not punish twise. Secondlie it maie be obiected, manie soules of men departed haue appeared againe, and haue tolde their friendes howe they haue béene relieued out of purgatorie by masses sung for them. To this I answere: that the soules of men departed cannot returne hither againe: as the • saying of Abraham to Diues plainlie proueth, and that the liuing are not to receiue anie instruction from the dead. They haue Moses and the prophets (saith he) let them heare them. And to this saying of Abraham agreeth that which S. Bernard writes vpon the second of the Canticles: Let him kisse me (saith he) with the kisse of his mouth, whose liuely and forcible worde is a kisse vnto me; I will haue nowe no more figures or darke speeches: I loath the shapes of Angels. For my Christ excelleth them far, with his shape and beautie. Therfore I desire no other either man or angell, but I desire him to kisse me with the kisse of his mouth. So that now the reuelation of dead men or of angels, is not requisite, but the worde of Iesus Christ is sufficient.

The fathers also of the Church haue béene of the same iudgement.Hom 19. in 8. cap. mat. & ser. 2 de Laza. Chrysostome of all the rest, most manifestlie affirmeth, That the soules which are once departed hence, do not come againe, but if any such like appeare they are diuels. If such a voice be heard (saith he) I am the soule of such a one: this speech commeth of the deuill, and that is not the soule of the dead; but the deuill, who that he maie deceiue the hearers, counterfaiteth such things. And by and by after, These are olde wiues tales and childish toies. For the soule separated from the body cannot walke in these parts. Tertullian also an ancient writer, in the end of his booke of the soule, saieth: That the soules separated from their bodies, doe not remaine vpon earth; and after they haue descended into hell, that they cannot wander vp and downe, neither at their owne pleasure, neither at anie others commandement. And that hell is open to no soule, that they may come out of it, the Lord hath plainlie enough confirmed, by that argument of the poore man, being in rest; and the rich man groning, and the person of Abraham: and that a messenger of the state of hell, cannot be sent backe againe.

Athanasius also in his booke of questions, Quest. 13. answering why God 〈◊〉 not suffer the soules of anie of them which haue departed h •• e, to returne to vs againe, & to shewe vs in what state things are in hell, Many errors (saith he) would haue sprung thereof. For many deuils might haue taken vnto them the shapes of men, & might haue beene transformed into the likenesse of dead men, and might haue said that they rose from the dead. And thereof might spreade abroad manie forged matters, and false opinions of things which are done there: and that to deceiue vs and to destroie vs. Yea, the verie Glosse of the canon lawe, saith, that Manie beleeue, that some from the dead come to the liuing: as contrariwise, the scripture witnesseth, that Paul was taken from the liuing into paradise. Vpon this the glose faith. They beleeue amisse, Grat. 2. parte Caus. 13. quest. 2. fatendum. because they are but imaginations or illusions. And surelie here the Glose erreth not: for all those angelicall visions, which to confirme their superstitions withall, their golden legendes, and manie popish historiographers are full of, are nothing else but diabolicall illusions. S. Paul (who saith, that he was not ignorant of sathans sleightes) telleth vs, that he will transforme himselfe into an angell of light to deceiue vs. Athanasius also resolueth these three doubtes. First he asketh this question, what meaneth that, that he saith, Agree with thine aduersarie, Quest. 62. whilst thou art in the way with him? His answere is, that the aduersary of the soul, is the body; for these are aduersaries th'one to th'other; as S. Paul saith, we doe chasten it, and doe bring the body into subiection, by fastings, watchings, and by other afflictions: and we doe that willingly and freely, that it rise vp no more against the soule, through concupiscencie. He cals the waie, this vaine and deceiueable life. For after the soule is separated from the body, and gone out of this life and waie, it can doe no more good. That is also called a farthing, which is behinde, and as it were omitted in the considerations of the minde. Our conscience also, is saide to be our aduersarie: for it doth secretly reproue vs in our heart; it doth bridle vs from euill, although we bee disobedient; at the length it makes vs appeare before the tribunal seat of god, where we shall suffer punishment, both of our grieuous sinne, and also of our light offences. So that by his iudgment, to agrée with our aduersarie, is to punish our bodie. To paie the vttermost farthing, is to repent vs of our least sinnes. And the pri •• we are to go out of, is this present life; not purgatorie. He 〈◊〉 no such prison as it should séeme. Secondlie, what meaneth the Prophet when he saith: Quest. 121. In the ende destroie not Dauid? The Prophet meaneth the ende of his life, and he praieth that the ende of his life come not, nor fall not into any dammage. For if the whole life of man be euill spent, yet if his ende be good, it is a blessing and grace: but if the ende be euill, that is a miserable thing. Therfore the Prophet praieth, that the ende of his life may be good: for therefore hee writ this Psalme. He therefore that makes a good ende, need feare no purgatory. Thirdly, What is that, (saith he) If anie man worke •• burnt, he shall suffer losse: but he himselfe shall be safe; but yet so, 〈◊〉 through fire? Quest. 131. His answere is: If any mans worke shall be burneth shall suffer the losse of the kingdome of heauen: but he shall be saued as it were by the fire. But how shall he be saued? that is, he shall sa • e and whole remaine in fire: neither shall he see death. But his worke only shall be burne and confounded: but he shall remaine for euer suffering punishment; neither shall he vtterly die. He also expounds this place of the Apostle of hell, not of purgatorie.

Of praier to Saintes.

OF praying to Saintes, we haue no commandement from God that we should praie to them: but rather the contrary,Psal. 50. that we should call vpon him, in all our troubles; and he will heare vs, and we shall glorifie him. Iosuah a figure of Iesus Christ, 〈◊〉 ouerthrowing Iericho, which was a figure of this worlde,Ios. 6.10. had commanded the people, that they should not shoute, nor that a worde should procéede out of their mouth, till the daie that he said vnto them: shoute. This shouting of the people (as the bearing about of the arke, maie represent the preaching of Iesus Christ) maie signifie, the praiers of the people. And as this their shouting, must be done according to the commandement of their captaine: euen • o must our praiers. Nowe if they had shouted otherwise, it before he had commanded, they had sinned: so no doubt those praiers, are sinnes, which are not made according to the commandement of Iesus Christ.

I would to God our Catholiques would mark that argument to abolish the inuocation of saintes, which S. Augustine makes, to confirme the singing of Psalmes, in a knowne tongue in the church which thing, manie of them cannot like of. The same reason is of force both waies: both to confirme, and to confute. Hee •• a • ons thus: Especially (saith he) that is to be done, Epist. 119. ad Ian. which may be defended out of the scriptures: as is the singing of Psalms & hymnes, when as we haue of this, both doctrines, examples and preceptes, of the Lord and his Apostles. Thus he proues singing of Psalmes lawfull in the church. And by the same reason, Inuocation of • i • nes, because it hath none of these, is vnlawfull.In Euchiridio. Eckius conf •• eth, that there is no expresse commandement in the newe testament, of inuocation of saintes, for two causes especiallie: First because the people were giuen to Idolatrie; and then least the Apostles should haue seemed vainglorious, in teaching men to call on them. If this be true, this doctrine then is not to bee preached to the people, séeing Christ saith to all his preachers:Mat. 28.20. Go teach al nations, teaching them to obserue all things, I haue commanded you. Againe, this is not then the first Faith, Saint Iude here commends vnto vs.

The inuocation of the name of God, is a speciall seruice of god; commanded all the faithfull in his worde. God speaking of euerie faithfull man in the psalme,Psal. 91.15. thus he concludeth: He shall call vpon me, and I will heare him, yea I am with him in trouble, I will deliuer him, and bring him to honor. Who dare omit or brea •• this commandement? As of a most grieuous sin; Esay complainet • There is none that calleth vpon thy name, Esay 64.7. nor stirreth vp himselfe to take holde on thee, by a liuely faith. But now O Lord, thou art our father, Psal. 79.6. and louest vs most dearely. And Dauid giueth this c ••• sance to the wicked. Poore out (saith he) thine indignation vpon the heathen, that haue not knowne thee, nor called vpon thy name: 〈◊〉 S. Paul this marks and badge to all true Christians, for thus hee writteth:1. Cor. 1.2. To the church of God, which is at Corinth, and to all that call on the name of the Lord Iesus, in euery place. And in the Acts thus we reade:Act 9 21. Col. 3.17. Is not this he, that destroied all those, that called vpon this name, at Ierusalem? And in another place, Whatsoeuer you doe, doe all in the name of the Lord Iesus. If all thinges must be done in the name of the Lord Iesus, then our inuocations 〈◊〉 praiers.2. Cap. v. 19. And in the second to Timothie, He that nameth Iesus, let him depart from iniquity, and follow righteousnesse, &c. with al that call on the name of the Lord. As though, to name Iesus, to him Iesus in their monthes, to call vpon the name of Iesus, we •• be a christian. This then was the first faith, to call vpon the 〈◊〉 of the Lorde Iesus. This was the badge of Christians, by 〈◊〉 they were knowne in all places. Againe not to call vpon God is the badge of an Infidell.Gen. 4.26. The chiefe part of true religion, is to call vpon ye name of god, f •• a liuely saith: & therfore in Genesis Moses. when as he would cōmend Enos for restoring of true religion the put downe in •• cation onlie, And then men (saith he) began to cal on the name of the Lord. Psal. 80.18. And in the Psalme all the faithfull 〈◊〉 Oh let vs liue, and we shal cal vpon thy name: as though this should seeme to bee the greatest worke of christians: this to be the 〈◊〉 ende of their life:Esay 43.21.22. this worke to bee most acceptable to God: thi • to be Latria and Gods chiefe honour. This people haue I formed for my selfe, they shall shewe foorth my praise (saieth God) and thou hast not called vpon me, Gen. 30. v. 33. O Iacob, but thou hast wearied me O Israell. Abraham planted a groue and called on the name of the Lord the euerlasting God, saith Moses.

To call vpon God, to sweare by his name: are the chiefe par • • f his honour. As he will not giue the one to anie other: so no doubt neither ye other. He reproueth this in the Israelites,Ier. 5.7. That they haue sworne by them, which are no Gods: so no doubt he will reproue them, which call vpon them that are no Gods. Neither is there anie example in the scripture, of anie of the faithfull seruantes of God, that euer called vpon anie saint. Therefore this doctrine is not catholique, it is not the faith once giuen to the saintes. The Iewes being children, and like seruants, durst presume to come with their praiers, to the maiestie of God: and shall not we much more doe the same, nowe being sonnes? They had no bodie to speake for them, but onelie they remembred the couenant made with Abraham, and yet they came before the maiestie of God wish confidence, and obtained their petitions: and shall not wee much more, the couenant being performed, hauing Iesus Christ to pleade our cause; whome we knowe to bee the beloued of the father, who is euen ascended into heauen, and standeth alwaies readie (as the scripture teacheth) to plead our cause;Heb. 9.24. who hath often commanded vs, to aske and praie in his name: haue the same con •• ence? haue the same accesse? Not to doe this, is to dishonour Iesus Christ, is to doubt of his loue, is to neglect and despise his a •• ce and priesthood.Ephes. 2. v. 18. Thorough Iesus Christ (saith S. Paul) we haue accesse in one spirit, to the father; and that with great confidence: so that we may crie Abba, father, euen as did Christ himselfe: shall we not beléeue this? This accesse,Gal 4. v. 6. Rom 8.15. this name of loue Abba (which is but thrise read in all the newe testament: once vsed by our sauiour, and twise commended to vs:) excludes all intercessors, and doubting in our praiers. The loue and grace which is in Iesus Christ towardes his saintes, is their strength: as S. Paul teacheth Timothie: my sonne, be strong in the grace which is in Iesus Christ. 2. Ti. 2.1. 2 Cor. 12 9. Ephes. 3.19. Heb. 4 15. It is their riches; as the Lord taught S. Paul, my grace is sufficient for thee; desire nothing else. And S. Paul praieth that the Ephesians maie knowe this loue of Christ which passeth all knowledge. Nay we haue not a high priest which cannot be touched with the feeling of our infirmities, but was in all thinges tempted in like sort: Let vs therefore go boldlie to the throne of grace.

Renatus a papist confesseth,Lib. 3 stromat. Biblic. ex li. Sap. the loue of all saintes compared with the loue of God towardes vs, to be little or nothing. And why should we then doubt of this loue, and trust to the loue of saintes? And againe the same Renatus confesseth, that the saintes doe not naturally knowe our praiers: but by reuelation from God. And 〈…〉 we sure that our praiers be reueiled to them or not? And therfore our praiers made to them, must néedes be doubtfull: and therfore cannot please God, as S. Iames teacheth.

The sunne shall be turned into darkenesse, and the moone into bloud, Ioel. 2. v. 31. before that great and terrible day of the Lord (saieth the prophet Ioel.) (And it shall bee) Marke here the decrée and ordinance of God: This is set downe as an vnmoueable pillar of saluation, against that terrible daie of trouble, for all Christians to cleane •• to, (He that shall call in the name of the Lord shall escape.) And here let vs marke also, Beshem in the Hebrewe. that he saieth not, that hee that calleth on the name of the Lord, but he that calleth in the name of the Lord, (as it is in the Hebrewe) shall escape: Agréeing also with that •• ing of our sauiour in the gospell, Whatsoeuer you shall aske the father in my name, Ioh. 14.13. he shall giue it you. Therefore let vs not call vpon God in other names: but in this name. And he that shall so call on the name of God, in that terrible daie, when the sun and 〈◊〉 shall be astonished; although he be a sinner, and guiltie of high treason towardes the maiestie of God, through his manifold 〈◊〉 yet he shall escape; for this word of (Escapinge) argues peri •• 〈◊〉 danger. They which were in no danger, neede no escaping. For •• mount Sion and in Ierusalem, shall be a deliuerance or escaping, 〈◊〉 the Lord hath sayd: Let all true Christians which are wise in the Lord, vse this healthfull remedie. Who now (this beaten waie being forsaken) will séeke by-waies? This saluation, this deliuer ••• , is grounded on Gods word and promise; who now forsaking this, will giue credit to the deuises and dreames of men, which 〈◊〉 them to cal vpon God, in the names of saints, or by their mea •• O great follie! And marke what followes: This inuocation shall not giue deliuerance to the Gentiles onelie, which beléeue a • Iesus: but to those remnant of the Iewes, that shall be sa •• , to those wicked ones, which hitherto haue blasphemed the name of God, whose sinnes no doubt, are as great as maie be; whome 〈◊〉 the Lord shall call (as Ioel here affirmeth.) How forcible 〈◊〉 is this inuocation? what greate confidence aryseth herebie vnto v • ? Let vs beléeue it onelie,Act. 2.21. Rom. 10.13. and practise it. And this is confirmed to vs by the witnesse of Peter and Paul, which both alledge this te •• monie, this meanes of deliuerance in that terrible daie, 〈◊〉 Gods wrath. Naie the prophet Esay also, describing briefelie the whole estate of Christs Church, (as I haue noted before) amongst other thinges: teacheth vs this vndoubted lesson, wish an addition.Esay 12. v. 4. Call in his name (saieth he) declare among the people the thinges he hath done. And cause it to be remembred that his name is magnified. This is the dutie of all Christians, to tell what Christ hath done for them, and to put all men in remembrance of the magnificencie of his name. It should séeme the Prophet did foresée that in spirit, which nowe we sée fulfilled in déede: howe the magnificencie of this name should be forgotten, and how other names should begin to be had in estimation. And therfore he giueth all true christians two lessons: that they onelie cal in this name: and that they cause the magnificencie of it, to be had in remembrance. And here sée,Col 3.17. what magnificencie S. Paul giueth to the name of Iesus: Whatsoeuer (saith he) you shall doe in word or deede, doe all, in the name of the Lord Iesus, giuing thankes to God euen the father, through him. If all thinges must be done in the name of the lord Iesus; then here is no place left, for the names of saintes. What can be more plaine then this? And again, if we must giue thanks to God the father through him; then no doubt by his good meanes alone, we enioie all the good thinges we haue. Who nowe dare doubt of this matter? Who will not call vpon God after this manner, that he maie escape in that terrible daie? Truelie, hee maie iustlie be condemned, who will not followe this waie of saluation; so easie, and so plaine, and foreshewed, and taught by so manie witnesses.

Arnobius a most ancient writer, against the Gentiles, who blasphemed christian religion, thus liuelie sets downe what was the true christian and catholique religion in his daies.Contra gentes lib. 1. You bring vp (saie they) in the world wicked religions, and worshippings, that were neuer heard of. O men endued with reason, what dare you say? what babble out? what set abroach, by your desperate and rash speech? To worshippe God, the prince of all thinges, and that is the Lord of all Lordes; to call vpon him, with dutifull seruice in our aduersitie, when we are quite tired (as I may say,) to embrace him, with all our senses, to loue him, to looke vp to him: is this vnhappie and accursed religion? full of all sacrilege and wickednesse, defiling with the noueltie of her superstition the olde auncient ceremonies of our Ancestors? And after, That we call vpon the most high God, and do request of him, that which wee pray: you might knowe with your eares, or vnderstanding by the sounde of our voice, we make in our praiers. And a little after: We christians are nothing else; but as Christ taught vs being our schoolemaster, worshippers of the great king and prince, that is God: you shal finde nothing else, if you marke well, to be done in this religion. This is the summe of all our doings, this is set downe as the bound of all our diuine seruice; this is the ende, to him (as our custome is) wee all prostrate our selues, wee worshippe him, ioyning our praiers together. Of him we aske iust thinges, and honest things; and such thinges are acceptable to him. Not that he needes, that we should pray vnto him, or loues to see so many thousands fall downe prostrate before him: the profit is ours, this concerneth our owne commodity. For because we are pro • e to sinne, and of our owne nature subiect to diuers lustes; he suffers himselfe euer to be comprehended in our mindes, that when we praie to him, and seeke to obtaine his giftes; wee may receiue a will to doe good: and by this pruning (as it were) may purge our selues from the blot of all our offences. And after: I would to God, all the world being gathered into one assemble; I might vse this speech vnto them, in the audience of them all. Are wee therefore accounted guilty of wicked religion among you, that we seeke to the head and piller of all thinges, with innumerable seruices, and that I may vse your flanderous speech, are we therefore called vnhappy Atheistes? And after: O most great, O most mighty bringer forth of all inuisible things • O thou inuisible, and not to be comprehended of any natures! Thou art worthie, thou art worthie, truely (if so be that mans mouth maie saie that thou art worthie) to whom all creatures, that haue breath and vnderstanding, should neuer cease to yeeld & giue thanks: to whom it becommeth all their life long, to lie prostrate on their knees, and to praie to thee, with continuall praiers. Thou art the chiefe cause of all good things, ye place of al things, the space, the foundation: infinit, not begotten, immortall, euerlasting alone, whome no bodily shape can protraiture, no circumscription of qualities can comprehend, without quantitie, without situation, mouing, or habit, of whom whatsoeuer man can say, is nothing. And after: Christ helpeth good & euil indifferently, nor repelled he any from him, who being in extremity, asked his ayde, against the force and iniuries of fortune. For this is ye property of the true God, & of kingly power, to denie his curtesie to none, not to account, who deserueth, or who doth not. Here we maie plainlie sée, the true platforme of Christian and catholique religion, 〈◊〉 Arnobius daies; to worship God alone, to call vpon him: yea and if we spent so all the daies of our life, it were too little: and that Iesus Christ repels none, no though they bee sinners. This is kinglie curtesie and humanitie. This catholique religion séemes contrarie to that, which nowe is counted catholique. And of that verse of the psalme, The Lord is nigh them that call on him in truth: that is (saith he) that cal on him, in the name of our Lord Iesus Christ, for he is truth.

And of the diuine essence he writes thus:Lib. 6. contra gentes. And we thinke euerie God (if he be worthie of this name) generally to heare whatsoeuer any man hath spoken, out of what part of the world soeuer, euen as though he were present: yea to knowe before, what any man shal secretly thinke or deuise. And euen as the sun, the moone, & the stars, although they runne their race aboue the world, yet they are by and by present generally to all men, that shal beholde them; So it behooueth the hearing of the Gods, to be shut to no man, but to be present to euerie mans tongue, although speeches be made to them out of diuers countries. This is a thing, that properlie belongeth to the gods, to fulfill all things, with their power; not to be present with some part onely, but wholy to be present in all places: not to be present and absent, not to go to supper in Ethiopia, and after twelue daies to returne againe to their owne homes. This faith they had of the Gods in the primitiue church; and to be present in all places, and to heare all mens praiers, they accounted a thing proper to the Gods: and shall we attribute this to anie creature? to anie saint? And of the sacrifices which God requireth of Christians, Arnobius writes thus: I will not (saith God) eate the flesh of bulles, In psal. 50. whatsoeuer goeth on feet or flieth is mine. Why doest thou giue me mine, for thine? This is thine, if with a pure heart, thou pourest me out praises, and performest to me the vow, which thou madest in thy baptisme, wherein thou diddest promise, that thou wouldest forsake the diuell, and keepe my commandements. And also when thou shalt doe this, call vpon me in the day of thy trouble, in the day wherein thou shalt depart out of this body; and I will deliuer thee out of the hands of the diuels: and thou shalt magnifie me in my giftes. Here we are plainlie taught, by an ancient father, what sacrifie chiefelie God delightes in; the manner of our baptisme, which our Church nowe kéepes, and whome we must call vpon, in the hower of death, with a sure promise, that then God will deliuer vs from the power of the diuell. O happie inuocation, that hath such a promise!

And in another Psalme, Wee in euery worke desire God to bee our helper. But thou (speaking of the wicked) the worke which thou goest about to perswade, Arnobius in. Psal. 54. thou makest not God thy helper, but they which worke these thinges, are without God. If they be rich men, presuming and trusting in the riches of the worlde; if they bee poore, desiring helpe of the rich men of the world, and not of God. And the Lord is nigh to all that call on him in truth, that is, which cal on him in the name of our Lord Iesus Christ. For he is truth. And in another place.Arnobius. Lib 7. contra gentes. A good opinion makes religion, and a right minde or iudgement concerning the Gods, that thou thinke them to desire nothing, against the worship of their beleeued maiestie. For when a • all thinges, which here are giuen to them, we see consumed before our eyes, what else is to be sayd from vs to come to them; but opinions worthie of the Gods, and agreeing to their name. These are most sure giftes, these are true sacrifices: for pottage, frankinsence, with flesh, are nourishmentes of the raging fire, and meete for funeralles. Lactantius of the worship of God,De. vero. cultu. cap. 1. writes thus, agreeing with his master Arnobius: Now (saieth he) I come to that point, which i • the chiefest and greatest of this worke: that I may shewe after what manner, and with what sacrifice, God is to be worshipped. For this is the dutie of man, and in this the chiefe point of all his affaires, and the whole maner of a happie lyfe doth consist: because for this ende we were made, and inspired with lyfe of him; not that we should behold the heauens, the sun and the moone (as Anaxagoras thought,) but that we should worship God, the maker of the heauen and the sun, with a pure minde. And after: That holy and singular maiestie, requires nothing else of man, but onely innocencie and a pure lyfe: which if one offer to God, he hath sacrificed aboundantly. And againe:Lib 4. de. vera. sapientia cap. 29. There is one onely free and most high God, without beginning, because he is the beginning of all thinges: And in him, both the sun, and all things are contained. Wherefore when as the mind or wil of the one, is in the other; or rather one in them both; by good right, they are both called one God, because whatsoeuer is in the father, he hath translated to the sonne: and whatsoeuer is in the sonne, descendeth from the father. Therefore that great and onely God cannot be worshipped, but by the sonne; he that thinkes he worships the father alone, as he worships not the sonne; so doth he not worship the father: but he that embraceth the sonne, and beares his name; he also with the sonne, worships the father: because the embassador, and messenger, and high priest of the father, is the sonne. Hee is the gate of the great temple, he is the way of light, he is the guide of saluation, he is the doore of lyfe.

Dionysius Areopagita (as it is supposed) a verie ancient writer, beginneth his booke of the heauenlie Hierarchie by calling on the name of Iesus Christ: Therefore (saieth he) calling on the name of Iesus Christ, which is the light of the father, which is indeede, and is true, which lightens euery man that comes into the world; by whose bountifulnesse, an entrance was made for vs, to the father, the fountaine of light: Let vs come to the exposition of the scriptures, as much as in vs lyeth, which the fathers haue deliuered vnto vs. S. Paul saith, do all in the name of Iesus Christ, whatsoeuer ye do. This Authour séemes to followe S. Paules counsell, who in the beginning of his worke, calles vpon the name of Iesus Christ, as Stephen also did, calling on the name of Iesus Christ. And Martiall an ancient writer writes thus: Prayer is necessarie for you: Therefore continue in prayer euery daie, Martial. Epist. 2. ad. Tolosanos. for your aduersarie round about you like a cruell beast is seeking which of Gods sheepe hee may teare in peeces: who especially by a strong fayth onely, and pure and dayly praier, flyeth from the sheepe-folde of God. Pray to the glorie of God, and whatsoeuer you giue to your brethren, giue it to the glorie of God, not for vaine glorie, and keepe your selues in the glory of God. Seeke those petitions that concerne eternall lyfe, greatly desire to aske the kingdome of God, and the righteousnes thereof: and all thinges necessarie shall be giuen you of God. Alwaies call vpon • od the father, raigning in heauen, praying that his kingdome maie come, and that his will may be done in vs, as in the Angels of heauen. And after: Beholde I shew you by him that speaketh in me, my Lord and master Iesus Christ: Nowe his kingdome is at hande: nowe his name shineth aboue the sunne: nowe throughout all the worlde his workes and wonders are preached. Sée the Catholique religion in S. Martials daies, to do all to the glorie of God: euen to call vpon God raigning in heauen: to magnifie the name of Iesus Christ: to preach and declare his wondrous workes.Epist. 2. ad. Trallianos. Ignatius also the martyr in his Epistles writes thus: Stop your eares, if anie man speake vnto you without Iesus Christ. And againe: if the prayer of one or two haue such force, that Christ will be among them: how much more the supplication of the Priest and holy people, Epist. 11. ad. Eph. ascending to God iointly, doth perswade to graunt them, all their petitions in Christ. Here we maie plainelie sée, the forme of common praies in his daies. The people and Priest praied iointlie together▪ And they praied in the name of Iesus Christ. And againe, ••• ting to the Romaines: You shall do me a very good turne, if you doe offer mee to God, when as euen nowe the Altar is readie, that an assemblie being made through loue, you doe sing to God the Father, by Iesus Christ. And in his Epistle to the Philadelphians: I haue heard some saie, if I shall not finde the gospell of Iesus Christ, to be of great antiquity: I will not beleeue it. To such I say, that to me Iesus Christ is antiquity it selfe; to whom not to beleeue, is manifest destruction and vnpardonable. And after hee writes thus of Christ: It is hard to kick against the pricke: It is hard not to beleeue Christ: It is hard, to despise the preaching of the Apostles. For the priestes are good, and the teaching of the minister; but the Bishoppe better, to whom the holy of holies is committed, to whome alone is committed the secrets of God. The offices are good, of the power of God, the spirit is good also, which is most holy ouer all, and the minister of the word: but aboue all the saintes, the high priest and prince of bishops is most holy, who is the embassadour and minister of his father, and prince of the legions of the heauenly armie, by whom the father made all things, & which gouernes all things. He is the way, which leadeth to the father, he is the rocke, ye wal, ye naile, the sheepheard, the priesthood, the gate of science and knowledge, by whom entred Abraham, Isaac and Iacob, Moses also, and all the company of the Prophets; the pillers of the world also, the Apostles; and the spouse of the Lord, the church, for which he shedde his bloud, that he might redeeme her. All these, are in the vnitie of the one and onely begotten sonne of God. Here we maie learne manie notable pointes, of catholique religion: First, for those that will beleeue nothing, but antiquitie; Ignatius telles them, that Iesus Christ is antiquitie it selfe. Watsoeuer nowe, can be plainlie proued out of the gospell, is antiquitie it selfe; though it were neuer knowen before. And 2. not to beléeue the gospell, is a sin not pardonable. Thirdly, that Iesus Christ is the prince of priests, and chiefe Bishoppe; hee is the waie to God the father, he is the rocke vpon which he saith in the preface of euerie of his epistles, that ye church is builded. 4. (agréeing to S. Paules doctrine) that all the Apostles were pillers of the church. 5. he cals the seruants of Christ, ministers of the word, & Christ himselfe also a minister of his father: that name, as maie seeme, was not so odious in his daies, as it is nowe amongst manie. Sixtlie, that the church and the Apostles are one in the vnitie of the son of God: he is the head, that knit • all the church together, and not the Pope of Rome. And in his Epistle to the Magnesians hee sheweth the manner of his praying: I pray (saith he) in God and in our Lord Iesus Christ, Eus lib 4. Eccles. hist. cap. 15. in whom I wish you much to reioice. Policarpus also his scholler praies as he taught him: O God (saith he) the father of the beloued sonne Iesus Christ, by whom we are come to thy knowledge. The God of angels, and powers, and all creatures, and of all the iust men which liue before thee: I praise thee, which hast brought me vnto this day, and to this hower, that I might be a partaker of thy martyres, and of the cup of thy sonne Iesus Christ, &c. Thou art the true God, without all leasing, wherfore in all things I praise thee, & blesse thee, & glorifie thee, by the euerlasting God and Bishop Iesus Christ, thy beloued son. To whom with thee and the holy ghost, be glory for euer & euer, Amen. And his body shone in ye fire, like gold: and ye smel, as the sauor of a most pretious frankinsence. And when his tormentors saw that his bodie, could not be consumed with fire, they commanded the executioner to drawe neare, and to come to the body, to which the fire gaue place, and thrust it thorough with a sword. Such was the praier, and most glorious martyrdome of Policarpus. Such praiers they vsed to make commonlie in the primitiue church. But of hereticks Ireneus writes thus: They vse Images, and charmes, Iren. li. 5. ca. 23. and inuocations and such like superfluities. And lying, they shew forth the names of certaine angels, whose steps the Romish exorcistes and coniurers doe follow. And after: writing of the Cainites and Ophites, which worshipped Cain and Core, and the Sodomites, Cap. 35. Lib. 2. contra heres. Valentin. cap. 58. he sheweth how they called vpon Angels: O thou Angel, I pray of thee, &c. But of the church of Christ he writes thus: It is not possible to tell the number of graces, which, thorough the whole world, the church receiuing of God, in the name of Iesus Christ, crucified vnder Pontius Pilate, doth daily worke and finish; neither seducing anie, nor taking money from anie. For as she hath receiued freely from God: so she ministreth freely. Neither doth she any thing by the inuocation of Angels, nor by inchantments, nor by any wicked curiositie: but purely and manifestly, directing her praiers to god, who hath made al things, and to the name of our Lord Iesus Christ: she finisheth them in power, to the profit of men; and not to their seducing. For euen now the name of Iesus Christ doth bestowe benefits, and cures all most f ••• ly and truely, which beleeue in him, and not the name of Sy •••• or Menander, &c. Here we maie plainlie sée, she description of the true church, in Ireneus daies. She receiued innumerable graces from God, in the name of Iesus Christ, she doth nothing by the inuocation of Angels, or by inchantments, nor by anie curious act, she giueth fréelie, because she hath receiued freelie, she takes money of none, she directes her praiers to God, in the name of Iesus Christ. How vnlike this church, is nowe the church of Rome who requesteth, and receiueth (as she supposeth) most of her graces, in other names; who vseth so often the inuocation of Angels; who doeth all for money; who vseth charmes, con ••• ing and inchantments.

Apol. 2. Iustine the Martyr writes thus, concerning Gods sacrifices, We are not Atheists and wicked, which worshippe the maker of th • world, affirming as we haue beene taught, that he needes not offerings and incense, and wee praise him by the meanes of praier and thankesgiuing, as much as in vs lieth: and we are perswaded, that this honour onely becomes him, that we should not burne in the fire those things that were created of him, for meate: giuing them to our selues, and to the poore. Let vs offer (shewing our selues thankeful vnto him.) Let vs celebrate vnto him our hymnes, and stately song • and for the creation wherewith he hath created vs, and for the g ••• t plentie of all thinges which concerne our health, for the variety of all kinde of buddes, for the alteration of the times and seasons, for the life which hereafter without all corruption shal come vnto vs, for 〈◊〉 and perseuerance; we poure out our praiers. If praiers and hymnes, be the chiefe part of Gods seruice, be latria, (as by Iustine the m •• tyr they maie séeme they are) then they are not to bee attri ••••• to anie saint whatsoeuer. And of the maner of baptisme he writes thus: He that determineth to be regenerate, and doth repent him of his former sinnes, the name of the Lord God, the father of all things is named, and calling vpon that alone, we bring him that shall be w • shed to the fountaine. If in baptisme, in the remission of so 〈◊〉 great sins, the name of God alone is to be called vpon; much 〈◊〉 in our dailie and fraile sinnes.

In Origens daies this inuocation of the names of saintes •• gan to creepe in, as it maie séeme, as purgatorie in Augustines; In Ireneus daies, and Iustine the Martyr, the church vsed it not, Origen writes thus: If all the saintes which haue departed this life, Hom. 3. in Cant. hauing as yet charitie towardes those which are in this world, if they be saide to haue a care of their saluation, and to helpe them with their praiers and intercessions with God, it is not inconuenient, it is no absurd thing. And on the 13. chap. of Iosua he writes thus: I thinke, that all the fathers which haue slept before vs, doe fight with vs, and helpe vs with their praiers. For I haue heard one of our ancient masters saying so. Here we maie plainlie sée, that this was not the first faith, once giuen to the saintes. For then Origen would not haue said, I so suppose: but I so will beléeue. Neither would hee haue saide, it is not inconuenient: but it is an vndoubted truth. Neither doth he speake of this point of inuocation of them: but onelie of this, whether they doe praie for vs or no; which though they doe: yet it doth not followe, that we should therefore praie to them, séeing as it hath béene proued, this is a chiefe part of Latria, and of Gods honour. And againe, we are not sure whether they heare vs or not.

See also how manie absurdities, doe follow this inuocation of saintes. First, all praier must be made in faith: as our sauiour teacheth; and therefore I saie vnto you:Mark. 11.24. whatsoeuer ye desire when you praie, beleeue ye shall haue it, and it shall be done to you. Iames 1. v. 5. And S. Iames: if any man lacke wisedome, or anie thing else: let him aske of God, who giueth to all men liberally, and respecteth no man; and it shall be giuen him: but let him aske in faith, nothing doubting. For he that doubteth is like a waue of the sea, & let such a one thinke, that he shall obtaine nothing at Gods handes: where we maie note in praier, these notable lessons. First, to whom to praie, euen to God. Secondlie, for what thinges, euen for wisedome, the greatest it well in the worlde: therefore no doubt, for other lesser matters. Thirdlie, what persons maie haue accesse to God, euerie man, no man is excluded. Fourthlie, the nature of God, hee giueth generally without respect of persons, to all that beleeue in his sonne Iesus. For his sake, and not for their sakes; (for so the worde 〈 in non-Latin alphabet 〉 importes) euen as we are also commanded to giue our almes 〈 in non-Latin alphabet 〉 , in simplicitie or generallie,Rom. 12.8. which worde (in my opinion) excludes all carnall respects: as though he should saie, giue not respecting the person: but for Gods sake only. And so God giueth generallie to all christians their praiers, (not respecting what they are:) but for Iesus Christs sake. Fiftlie, he castes none in the téeth, of their vnthankefulnesse. Though they haue béene vnthankfull, and prodigall children; yet now, if they return, he is readie to receiue • hem with that father in the gospell: he wil not cast in their téeth, their former sinnes or vnkindnesse. Here is the true Image of God: Oh what a mercifull God haue wee? let all true christians beléeue this Image, and flie to him in their extremities. Here let all popish Images (be they of beaten gold) blush: they are not able to set out the true image of God, as this doth. Sixtlie, or last of all, he knits vp all thus: But let him aske in faith, nothing doubting: praie thou neuer so often, neuer so long, euen daie and night; vnlesse thou aske in faith, thou shalt obtaine nothing, at this bountifull and mercifull Gods hands. He makes account in vs, of faith, aboue all other vertues: and faith (as we read here) must not doubt, it must not be like a waue of the sea, it must not be vncertaine, it must not be carried this waie, & that waie. It must haue 〈 in non-Latin alphabet 〉 ioyned with it: that is, a most assured certaintie and persuasion. As we read of Abraham, as concerning ye promise of god, he reasoned not or doubted not, through vnbeliefe: but he was strengthned thorough faith, giuing the glory to God,Rom. 4 v. 21. 〈 in non-Latin alphabet 〉 , and being certainly perswaded, that he which promised, was able to performe it. Faith must haue euer this certaine perswasion ioyned with it, which is contrarie to wauering or doubtfulnesse: or else it cannot please God. And so the worde 〈 in non-Latin alphabet 〉 ,Luc 1. v. 1. is vsed the first of Luke: When as many haue taken in hand to declare in order those thinges, whereof we are most assuredly perswaded and certified, saith S. Luke. Such a perswasion and certaintie is necessarie to faith, as the Apostles had, of the gospell. And by a consequent, seeing faith is necessary to our praiers: such a certaine perswasion, and vndoubted certaintie, is necessarie to our praiers. But praiers made to Saintes, cannot haue this vndoubted certaintie. For euen as the scripture teacheth vs, 〈 in non-Latin alphabet 〉 . 1. Io. 5. v. 14. this is our assurance, that when we praie in the name of his sonne Christ, wee know God heareth vs: we haue not this assurance of anie other. And Dauid saith, thou that hearest the praier, vnto thee shall all flesh come: Psal 65. v. 2. Psal. 86. v. 7. And in the time of my trouble I will call vpon thee, for thou hearest me. And S. Augustine saith, of God the maker of all thinges, which is incomprehensible and ineffable, we read, Aug. med. ca. 27. speake, and write many wonderfull things, all doubt set apart: but of angels and saintes, whatsoeuer we saie, we cannot proue so euidently. So that by S. Augustines iudgment, we can haue no certaintie of our praiers made to saintes; and therefore they lacke that same 〈 in non-Latin alphabet 〉 , that certaine perswasion of faith, which they ought to haue, if they should please God.

Secondlie, while we are in this bodie, we neede goades, as it were, to pricke vs forward to good workes: and therefore ye word of God, is called by the preacher a goade or naile.Eccles. 12.11. And of such goades, towardes the ende of the world, to pricke vs forward to good workes (because then we shall be verie slowe) the Apostle saieth to the Hebrewes, wee shall stand in neede;Heb. 10.24. as we in our daies, almost in all places perceiue and proue: but after this life, we shall néede no such goades or prickes. This bodie of sin, Heb. 11. v. 1. Gal. 5.17. which nowe so hindereth, shall be taken from vs; that sinne which hangeth so fast on, shall be taken off; the flesh, which now resisteth the spirit, shall be mortified: so that then, there shall be no resistance, no warre anie more, betwixt the flesh and the spirit; we shall doe willinglie then of our selues in heauen, all the thinges wee ought to doe. And therefore there néedeth no request to the saintes to be made to praie for vs. They doe nowe praie for vs, and wish vnto vs euen as to themselues without our requestes; euen as the carnall members of our bodie, doe wishe well one to another, and one néede not to be desired to helpe an other: Euen so much more, no doubt, the spirituall members, more feruentlie, in that they can, without anie intreating, helpe their fellow members. Now is their charitie perfect. To thinke that they must be requested, as they were, when they liued in the worlde, is to denie this their perfection: and as a thing néedlesse, God neuer teacheth anie intercession to be made to them. The Philosophers could saie, that their blinde nature coulde doe nothing in vaine: much lesse our God, who is wisedome it selfe, would command his anie néedlesse thing: If we shall giue an account of euerie idle worde, surelie much more we shall giue an account, of euery idle and vaine praier. Athenagoras in his booke of the resurrection saith, That (Frustraneitas) vanitie, is quite excluded from all the workes of God, and from all his giftes. The carnall loue of Diues in hell caused him to praie for his fleshlie brethren: and shall not Christian charitie in h • auen, nowe perfected in gods saintes, much more enforce th • 〈◊〉 doe the same? The Martyrs praie for vengeance against their persecutors, Reu. 6.19. and therfore no doubt, they wish wel to the church.2. Pet. 1.12. The Apostle Peter while he dwelt here in this tabernacle, thought it néedfull to put vs in remembrance, and to stirre vs vp: but after this life, when we shall go out of this tabernacle, we shall neede no such remembrancers.

And here it perchance maie be obiected, that the fame reason doth take awaie the inuocation of the name of Christ: for hee no doubt praieth for vs, and yet we are commanded to pray to him. I answere, this is commanded in respect of vs, and not in respect of him, he standes in no neede of this our inuocation, or seruice; but we, to declare our duetie to him, and to honour him, are commanded to call on him:50.15. as the psalme teacheth, Call vpon me in the day of thy trouble, and I will beare thee, and thou shalt glorifie me. Inuocation here is commanded vs, as a part of Gods glorie, which onelie we are commanded to yeelde him, which wee are not commanded to giue to anie creature besides. Thirdly, this inuocation of the saintes séemes to sauour of the conclusion of the Sadduces, which would haue man and wife in heauen: but our sauiour telleth them plainlie,Mark. 12. v. 25. that the saintes of God neither doe marrie nor are married: but are as the angels of God; that is, nowe in heauen, there are no carnall respectes among them, as were here on earth. They loue all alike, they all glorifie God. But this inuocation of saintes, seemes to inferre, that they haue speciall care of some one, more then of another. But our sauiour teacheth, that, that priuate & indissoluble knot of marriage, in heauen is broken: much more all other priuat knots whatsoeuer. Fourthlie, this inuocation of saints, interrupts the seruice of God, which the saintes doe yeelde continuallie to God. The saintes office in heauen (as should séeme) is nothing else, but to praise God: as appeareth by the Reuelation.Reu. 4. v. 8. The foure beastes about the throne, ceased not day & night saying: Holy, holy, holy Lord God almightie, which was, which is, and which is to come. And all the Saints of God, Reu. 7. v. 10.11.12. cried with a lowde voice, saying: Saluation commeth of our Lord God, that sitteth vpon the throne, and of the lambe. And al the angels stood round about the throne, and about the elders; and the foure beastes, and they fell before the throne on their faces, and worshipped God, saying, Amen: praise, and glorie, and wisedome, and thanks, and honor, and power, and might, be vnto our God for euermore, 119 Epist. ad Ianuar. cap. 16. Amen. And Augustine writes thus plainly: That it is obserued at the altar euerie Lords day: and Alleluiah, O praise the Lord, is sung: which signifieth, that our worke to come, shall bee nothing else, but to praise God: as it is written, blessed are they that dwell in thy house, O Lord, they shall praise thy name without ende. Sée howe Augustine saieth plainlie, that the worke of the saintes to come, shall be nothing else, but to praise God. And he confirmes this his saying out of the scripture. And S. Iohn in the Reuelation, as an eie witnesse, sawe the same: and shall not we beleeue al these? Shall we interrupt this their worke, appointed them of God, by our inuocation? Our Catholiques nowe make it, as should séeme, their chiefe worke, to praie for vs: as their dailie inuocations of them, in all places doe proue: which no doubt is •• me, if S. Augustines iudgment be true.

But they obiect first, that God heareth not sinners: and therefore seeing we are all full of manie sins, we maie stand in doubt, whether God heareth vs or not. But Augustine saieth,Lib. 1. retract. cap. 3. That that was but the saying of a blinde man, that knew not Christ. God (saith he) doth not onely heare the godly, but also those which are not such, that they may be such. And Ferus vpon Iosuah saith:Fer. in cap. 10. Iosu. That he hearing the suite of the Gibeonites, was a figure of Christ; neither he respected their basenesse, and vnworthinesse. And after he saith, Iesus being called vpon, is present straightway, to all that labour and are in danger: for he respectes not what we haue beene, or are: but with what faith, we call vpon him. The which thing manifestlie appeareth in the leaper, the Centurion, and the woman of Canaan. Secondlie they obiect, that we maie require the helpe of our brethren, in this life, to praie for vs: and therfore also, after this life. But this followeth not, for first, it is one thing to praie or request •• e; and another to praie to one: we praie our brethren in this life, that we knowe can and doe heare vs, to praie for vs; we doe not praie vnto our brethren. But they doe not praie the saintes: but praie vnto them, vsing the same phrases and spéeches to them, which they vse to God: and therfore the reason is not all one.

And first Augustine writes thus concerning praier, and defineth it, that it is a talking with God; when thou readest, August. in psal. 85. God talketh with thee: when thou prayest, thou talkest with God (saieth he.) But what? must we despaire of all mankinde, and say that euery man is damned, to whom in his prayers some euill thoughtes creepe in, and interrupts his prayers? If we should saie so, (my brethren) I doe not see, what •• pe remaines. And why is there any hope with God? because great is his mercy. (For he had sayd before) If any were declaring his cause to a iudge, and would sodainly turne backe, and talke with another man, would he suffer it? And yet God suffereth the heartes of so many that pray vnto him, and yet thinke on diuers thinges in their prayers. So that, here is the great mercie of God; euen in our best workes, are imperfections: who then dare trust in his workes? Secondlie, we maie learne what praier is, it is a talking with God; not with anie saint or Angell. And after, in the same Psalme he speaketh thus of Inuocation: The wicked (saith he) haue not called vpon God: They haue called vpon; but not vpon God. Thou callest vpon, whatsoeuer thou louest; thou callest vppon, whatsoeuer thou callest into thy selfe; thou callest vpon, whatsoeuer thou wouldest haue come vnto thee. Therefore, if wee will haue no saint come to vs, nor to come into vs; but God alone, he must dwell in vs: we must call vpon God alone, by S. Agustines definition. No Angel or sainte can mingle it selfe with our soules, but Gods spirit onely, Ser. 3 super Cantica. as Bernard saieth. And the same lesson, as he taught others: so he practised himselfe. O Lord, (saieth he) graunt me to knowe and vnderstand, whether it be better to call vpon thee, or to praise thee; Confess. Lib. 1. Cap. 1. and whether it bee better to know thee, or to call vppon thee. But who will call vpon thee, not knowing thee? He may call vpon one for another, that knoweth thee not. Or whether rather, art thou not called vpon, that thou mayest be knowne? And howe shall they call vpon, in whom they haue not beleeued? And how shal they beleeue, without a preacher, &c. And after. I will seeke thee, O Lord, calling vpon thee, and I will call vpon thee, beleeuing in thee; for thou hast been preached to vs: my faith O Lord calleth vpon thee, which thou hast giuen me, which thou hast inspired me by the humanitie of thy sonne, by the ministery of thy preacher, (meaning Iesus Christ) who hath taught vs in the gospell, to call vpon God the father in his name, and we shall most assuredly obtaine our petitions. Vpon this promise preached by our sauiour, Augustine grounded his faith. And a little after: And how shall I call vpon my God and my Lord? Because truly, I will call him into my selfe, when I call vpon him. And what place is in mee, that my God may come vnto me? &c. By these places it appeareth, that according to S. Augustines iudgement, inuocation is a chiefe part of Gods honour, and linked and annexed to faith: and therefore not to bee giuen to anie creature. And in another place he writes thus: Not euery one that trusteth in his owne strength: Epist 89. but he that calleth on the name of the Lord shall be saued. But how shall they call vpon him, in whom they haue not beleeued? To this end therefore they beleeue, that beleeue a right; that they may call vpon him, on whom they haue beleeued; and that they maie be able to do that, which they haue receiued in commandement by the lawe. For that which the lawe commandeth, faith obtaineth. Thus far Austen. Here is the right ende of faith, to call on the name of the Lord. Faith is attributed to God alone, and so ought our inuocation.

Phillipus de dies ioines praier or inuocation,In. Fest. Sancti Iacobi. 1. Conc. 1 and adoration together. For he writes thus. Where one translation hath, they shal worship him alwaies: another hath, they shall pray to him alwaies; as S. Augustine also reads. In which words two thinges are to bee marked, one is, that praier is so acceptable to God, that he accepts it instead of adoration; which is a thing greatly to bee weighed. For one of the greatest seruices, that God requires in the world, is to worship him, with the worship of Latria. And it so delights him, to bestowe gyfts vpon men, and that men should pray vnto him, that hee calles prayer, adoration. The second thing that there is to be noted is, that adoration worship, ought to followe perfect prayer: And therefore that which one translation cals praier, another cals adoration. Thus farre Phillippus de dies. We maie note here, that he is forced to confesse, that praier is the chiefest part of Gods honor, & that praier and adoration must go together. Therefore when they praie to saintes, let Catholiques take héede, least by his iudgement, they giue Latria, euen diuine honour, vnto them. And Augustine in his booke of Meditations writes thus:Cap. 5 Meditat. I call vppon thee, O my God, I call vpon thee, because thou art nigh to all, that call vpon thee in truth. Thou art truth (O holy truth) teach mee I beseech thee, of thy great clemency, to call vpon thee, in thee; beecause I cannot tell, how this ought to be done. But blessed truth, I desire to be taught of thee, for without thee to be wise, is to be a very foole: but to know thee, is to know perfectly. And after: I desire to cal vpon thee, the which I pray thee that it may be in truth. What is in truth, to call vpon the truth? but the father in the sonne. Therefore O holy father, thy word is truth, and the beginning of thy wordes, is ••• th: For this truly is the beginning of thy wordes, That in the beginning, was the Word, in the beginning it selfe: I worship thee, the chiefe beginning. In the very word it selfe of truth, I call vpon thee, O perfect truth: wherein, O thou the same truth, direct and teach me in thy truth. For what is more pleasant, then to call vpon the begetter, in the name of his onely begotten; then to moue the father to mercy, by the remembrance of his sonne, to mitigate the kings anger, with the naming of his deare childe? So are guilty persons deliuered out of prisons: so they yt are bound, are set free: so they that haue receiued the doleful sentence of death, are not woont only to be absolued; but moreouer to obtaine extraordinary fauour, while they shall vrge to their angrie princes, the loue of their beloued children. And after: And what other intercessor, I shall direct to thee, I know not, but him that is the propitiation for our sins, and fitteth at thy right hand, making request for vs. And to this exposition agrées Arnobius. To al I say (saith he) that call vpon thee in truth, In. Psal. 1.44. thou art neare: that is, which call vpon thee in the name of our Lorde Iesus Christ. For hee is the truth. They both agréeing with the gospell which saieth. I am the way, Ioh. 14.6. Ioh. 1.17. Ioh. 18.37. the truth, and the lyfe: And the law was giuen by Moses, but grace and truth, came by Iesus Christ. And againe: for this cause am I borne, and for this cause came I into the worlde, that I might beare witnesse to the truth: 2. Thes. 2.11.12. And hereof his word is called 2. Thes. 2. truth. God sent them strong illusions: because they beleeued not the truth. 2. Epist. ad. Tol • sanos. And Martiall in his Epistle writes thus. Trust in the power of the Lord Iesus Christ, whose clemencie is without measure, whose power is vnspeakeable, whose glory is for euer to bee desired, who wil neuer forsake you: but in al things wil euer be presēt with you; as he hath promised to vs saying; Behold I am with you, euery daie till the end of the worlde. To him all hidde thinges are manifest, and without his will, nothing can chance vnto you. Settle your mindes daily, in the beholding of him, and loue nothing besides him, because he cares for you. This was the first Catholique religion, euery daie to thinke on Iesus Christ: to loue nothing besides him: not to doubt of his loue and clemencie; but to beléeue it to be without anie measure.

But some will saie, I will call to the blessed virgine or to some one saint, that he maie haue a speciall care of mee. This carnall cogitation is quite contrarie to the state of Gods saintes in heauen:Mat. 22.30. Our Sauiour in the gospell plainelie teacheth vs, that they are like the Angels, that they neither marrie, nor are married: that is, they are quite voide of these fleshly affections. Now they loue all men alike. Amongst them there is neither wife nor husband; and therfore they loue not anie one here on earth more then another, but they loue Gods saintes all alike, as before hath béene shewed.

Our Catholiques at this daie would account it a strange thing, to speake against the honour, due vnto the blessed virgine Marie, as though she might be honoured ouermuch: and yet Epiphanius doth so, and condemned these women that offered certain meates vnto her. If he thought them, offering meates vnto her,Contra Colliridianos haer. 79. to haue offended: what would he thinke of them, offering praiers to her? Let Marie (saith he) be in honour, be in estimation amongst vs: but let the father, the sonne, the holy ghost bee worshipped; let no man worshippe Mary: I saie not a woman, no nor a man (as though man were rather to bee worshipped then a woman:) This maiestie (saith he) belongeth and is due to God. The Angels refuse such glorie. Teaching vs by this, what this worshippe meaneth, •• ch as the Angels refused: that is, to kneele vnto them,Reu. 19.16. Iudges 13.16. to fall at their féete, to accept anie burnt offerings. But these thinges haue our newe catholiques done, and more then these to our Lady: whereas they saie in their praiers; shewe thy selfe to be a mother.In annuntiation • beatae virginis. As though, because she was Christs mother, she might vse her authoritie towardes him.

And Augustine writing to one Laetus, that he should not be lead by the carnall affection of his mother, hindring his course to the gospell, he writes thus of the blessed virgine:Epist. 38. ad Laetum. Had not thy captaine also an earthly mother, of whom, when as some tolde him, being about his heauenlie businesse, he answered, who is my mother, and my brethren? And stretching his handes to his disciples, he said, That they pertained not to his kinred, but which did the will of his father: In which number, he being mercifull, included also holy Marie her selfe. For she did the will of his father. And our heauenly and best schoolemaster, reiected the name of his mother, which they told him of, as a priuate and proper thing, because it was an earthlie thing, in comparison of the heauenly kinred. And rehearsing that heauenly kinred in his disciples, he doth shewe, with what kinred the holy virgine, with others nowe, belonged to him. And least by this excellent lesson, whereby hee taught that carnall affection in parentes, ought to be despised, errour should take hold, by which it is saide of some, that he had no mother: in another place, he warneth his disciples, that they should not say, that they had any fathers on earth: that as it is manifest, that they had fathers; so he would declare, that hee had a mother, whose earthly kindred notwithstanding being despised, he would giue an example to his disciples, of despising all such alliances or fleshlie affections. Christ cast awaie the name of his mother here on earth, as a priuate and an earthlie thing, as sauoring of flesh and bloud: and doe we thinke that nowe in heauen, he wil allowe this fleshlie conceipt or imagination, that he will accept the name of mother? He teacheth all his disciples, by his example to despise all such carnall bandes, and familiarities: and will hee allowe of them himselfe?Heb 13.8. Ferus in Iohannem cap. 19. No doubt Iesus Christ, is the same yesterdaie, and to daie, and for euer: as S. Paul teacheth. Ferus also writes, that in Gods affaires Christ spake hardly to his mother, because where Gods busines is in doing, all mans affections must cease: Condemning this carnall imagination of theirs.

But some will obiect, maie we not honour the saints? they 〈◊〉 Gods friendes; the refore some honour is due vnto them. First, the scripture giues them this honour,Psal. 111.7. Psal. 73.19. Luke 1.48. Mat. 26.13. Reu. 14.4. 2. Co. 5.1. that they shal be had in euerlasting remembrance, that their names shall not be forgotten, as are the names and memorials of the wicked, that all generations shall call them blessed, that their famous vertues shal be preached, wheresoeuer the gospell is vttered: that they are now with Iesus Christ. I • not this great glorie? is not this glorie sufficient for them? Ambition threw Lucifer into hell:Esay. 14.14. and shall we cause the saintes, to runne into the like offence? to attribute more vnto them, then God in his word affoordeth them. These honors they are content withall: Nay they are so far from arrogating anie thing to themselues,Reu. 4 10. of the true worship of God, that they threwe their crownes to the ground before him, that is, they neglect the honour due vnto them, that he maie be honoured, they care not for it. The dealing of Paul and Barnabas in the Actes,Act. 14. v. 13.14. when as the people would haue giuen them diuine honour, argueth how the saintes now in heauen, doe detest anie part of Gods honour to be done to them. If anie should call a gentleman, by the name of a Knight; or an Alderman by the name of a Maior; or a Counseller by the name of a King, euen in our common wealth (where the poison of honour creepeth in manie times verie subtillie:) who would take it in go • d part? Much more in the heauenlie kingdome; we cannot offend or dishonour the saintes more, then by attributing that to them, which God in his worde doth not; which doth not belong to them; • ay which belongeth to the maiestie of God himselfe.

Concerning the worshippe of saintes Arnobius writes thus: If you be religious (saie the heathen) why doe you not worship other Gods, with vs? Or why doe you not communicate in religion, Lib. 3. contrae gentes. with your owne nations, and Communia sacra miscetis▪ ioine common ceremonies with them? Arnobius answereth thus: We maie say that the chiefe God is enough for vs to worshippe. I saie the chiefe God, the father and Lord of all thinges, the maker and ruler of all things: In him we worship whatsoeuer is to be worshipped, and we adore whatsoeuer it becommeth vs to adore, and what duetie of worship doth require, with our worshippes we performe: for when as wee embrace the head of the godhead, whereof the diuinity of all things that are called diuine, are deriued, wee thinke it in vaine, to go to any singular persons. And againe: what number is of them; it cannot be manifest, sure, or certaine to vs. And as in earthly kingdomes, we are not forced to worshippe those by name, that are in kinges families, with their princes: but in worshipping of the kinges themselues, whatsoeuer belongs to them, by a certaine hidden force, the honour seemes to be comprehended: by no other reason, those gods which you propound to vs, doe vnderstand themselues to be honoured in their king. Athenag. legatione pro christianis. And Athenagoras thus writes: Neither the worlde it selfe, but the cunning workeman of it, God himselfe, is to be worshipped: as neither your subiectes (writing to the Emperors) when as they stand in neede of any thing, when as that they may obtaine it, they shall come vnto you, passing by you, that are Lordes and princes giuing no honour to you, shall turne themselues to the statelinesse of your pallace: but they passing by, without any great regard, the statelinesse of your pallace, onelie wondering at it; they honour you before and aboue all thinges. But herein is a difference, that you kinges adorne your pallaces, for your owne vses: but the world was made of God, which needed it not. For God is all thinges to himselfe, light that no man can attaine to, a perfect world, spirite, power, and word: as though the world therefore were a fine instrument, and were striken with his many tunes and numbers. I worship him that strikes, and directs the instrument, that makes that pleasant musicke: I worship not the instrument. So in the winning of victories, they which haue the authority and giue rewardes to the victors, doe not (omitting the musitians) crowne the instruments. Athenagoras makes all the worlde, but a most pleasant instrument, and the saintes, no doubt, but as most swéete trebles of this instrument: and God alone, that plaies vpon it, that makes the pleasant musicke. And therfore he alone, is to be worshipped, and no string, nor part of the instrument.

The primitiue church had the Martyrs in great honour and estimation, and therefore they named them at the administration of the holy communion.Euseb. lib. 4. cap. 15. But the Epistle of the Church of Smyrna, cited by Eusebius, teacheth vs, what honour they gaue in those daies to the Martyres, when Policarpus was Martyred, the Iewes sent one to the iudge, to desire of him, that hee would not grant his bodie to be buried, least peraduenture the Christians, leauing him that was crucified, should begin to worship this man: the Iewes especially going about these thinges, marked the Christians very diligently, least they should snatch him out of the fire: like miserable wretche • , not knowing, that we can neuer forsake Christ which suffered death for the whole world, nor to worship any other: because we knowe the onely God, who is alone to be worshipped. But as for the Martyres, we reuerence them, and loue them: as disciples of the Lord, as keeping their faith purely & soundly, to their Lord & master; of whom we wish to be partakers in faith and perseuerance of loue. The Centurion seeing the earnest suite of the Iewes, burnt the body before them all: but we after gathered vp the burnt bones, dearer to vs then any pearles, and more pretious then any gold; and after the manner buried them. In which place now, by Gods grace, we make our solemne assemblies, especially in the day wherein hee suffered: and we celebrate also the memories of them that suffered before, that the mindes of them that follow, might be stirred vp by these famous examples to the way of their predecessors. Thus farre Eusebius. Dionysius Areopagita also in those bookes which go vnder his name,De eccl. Hierarch. cap. 3. putteth downe these two endes, of naming the saintes departed, both in the holie communion, and at the funeralles of others. Marke this also (saieth he) that the heauenly signes, worthie of reuerence, being placed on the diuine altar, by which Christ is signified, and receiued; by and by after, is recited the catalogue of the Saints; which declareth the coniunction of ye heauenly & holy vnion, which cannot be broken with him. Cap. 7. And of the funerals of the dead thus he writes: The chiefe minister putteth foorth the catechumenos, or nouices in the faith, and he praiseth the saints, which now are asleepe; with whom, he iudgeth him worthy of the like praise, which is lately departed out of this life; and hee exhorteth all men, that they would pray for a happie end in Christ. Here is the honor due to the saints i • the primitiue church: here are the causes why they are named, most plainlie set downe.

Augustine also concerning the honouring and naming of the • intes in his time, writes thus:Cont. Fa • st. Manich. lib. 2. cap. 20. Wee reuerence the Martyres of God, with that worship of loue and fellowship, as we reuerence the other saintes of God in this life. And in another place hee sheweth vs how we should not worship them: Neither doe we (saith hee) ordaine or appoint churches or priestes, or holy thinges, De ciuit dei lib 8. cap. 27. or sacrifices vnto Martyres; because not they, but their God is our God: and Or Gods seruants. Lib. 22. de. ciu. dei cap. 10. Epist. 49. as men of god, which in their confession, haue ouercome the world, they are named in their order and place; yet they are not called vpon, of the priest that sacrificeth. And in another place, This thing in this shortnesse I cannot passe ouer, that a temple, a priest, and a sacrifice, and whatsoeuer belongeth thereunto: doe not belong or appertaine, but to the onely true God. If the diuels which are Angels, breaking Gods commandements had not knowen this, they would neuer haue desired these thinges of them, whome they haue deceiued. So that to builde churches, to offer sacrifices, to anie Martyr, is idolatrie by S. Augustines iudgment: these thinges onlie belong to the true God. This was the Catholique faith in his daies; this was the •• ith once giuen to the saintes: but our latter catholiques haue accounted this no sinne. They haue to euerie saint almost erected a Church; as their names, and their vigils, and feastes (which doe commonlie concurre with that saintes daie, to whome their church was dedicated) doe testifie. They haue likewise offered sacrifice vnto them. Is not praier sacrifice?Psal. 14. v. 2. Let my praier bee set forth in thy sight, as an euening sacrifice, saieth Dauid. Heb. 13. v. 15. And S. Paul maketh nowe, the chiefe and first sacrifice in the church of Christ, the fruit or calues of our lips; as Osea calleth them.Osea. 14. v. 13. Let vs therfore by him, that is by Iesus Christ, offer the sacrifice of praise alwaies to God (saith he) that is the fruit of the lippes, which confesse his name. This he putteth in the first place, in steede of all the Iewish first fruites and oblations, the fruit of our lippes, praising God & confessing Iesus Christ. Then next followeth the second sacrifice:Verse. 16. to the good and to distribute forget not: for with such sacrifices God is pleased. So that then, praises, psalmes, hymnes, praiers: are nowe the chiefe sacrifices in Christes church. But these haue they offered to saintes: and haue they not herein, gone and departed from the catholique faith?Leu. ca. 1.2. The Iewes did not in the lawe, offer sacrifice to anie but to God: and shall we in the gospell? They were in the shadowe; we in the sunne shine, in the truth. If they herein had erred, their errour had béene more tollerable then ours.

But in the Fathers daies it maie be againe obiected, that the christians made their praiers at the toombes of the Martyrs: as we read in Augustine, Epist. 42. that the highest state, of the noblest Empire, doth laie downe his crowne nowe, and praie at the graue of Peter the Fisher. But Iulian (that great enemie of christian religion) sheweth to whome they praied: Here (saith he, meaning the graues of the Martyres) doe you call vpon God. Cyrill. cont. Iulian. lib. 10. He would not accuse them then, that they called vpon the Martyres, as our catholiques doe nowe, as Cyrill reporteth. To conclude this place of praier, Saint Paul giueth thrée generall lessons, to all Christians, concerning thrée especiall workes, which they were dailie to practise. Reioice in the Lorde (saith hee) alwaies, 1. Thes. 5. v. 16.17.18. pray continuallie, and in all thinges giue God thankes: for this is the will of God in Iesus Christ towards you. These thrée thinges are the verie will of God, these thinges he most delightes in, these things he would haue done. But they must all be done, in Iesus Christ, as S. Paul teacheth in other places, As reioice in the Lord alwaies; and againe I say reioice. And againe:Phil. 4.4. Col. 3.23. Ephes. 5. v. 20. whatsoeuer ye shall doe, either in word or deede, doe all in the name of our Lord Iesus, giuing thankes to God the father thorow him. And againe, giuing thankes alwaies for all thinges in the name of our Lorde Iesus Christ to God the father. God will haue his saintes, alwaies merry, and praying at conuenient times, and thankefull: But their ioie, their praiers and their thankes, must be done in the name of Iesus Christ; not in any other name. This is twise repeated; and dare we breake this commandement? dare we name anie other in our praiers? Is not his name sufficient? If we will haue our praiers acceptable to God, and our thankes, and our ioie; let all bee done in the name of Iesus Christ: This God will haue, this he looketh for at our handes, this is most acceptable vnto him, this hee will haue done. And heere let vs take heede, the transgressing of this his will, is to reuolts from him, is to go to his enemie. Not to beléeue, that for Iesus Christ sake, our praiers are hearde: is the doctrine of Antichrist.

A papist (as Caiphas confessed the truth ignorantlie of Christs •• th) cōfesseth here also the truth of Christs mediation, Conc. Dominica prima. aduent. & intercession. Phillippus de dies a frier affirmeth: That this is the crowne of Iesus Christ, that for his merits, we beleeue, that all the good thinges we enioy, do come vnto vs. Then they depriue him of his crowne, yt think by the intercession & merits of saints, they obtain any thing: And yt al whosoeuer haue writtē of ye cōming of Iesus Christ in ye flesh, haue said, that this was the chiefe cause of it, to reconcile vs to his euerlasting father, and that he should establish peace amongst men. And therefore (Esay saieth) hee shall be called the prince of peace: And S. Paul, he is our peace. If this be the ende of his comming, to reconcile vs to God, to make God and vs friendes; then they that thinke, that God and we are not friendes, as though there were haue mediators and intercessors necessarie to God, besides him; deny the chiefe effect of his comming, and deny that hee is come in the flesh: And so are Antichrists schollers, who shall deny (as S. Iohn saith) that he is come in the flesh. Nay more then this, another marke of Antichrist is, that he shal deny Iesus to be Christ, that is, to be the Messias. And do not the papists so?

In euerie reconciliation, there are thrée persons, and they are distinct, the partie offended, the partie offending, and the mediator or peace-maker betwéene both. Nowe as God is the partie offended, and man the partie offending: so Iesus Christ is the mediator. Nowe we they make the blessed virgine a mediatrix to him▪ is though he were not our friende, as though hee were angrie 〈◊〉 vs, as though he had put off the office of a mediator: And so were not that Christ, that annointed, that acceptable,An Epistle to the faithfull soule. or only beloued of God. For so they write in an Epistle which they fame from Iesus Christ to the faithfull soule, that Christ saieth thus: The blessed virgine, who hath the custodie of my graces, and is an aduocate to mee, as I am to the father. What an absurd thing is this? that a mediator, should haue a mediator;Rom. 5. v. 8 Ioh 13 v. 1. Heb. 13.8. Heb. 9. v. 24. Rom. 8. v. 34. especiallie such a mediator and aduocate, as loued vs so, being his enemies, that he dyed for vs: that loued his to the end; that is the same yesterday and to day, and for euer: who is now ascended into heauen to pleade our cause. Is not this to impaire his loue, to gaine say his gospell, to derogate from his office? Naie in the same place they attribute to the blessed virgine not onelie inuocation (which is a parte of Gods honour Psal. 50. vers. 15.) but also veneration and confidence:Ier. 17.5. whereas Ieremie saith, Cursed is he that trusteth in man. And S. Iohn sawe an Angell fly in the middest of heauen, hauing an euerlasting gospell, Reue. 14. v. 6.7. to preach to them that dwell on the earth, and to euery nation and kinred, and tongue, and people: Saying with a lowde voice, Feare God, and giue glorie to him. For the houre of his iudgement is come: and worship him, that made heauen and earth, and the sea, and the fountaines of waters. As though hee shoulde say: giue all glorie, all worship to the creator, and not to the creature, as of late hath beene vsed. For Babylon that great city of Antichrist, is fallen, who hath made all nations to drinke of the wine of her fornications; by making them worshippe and giue glorie to creatures. For this is that spirituall fornication which the Angell meaneth,Psal. 73. v. 25.27. as Dauid saieth. Whom haue I in heauen, but thee? and I haue desired none in the earth, with thee, &c. For lo, they that withdraw themselues from thee, shall perish; thou destroiest all them that go a whoring from thee. So that, to haue anie in heauen on whom to trust, whom to worship besides God, is to commit spirituall fornication. For this is an inuincible argument: faith and inuocation must bee linked together, as appeareth by the Apostle Paul; how shall they call vpon him, in whom they haue not beleeued? But we must beléeue onelie in God,Rom. 10. v. 14. (as Ferus confesseth vpon the 14. Chapter of Iohn.) Therefore we must onelie call vpon God. And as to beléeue in another, is spirituall fornication: so is it to call vpon anie other.

All true christians will thinke Iesus Christs mediation sufficient, and that they neede no other, that hee cannot deny himselfe, that hee cannot put off the office of a reconciler or mediator, and become an enimie to his;Ioh. 13 v. • . that he loueth his vnto the ende; that he hath made God and vs perfect friendes: So that we may boldly make our praiers to him. He hath not mitigated or asswaged the anger of God towardes his:2. Ephes. v. 16. but as S. Paul saieth, by his crosse, he hath slayne enmity and all anger of God towards vs: And that God himselfe now loueth vs,Ioh. 17. v. 13. as our sauiour Christ teacheth vs. That the world maie know, that thou hast sent me, and hast loued them, as thou hast loued mee. Let vs marke here the vnspeakeable loue of God towards vs; he hath loued vs, euen as hee hath loued Iesus Christ: so perfect is the reconciliation made: he that beléeueth this, will he seeke for anie other mediator? And S. Iohn saieth, we know and beleeue the loue that God hath towardes vs. 1. Ioh. 4 v. 16. And after: For this cause is the loue of God perfect towards vs, that we might haue boldnesse in the daie of iudgement. All the faithfull must beléeue, and knowe assuredly, that God loueth them perfectlie, and that their sinnes are couered, by the propitiation of Iesus Christ: and therfore they feare not; but haue confidence against the daie of iudgment. And our sauiour to expresse this loue of God more manifestlie vnto vs, if it were possible, saith, In that daie, Io. 16. v. 26. ye shall aske in my name. And I say not vnto you, that I will praie vnto the father for you: for the father himselfe loueth you, because you haue loued me. God euen of his owne accord now, will grant our requests: he loueth vs so dearelie: so that euen Christ himselfe séemeth to affirme, that euen his intercession is not necessarie for vs. And shall we doubt of this his worde? of this his promise? shall wee procure anie other mediators? And least anie man heere, by reason of his infirmitie or weakenes, should doubt whether this loue of God, did extende to him or no: our sauiour taught his disciples this lesson, being yet verie ignorant, and wauering in faith, (as Phillips ignorance,Io. 14. v. 8. and Iudes question in the chapter going be •• e, and the contention among themselues,Luke 22. v. 24. who should be ye greate • , whereof Luke maketh mention, plainlie proueth:) Nay, euen the Angels of little ones, which beleeue in Christ, Mat. 18.10.11. which our sauiour compareth to lost shéepe, beholde alwaies the face of his heauenly father in heauen, as he teacheth in his gospell. And if the angels and seruants of such, be in such fauour with God, what shall we thinke of their masters, whom they serue? And if those little ones, which beléeue in Christ, be in this fauour with God, what shall we thinke of them, that are growen to more perfection? Let all true Christians, either great or small, beléeue this excéeding great loue of God towardes them: let them beléeue, that Iesus Christ hath made a perfect reconciliation betwixt God and them. Let them pray in the name of Iesus Christ boldly, and with great confidence: he hath cōmanded them: not to do this, is the breach of his commandement, is no doubt sinne. Let them beléeue verelie, they neede no mediatours to him, let them reioice alwaies in him, giue thankes to God alwaies through him, let him be all in all to them. As for inuocation of saintes, because he taught it not, let them refuse it. The woman of Samariah coulde saie, When Messias commeth, hee shall teach vs all thinges. Io. 4. v. 25. Let not vs beleeue lesse of our sauiour, then she did: because it séemeth contrarie to his office, to his reconciliation: let them forsake it, hate it, and detest it, as spirituall fornication.

Of Transubstantiation.

OF transubstantiation, by Alphonsus iudgment, the Fathers knew not the name: and they were as ignorant also, as should séeme, of the doctrine of it. Theodoret writeth thus: Dialog. 20. Neither after the sanctification (or consecration) the mysticall signes doe go from their owne nature. For they remaine in their former substance, figure and shape, and they may be seene, and touched as before. This is plaine then, that not onelie accidents: but the substance of the bread remaineth. Origen affirmeth the same: That which entreth into the mouth (saieth hee) doth not sanctifie a man,In cap. 15. Mat. although of the simpler forte that bread which is called the bread of the Lord, be beleeued to sanctifie one. And after thus he writeth: If that were so, it should also sanctifie him, which eateth the Lord vnworthily: neither any for this eating, had beene weake, or sicke or had slept. Therefore also in the Lordes bread, then there is profit to the eater, when as with an vndefiled minde and a pure conscience, he is partaker of that bread. And a little after: if so be that, whatsoeuer entreth into the mouth goeth into the belly, and is cast out into the draught: that bread also, which is sanctified by the word of God, and by praier, according to the matter of it, goeth into the belly and is cast out into the draught:Origen agreeeth with Austē that it is sanctified by praier, as hereafter shall be noted. but according to the praier, which came into it, according to the measure of faith, it is profitable, causing that the minde be watchfull, looking to that which is profitable. Neither is it the matter of the bread: but it is the word that is spokē ouer it, that profiteth him that eateth the Lord worthily. Here Origen plainlie speaketh of ye sacramental bread, & not of the bread hallowed, giuen to Catechumenis, or nouices in the faith; (as some of ye catholiques expound him.) He speaketh of thē yt eat the Lord worthilie or vnworthily: and therefore no doubt of the sacrament. He affirmeth here plainly (agréeing with Theodoret) that the matter of the bread remaineth, and profiteth not, though the simpl •• sorte thinke it doth; but the worde spoken ouer it, according to the measure of faith: Nay, that it goeth into the bellie, and is ca •• out into the draught. This cannot bee expounded of their accidents, without a subiect.

Ireneus also of the Eucharist writes thus: Iren. lib. 4. cont, Val. ca. 32. But giuing his disciples counsell to offer to God the first fruites of his creatures, not as though he stood in neede of them, but least they should be either vnfruitfull, or vnthankefull; He tooke the creature of bread, and gaue thankes, saying, This is my bodie; and the cup likewise: he confessed that creature which we haue, to be his bloud: and he taught of the new testament a new oblation, which the church receiuing from the Apostles, offers to God in all the world, to him, that giues vs foode; euen the first fruites of his giftes, in the newe testament. Of which Malachie amongst the twelue Prophets thus foreshewed, saying: I haue no pleasure in you, saith the Lord, &c. manifestlie signifying by this, that the former people should cease to offer to God: but in all places, a sacrifice should bee offered to him, and that pure; and his name should be glorified among the Gentiles. Ireneus here plainly affirmeth, that we offer to God the first fruites of his creatures, Iren. lib. 4. c. 34. therefore the substance of bread and wine remaines. And after, of the force and substance of the Eucharist, and of the outwarde •• gne, he writes thus: Howe shall it bee certaine to them that that bread whereon thankes are giuen, to be the bodie of the Lorde, and the cuppe of his bloud, if they saie not, that he is the sonne of the maker of the world, that is, his word? by which trees doe fructifie and fountaines doe flowe, &c. How againe doe they saie, that the fleshe shall come into corruption, and shall not be partaker of life, which is nourished of the bodie and bloud of the Lord? Therefore let them change their opinion, or cease to offer those thinges which are saide before. But our opinion is agreeing to the Eucharistes, and the Eucharist confirmes our opinion: for we offer to him those things which are his; setting foorth conueniently theCōmunicationē & vnitatem praedicantes carnis & spiritus. communication and vnity of the flesh and spirit. For euen as the earthly bread, after it hath receiued the calling of God, is no more now common bread, but the Eucharist, consisting of two thinges, an earthly and a heauenlie: so our bodies receiuing the Eucharist, are not now corruptible, hauing hope of the resurrection. Here Ireneus doth plainlie affirme, that the sacrament consistes of an earthlie thing, and a heauenly, and that the bread remaines, and that we preach the participation and communication, of the flesh and spirit. The spirit no doubt, makes 〈◊〉 partakers of the bodie and flesh of Christ, and of the resurrection. Saint Augustine also of the Sacramentall bread writes thus: Saint Paul could by signes preach Christ,D •• rinit. lib. 3. cap. 4. otherwise by his tongue, otherwise by his epistle, otherwise by the sacrament of his bodie and bloud. Neither doe wee call his tongue, nor his parchmentes, nor his inke, nor the sounding wordes of his tongue, nor the signes of letters written in skinnes; the bodie and bloud of Christ: but onelie that,Here Austen agrees with Origen that consecration is by praier. that was taken out of the fruites of the earth, and consecrated by mysticall praier, we doe rightly receiue vnto spirituall saluation, in remembrance of the Lords passion for vs. Which when it is wrought by the handes of men, vnto that visible shape, it is not sanctified, that it should bee such a great sacrament, but by the holy ghost, working inuisibly; when as God doth worke all these thinges which are done, by corporall mouing in the worke: mouing first of all, the inuisible partes of his ministers, or the soules of men, or the seruices of the hidden spirites, which are subiect to him, &c. Here wee maie note, that S. Augustine makes the bread, a signe of the body of Christ, and that he defines the bread, to be a fruit of the earth, and that it is made holie, or consecrated by praier; not changed from his nature (as praier doeth make thinges holie, it doeth not change the natures of thinges:) and that God here, in his great sacrament and high mysterie, worketh all things; mouing, euen the very members of his ministers, which by their praiers do consecrate and make holie this sacrament, with their hands do breake it, and deuide it; and also the heartes of the worthy receiuers; and also causing there the presence of Angels, which the fathers did manie of them teach, to be present at the administration of the sacrament. Here Augustine seemes to reckon vp all the wonderfull operations of God in this sacrament: and yet he makes no mention of Transubstantiation; but of sanctification onlie: and therfore it maie séeme, it was not taught nor beléeued in his daies. Arnobius also writes thus: In psal. 22. Let vs see, what the Church hath in it. She hath a rodde, wherewith she threatens the offender; shee hath a staffe, wherwith she helpes the penitent; she hath a table, frō whence she giueth bread to the beleeuer; she hath oyle, wherwith she makes fat the head, to him, that presumes to haue a free conscience; shee hath a cup, wherewith she makes merry those, that preach the word. Thus Arnobius séemes to describe all the furniture of the Church of Christ, and calleth the sacrament bread, and makes faith the mouth that receiueth this heauenlie bread. And in another place: The praise of God is to be set forth,In Psal. 47. according to the diuersity of his giftes and workes. He is praised in his saintes, he is praised in his giftes of carnall and spirituall foodes. Here we maie sée, that Arnobius affirmeth that the substance of the bread doth remaine, and calles it carnall foode.

Ambrose also writeth thus: Lib 4. de sacram. cap. 4. Thou seest how forcible the word of God is. For if there be such great force in the word of our Lord Iesus, that that thing should beginne to be, which was not: how much more forcible is it, that they may bee what thinges they were before (meaning of the bread and wine in the sacrament) and yet should be turned into another thing? Hee agreeth here plainlie with Theodoret, Origen and the rest, which are before alleadged; that the bread and wine in their owne natures are the same thing, that they were before: and yet sacramentallie, naie wonderfullie and vnspeakeablie, are changed into another. And hee saith further, That the change in these mysteries, is like the change of man, who being regenerate is changed: and yet is the same in substance he was before. Bertrame also an ancient writer, affirmeth the same. According (saith he) to the substance of the creatures, that which they were before the consecration: the same they continue after. They were bread and wine before, in which forme also now being consecrated, they seeme to remaine. Therefore it is changed within, by the mighty operation of the holy spirit which our faith beholds, which feedes our soules, and giueth eternall life. And now because our faith altogether beholdeth that wholy, and marketh nothing with fleshly eies: it perceiueth that not in shape, but in vertue those things are the body of Christ, which are seen. What can be more plaine then this? The bread & wine according to the substance of their creatures, or natures, remaine that they were before: The holie ghost here, by his mightie power, maketh an inward change. They are in vertue and force the bodie of Christ, which we receiue. This Bertrame liued after Christ, Anno 840. To whome Trithemius that made a booke of all famous and ecclesiasticall writers, giueth this commendation: Bertrame a Priest and Monke, in the scriptures very expert, and in secular learning very well learned, subtill in wit, and eloquent in speech, no lesse famous in life then doctrine: writ many excellent bookes, whereof fewe came to my handes. And amongst other his workes he names this; of the body and bloud of the lord: And he saith, he wrote to king Charles brother of the Emperour Lotharius. If he had béene an hereticke, or some base fellowe (as some of our late catholiques haue slantered him) hee would not haue presumed to haue written to the Emperours brother, and Trithemius would not haue thus commended him: Some in those daies would haue noted him. If by the testimonie of these, Theodoret, Origen and the rest; the substance of the bread remaine: where is transubstantiation? Then Alphonsus said true, that the ancient fathers neuer knewe it.

But here it is obiected of some, that Cyprian thought otherwise: whome that I maie by Gods grace fullie satisfie, I will put downe Cyprians iudgment at large concerning this matter, Cyprian. de. caena Domini. who writes thus: That same being eaten, which the old tradition had set down, the master set before his disciples that meat, which could not be consumed. Neither are the people inuited to curious & costly banquets: but the meat of immortality is giuen, differing from common me •• , keeping the forme of the bodily substance; but assuring the presence of the diuine vertue, by the inuisible working. Here we maie plainlie sée what is present: the diuine vertue. And after: The flesh of his person, if it should bee cut in pieces, it coulde not suffice al mankinde: the which being once consumed, religion should perish; neither should any more sacrifice remaine. Here we maie sée, what he thinketh of Christes naturall flesh, it is a sacrifice for vs, doth which nowe Christ appeareth for vs in heauen. And that it is not vpon earth. And after: Bread is meate, bloud is life, flesh is a substance, the church is a body. A body, for the ioyning together of all the members into one; bread, for the fitnesse of it, to nourish our bodies; bloud, for the office of quickning; flesh, for the property of taking our humanity. This sacrament Christ sometimes calles his body, sometimes flesh and bloud, sometimes bread, a portion of eternall life: of which according to these visible thinges, he hath imparted to our corporall nature. Here we may note plainlie, • hy Christ calles the sacrament, his bodie, and his flesh, and breed; for the effectes of all these. As the bread strengthens, the bloud quickens, the bodie makes manie members one: so doth the sacrament. It hath all these names: for these diuers effectes. This is Cyprians meaning. And here we maie note, that Cyprian as well vrgeth that phrase, wherein our fauiour calleth this sacrament bread; as that, wherein he calles it his bodie. And that he meaneth in hath the effect: It followes thus plainlie after, This common bread, changed into flesh and bloud, procureth life and increase to our bodies. Therfore the weakenesse of our faith, being helped by the common effectes of these thinges, by a sensible argument, is taught; that in these visible sacraments, is the effect of eternall life. And that, we are knit to Christ, not by a corporall, but by a spirituall transition or passage. If we receiued his bodie, we were knit corporallie vnto him: but Cyprian saith, we doe not corporallie, but spiritually, by receiuing the sacraments, passe into Christ. For he is now, both the bread, and flesh, and bloud, and meate, and substance, and life of his church (saieth hee) which hee calleth his body, giuing her participation of him. He is not made bread nor meate substantially: 〈◊〉 effectuallie. So then in effect, he is all these to his church. And i • the sacrament, we doe receiue all these effectes from him: wee receiue bread, and flesh, and bloud, and meate, and life, and substance: that is, the effectes, of bread, and bloud, and flesh into our soules. And what will wee haue more? So that Cyprian here plainlie shewes, what he meanes by flesh after, when he saith, The •• ead yt our sauiour reached to his disciples, by the omnipotency of the word, was made flesh: that was, had the verie effectes and force of Christes flesh, by the wonderfull working of Gods spirite, anne •• to it: For so the verie coherence of the text •• ainlie also prooueth. For he addeth: And we truely, when we were flesh & bloud, by the corrupt and weake nature of our body and soule, could not be reformed, nor returne to the image of God; vnlesse a fit plaister had beene applied to the olde disease: and in the cure of a desperate infirmity, contraries had bin remoued by contraries, and like things should agree to like. The bread which our Lord reached to his disciples, being changed, not in forme; but in nature, by the omnipotency of his word, was made flesh. And as in the person of Christ, his humanity was seene, and his diuinity was hid; so to the visible sacrament, the diuine essence powred in it selfe; that religion might haue deuotion, concerning her sacraments, and that more pure accesse might bee to the truth it selfe, whose body the sacraments are, men to the participation of the spirit, not to the consubstantiation of Christ: but to most nie and like fellowshippe, this vnity might come. Here we maie note first, that Cyprian calles vs flesh and bloud, •• ing the same phrase which Paul doth where he saith, 1. Co. 15. v. 50. that flesh and bloud shall not inherit the kingdome of God, meaning the corruption of flesh and bloud, as he expoundes himselfe. Neither (saieth he) could the corrupt nature of our soule, be reformed, not returne to the image of God, &c. Here we maie note, how he calles the corruptions of flesh and bloud, flesh and bloud. And he addeth, that a like plaister must be applied to this sore. Therfore séeing as the substance of our soule and bodie was not sicke; but the forces and powers thereof; it must needes followe, that he meaneth likewise that to heale this corruption, not the substance of Christes bodie; but the effectes, vertues, and forces thereof to be necessarie. Also we maie note here, what he meaneth by flesh in the latter place, euen the same no doubt, which hee meaneth in the former: that is, the force and vertue of Christes flesh, which hee calleth the diuine essence. Which thing also, the worde powreth, seemeth to inferre: but most plainlie that proueth the same, which he addeth. That we participate the spirit, and that wee are not transubstantiate with Christ, or partaker of his substance, or of his naturall body. For the sonne is onely consubstantiall with his father (saith he) neither the substance of the trinitie is to be deuided, or parted. But our coniunction and his together, neither mingles the persons, nor vnites substances: but it ioyneth together our affections, and confederates and makes a league with our willes. Cyprian plainlie affirmeth, that we receiue not the substance of Christ: but his spirit, which makes our wils and his, 1. Cor. 12.13. all one. A gréeing herein with S. Paul: We are all baptized (saith he) in one spirite, into one bodie, whether we bee Iewes or Greekes, whether bonde or free: we haue all druncke into one spirit: that is, that we might be partakers of one spirit, as we were baptized into one bodie. This place teacheth vs manie excellent lessons. 1. Cor. 12.13. First, the number of the sacraments, Saint Paul here mentions but two; as also before cap. 10.2. baptisme, and the Lordes supper: by a figure called Synecdoche, vnder the name of the cuppe. Secondly, the vse of the cuppe, it ought to be common to all: We all drinke of one cuppe (saith he.) And thirdlie agréeing here with Cyprian: why do we drinke? to be partakers of one spirit. So that in the sacrament we receiue the spirit of Christ. And after Cyprian addeth: So the church, being made the bodie of Christ, obeyeth her head. And the high light, beeing spread into these inferiour thinges, with the fulnesse of his brightnesse, reacheth from ende to ende; who alone abyding with himselfe, yet hee impartes himselfe wholly to all: and theIdentitas caloris. same heate is so present with the body, that it neuer departeth from the head. See howe he compares here Christ with the sunne, whose bodie beeing in the heauens, sendes downe his beames, his power, his force, to quicken these earthlie inferiour thinges. Therefore (saith he) this vnlea • ened bread, this sincere and true meate, by the shew and sacrament thereof, doeth sanctifie vs, by touching vs, doeth lighten vs by faith, doeth make vs like Christ. And Cyprian goeth on forward. As the common bread which we eat euery day, is the life of the body: so this supersubstantiall bread, is the life of the soule, and the health of the minde. We eate here on earth, vnder a sacrament, the bread of Angels, the same we shall eate without a sacrament more manifestly in heauen. What can be plainer then this? Doe the Angels nowe eate the naturall bodie of Christ? or shall we eate it our selues after this life? I suppose, that the papistes themselues will not a •••• h, that we shall. And the same saith Cyprian, that we shal then eate manifestlie, without a sacrament: nowe we eate that in the sacrament mysticallie. It is the vertue, strength, grace, and power of Iesus Christ, Cyprian plainlie meaneth; whereof both nowe, and then, we shall be partakers.

But to make this matter more plaine (for manie as concerning this point are verie hard to be perswaded, 〈◊〉 sée what he wryteth concerning the vnworthie receiuers of these holy mysteries: The sacraments (saieth he) as much as in them lyeth, cannot be without their proper vertue: Neither by any meanes, ye diuine maiesty absēteth it selfe from the mysteries; but although the sacramentes suffer themselues to be touched or receiued, of those which are vnworthie of them: yet they cannot be partakers of the spirit, whose infidelitie or vnworthines gaine saieth such holines. Here he plainly saith that the spirit is receiued in the sacraments, which the wicked cannot be partakers of. And after: The master of this tradition had saide, that vnlesse we did eate his body and drinke his bloud, we should not haue lyfe in vs: instructing vs with a spirituall lesson and opening our vnderstanding, to such a hidden matter, that wee might knowe that our abyding in him, was an eating, and drinking were, as it were, a certaine incorporation, our seruices and duties being subiect to him, our willes ioyned, our affections vnited. Therefore the eating of his flesh, is a certaine greedinesse, & a certaine desire of abyding in him, by which we so impresse and drawe into our selues the sweetnesse of charitie, that this sauour of charity powred in, stickes in our mouth, & in our bowels; piercing and refreshing all the inwarde partes of our soules and bodies. Eating & drinking hath the same reason, by which as our bodilie substance is nourished, liueth and remayneth safe and sound: so the lyfe of the spirit is nourished with this proper foode: and that which meate is to the flesh, that is faith to the soule: that which meat is to the body, that is the word to the spirit; doing with more excellent vertue that eternally, which our carnall foode and nourishments, do temporally, and but for a time. We celebrating the sacraments, are admonished as a beast, parting the hoofe, and chewing the cud; to call backe to our chawes, and to grind small the example of our Lords institution, that his passion should euer be in our memory. Neither the torments of death, should once terrifie or make afraid the heires of him yt was crucified: but the ioyfull solemnities of the speed▪ resurrection, should feed them, and refresh them. And after of the communion of this sacrament he writes thus: Neither the prerogatiue of the Leuiticall dignity, admits onely the priest to the bread of Iesus: all the whole church is inuited to this banquet, an equal portion is giuen to all, he is wholy distributed; being distributed, he is not dismembred, he is incorporated, and not iniuried: he is receiued and not included: dwelling with weakelings, he is not weakened: he disdaines not the ministery of poore men, a pure faith, a sincere minde, delightes this inhabiter. Neither the narrownesse of our poore house offendeth, or pincheth the greatnesse of the almighty God. This bread of Angels, hauing all pleasure in it, by a wonderfull vertue to all that receiue it worthily and deuoutly, tastes euen as he would haue it, &c. Here we maie plainlie see, that the sacrament was common to all in his daies, as well the cuppe as the bread, that God himselfe is present at that heauenlie banquet, but he is not included vp in the bread, as they would haue it. That he cals it the bread of Angels, as he did before.

But some will obiect; that which followeth in Cyprian, where hee speaking of the wicked, (who iudge not themselues, nor discerne the sacraments: but vse the holie giftes vnreuerentlie, as common meates) addes; that Christ euen to this daie, creates that his most true and holy body, and sanctifieth it, and blesseth it, and distributes it, to the worthy receiuers. This place maie séeme obscure: but Cyprian is all one with himselfe. The doctrine he hath taught before, in this place he retracteth not: as maie bee most plainlie gathered out of another place: De vnctione Chrismatis. Our Lord gaue in the table, in which he participated the last banquet with his Apostles, with his owne hands bread and wine: but on the crosse, he gaue his body to be wounded, to the handes of the souldiers, that sincere truth, and true sincerity being imprinted in his Apostles, he might expound to the nations, how the wine and bread were flesh and bloud, and by what reason the causes agreed with the effectes, and diuers names or shapes might be reduced to one essence, and the things signifying and signified, should be called by the same names. Here is his former doctrine, that the sacraments are called by the names of the thinges they signifie, by reason of the effectes. But more plainlie in another place he vnfoldeth this matter. De resurr. The newe thinges and the olde thinges in this agree; Israell comes out of the bondage of Egypt; the people of God, commeth out of the kingdome of the diuell; the Hebrewes were baptized in the cloud and in the sea; the people of God are now cleansed from their sinnes by the holy ghost and the bloud of Christ: of diuers families one house is made, and one tribe; there is one meat; the thinges signifying, and the thinges signified, the thinges and the signes, the inuisible vertue, and the visible sacraments; doe so make one bodie, as the flesh and the spirit. And that which is seene, both in name and vertue, is accounted the body of Christ. Here we may plainlie sée, what bodie Christ Iesus creates, his bodie in vertue, not his naturall bodie. That which is seene (saith Cyprian) is his bodie: but howe? in nature? no; but in name and vertue. This is Cyprians doctrine. The sacraments are called by the names of the thinges signified: The vertue, force and graces of Christes bodie, are called Christes bodie. I would to God the Papists, which so much vrge the fathers, would herein agrée with Cyprian, and communicate the Lordes cuppe, to the Lordes people; and let Christes naturall bodie be in heauen, and with Cyprian and our church, receiue the vertue and force thereof here on earth.

Of the thing signified in the sacrament, thus haue other Fathers written: Theodoret saith thus, Dial. 2. cont. Nest. The substance of the bread is not changed at all: but it is both called and beleeued to bee made the flesh of Christ, for the grace of the body of Christ,Lib. de ijs qui initiantur mysterijs. ca. 9. which is added to it. Ambrose also writes thus: Christ is in that sacrament, because it is the body of Christ. Therfore it is not bodily, but spiritual foode: therfore the Apostle of the type thereof said, because our fathers eat spirituall foode, and dranke spirituall drinke. For the body of God is a spirituall body: The body of Christ, is the body of the spirit of God. the carnall bodie is not there then: for Ambrose calleth it the bodie of the spirit of God; because by the meanes of the sacrament, the spirit of God is receiued, 1. Cor. 12.14. is euen eaten. S. Paul no doubt also, speaking of the thing and substance of the sacrament, saieth, Wee drinke all one spirit. The wine then is the outward signe; but the substance of the sacrament, the thing signified; that which our soule receiueth and drinketh, is the spirit of Christ. And therefore our sauiour himselfe saith, Io. 6. v. 63. The flesh profits nothing: but the spirit quickneth: speaking of that flesh, which the Capernaites thought he would haue giuen; speaking of ye flesh, which he himselfe tolde them, that they should sée ascend. He will quicken our bodies at the last daie; for his spirit dwelleth in vs. And hereof S Paul also plainlie distinguisheth, 1. Cor. 15.45. There is a naturall body, and there is a spirituall body: and he defineth both these bodies thus: The first man Adam was made a liuing soule, and the last Adam was made a quickning spirit. So that this quickning spirit, may seeme to be the spirituall body of the last Adam; as the liuing soule, was the naturall bodie of the former Adam. And this is that spirituall bodie, which we receiue in the sacraments from our last Adam Iesus Christ: as wee haue receiued our naturall bodies, from our first Adam and our naturall parents: And this spirit shall raise vs vp againe, at the last daie. And therfore our bodies also are called temples of ye holy ghost. Hence also no doubt, because the chiefest properlie of the holie ghost, 2. Co. 4.13. Psal 115.10. Act. 2.1. is to confesse Iesus Christ, and to speake to the praise of God, as Dauid witnesseth: I beleeued and therfore I spake; those fiery tongues, which in the Actes fell on the Apostles, were signes of the holie ghost. And as then vpon whome those fierie tongues did sit, the holie ghost did inwardlie, and most certainlie possesse their soules: so nowe they, which with a liuelie faith eat the holy mysteries, are partakers inwardlie and most assuredlie, of Gods spirit, and also of all the vertues of Christes bodie. Hence Chrysostome saith, Hom. 4. in Leuit. That christians come from ye table, breathing fire. Origen als • writes thus: If the Lord and God, be a spirite, those things which the spirit speaketh, wee must spiritually heare. Yea I will say somewhat more, those thinges which the Lord speaketh, are not only spirituall thinges: but they are to be beleeued that they are spirits. I will not proue these thinges, out of mine owne iudgment, but out of the gospell.August in Iohannem trac. 50. sup. cap. 12. Heare our Lorde and sauiours saying to his disciples: The wordes I speake to you are spirit and life. Augustine also of Christs naturall body, and of this presence of his holie spirit, writes thus: Concerning his maiesty, concerning his prouidence, concerning the i • effable and visible grace, is that fulfilled that was spoken of him (I will be with you euen to the end of the world:) but concerning the flesh which the word tooke vpon it, concerning that, that was borne of a virgine, concerning that, that he was taken of the Iewes, according to that, he was nailed to the tree, that hee was taken downe off the crosse, that he was lapped in linnen clothes, that he was buried in the graue, that he made manifest in his resurrection: Ye shall not alwaies haue me with you. And in another place, hee writes thus: The high priestes and Pharisees gaue commaundement,Hom. in. Iohan. 50. that if any knewe where Christ was, hee should shewe them of him, that they might apprehend him. Let vs nowe shewe the Iewes where Christ is; I woulde to God, they would heare, and apprehend or take him, whosoeuer they bee of their seede, that gaue commaundement, that it should be tolde to them where Christ was: Let them come to the Church, let them heare where Christ is, and let them take him: let them heare of vs, and let them heare out of the gospell. Hee was killed of their parents, hee was buried, he rose againe, knowne of his disciples, he ascended vp into heauen before their eies: where he sitteth at the right hand of his father, who was iudged, and is to come a iudge. Let them heare, and hold. But some peraduenture will answeare: Whom shall I holde? one that is absent? how shal I reach my hand vnto heauen, that I may hold him that sits there? Send faith, and thou hast holden him: thy parents haue holden him in the flesh, but hold y• him in heart, because Christ being absent, he is also present: vnlesse he were present, he could not bee holden of vs our selues. But because it is true that he saieth, Behold I am with you to the end of the world, he is both gone from vs, and is here also, & hath forsaken vs: for his body he hath taken into heauen; but he hath not taken his maiesty out of the world. And againe the same Augustine writes thus. Hee that eateth my flesh and drinketh my bloud,Tract. in Iohan. 26. in cap. 8. abydeth in me, and I in him: This is therefore to eate that foode, and to drinke that drinke, to abyde in Christ, and to haue him abyding in him. And by this, he that abydeth not in Christ, and in whom Christ abydeth not, without all doubt, he cannot spiritually eate his flesh, not drinke his bloud; although carnally and visibly, hee may presse with his teeth the sacrament of the bodie and bloud of Christ: But they rather eate and drinke the sacrament of so great a thing to their own iudgement, because the vncleane haue presumed to come to the sacraments of Christ, which no man receiueth worthily, but he that is cleane; as it is said, Blessed are the pure in heart, for they shal see God. If any one haue eaten of him, he shall not dy: but he yt pertaineth to the vertue of the sacraments; not hee that pertaineth to the visible sacrament; that eateth it inwardly, not outwardlie; that eateth in his hart, not he that presseth it with his teeth. This is therefore to eat the meat that perisheth not,Ibidem. in. Ioh. tract. 25. cap. 6. but that which remaineth vnto eternall lyfe. To what end, preparest thou thy teeth and thy belly? beleeue, and thou hast eaten. But Chrysostome teacheth vs, w • at is it carnally to vnderstand?Hom. 46. in. cap. 6. Ioh. simply as the thinges are spoken, and to thinke no other thing else. For those thinges which are seene, are not so to be iudged: but all mysteries are to be considered with the inward eies, that is, spiritually.Hom. 11. ex. cap. 5. Ioh. And in another place also he writes thus. If to translate sanctified vessels, to priuate vses, be sinne and a danger; as Balthaser teacheth vs, who drinking in the holy cuppes, was both put from his kingdome, and depriued of his lyfe; If therefore to translate these sanctified vesselles, to priuate vses, be so dangerous, in whom the true bodie of Christ is not, but the mysterie of his body: how much more the vesselles of our bodie, which God hath prepared to bee a dwelling place for himselfe, ought wee not to giue to the deuill to do what hee will with them? &c.

Epist. 1. ad. Burdegalenses. And of the Eucharist Martialis writes thus: After baptisme keepe your selues cleane from malice, that you may be worthy of the Lords table. Do not thinke the heauenly food and mans food to be all one, which is visible & seene with your eies, but notwithstanding, through a perfect faith all heauenly. Through the one the body; through the other, the soule liueth. Here we may note, first he cals it the Lords table. Secondly that he makes on that table, two kind of foods: the one of the bodie, and the other of the soule; which the accidents cannot performe, as the papists nowe do imagine. And in the same Epistle: Honour (saith he) now much more the priests of God, which giue you lyfe in the cup, and the liuing bread. He calles this sacrament liuing bread, and he makes the cup common to the people. Arnobius also writes thus of the Lords table: In. Psal. 52. Thou my companion, my guide, my familiar friend: that is my man, my outward man, which receiuest with me sweet meat, in the table of the mysterie. Thou dealest against me, &c. And in an other place he calleth it pane •• sanctum: holy bread. Here we may note that Arnobius agréeing with Martiall, calleth it the Lords table: and not that only, but the table of mysteries, as though the chiefe thinges of that table were mysticall. Cyrill also of the participation of these mysteries, In. Iohan. lib. 10. Cap. 39. and that those mysteries are, very excellentlie writes thus: It was necessary, that we should be made partakers of his nature, and to bee transformed into a new and strange kind of lyfe, the which coulde no otherwayes bee done, then by the participation of the holy Ghost. And the most fit oportunity, of the comming of the spirit, was after Christs ascension into heauen. For it was necessary, that the spirit should come, that wee hauing it, might cry, Abba, father: and being brought to haue courage, we might be made strong, as well against the deuill, as the persecutions of men. And againe vpon the same place writing against the Arrians, he speaketh thus. I would gladly aske of them, whether he would call Paul Theophorum, that is, one wherein Christ dwelleth. For if they denye, that hee is a bearer of Christ, they lye impudently: but if being conuinced by the authority of the whole worlde, they say hee is a bearer of God, it is manifest that Christ is God. And so Paul is called because Christ dwelleth in him by his spirit. And in ano • her place, what meaneth this maner of his petition, That (hee saieth) they may bee one, Lib. 11. cap. 2. as the father in me, and I in the father, that they may bee one in vs? Hee asketh the bond of charity, peace and concord; the which may bring the beleeuers to such a spirituall vnion, yt it may resemble the similitude of the naturall and consubstantiall vnion of the father, the sonne, and the spirit. Neither this vertue and knot of charity, can euer bring to passe, that we should be so knit together inchangeably in the same substance, that we may seeme to haue obtained the manner of the diuine vnion. Here Cyrill plainely sheweth what is the vnion of Christ and his church, which hee makes to be onelie spirituall. Cap. Eod. And hee saieth, it is vnpossible to be substantiall or naturall. And after of our coniunction he writes thus: That he might knit euery one of vs among our selues, and to God; although wee differ in body and soule yet he hath found out a meanes, agreeing to his fathers counsel, and his owne wisdome.

Suo enim corpore per benedictionem mysticā credentes benedicens.

The mysticall blessing makes vs partakers of his body.

For he blessing the beleeuers with his body, by the meanes of the mysticall blessing: hee hath made vs one bodie, both with him, and with our selues. And after: the sonne is vnited to vs, as mā, by ye mystical blessing; spiritually, as God, by ye grace of his spirit, renewing our spirit to newe lyfe, and to the participation of the diuine nature. So that by Cyrils iudgement, it is the mystical blessing, and spirit of God, which makes vs partakers of the diuine nature, and of Christs very naturall body. And againe: Although we are manie, yet we are all one body in Christ. For wee all participate of one bread:Lib. 11. cap. 20. And we are all annointed with one spirit of Christ. And to conclude, most manifestly ioyning the spirituall and the corporall vnion together, wherewith we are ioyned to Christ, hee writes thus. And as the vertue of the most holie fleshe of Christ, makes all receiuers one body: I thinke after the same maner, in whom the inuisible spirit of God dwelleth, it bringeth them all to a spiritual vnion. So that the vertue of the most holy flesh of Christ, which he calleth also the mysticall benediction or blessing, ioineth vs corporallie to Christ; and the spirit of God knittes vs spirituallie to Christ, Cyril. in. Iohan. Cap. 19. and not Christ his naturall bodie. And againe hee writes thus. The mysticall blessing, and baptisme flowed out of his side. And the vertue of the mystical blessing proceedes from his holie flesh. It is not his holy flesh.

Of the eating of Christes naturall flesh, also thus the fathers haue written. And first Cyrill of these words of our sauiour, Vnlesse yee eate the flesh of the sonne of man, &c. writes thus: Let vs see (saieth hee) howe euery man is either cleane or vncleane,Lib. 7. in. Leu. euery man hath some meate in himselfe, which he may giue to his neighbor, that comes to him: For it cannot be, that when wee men meet together, and shall intermingle our speeches, but that wee shall take or giue amongst our selues, some tast, either by our answere, or question, or some gesture. And if so be that he be a cleane man, and of a good mind, of whom we tast; we receiue cleane meat: but if he be an vncleane man, whom we touch; we receiue vncleane meate, according to those things which are saide before. And therefore I thinke, the Apostle Paul, of such vncleane men as of beasts, saieth, Eate not with them. But that thou maiest more euidently vnderstand these things, we do say: we wil take an example of the greatest things, that so descending by little and little, wee may come to the inferior. Our Lord and sauiour saith: Vnlesse you eat my flesh, and drinke my bloud, you shall not haue lyfe euerlasting: for my flesh truly is meat, and my bloud truly is drinke. Iesus therefore speaketh, and is altogether cleane, all his flesh is meat, and all his bloud is drinke, because all his workes are holy, and all his speech is true. And therefore his flesh is truly meat, and his bloud truly drinke: For with the flesh and drinke of his word, as with cleane meat and drinke, he makes drinke, and refresheth al mankind. In the second place, after his flesh, Peter and Paul Paul are cleane meat, and all the Apostles. In the third place, all their disciples. And so euerie one of them according to the qualities of their merits, or purenesse of their iudgements, is made cleane meat to • is neighbour. He that cannot abyde these things, will go aside, and •• rne away his eares, according to those which said: How will he giue vs his flesh to eat? who can heare him? And they departed from him. But you, if you be sonnes of the church, if endued with the mysteries of the gospell, if the word made flesh, dwell in you; acknowledge what things we say: for they are the Lordes: least peraduenture hee that is ignorant, hereafter be not known. Know you, that they are figures which are written in the diuine bookes; and therefore examine them as spirituall, and not as carnall men, and vnderstand what things are ment: For if you receiue these thinges as carnall men, they hurt you: and they feed you not. For not only in the olde testament, but in the gospel also, there is a letter found which killeth: a letter that killeth him, which shall not marke spiritually those thinges which are spoken. For if according to the letter, thou shalt followe this, which is spoken; Vnlesse ye eate my flesh, and drinke my bloud: this letter killeth. Wilt thou that I bring another letter out of the gospel, which killeth? He that hath not (saieth he) a sword, let him sel his coate and buy a sword. Behold, this is a letter of the gospell; but it killeth: but if thou vnderstand it spiritually, it killeth thee not. But there is in vs a quickning spirit: and therefore whether in the law, or in the gospell, take spiritually those thinges which are said. Wee maie note here, howe Cyrill plainly expoundes this sentence of our sauiour, spirituallie: If the Papistes opinion were true, he néeded not so to expound it. He teacheth, that this is the catholique doctrine of the whole church: and therefore he commandes all the sons of the church, to beleeue this his exposition. The flesh and bloud of our sauiour, wherewith he feedes and refresheth all mankinde; hee affirmes plainly, to be his wordes and workes. Naie and hee refutes them, that will expound it of his naturall flesh: or else some might haue saide, with his word and workes he féedes, I grant: but doeth hee not also féede with his flesh? But Cyrill plainlie affirmes the one, and denieth the other. Nay he affirmeth that hee • hat shall expounde it so, killeth his soule: and hee that will not knowe this his exposition, let him take heede yt he be not knowne hereafter. And he giues an example, least any man should doubt of his meaning, which otherwise, is as plaine as maie bee. This sentence (saith he) is to be expounded, as that wherein our sauiour saith, Hee that hath no sworde, let him sell his coate, and buy one. No man nowe is so sencelesse, that will expound this sentence of our sauiour, according to the letter, who in all his doings exhorts to peace and concord, and of whose kingdome Micah prophesieth: That men shall turne their swordes to siethes:Micah. 3.4. but spiritually, that euerie man should nowe prepare him spirituall armour: that is, the sworde of the word of God. And by the two swords, the Apostles shewed him after, In Luc. ca. 22. Bonauenture expoundes the two testaments are meant, in which (saieth he) is contained sufficient doctrine to defende the whole church. And so also must this other sentence bee expounded.

Origen also at large affirmeth the same worde for worde vpon the 16. chapter of Leuiticus, expounding these wordes of our Sauiour: Vnlesse ye eate the flesh of the sonne of man: so that worde for worde he agrees with Cyrill. And he addeth: If according to this meaning, that is spiritually, we shall say that the omnipotent God hath giuen lawes to men; I thinke that the giuing of the lawe, shall seeme worthy the maiesty of God: But if we shall cleaue to the letter, and shall take those thinges which are written, according to that which seemes to the Iewes, or that which seemes to the common people; I am ashamed to saye that God gaue such lawes. For the lawes of men shall seemeMagis elegātes. more fine and reasonable, that is to say, of the Romanes or Athenians or Lacedemonians. But if according to this meaning which the church teacheth, the lawe of God be receiued,De doctrina christiana lib. 3. c 15 then it surpasseth all mans lawes; and it shall truely be beleeued to bee the lawe of God, &c. Augustine also expoundes the same place after the same manner: Let (saith he) in all figuratiue speeches, this rule bee obserued, that that which is read, so long be diligently considered, till the exposition thereof be brought to the kingdome of charity: but if it signifie that properly, then let it be thought to be no figuratiue speech. If it be a commandement, forbidding a wickednesse or haynous Act; or commanding profit or humanity, it is no figuratiue speech: but if it seeme to command a wickednes, or haynous Act, or to forbid profit or humanity: then it is a figuratiue speech. Vnlesse ye shall eate (saith he) the flesh of the sonne of man, and drinke his bloud, you shal not haue life in you: it seemes to command a wickednesse or hainous Act. Therefore it is a figure, commanding vs to communicate, to be partakers of the passion of Christ, and profitably and ioyfully to lay vp in our memories, that his flesh was crucified and wounded for vs. The scripture saith: If thine enemie be hungrie, feede him; if he be thirsty, giue him drinke. Here no man doubts, but it commandes mercy: but that which followes, for doing this, thou shalt heape coales of fire vpon his head, thou must suppose to command an Act of ill will: and therefore it is figuratiuely to be vnderstood. Augustine here saith, that this speech séemes to command an haynous Act, which commands to eat the flesh of the sonne of man, whome he beléeued to be the sonne of God, and omnipotent: yet he did not attribute this eating his flesh, to his omnipotencie, as nowe the Papistes doe. And he puts this his iudgment downe, in that booke he makes of christian doctrine. If thou therefore wilt be Augustines scholler, thou must beléeue this, that he there teacheth. And he séemes to affirme it to be as haynous •• lence, to eate the verie true and naturall flesh of Christ, as of anie other man: he makes no difference as should seeme. And againe, Augustine of Christes naturall bodie, most manifestly writes thus: In psal. 98. The wordes which I haue spoken to you (saith Christ) are spirit and life; vnderstand you spiritually that which I haue spoken. For you shall not eate this body which you see, nor drinke that bloud which they shall shed which shall crucifie mee: I haue commended to you a sacrament, which being vnderstood spiritually, shall quicken you. And although it be needfull that it should be celebrated visibly: yet it must be vnderstood inuisibly.

Athenagoras also affirmes the same: De resurrection • It is impossible (saieth he) that mans body should be mingled with bodies of the same kinde, to which they are intruded against nature for meate: although they bee conueied into their bellies, through some very hard calamity and misery. For they rebound from the nutritiue faculty. It is against nature (saith he) that mans flesh should be fed with mans flesh: but if they shall bee forced together, yet the one will rebound from the other. And hereof Cyprian saith, that we come by reason of the sacrament, to the consubstantiation of Christ, not of his flesh, but of his spirit, as is before alleaged. What can be more manifestlie spoken then that? Hence is that phrase, strengthened in the spirit; And againe, Eph. 3.16. 2. Cor. 3.18. we are changed into the glory of God as it were by the same spirit: which no doubt is obtained by the often receiuing of those holie mysteries. Here no doubt the inward man of verie manie is verie weake, because in manie places, they receiue the holy mysteries so seldome. Here we maie sée the consent of the Gréeke and Latine Church, concerning this matter: if anie one of these had saide this, it had beene sufficient. And all these expresse their meaninges so plainlie, as no man, that is not wilfully obstinate, can doubt of their meaning.

Hierom also vpon the Epistle to the Ephesians and first chapter, verie excellently writes thus, and agreeth with the rest of the Fathers: The flesh and bloud of Christ is two waies to be vnderstood, either that spirituall and diuine flesh, whereof he hath said; My flesh truely is meat, and my bloud truely is drinke; and vnlesse ye eate my flesh and drinke my bloud, ye shall not haue life euerlasting: or else that flesh and bloud, which was crucified and shedde, with the soldiers speare. Here is a plaine distinction of Christes spirituall flesh, and of his naturall flesh. Here Ierome plainlie affirmeth, that the flesh we receiue in the sacrament, is a spirituall flesh, and differs from that which was nailed on the crosse. The same distinction hath Clemens Alexandrinus.Lib. 2. paed. ca. 2. The bloud of Christ (saith he) is twofold: The one is carnall, with which we were redeemed from destruction: the other is spirituall, with which wee are annointed; and this is to drinke the bloud of Iesus: to be partaker of the incorruption of the Lorde: To be holy, to be sanctified. Agréeing herein with that of S. Paul,1. Cor. 12.13. we haue all drunken one spirit. S. Augustine also hath ye same distinction: The words I haue spoken to you, are spirit and life. Vnderstand spiritually that I haue spoken,In Psal. 98. You shall not eate that bodie which you see, nor drinke that bloud, which they shall shedde, which shall crucifie me: I haue commended vnto you a sacrament, which being spiritually vnderstood, shall quicken you. It is marueilous that our newe catholiques, against all these fathers, dare affirme, that the same bodie, which was borne of the virgine Marie, and was nayled on the crosse, is eaten in the sacrament. All the fathers make a distinction.

As concerning the wordes of our sauiour; This is my body: It is certaine that in all thinges he had a respect to the olde lawe; he came to fulfill it: and therefore as in his workes; so in his words, no doubt hee aimed at it. Circumcision is called the couenant, of Gen. 17.10. Act. 7 8. God himselfe, and of S. Stephen,Gal. 4.25. Agar is Sina, is a hill, Exod. 12.12. • he lambe is called the passeouer. These phrases God vsed in the former sacraments, and why should the like phrases séeme strange in the newe testament, and in our sacraments? And yet all these were, but outwarde signes. So in the gospell, our sauiour vseth the like manner of spéech; Hee breathed on his Apostles, Io. 20.22. and he saide vnto them: receiue the holy ghost: whereof that was, but the outward signe onely. Speaking to the woman of Samariah, he calleth his holy spirit water.Luc. 22.20. And in this verie sacrament (he saieth) this cuppe is the newe testament in my bloud: wherein the aduersaries themselues doe confesse, that there is a sacramentall trope or figure. And if in this, why not also in the former? The former place commonly is expounded by the latter. 1. Cor. 10.1 • . S. Paul séemeth to expounde these wordes thus. The bread which we breake, is it not the communion of the body of Christ? and the cuppe which we blesse, is it not the communion of the bloud of Christ? Because we being many, are one bread, are one body: because we are partakers of one bread. As though he should saie: The sacrament we receiue, maketh vs partakers of the bodie of Christ, maketh vs liuely and true members of his bodie, maketh vs one bodie with him: a farre greater matter, then if he should haue said, the bread is made the bodie of Christ: It maketh vs the bodie of Christ. All things in this sacrament, are mysticall or hidde, are metaphysicall, aboue the reach of nature, are spirituall, wrought by Gods spirit. Artes worke wonderfull thinges, (as our age witnesseth) and nature it selfe also: howe much more the wisedome of God? Our eies cannot beholde these sunne beames: howe much lesse the bright beames of the true sonne Iesus Christ, by which hee worketh? Psal. 135.7. Who knoweth the true cause of the ebbing and flowing of the sea, the treasures of the Lorde, from whence the winde commeth? If we knowe not these natural things: will we séeke to knowe the waies of God, in his holie mysteries? God had in his tabernacle manie thinges hid, which it was lawfull for none, but the high priest to sée: and shall he not haue also such like in his church, which our high priest Iesus Christ shall knowe only? Nature hath her 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , her secret friendshippes and disagréements, whereof no man knowes the causes; and shal not diuinity haue the like? There is a great mysterie of the vnion betwixt Christ and his Church, Eph. 5.32. euen this same mysterie I nowe speake of, which S. Paul doeth not open and vnfolde: and shall anie man go about to doe it? These God will haue vs reuerence: he wil not haue vs search: he will haue vs try & examine our selues, not the groundes of his mysteries and sacraments. The bones of the Paschall lambe, must not bee broken with the hammers of our wittes, or deuises; they must be burnt with the fire of Gods spirit. We must confesse (as the fathers did) whatsoeuer in this sacrament, was a bone, past our reach, was done spiritually, was wrought by the holie ghost: no not the flesh, the easie things therof, must be sodden with water; must be prepared according to our fancies. 1. Cor. 11.33. Of this S. Paul saith, That I haue receiued of the Lorde, I haue deliuered vnto you: we maie not go from the first institution in the principall and essentiall partes thereof (as the Papistes haue done.) When the law was giuen, the people might not come too neare the hill, Exod. 19.12. they had their boundes appointed them: So no doubt in the gospell, in the Lordes sacraments, there are certaine limits, which all the fathers kept; which the schoolemen with their quodlibets and questions haue leapt ouer. Till Thomas Aquinas daies (as I haue read) transubstantiation was not heard of: He like to Thomas Didymus, would néedes put his hand into Iesus side, and open this great mysterie. Hee saide not like faithfull Peter,Io. 6.68. Rom. 12.1. Psal. 118.27. To whom shall we go from thee? Thou hast the words of eternall life: And like Paul, Let euery man giue vp his body a liuely sacrifice to God: and like Dauid, binde the sacrifice with coardes to the hornes of the Altar, That is, all our affections, inuentions, deuises, to God and his worde. So did Abraham beléeuing he should haue a sonne: so offering his sonne, he bound himselfe to ye hornes of the Altar. He disputed not with himselfe; that worde (howe) was not once heard in his mouth. The Israelites wonder at Mannah, they call it (Man hu:) what is this: they eat it, they reason not about it. The Fathers almost haue all thus expounded these wordes of our sauiour, Contra Adamātum Manich. Aug. in psal. 3. (this is my body:) that is a sacramentall and a figuratiue speech. Augustine twise, The Lorde doubted not to say, this is my body, when as he gaue a signe of his body. And againe, In the historie of the newe testament, such was the great and wonderfull patience of our Lord, that he suffered Iudas so long, as God; whose secret thoughts he was not ignorant of, whom hee admitted to his banquet, when he commanded and gaue to his disciples the figure of his body and bloud. Tertullian also writes thus: The bread being taken,Lib. 4. contra Mar. and deuided to his disciples, he made it his body: saying, this is my body, that is, a figure of my body. It had not beene a figure: vnlesse the body had beene a true body. Here Tertullian must néedes agree with himselfe, it was a figure of his bodie, and yet his bodie also spiritually. Dionysius Ateopagita of the sacrament writes thus: Consider this also, the heauenly signes,Eccles. Hierar. cap. 3. worthy of reuerence, being placed on the diuine Altar, by which Christ is signified and receiued; by and by after, is a catalogue of all the saintes recited. Ierom also of the sacraments writes thus: Iesus tooke bread, and blessing it, brake it, transfiguring his body into the bread, which is the present church, which is receiued in faith,Hier. sup. ca. 14. Marc. is blessed in number, is broken in his passions, is giuen in examples, is taken in doctrines, making his bloud in the cuppe mixt with wine and water, that by the one we might be purged from sinne,In ca. 26. Mat. Hom. 4. by the other redeemed from punishment. And againe: And supping with them, Iesus tooke bread, and blessed it and brake it, and gaue it to his disciples, and he saide, take ye, and eate ye, this is my body. After that the typicall passeouer was fulfilled, and he had eaten the flesh of the lambe with his Apostles, hee tooke bread which strengthens mans heart, and goeth to the true sacrament of the passeouer, that as in the prefiguration of him, Melchisedech the high priest of God had done, offering bread and wine, he also himselfe, should represent the truth of his body & bloud.Aug. ca. 26. de Catechizandis rudibus. And Augustine of nouices in the faith writes thus: Of the sacrament which truely he receiued, when it shalbe wel taught to him, that the seales of heauenly thinges seeme to be visible: but the thinges themselues are inuisibly to be honoured in them: neither that, that forme was so to be counted, being sanctified with blessing; as they haue it in euery vse. It is also to be told him what that speech doth signifie, which he hath heard, what is hidden vnder it, Cap. 9. and whose image that thing beares. And againe: Of the sacrament that they are about to take, it sufficeth to the wise and more learned, to heare what that thing may signifie: Notwithstanding we must deale with those, of slower and meaner wittes, somewhat with mo wordes and similitudes, least they should contemne that, which they see. And Origen of the sacrament writes thus vpon these wordes: This is my bodie, &c. This bread, which the Lord confesseth to be his body,Tract. in Mat. 35. is a worde nourishing the soule: a worde proceeding from God, the worde; and bread from the heauenly bread: which is set vppon the table, of which it is written; Thou hast prepared for me a table, against them that trouble me. And this drinke, which God the worde doth confesse to be his bloud, is a word, refreshing and making merry excellently, the heartes of the drinkers: which is in the cuppe, whereof it is written; Thy cuppe which makes merry, how excellent is it? And this drinke is the generation of the true vine. And it is the bloud of that grape, which being throwen into the wine presse of his passion, brought foorth this drinke. Here wee maie see, howe Origen expoundes these wordes spirituallie, and not literallie. And after: Why (saith he) doth he not say this is the bread of the new testament, as he said, this is the bloud of the newe testament? because the bread is the worde of righteousnes, wherewith the soules eating, are nourished: but the drinke, is the word of the knowledge of Christ, according to the mysterie of his natiuity and passion; because thereof, the testament of God is placed to vs ward, in the bloud of Christes passion: that we beleeuing the sonne of God to bee borne, and to haue suffered according to the flesh, should be saued not in our righteousnesse, in which alone, without the faith of the passion of Christ, saluation could not be. Therefore onely of the cuppe it is said; This is the cuppe of the testament. The cuppe, by Origens iudgment, containeth 〈◊〉 force of Christes death and passion, without which wee could not be saued: And this (as we shall shewe after) haue the Papists denied to the Laitie. And alwaies Iesus, to those that keepe a feast with him, taking bread from his father, giueth thanks & breaks it, and giueth it to his disciples, according as euery one can receiue: and he giues it to them, saying: Take, and eate it: and hee sheweth, when hee nourisheth them with this bread, that it is his owne body, when as he is the word, which nowe we haue neede of; and when it shall be fulfilled in the kingdome of God: but now truely it is not fulfilled; but then it shalbe fulfilled, when as we also shall be prepared to receiue a full passeouer, which he came to fulfil: which came not to breake the lawe; but to fulfill the lawe. And now to fulfill it, as it were by a glasse, in a darkenesse of fulfilling: but there to fulfill it, face to face, when that which is perfect is comen. The body which Iesus giueth, is his word to our soules, it is a spirituall foode, which we now eate in a darke manner: but hereafter wee shall eate plainly, face to face. And after he writes thus: Maruell not, because he is bread, and he also eates bread with vs, he is drinke of the generation of the vine, and he drinkes with vs. For the word of God is omnipotent, he is called by diuers names, & he is innumerable according to the multitude of vertues, when as hee alone, is all vertue. And in the same place he calles it the bread of blessing,Hom. 5. in Leu. or giuing of thankes. And againe he writes thus: For the Lord the bread which hee gaue to his disciples and said, take and eate: he deferred it not; neither commanded it to be kept to the morrow. This mystery also perchance is contained in that, that he commaundes; that they should not carry bread in the way, that thou maiest alwaies bring forth newe breade of the word of God, which thou carriest within thee.

And in another place of Christ and his Crosse, he writes thus: Hom. 8. in Iosuah What profits me if I know that the king of Hay was hanged on two trees? But if I shall vnderstand that the vertue of the Crosse, is two fould, whereon Christ was hanged in his flesh, and the deuill with his host was triumphed ouer, by the vnderstanding of this sacrament, my soule shall be edified. And that also we may peraduenture highlier amplifie the greatnesse of this mystery; in the tree is vnderstood the knowledge of good and euill, whereon both good Christ and wicked sathan was hanged: but the deuill that hee might perish; but the good, that he might liue by his power. As the Apostle saieth of Christ, though he were crucified, through infirmity, yet he liues by the power of God: Yea not onely that he might liue; but that he might make aliue (for he is the last Adam,) with his quickning spirit. But these things are to be vnderstood to bee spoken figuratiuely. For Christ himselfe is called the tree of lyfe. But as in other things, he is shewed to bee the priest, and the sacrifice, and the Altar; and of one vnderstanding, the other is not hindred, but euery one is meant of him figuratiuely in their places: so now, in the signes of these sacraments, the diuersitie of persons, taken of one and the same, hindereth not. Wée maie see here, how Origen cals Christ the sacrifice, and the priest figuratiuelie. And in another place he writes thus. Thou which comes to Christ, the true Bishop, which hath made God mercifull vnto thee, with his owne bloud, and hath reconciled thee to his father; sticke not in the bloud of the flesh: but learne rather the bloud of the word, & heare him saying to thee, For this is my bloud, which is shed for you, for the remission of your sins.Hom. 15. in. Leu. He that is partaker of the holy mysteries, knoweth both the flesh and the bloud of the word of God: Let vs not therefore stay in these thinges, which are manifest to them that know them, and cannot bee manifest to the ignorant. Wee may see here how Origen still expoundes, the flesh of the worde, and the bloud of the word, euen in the receiuing of the holy sacraments, and not in spirituall hearing of the word onely. Neither doth hee by this meanes diminishe the authoritie of the holie signes. Hom. 26. in. Exod. For let vs marke howe hee writes concerning them in another place: I will teach you (saieth he) by the examples of your religion, you know (saieth he) which are wont to be present at the diuine mysteries, how when ye receiue the body of the Lord, you keepe it with all warinesse and reuerence, least a little of it should fall downe, least any part of the heauenly gift should slip from you. For you beleeue your selues guilty, and you beleeue aright, if any parte thereof should fall from you by negligence. And if you vse such diligence, concerning the keeping of his body; and you do vse it, by good right; howe do you thinke it, to bee lesse sinne to haue neglected his word, then his body? Sée what reuerence, hee would haue giuen to the sacramentall signes, and how he couples the reuerence of his receiuing his word and bodie together. And againe of the twelue loaues, Hom. 13. in. cap. 2 • . Leu. he writes thus: According to those things, which are written, in the twelue loaues there seemes to be a commemoration of the twelue tribes of Israel, before the Lord: and a commaundement to be giuen; that without ceasing, these twelue loaues shoulde bee set forth before the Lord, that the memory of the twelue tribes might be alwaies had before him; that as it were a prayer and a supplication by these might seeme to be made, for euery one; but this intercession is small and slender. For what auaileth it, to get them mercy, where euery tribe is to be considered, by bread of fruite, by workes of fruite? But if they be referred to the great mystery, thou shalt find this commemoration to haue great force and effect of repropitiation. If thou returnest to that bread that came downe from heauen, and giueth life to this world, that bread of the proposition which God hath set forth, to bee a propitiation through faith in his bloude; and if thou looke to that commemoration, whereof the Lord hath said, Do this in remembrance of mee: thou shalt finde, that this is onelie the remembrance which maketh God mercifull to men. If therefore thou shalt marke more attentiuely the Ecclesiasticall mysteries, in those thinges which the lawe writes; thou shalt finde the image prefigured of the truth to come. It is not the hearing of masse: but the remembrance of Christs death and passion, which Origen giueth such great force to.

Epiphanius also vpon these words of our sauiour, This is my body, writes thus: Therefore all men haue that, that is according to his image,In. Ancorato. but not according to nature. For men haue not according to the equality of God, that which is after his image. For God is incomprehensible, and cannot be comprehended in the minde, seeing that he is a spirit, and aboue all spirits, and a light aboue all lights. But those things which he hath ordained, these we want not: For hee is true, who with grace, bestoweth on man that, that is after his image. And how many are they, which are like? For we see, that our sauiour tooke into his handes, as the gospell witnesseth, that he rose at supper and tooke these, and when he had giuen thanks, he said, This is mine, this and this. And we see, that it is not equal, neither like to the image in the flesh, nor to the inuisible deitie, nor to the line aments of the body. For this is of a round forme, and insensible, as concerning the power. And he would say, by grace this is mine, this and this: And no man, but doth beleeue his words. For hee that beleeueth him not to be true (as he hath said) he falleth from grace and saluation. But that which we haue heard, we beleeue to be his; we know our Lord to be all sense, to be all ful of feeling, to be all good, to be all working, to be all light, to be all incomprehensible. But who hath giuen vs all this, with grace. Epiphanius goeth about to proue in this place, that man is made according to the image of God: but not according to the proper nature of the diuinitie, but according to grace. And he taketh a similitude from the Eucharist, which hee denies to be the bodie of Christ, according to the true nature of a bodie, when as it hath not the forme of a true bodie, and it lackes sense and moouing: and yet by grace it is truely beléeued to bee his bodie.

The same doctrine he puts downe most euidently in another place: Christ (saith he) descended into the waters,Contra haereses lib. 3. To. 2. Pa. 487. giuing more then receiuing, bestowing rather then lacking, lightening them and making them forcible, for a figure of those thinges which should bee wrought in them: that they which beleeue in him in truth, and haue the faith of the truth, might learne that he was made true man, that he was truely baptized, and so also they comming to baptisme, by his ascending vp, might receiue the force of his light: That here, the saying of the Prophet might be fulfilled, Into the change of power, into the giuing of saluation (that is to say) of the power of the bread, taken from Ierusalem, and the strength of the water. So that here in Christ, the power of the bread is made strong, and strength of the water: that the bread should not be our strength; but the vertue of the bread. And truely the bread is meat: but the vertue in it profits to quicken vs; and not that the water alone should cleanse vs, but that in the strength of the water, by faith and force and hope and the perfection of the mysteries, and the calling of the sanctification of holinesse, it should be to vs perfect saluation. This place makes the other more plaine: There he called the bread of the Eucharist the bodie of Christ by grace; here he giueth vertue to the bread, as in baptisme strength to the water: making equall together those two sacramentes, often repeating this worde, vertue or force, as the thing of the sacrament, which wee receiue with the bread and cuppe; saying, that this vertue and strength doeth sanctifie vs. The bread (saith he) is meate, but the vertue thereof, profits to quicken vs: alluding no doubt, to that which our sauiour saide, the flesh profits not, the spirit quickneth. And this force of the bread, and strength of the water to sanctifie vs; he declares to bee done by grace; and not that in one worde onelie, but in manie wordes, more fullie and plainly expressing it: saying, these thinges to bee done through faith, and hope, and the perfection of the mysteries, and the calling of sanctification; to the perfection of our saluation. The same doctrine worde for worde, the same Author repeates in his booke called Anacephaleosis.Pag. 560.. So that this doctrine did not séeme to slippe from him vnawares; but to be his resolute opinion: and in those daies, the Catholique and receiued opinion of the whole church.

Of the omnipotencie of God, which the Papistes vrge so much, Augustine also writes thus in his sixt Epistle: where he proue •• that the substance of God, cannot bee seene with mortall eies of the saintes in heauen. God is a spirit (saieth he) and therefore they which worship God, must worship him in spirite and truth. If they must thus worship him, then much more, see him. For who dare affirme, that the substance of God is seene corporally? when as he wil not haue it worshipped corporally. But they doe seeme to say subtilly, and by asking a question, to vrge the matter more forcibly: whether could Christ performe that to his flesh, that with his bodily eies, he might see his father or no? So that if we shall answere: here, hee could not; they will crie out against vs, and say, that wee derogate from the omnipotencie of God. And if we shall grant that he could doe it, they wil conclude their argument of our answere. How much more doe they erre, which doe affirme the flesh of Iesus Christ to be turned into the substance of God, and to be that which God is; that so by that meanes, they may make it fitte to see God, being not so greatly vnlike with any diuersity. I beleeue they will banish this, both from their faith, and perchance also from their eares. And yet notwithstanding, if by a question they were vrged, of these whether God could do this, or he could not? whether did they detract from his power, if they said, he could not? Or will they confesse, yt this shal see none corporally, if they say he can. Therefore as they haue crept out of another mans grinne: so let them creepe out of their own. Sée here plainlie, howe Augustine, in some respectes, to take from the omnipotencie of God some thinges, thinks to be no sinne. And that the flesh of Christ hath not lost ye nature of flesh, but reteines that nature in heauen euen now still.

And againe, of the bodie of our sauiour Iesus, after his resurrection, S. Augustine thus writes: Christ in as much as he is the word,Epist. 57. ad Dardanum. he is the creator: but as concerning man, he is a creature. And after: doubt not, &c. but he shall come in the same forme and substance. To whom truely, meaning his humane nature, he hath giuen immortality, hee hath not taken the nature of it away. According to this shape, he is not thought to be euery where: let vs beware, least we so confirme his diuinity, that wee take not away the truth of his bodie. And it followeth not; that whatsoeuer is in God, should be in al places as God is: For of vs the scripture saith truely, that in him we liue, moue and haue our being: yet we are not in euery place, as he is. But that man is otherwise in God; because also God is otherwise in man, after a proper and singular manner. For one person is both God and man, and both is one Iesus Christ, who is in all places in as much as he is God; but in heauen, in as much as he is man. By these words we maie plainlie sée, that S. Augustine beléeued Christs body euen nowe in heauen to be a true bodie. And againe, that Christs body in heauen is nowe also a true bodie, he writes thus: Take the space from the bodies, and they shall be no where: and because they be no where, they shall not be at all. And take away bodies from the qualities of bodies: and there shall not be a place where they shall bee; and therefore they shall not be at all. S. Augustine will haue all true bodies to reteine their true quantities and qualities; or else they are not, by his iudgment.

Durandus also a Canonist, Neand in Synops. histor. of this sacrament coulde saie thus much: We heare the word, we feele the mouing, the meane we know not, the presence we beleeue. So that this meane, this transubstantiation, following the fathers steppes, he liked not. Augustine, who made a booke of Logicke, knewe not these accidentes without a subiect; he neuer wrote anie such thing, much lesse anie of the fathers: wherefore it is a newe deuise. This was not the faith once giuen to the Saintes.

Epist. 59. Of the sanctification of the bread and wine, Augustine also writes thus: We thinke that those are called praiers, which we make in the celebration of the sacraments, before that which is on ye Lords table, begin to be blessed. For with orations it is blessed and sanctified, and is broken in pieces to be deuided: The which whole petition, almost euery church concludes, with the Lordes praier. Augustine séemeth here plainlie to affirme, that the bread and wine is blessed and sanctified, and then is broken to be deuided. Hee maketh no mention of transubstantiation. And that all this is done, by praier and request from God, and not by the power of ye priest, as nowe is taught. Part. 3. Epist. 9. ad Euag. Ierome also speaking of priestes saieth, At whose praiers the body and bloud of Christ is made. And a little after: all thinges are vowed which are offered to God, saith Austen, especially the oblation of the holy Altar, by which sacrament is preached another great vowe, of ours, by which we vowe our selues, that we will abide in Christ, that is in the frame of the body of Christ: Of which thing, this is a sacrament, that we are all one bread and one body. Therefore in the sanctification of this, and in the preparation of the distribution of it, I thinke the Apostle did commande properly 〈 in non-Latin alphabet 〉 , that is to say, orations to be made, or as some other haue vnskilfully interpreted it, adorations. For this is belonging to a vow, which vsually in the scriptures is called 〈 in non-Latin alphabet 〉 . Interpellations (or as your bookes haue) requests are made, when the people are blessed. For then the Bishops, as aduocates doe offer to the mercifull might of God, by the laying on of handes, those whom they receiue: which thing being finished, and such a great sacrament being participated, thankesgiuing concludes all thinges: which also in those wordes the Apostle last commendes. Here séemeth to be the whole discourse of the holie communion in S. Augustines daies. First the bread and wine sanctified by praier; then broken and distributed among the people. The people also by the offering of their bread and wi •• (which he calleth the oblation of the holie Altar) doe vowe themselues, to abide in Christ. The blessing of the people by requests made to God. And lastlie, thankes giuing for the participation of such a great sacrament. The oblation of the Altar, not the priests, but the people offered, and of it the priests liued and were maintained: as appeareth by Pos • donius, who writing the life of Augustine saith thus: He was alwaies mindfull of the poore, and of that hee bestowed on them, that was bestowed on him, and on them that dwelt with him: that is, either of the reuenewes of the possessions of the church, or also of the oblations of the faithfull. So hee ioyneth together, the oblation of the Altar, and of what other almes whatsoeuer. So that it maie séeme euen the Bishoppes in those daies, liued of the oblations of ye faithfull, and of some temporall liuings bestowed on the Church. And out of this oblation of the Altar, which the people offered, was the bread and wine taken for the communion. The priestes sacrifice, was praise and thankes giuing; which is onely in this place mentioned. Tertullian after the • eceiuing of the Eucharist (which he saith was commanded to all) •• eth: We make oblations yearely for the dead,De coron. militis. and for our birth daies. These oblations were not the Eucharist, they were made by the people, and not by the priestes: and they were giuen to the •• re in honor or for remembrance: not to profit, as their birthes; so neither the dead.

But as concerning the meaning of offering of Christ at the communion, Aug. in psal. 21. thus Augustine most manifestly writes his iudgement. Christ nowe rising from the dead, dyeth no more, death hath to more power ouer him. These are the words of the Apostle: Yet let not vs forget, that which was done once, is remembred of vs euery yeare. As often as Easter is celebrated, doth Christ dy so often? no, but yet the yearely remembrance doth as it were represent that, which was once done, and doth cause vs so to bee moued, as though we see the Lord hanging on the Crosse, not mocking: but beleeuing. • or hanging on the Crosse, he was laughed at: but sitting in heauen, he is worshipped. The yearely remembrance, the celebration of the sacrament in Augustines daies; put them in mind, of Christes passion, euen as though they sawe with their eies. Christ hanging in the Crosse: and not any materiall Crosse, or Sepulcher, as the papists vsed at their Easter. There was no such dumbe shewes of Christes death and passion in his daies, as should séeme. The ••• e doctrine he confirmeth in his Epistle to Bonifacius at large m • st excellentlie. We often (saieth he) speake thus,Epist. 23. ad. Bonif. that when Easter draweth nigh, we say, the lorde suffered to morrow, or next day; when as he suffered so many yeares ago, and he suffered but once. And vpon the lords day we say, to day the lorde rose, when as since hee •• se againe, so many yeares are passed. Why? there is no man so foolish • , that will rebuke vs, as lyars speaking thus: but because wee call these dayes according to the likenesse of those thinges, which were done in them: That, that may be called that day, which is not in it; but in reuolution of tyme is like to it: And that may bee saide to bee done that day, by reason of the celebration of the sacrament, which was not done that day; but was done nowe a great while ago. Was not Christ once offered in himselfe, and yet hee is offered in a sacrament (or holy signe,) (for so he expoundes the word sacrament in another place, Epist. 5.) not onely all the holy dayes of Easter, but euery day to the people? Neither verely doth he lye, that being asked, saieth, hee is sacrificed: For if the sacramentes had not a certaine similitude of those thinges, whereof they are sacraments, they were no sacraments at all. And of this similitude, for the most parte also, they take the names of the thinges. Euen as therefore, after a certaine maner, the sacrament of the body of Christ, is the body of Christ, the sacrament of the bloud of Christ, is the bloude of Christ: so the sacrament of faith, (meaning baptisme) is faith. For to beleeue is nothing else, then to haue faith. And by this when as it is answered, that the Infant beleeueth, when as yet it hath not the affection of faith: yet it is answered, he hath faith, because he hath the sacrament of faith, that is, baptisme: and it is said to turne to God, for the sacrament of conuersion, because also the answeare pertaineth to the celebration of the sacrament; as of baptisme it selfe (the Apostle saieth) wee are buryed together with Christ, by baptisme to death: he doth not say, we signifie buriall; but he plainly saith, we are buried. The sacrament therefore, of so greate a matter, he did call by the name of the same thing. Here we maie plainelie sée, what S. Augustine meaneth in other places, when he saieth, Christ is offered at the communion: that is, he is not offered in himselfe, as he is very flesh, body, and bloud; as now is taught in the Romaine church: but in a sacrament, that is, in a holie signe; for so he declareth the word sacrament what it meaneth, in his fift Epistle. It were ouerlong (saieth he) to dispute conuenientlie of the diuersitie of signes: when as they belong to diuine things, they are called sacraments. So that a Sacrament is a signe applied to some diuine matter: and by such a sacrament or holie signe, is Christ offered in the church, in the celebration of the Lords supper. And againe, he teacheth, that sacraments haue but a similitude of those things, whereof they are sacraments: they are not the things themselues. And of this similitude, for the most part, they take the names of the things themselues. Here all men maie sée plainlie, the reason why Augustine calleth the bread in the supper of the Lorde, the body of Christ: because it is like the bodie of Christ, being giuen and broken for our sakes. They take their names of the similitude (saieth he) and not of the essence of the thinges. So saith he, after a certaine manner the sacrament of the body of Christ, is the body of Christ: so the sacrament of faith (that is baptisme) is faith. And marke here, howe he compareth the sacraments together; that as the bread is the bodie of Christ, after a certaine manner: so baptisme, is also faith: he maketh no difference of the one, more then of the other: The bread is no more the bodie of Christ, then baptisme is faith. For he saieth plainlie, as the bread is the bodie of Christ: so baptisme is faith. Then by his iudgment, as there is no trāsubstantiation in the one: so no more is there in the other.

An offence was taken, as should séeme, in Augustines daies, both in the ouer much reuerence done to the Martyres, and of the vehement spéeches of ye Fathers also, concerning the sacrament: as appeareth by ye Epistle of Maximus Meganrensis the Grammarian to S. Augustine,Epist. 43. whome Erasmus in the preface of that Epistle noteth, that Maximus tooke offence, that dead men amongst vs were worshipped, as Gods: scoffing at certaine names of Carthaginians, touching (as I suppose, saith Erasmus) the christians, that they reuerenced the sepulchers of the Martyrs: and also finding fault, that they did celebrate their sacraments priuily. The which thinges Augustine himselfe also séemeth to signifie, when he concludes on this manner: To conclude, be not ignorant of this, neither let it draw thee vnawares into sacrilegious reproches: know thou that if the christian Catholiques (of whom in your towne the church consisteth) that no dead man is worshipped, and nothing that is made and created of God, to be worshipped as God: but one onely God which made all thinges. Here we maie marke that he taketh all worship from the saints, and he attributes all worshippe onelie to God; to the maker of all thinges. Agréeing with the euerlasting gospell, which the Angell preached, (which gospell Babylon had peruerted,) Feare God,Reu. 14 6. and worshippe him, that made heauen and earth: and with that testimony of the foure and twentie elders; Thou art worthy, O Lord,Reu. 4. v. 11. to receiue glory, and honour, and power; for thou hast created all thinges: for thy wils sake they are, and haue beene created. And by this his conclusion, grounded vpon the scriptures, he ouerthroweth the chiefe ground worke of poperie, which is to worship creatures, and images, the workes of mens hands.

It should séeme also, that in those daies some offence was taken concerning the sacrament of the Lordes supper, when as this Maximus slandered the christians, that they celebrated their sacraments secretly; and also of the vehement speeches of the fathers, concerning the same, when as the Donatists spread abroad, that we put on the Lordes table I cannot tell what (saieth Augustine) nescio quid aliud: Epist. 48. not naming any thing. It should seeme the very flesh of Christ, besides the bread. And afterward he bringeth them in, who by force of the Emperors wholesome lawes, were conuerted to the truth, speaking thus: Others say, we were made afraid, by false rumours, to enter in; neither had we entred in, vnlesse wee had beene compelled. Thankes be to God, who hath taken awaie our fearefulnesse with his rod, and hath taught vs by experience, how vaine and false thinges lying fame had spread abroad of his church. These spéeches and slanders arose not of nothing. And whereas they said, that they placed on the Lords table, (quid aliud) besides the bread and wine; Augustine séemeth to denie that they did not, especially vpon the psalme 89. as he is cited before.

As the manner of sacrificing Christ, in the fathers daies agréed with ours: so also the Altars abrogated by christ: being shadowes of him. Altar whereon he was sacrificed, agréed with ours. As the Fathers retained the name of priestes and sacrifice, being borrowed from the olde lawe: so it should seeme, they retained the name of Altar also; but after a diuers manner, from the Altars of the olde lawe, and from the Altars that the catholiques now vse. For in those daies, their Altars were of 〈◊〉 , and not of stone: Epist. 50. as appeareth plainly out of Augustine, who speaking of the crueltie and force of the Donatistes, against the Bishoppe of the Church of Vagiensis, he said, That they rusht in vpon him, standing at the Altar, with horrible force, and cruell rage, and with clubs,Effractis lignis ipsius altaris. and such like weapons, they beat him horribly, the wo • d of the same Altar being broken. So that, that Altar was not made of stone. And Antoninus reportes in the historie of Chrysostome, That he made an inuectiue Homely against Eutropius, lurking vnder the Altar.Ad Pop. Ant. Hom. 51. & ho. 25. ad Neoph. The Altar as should seeme was hollowe, and not m ••• of stone, as ours were. But Chrysostom himselfe, calleth it m • st plainlie, a table. He hath set before all men (saith he) one table, that is the earth, but hee hath giuen vs a farre greater table, then this, and that also but one. They, which are partakers of the mysteries, know not what I meane: and we drinke all of one cup. He hath not giuen any thing more costly, or pretious to the rich, or lesser or viler to the poore. Here is both the table, 1. Cor ca. 10.21. and the communion of the cuppe plainly set downe, which both now our Catholiques denie; agréeing herein with S. Paul, who calles it also the Lordes table. So that in the primitiue church, although they borrowe the name of priest, and sacrifice and Altar, from the Iewes: yet no doubt, they had not them properly, as the Catholiques at this daie teach, but •• her as our Church now vseth.

Of Communion vnder one kinde.

THe Church of Rome also, hath altered in the sacrament the Lordes cuppe; which also (as I haue said) was common to the priest and people, and hath ordeined it to the minister a •• ue, where as S. Paul said: That which I haue receiued of the Lord, I haue deliuered vnto you. 1. Cor. 10.23. S Paul durst not alter anie substantiall point, in the sacrament: and yet the popish Church dareth? And here, where as some dare not communicate with vs, this mee ••• keth, should be a sufficient warrant to euerie christians conscience; That to receiue as Christ our sauiour first instituted it, is the safest and surest waie, therein can be no danger; (That was S. Paules ground:) But so doe we in our church, in all thinges, as •• re as can be, comming to Christes institution; therefore they should not feare to communicate with vs. And the same order which we vse, was vsed in the Church in S. Paules daies:Verse 28. For (saith he) let a man prooue himselfe, and so eate of the bread, and drinke of the cuppe. He doth not saie, let the minister prooue himselfe, and drinke of the cuppe: but euerie christian, as he ought first to exa ••• and prooue himselfe; so he ought to eat the bread, and drinke of the cuppe. And here they pretend for an excuse, the spilling of 〈◊〉 • ine, or the cleauing or loosing thereof by the beardes & haires of man.Although with great care, a • Origen teacheth, the sacraments should be receiued and not to be let fall on the ground. But to let this superstition passe, Christ suffered his own bloud to be shedde on the ground, for our sakes: How much lesse then, will he not suffer the sacrament of his bloud? Sée what great iniurie they doe to Christes church, by maintaining this their superstition. This cuppe (saith our sauiour) is the newe testament in my bloud: so that then as the bread is a certaine sacrament of the bodie, and maketh vs liuely members of the same; so the cup is a sacrament of the new testament, or league betwixt God and his church. And so as much as in them lieth, they which barre the people from receiuing it, would put them out of the league; and themselues be only, as they call themselues, the Lords Cleargie or inheritance. For so the worde Cleargy signifieth. And here their (concornitantia) falleth to the grounde. For if that woulde haue serued the turne, what néeded Christ to haue ordeined the cup, either for minister or people? For he yt receiueth the bodie, be he priest or people: receiueth by a necessarie consequent, (as they saie,) the bloud too. But Christ did ordaine nothing in vaine: therfore we must beleeue it was ordeined, as well for the people, as for the pastor. Secondly, he that is not in the league or couenant, is partaker of none of Gods benefites; neither of the bodie, nor of anie benefit else. For we haue all thinges from God, as beggers, not as owners; by league, by couenant; not by duetie, by challenge, by inheritance. So that they, which take awaie the cuppe of the newe testament, take awaie all gods blessings from vs. This manner of communicating, continued in the church in Cyprians daies, 200. yeares after Christ; and long after. For thus he writeth:Lib. 1. Epist. 2. Epist. Howe doe we teach or prouoke them, for the profession of his name to shedde their bloud, if to them, going to the battaile (speaking of Martyres) we shall denie his bloud? or how shal we make them fit for the cuppe of martyrdome, if wee admit them not first, Grat. de cons. dist. 2. quia passus De Consec. dist. 2. comperimus. by right of the communion, to the cuppe of the Lord? In like manner (S. Augustine saith) we receiue together, we drinke together, because we liue together. And Gelasius a Pope confirmeth the same: Either let them receiue the whole sacramentes, or else let them be driuen from the whole. So that this faith is not that which was giuen from the beginning, this is not the Catholique faith.

Iesus Christ is the vine, we are the branches; wouldest th •• be sure a branch of this vine;Io. 15.1. wouldest thou abide in him, and be a member of his church; wouldest thou worthely receiue the sacrament? Why then, marke well what he saith vnto thee:Verse 7. If you abide in me, and my wordes abide in you, aske what you will, and it shalbe done vnto you. Here is then the meanes to abide in Christ, to be a member of his bodie, & one of his true church, and to be partakers of his sacraments; to haue his word abiding & dwelling in vs: not to beléeue as the church of Rome beléeueth, not to abide in the Popes obedience; but to obey Gods word, in all things; to beleeue as it teacheth, to receiue his sacraments, according to his institution. And then as a faithfull spouse to thy husband, Whatsoeuer thou askest, thou shalt obtaine it: Euen as a wife, that doth her husbands commandement, can lacke nothing. According to which Salomon saith:Prou. 18.9. Hee that turneth away his eares from hearing the lawe, his praiers shall be abominable. By his word God speaketh to vs, and by our praiers we speake vnto God. Now they, which despise God, speaking to them; surely God will not heare them speaking to him.

Our sauiour in the gospell, when he sendeth forth his Apostles to preach to all nations, he giueth them this charge:Mat. 28.19. Go to all nations and baptise them, in the name of the father, the sonne and the holy ghost, teaching them to obserue all thinges, whatsoeuer I haue commanded you, and behold I am with you alway, euen to the ende of the world. Here is the Catholique church, sealed and marked with the outward seale, and cognisance of baptisme: and doing al thinges that Iesus hath commanded, fulfilling his worde. And they are the true catholique preachers and teachers, that preache onelie that, which he hath commanded in his word, and with such, he is present euen to the ende of the world.

Séeing then, to haue the scriptures read in the vulgar tongue, to haue thē preached vnto ye people, not in the beginning of the church, or at the first planting of the faith onlie (as the Papists imagine) but vnto the worlds end; seeing to haue our sins pardoned by faith, kindled in our harts by the preaching of them; séeing to praie in a knowen tongue, to haue no Images in the churches, was the first faith; seeing al the saintes of God, knew the scriptures & praied in a knowen tongue; seeing Mary praised God with her magnificat, and Symeon wish his song, and Zacharie with his also, in a tongue they knewe: why should not wee also followe their steppes, and heare the scriptures willinglie, praie with our vnderstanding feruentlie, breake all Images zealously? Seeing purgatorie, pardons, transubstantiation, communion vnder one kinde, inuocation of saintes, euen by their owne confessions, came since into the church; séeing they were not the first faith, once giuen to the saintes; seeing they were saued without them: why doe wee beléeue them? why doe we striue to maintaine them? following the Iesuites, not S. Iudes counsell herein. Augustine saieth verie excellently:Antoninus 2. Part. Tit. 10. God hath (as it were) paued vs the high way to heauen, by the pathes of the Patriarches by the hemming in on both sides of the lawe, by the incarnation of Iesus Christ by the testimony of the Apostles, by the bloud of Martyres: Let vs followe the steppes of all these, walke the way that they went in, & refuse all by waies, that came in since.

Of the authoritie of the Church.

THis was the first faith, this was the first religion and seruice of God: Neither hath anie Prince, Pope, Potentate, Apostle or Church, power to alter this faith, this religion,Gal. 1.8. this seruice. For so the Apostle teacheth: If an angell from heauen, or we our selues, preach any other gospell, teach another way of saluation, bring in another religion: let him be accursed. The church is not aboue (as they would haue it) but vnder ye scriptures.Psal. 138.2. 1. Pet. 1.14. And therefore Dauid saith, Thou hast magnified thy name, and thy word aboue all thinges. And therefore S. Peter saith: All flesh is grasse (euen the whole church) but the word of God endureth for euer. Mat. 5 18. And our sauiour, that heauen and earth shall perish: but not one tittle or iot of his word, shall perish. And God by his Prophet Esay: Esay 42.21.22. That God would exalt his lawe, but the peoples sins hindered it. And yet for all this, shall we beléeue that the church hath power to controule the word, to alter anie thing therein contained?1. Pet. 1.24.25. This is not the catholique faith. The Church, nay heauen it selfe, shall waxe olde, as doth a garment, and perish; but not one io •• or tittle of Gods worde shall perish: and shall wee beléeue that the church maie change anie thing in it? Hence the church is compared to a spouse, to a body, to a sheepe, to a ship: Ephes. 5.25. Io 10.2. Heb. 6.29. and shall the wife rule the husbande? and the bodie the head? the sheepe the sheepeheard? the shippe the shippe-master? or be aboue them, or disobey their voices? no more is the church aboue the scriptures, or maie alter anie thing in them. Neither doth that place of the gospell: The holy ghost, yt is the spirit of truth, when he shall come, Io. 16.13. shall lead you into all truth: make any thing for ye authoritie of the church: as though it being lead by the spirit, might make newe points of doctrine, which were not contained in the scriptures. For first that place must needes be restrained. For the holie ghost, by their owne confessions, shall not leade them into all truth. There is some truth, that the holy ghost shall not teach: as the certaine day of iudgment, and such like. But the scriptures are called truth:Psal. 119. 2. Thes. 2.10. Io. 14. v. 6. Thy lawe is truth: and because they haue not loued the truth; therefore God gaue them ouer into errors. And our sauiour saith: I am the way, the truth, and the life. The way to heauen, by my death; the truth, by my worde; and the life, by my grace. Into all trueth the holie ghost shall leade vs, into all truth contained in the scriptures, not into all truth simplie. And to this exposition, agreeth that our sauiour there addeth, He shall not speake of himselfe. And againe, he shall glorifie me, he shall take off mine, and he shal shew vnto you. So that this is a chiefe part of the glorie of Iesus, that the holie ghost shall reueile the secrets of his gospell, shall teache him, and not anie newe way of saluation.

Ignatius speaking of the holie ghost,Epist. 11. ad Ephes. and of the doctrine he shall teach the church, writeth thus: The holy ghost speaketh not those thinges which are his owne: but those thinges that are Christs. Neyther doth Christ shew his owne: the word (saieth he) which you haue heard, is not mine; but his that sent me. He saith of the holy ghost: hee shall not speake of himselfe, but whatsoeuer, hee shall heare of mee. And of himselfe, hee saith to the father: I haue glorified thee vpon earth: I haue fulfilled the worke, which thou gauest me to do; I haue made thy name knowne vnto men. Of the holie ghost, hee saieth, He shall glorifie me vpon earth, for he shall receiue of mee, and shal shew to you. Therefore both of them glorifie him, of whome they both do receiue that they doe, and preach him, and also declare his wordes. But the spirit of error preacheth himselfe, in his owne prophesie speaking: for it pleaseth himselfe, and glorifieth himselfe. For he is bitter, a seducer, full of deceite, inconstant, proud, arrogant, full of wordes, out of tune, vnmeasurable, Nigriformis. ilfauored, hauty, from whose works Iesus Christ hath deliuered vs, founding vs vpon a rock as chosen stones, (yt are fit for the building of God the father) lifted vp on high of Christ, who was crucified for vs, being made strong by the holie ghost, and brought in through faith; lifted vp in hope and loue, from earth to heauen; walking without spot. For blessed (saith he) are they yt are vndefiled in the way, and walke in the law of the Lord. For the way without error, is Iesus Christ, as he himselfe saith: I am the way, the truth, and the lyfe: and this way leadeth vnto the father. For no man (saith he) shall come to the father, Deiferi Christiferi. Spiritiferi. Templiferi. but by me. Therefore blessed are ye bearers-of-God, bearers-of-Christ, bearers-of the-holy-ghost, bearers-of-the-temple, adorned in all thinges with the commandements of Iesus Christ. A roiall priest-hoode, a holy nation, a chosen people. By this place appeares, that the spirit of God shal teach no newe doctrine, but that which is agréeing to the doctrine of Christ. The spirit of error is proud, hautie, blacke, obscure, and ougly: and shall teach it selfe. And do not all these markes agrée with the spirit of the Romish church? Is not their spirit bitter? troubling the consciences of men for trifles: teaching many false pointes of doctrine, against the truth of the scriptures. Is it not slipperie and inconstant? as their schoole-mens opinions irreconciliable plainelie proue. Is it not proud and arrogant? who brotherlie exhortes not, like the apostolique spirit: but commandes and threatens, like Antichrist. Is it not full of wordes? as their Friers sermons, and schoole-mens oppositions, and vaine legends and fables do testifie. Is it not out of tune? differing from the sweete harmonie of the gospell. Is it not blacke and ouglie? which cannot abide the true light of the scriptures. It is very strange that the knowledge of the scriptures, and the Popes religion, cannot stande together.Ioh. 12. v. 49. Eph. 6.13. That when as Christ to called a prince of light, and sathan the prince of darknesse, the Pope will haue all in his kingdome, to liue in darknesse, to haue ignorance the mother of their deuotion, and yet to be the subiects of Christ.

Text. vers. 4. For certaine are craftily crept in, which in times past euen long before, haue beene appointed to this condemnation: vngodly, turning the grace of our God into wantonnesse, and denying the onely master of his house, God and our Lord Iesus Christ.] Here the Apostle Iude describeth another marke or token, of these false christians: they shall slylie and craftilie come into the church. They shal not at first shewe, what they are. They shall not come in, and stablish their false doctrines, by force of armes, or all at once, but by degrées, by little and little, vnder a shewe of holines, and deuotion. For thus much the words 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 (which the Apostle Iude in this place, & the Apostle Peter, 2. Pet. 2.1. who speaketh of the same heretiques vseth) doe import, and signifie. And here a doubt maie arise:2. Pet. 2.22. because S. Peter (who most euidently speaketh of the same heretiques with S. Iude) saith, that such shall come: and Saint Iude, that such are come alreadie. Surely they maie be easily reconciled, as also S. Paul and S. Iohn: whereof the one saieth, A departing from the faith, by Antichrist must first be; 2. Thes. 2.3. 1. Ep. 4 3. and then the day of the Lord shall come. The other, That Antichrist was come already. S. Paul speaketh of the head; S. Iohn of the members: S. Paul speaketh of the reueiled antichrist; S. Iohn of the hid: Euen so S. Iude here speaketh of the roote of these, which euen then sathan had planted; S. Peter of the blossomes.

Antichrist and his members euen then, did beginne to set foote in the church of God, but they did not shewe their faces, till afterward. Some of them were euen then come, as S. Iude and S. Iohn testifie, who liued as it should séeme, after the other Apostles: But the whole route, the great force and shewe of these heretiques (as Peter and Paul write) shall come after.Ep. 3.9. There was in Saint Iohns daies Diotrephes, which cared not for the Apostles, which desired to haue the preheminence or chiefe place aboue others, which tooke vpon him to excommunicate all men: And was not he a plaine limme and member of Antichrist?Act. 15.5. There were some which vrged circumcission and obseruing of the lawe, to the grace of Iesus Christ sauing vs: and were they not members of antichrist? There were some which saide, Let vs eate and drinke, to morrowe we shall die: 1. Cor. 15.22. And were they not members of antichrist? So that then these heretiques, these subtill tares of sathan were in the church, the séedes of them were sowen, they had taken roote, as S. Iude writeth: but yet they were to spread, they were to flourish after, as Saint Peter witnesseth. Or else the saying of S. Iude maie be taken after the manner of the Prophets: who some times speake of a thing to c • me, in the preter perfectense, to declare the certaintie of it; that it is euen as sure, as if it were comen alreadie: as in this Epistle Enoch prophesieth, the Lord doth come with thousandes of saintes, that is, most assuredly the Lorde will come.

Popery crept into the church by degrees.Some also doe demand to knowe the yeare, and daie and sette time, that poperie came first into the church: as though it came in all at once, or by open force, in subuerting, and violating and ouerthrowing christian religion. But they are greatly deceiued, that thinke so. The Apostle S. Iude here teacheth vs, that it did not so come in. But the authors thereof came in craftelie, with stealing steppes, vnder a shewe of holines, as though they would preach the faith of Christ: and so easilie, and generallie deceiued the true christians, who were as simple as doues. As also the ordinarie Glosse expoundes this place. Of these false Christians Christ himselfe prophesieth:Mat. 24. v. 5. Take heede (saith he) no man deceiue you; for many shall come in my name, saying: I am Christ, and shal deceiue many. This is the first lesson he giueth, against the end of the world: Sathan shall first beginne, by false Christes, to beguile christians; and after by open warres, to trouble them. As there it followeth. And the same caue at he giueth to all his, in his sermon which hee made vpon the mount:Mat. 7.15. Beware of false Prophets, which come to you in sheepes cloathing: but inwardly are rauening wolues. The false Prophets, we are to take heede of, shall come in shéepes cloathing, that is, with all outward shewes of religion and deuotion: but in their hearts, where true religion should bee, there is darkenesse, there is crueltie, there is couetousnesse: they are wolues. And S. Paul most plainly, of the captaine and generall of all these,2. Thes. 2.3. Antichrist himselfe, thus teacheth vs; that he shall not onely come into the church: but he shall sit in it, in quiet possession: And that he shall get this interest, by fraude and guile, he shal come like a masker, vnder a veile; and at last, he shall be reuealed, and his visard shall be pulled from his face, and he shall be consumed with the spirit of the Lordes mouth.

Act. 20.29.Of his members also, S. Paul foretelleth the church of Ephesus: I know that after my departure shal grieuous wolues enter in among you, not sparing the flocke. Euen after his departure, and that not long after, they shall enter in: they shall be wolues in heart and dealing; and yet put on the habite of sheepheardes; they shall verie hardlie be discerned, without great héede taking, and therefore hee biddeth them before, take heede to themselues, least they be deceiued by these wolues, and to their flockes, least they deuour them. And he commits them to God, and to the word of his grace; which is able to build them further, and to giue them inheritance, with all them that are sanctified. I would to God, that all true catholiques would beléeue that such wolues should come into ye church, after S. Paules departure; and would not thinke, that all, that hath béene taught, euen this thousand yeares, is therefore good, and catholique doctrine. It is not the time, that maketh it good: But that they would haue an eie, to this touchstone of truth, which the Apostle here giueth them: I meane to the worde of God. If the worde of God had not beene a sufficient thing, to trie all heresies • y, the Apostle had not done faithfully to his flocke: He had giuen them a broken staffe, to leane to: hee had giuen them a false ballance, to weie truth in; a false light to discerne falsehood, & darkenesse by. And in his Epistle to the Corinthes, He feareth, 2. Cor. 11.3. least as sathan by his subtilty, by his fine and sugred speeches, by his serpents faire shape, and braue shewe, deceiued Eue: so they should be deceiued, and drawen from the simplicity of the gospell. The gospell is a plaine, easie and familiar thing, by beleeuing which, wee are saued: But sathan shall go about to make it obscure, harde, and intricate, with his quirkes, quiddities, deuises, and distinctions; as also all men, which haue eies to see, and will behold things with indifferencie, maie see, hee hath done. The gospell of Iesus Christ, is now made among them as obscure and intricate, as Aristotles Phisickes, or Organum. Such a misse hath sathan caste, with his schoole mens distinctions, to the truth. And so hath he peruerted it, from the simplicitie or straightnesse thereof, and made it like himselfe; crooked, full of turnes, and sleightes. The Apostle also telleth vs,Verse 14. that sathan shall transforme himselfe into an angell of light: and therefore they are verie simple, that will beléeue visions or reuelations, or ground their faith vpon them, where they teach doctrines against the worde of God. And therfore Esay saith, Should not a people aske counsell of their God, for the liuing? Esay 8.19. shal they aske counsell of the dead? To the lawe and testimony get you, sticke to them. If they shall not answere according to that worde: to such there is no morning, no light. They are deuils, they are of the prince of darkenesse. And to this S Paul agrees,Gal. 1.8. If an angell from heauen, preach another gospell, in bringing vs anie other newes, or anie gladde tydinges of our saluation, then that yee haue already receiued, let him bee accursed: yea or wee our selues, which are the Apostles of Christ, yea or the church. The gospel is to be beléeued, before angels, before all the Apostles; and therefore before the church. Let vs beware therefore, least the appearance of angels, the name of the church, beguile vs. For vnder such craftie meanes, and bare names, and outward shewes, shall these false teachers créepe in. And therefore the Apostles haue told vs, of their craftie créeping in: and also of their meanes which they should vse; that we being thus warned, might not bee beguiled. And of these their craftie meanes, S. Paul in another place forewarneth all christians:1. Ti. 4.1. Now (saith he) the spirit speaketh euidently, that in the latter times, some shal reuolt frō the true faith, that which they haue receiued, (for so the Gréeke word signifieth) and shal giue heede to spirites of error, and to the doctrines of diuels. Here is a plaine prophesie of the spirit of God, that some shall reuolte from the faith: and how shall they be seduced? they shall not giue héede to the worde of God: but to spirits, and reuelations: which shall teach them errors no doubt, vnder the shape of angels: they shall teach them the doctrines of diuels, as the Apostle teacheth vs here, Forbidding to marry, and to abstaine from meats: not condemning marriage, but forbidding it to some; as also some kinde of meats. Beware therefore of reuelations of spirites or angels; least you learne the doctrines of deuils. The Apostle teacheth vs here, that by such meanes manie shall bee deceiued. Their prohibition of marriage to their priestes, and of meats, at certaine times to all men, for religion, and holinesse and deuotion, who knoweth not? And these two pointes declare, that they are they, whom the Apostle speakes of. And the Apostle putteth downe these two as principall or chiefe pointes; whereby they shall winne credit with the worlde: as they haue done, by their Carthusians or charter house Monkes, who neuer did eate flesh; and by their other Monkes and Friers, who neuer married: Not denying, but that they shall teach other doctrines also. For their doctrine of purgatory, and of praying for the dead, and of Masses, and of dirges, and of inuocations of saintes; by these visions & apparitions, no doubt of diuels, vnder the shape of saintes and men departed, haue bene confirmed. For in their legendes they haue a vision, to prooue euerie one of these. Sathan dare not come in his owne likenesse: for then all men would flie from him. Hee dare not come when men are awake, for then they would some of them bewraie him; he dare not sow Henbaine or poison, for then no man would reape it▪ but he commeth like an angel, he comes when men are a sléepe, and doe giue small héede to him, when they are otherwise occupied, either in wars or in other earnest affaires, and soweth tares: and thus he craftelie creepeth into the house of God, into the harts of Gods people. But Gods worde, is the onelie light to discerne him by.

Howe Angels appeare, Ench. ca. 60. Quid enim opti • est haec at{que} hu • iusmodi affirmētur vel negentur vel definiantur cum crimine: quando sine crimine nesciuntur • and with what bodies (saieth Augustine) these and such like curiosities are determined with perill: seeing there is no fault in not knowing them. But wee haue more neede to discerne and iudge, when Sathan transformes himselfe into an angell of light, least by beguiling vs, he seduce vs into some hurtfull things. For when he beguiles the sense of the bodie, but moues not the minde, from the true and right assurance, by which euery man leades a faithfull life, there is no danger in religion: or when he faining himselfe to be good, doth or speakes those thinges, which belonges to good Angels, though he bee accounted good, it is no error hurtfull or dangerous to christian religion. But when as, by these properties of good angels, he beginnes to drawe vs to his owne things, then to discerne him and not to follow him, there is neede of great watchfulnesse. But howe is it possible that any man should escape his deadly deceits, vnlesse God guide him, and defend him? And this difficulty is profitable for vs to this ende; least any man should be a hope to himselfe, or any man to another; but God to all his. For that this thing is most profitable for vs, no godly man doubts. Augustine here confesseth, that sathan maie take vpon him all the partes of good angels, and maie by them drawe vs, to his doctrine. And that all the fathers or men in the world, are not able to discerne these his deceiptes, but God alone: he is so cunning and so subtill. It is to be feared for lacke of the light of Gods worde, which was extinguished and put as it were vnder a bushell in the time of our forefathers, that he beguiled manie.

Of this crafty créeping in of Antichrist,Io. 8.45. 2. Thes. 2.9. our sauiour also did giue warning to all christians. He is (saieth our sauiour) the father of lyes: and shall vse all manner of lyes and forgeries, to mainetaine his kingdome. Lying apparitions, lying intrusions of books vnder the name of saintes, corruptions of writers and fathers: And therefore S. Paul himselfe signed euery of his Epistles, with his owne hand, least this forger should craftelie bring into the church any Epistles vnder his name, after his death, which were not his; as he did of the other Apostles.2. Thes. 3.17. What had needed this signing of the Apostle, if he had not feared some forgerie following, as it fell out indeede. For thus I read in Cyrill, I finde in a certaine booke (saieth he) sayd of the Apostles, Lib. 10. in. Leu. blessed is he that fasteth to this end, that he may feede the poore. This booke which Cyril here makes mention of, is not canonicall, and therefore craftily thrust into the church, of sathan: As also was Peters gospell, whereof Eusebius makes mention. That booke (saieth he) which is called the Acts of Peter, Eccl. hist. lib. 3. cap. 3. and that is called the gospell after his name, yea and that is called his preaching, or a reuelation: is not at all accompted among the canonicall Scriptures. Here wee may sée sathans craft, how he turnes himselfe into Angelles of light, what goodlie titles he giueth here to Peters gospell, A reuelation from heauen, his Actes, that which hee preached: and yet all this was but counterfeit, it was but sathans copper, it was none of the gold of Iesus Christ. This one thing were enough to make all men take heede of sathan, how they beléeue euery thing that they shall reade in the fathers, in euerie booke that goeth vnder their names. If he were so bolde, as to counterfeit the Apostles wrytings: do we thinke, that he will not be more bold, to forge and corrupt the writinges of the fathers and men? And this also is to too manifest. Augustine writes that some thought euen in his daies, vnder Cyprians name, bookes were counterfeited: Some thinke (saieth Augustine) that Cyprian neuer held this opinion of rebaptization, Epist. 48. but it was counterfeited of bold and lying persons, vnder his name. For (saieth he) the sinceritie and integrity of the writings of any, although he were neuer so sound a Bishop, could be so kept, as the holie canonicall Scriptures are kept, in so many languages, in such an order and succession of the ecclesiastical celebrations. Against which notwithstanding, there haue not wanted some, who haue forged manie thinges, vnder the names of the Apostles. Wee maie note here, howe Augustine in his time confessed, that Cyprians workes might be forged; as the scriptures had manie bookes thrust into the church, vnder the name of scriptures, which were not the scriptures: And do we thinke that sathan hath béene asléepe since this time? no doubt he hath forged Augustines workes, and all the fathers in some part, to maintaine his kingdome. And he that would forge whole bookes to confirme his opinion withall; no doubt would not sticke to thrust in sentences: As euen in that 40. Meditation of Augustine, that same imperfect sentence may séeme to argue a corruption. I desire of thee, ô Lord, (saieth hee) pardon of all my sinnes, from whome and by whome: Let mee haue mercy in the day of necessitie and extremitie. Here no doubt Christ is left out, from whom and by whom Augustine hoped for propitiation in ye day of his extremity. And there followes, ô holy & blessed virgine, be my intercessor, whose temple yt was worthy to be, &c. So likewise in Eusebius there may séeme to be some of this forgerie. In his oration in the praise of Constantine, he saieth, That in all places through the worlde churches were erected to the onelie God; Agréeing with Augustine, who long after his daies, wrote that euen then they builded no churches to martyrs. And yet for all this, Lib. 4. de vita Constantini, he makes mention of the dedication of the temple of martyrs. His words are these; These things were done in the 30. yeare about the monument of our saluation, and the house of peace. In the dedication of the temple of martyrs, the Emperour holding a post, and said thus, &c. This séemes strange, that churches should be dedicated to God alone; and yet he should here mention a house of peace, & the temple of the martyrs. This house no doubt, and this temple, and this post,Nicen. conc. Can. 6. were intruded craftilie by sathan. So in the councell of Nice (as shall hereafter more at large be shewed) where it is said, Let the olde custome continue in Egypt, Libia, and Pentapolis, Quoniā episcopo Romano parilis mos est: The Cardinall in an old copie findes thus: Quoniā Metropolitano episcopo, parilis mos est. Coranza in Annotat. epit. Concil. because the Bishop of Rome hath the like custome: A Cardinall of the holie Crosse, findes in an auncient copie, because the Metropolitane hath the like custome. Surely here was sathans subtiltie: For Romane, to thrust in Metropolitane. What shall I rehearse more particulars? Erasmus, a great searcher and reader of the fathers, acknowledgeth this corruption and forgerie manifestlie.

And behold here another subtiltie of sathan, if this his former practise will not take place, he will endeuour to take the worde of God quite from the faithfull, and to cast mists and darkenesse before their eyes. A hauke being hooded, maie be carried whither one will: euen so sathan studies to take awaie the eyes of Gods people, that he may leade them into the pit of destruction.Iudges. 16. v. 25. The Philistines after they had put out Sampsons eyes, make of him a laughing stock; euen so the deuill in the Popes kingdome, hauing thus put out the spirituall eyes of the faithfull, that they could not looke on the word of God, made of them laughing stockes. And thereof no doubt were so manie apparitions & gobblines (as they called them) and terrors by night, in those darke daies. This is that Nahash ye Ammonite, 1▪ Sam. 11.1. who by interpretation is a popular or worldlie serpent; that is in trueth the deuill, who would make a league with Iabes Gilead (which maie represent the Church of Christ, for her drought, and heape of her testimonie:) so that, hee might put out all their right eies, and so hee would be friends with them. This serpent cannot abide the right eie of Gods people, that is, that they should knowe the right seruice of God, according to his worde. And such a like league hath the Pope made with ye church of God in our daies. It was lawfull for them to doe what they would, so they knew not the scriptures. This is that, which Nabuchadnezar king of Babylon,2. King. 25.7. did to Zedechia king of Iudah, He killed his sonnes before him, hee put out his eies, he bound him with chaines and brought him to Babylon. Surely in this respect, maie Rome truely be called Babylon: who hath killed the sons of christian kinges before them, taking from their subiectes the worde of life, and put out their eies, that they might not knowe Gods lawe, nor whose ministers they were; & bound them with chaines, making them their slaues, to doe their pleasures.

The Prophet Zacharie agréeing with the gospell, thus paints out these false christians: Thus faith the Lord (saieth he) feede the sheepe of slaughter: Zach. 11.4.5. for they which possesse them, slaye them, and thinke they sin not, and they that sell them, say, blessed be the Lord, for I am rich: and their owne sheepheardes spare them not. And therefore saith the Lord, I will no more spare the inhabitantes of the land: and I fed the sheepe of slaughter; euen the poore of the earth. And I tooke to me two staues, the one I called Beauty, and the other I called Bondes: and I fedde the sheepe. Here the Prophet plainly paintes out the couetous, carelesse, and cruell scribes and pharises: and the louing, painfull, & amiable sheepheard Iesus Christ. And I cut off three sheepheardes in one moneth, that is, in a shorte time, that is those wicked pastors, Scribes, Pharises, and Lawyers. And my soule was humbled among them. They gréeued Iesus Christ at the verie heart: for all this his loue, he was humbled thorowe their sinnes and wickednesse. And their soule abhorred me. And I saide I will feede you no more. And that that dieth; let it die. And that that perisheth, let it perish; and let the remnant eate, euerie one the flesh of his neighbour. And I tooke my staffe beauty, and brake it: that I might make voide my couenant, which I established with all this people. Here is plainelie the reiection of the Iewes, for their incredulitie: Here is the death of Christ, by the breaking of this staffe, called beawtie: and the disanulling of the former testament, made with all mankinde, the fulfilling of the lawe. And it was disanulled euen that day. And they knewe surely, those poore sheepe that wayted on me, that it was the worde of the Lord. And I saide to them, if it seeme good in your eies, giue mee my wages; and if no, leaue of. And they waied for my wages, thirty peeces of siluer. And the Lord saide to me, cast it vnto the potter. A goodly price, that I was valewed at of them. And I tooke the thirty peeces of siluer, and cast them into the house of the Lord, to be bestowed on the potter. Then I brake my other staffe, euen bandes: that I might dissolue the bandes between Iudah and Israell, that they might nowe no more be accompted brethren: But that by the calling of the Gentiles, a new brotherhood might be begun, through the whole worlde. And to declare, that they should be no more accompted as brethren: but be dispersed, as they are now, from the endes of the world.

Here is Iesus Christes preaching, death, betraying, merites, passion, and kingdome, thorow the whole world, most plainlie described. Nowe followeth Sathans kingdome, nowe followeth his Church, nowe succéedes his idle, and idoll sheepheardes. For he is Gods enemie. Where God giueth the lawe, he maketh a calfe: where God planteth religion, hee by and by grafteth his superstition: Hee sléepes not: he omitteth no opportunitie. And therefore immediatlie it followeth in the Prophet,Verse. 15. And the Lorde saide to mee, yet againe, Take to thee the instrumentes of a foolish sheepheard. For lo, I will raise vp a sheepheard in the lande, which shall not visit or haue regard to the thing that is lost nor seeke the tender lambes: nor shall not cure that which is broken, and that which standeth, he shall not perfect or beare; he shall eate the flesh of the fatte, and shall teare their clawes in pieces. Here is Antichrist, here is sathans sheepheard, here is Christes enemie: yet his vicar, his successor: not a wolfe or wild boare; but a sheepheard (as he was;) but a foolish or ignorant sheepheard; a sheepheard that woulde not feede the flocke, that would not heale the wounded, that would not seeke the tender lambes, that would not perfect the strong; by preaching and teaching. For the word of God is bread to the strong, Mat. 4. v. 4. Rom. 15.4. it is comfort to the afflicted, it is the tender lambes guide, it is the phisicke of the soule, Psal. 119.2. 1. Tim. 6.5. and therefore it is called the doctrine of health. And it should séeme, our sauiour alluded to this prophesie, when he bad Peter so earnestly feede his flocke: not to giue him a supremacie ouer his flocke, but to giue him a watchword and a warning, that his successor should bee this foolish, this carelesse, and this idle sheepheard, of whome Zacharie prophesieth. As though he should saie vnto him: There shall bee a shéepheard, a great sheepheard, that thall not féede the shéepe, that shall not looke after the young lambes, that shall not comfort and heale the wounded (of whome Zacharie and the Prophets haue foretolde) see thou, not thy successors be not he.

For it followeth, woe to thee, thou Idoll sheepeheard, which forsakest thy sheepe; for the sword shall be vpon his arme, and vpon his right eie: his arme in drying shall be dried vp, and his right eie shall be vtterly darkened. So were the popish priestes reuerenced in times past. A iust plague of this carelesse pastor, who is like to an image of stone, which standes in a place vnmoueable, and is reuerenced of all men: but doeth nothing. Such Idolles, are the Pope and his Cleargie. The sword shall be vpon his right arme, which we maie euidentlie sée fulfilled in the Turke, who hath spoiled the right arme of the Popes dominion, which hee woulde challenge as his flocke. And his right eie is quite darkened: that is, as one noteth, he shall doe nothing rightlie; but all with the left hand, crookedly and frowardlie. His sentences shall be cr • ked, his expositions of the scriptures shall be crooked, his workes shall be crooked, and whatsoeuer he goeth about, shall be peruerse, crooked & left handed His knowledge of the true worship or seruice of God, is quite extinguished. He hath some light of ye second takle of Gods law, he teacheth and knoweth how we ought to behaue our selues to our neighbours: But his right eie, the knowledge of the first table of the lawe, or of the seruice of God, according to his word, the true knowledge of our saluation, is quite extinguished in his Church. This his succession almost immediatlie after Christ, this his fulfilling of this Prophesie of Zacharie, by himselfe neuer preaching nor by his dumb cleargy; these plagues which we maie here see verified most plainlie, for these his sinnes, (for the Popedome and Turkes kingdome beganne almost both in one yeare, and when Bonifacius had obtained of Phocas to bee primate, Mahomet not long after became a Prophet) and our sauiours Item or caueat to Peter: all these I saie, maie most plainlie prooue, that the Pope is that Idoll shéepeheard. And also, the instruments of a foolish shéepeheard maie declare, the craftie comming in and creeping of him into Gods Church, which S. Iude here prophesieth of.

And here first, whereas there are but two thinges to be considered in anie great personage, his authoritie and iurisdiction; and his landes and possessions: it maie seeme, hee came craftelie by both these. For first as touching his iurisdiction, the sixt Canon of the Councell of Nice maketh him equall with ye other Patriarks, which is this in all the vsuall printed copies. The old custome continues in Egypt, or Libia, or Pentapolis, that the Bishoppe of Alexandria should haue authoritie ouer all these, because the Bishoppe of Rome hath the like custome. Likewise also at Antioche, and the other prouinces: let euery Church haue her owne honour. This Canon makes the Bishoppe of Rome equall to the other Patriarks. But to delude this, the Cardinall of the holie Crosse shewed Coranza, the gatherer of the Epitome of the Councels,Epit. Con. a most ancient Latine edition (as he saith) wherein it is written; Quia metropolitano parilis mos est: that is, because the Metropolitane hath the like custome. And so for Romanus, they haue put in Metropolitanus. But here is a plaine rehearsall, of the thrée Patriarkes of Alexandria, Rome, and Antioche. Therefore as Alexandria is in 〈◊〉 first place, and Antioche in the last: so in plaine dealing, Rome should be in the middle. And to make this matter more plaine, and to take awaie all doubt; Eusebius cites this Canon thus,Lib. 10. Eccles. histor. ca. 6. That as at Alexandria: so in Rome also, the olde custome should be kept, that either he of Egypt, or this, Suburbicarum ecclesiarum: of the citties of his suburbes. should haue care of the churches of the citties adioyning. Here is Rome plainly named. So that then, in the former place, Romanus, and not Metropolitanus, must be read: and therfore that most olde Latine edition, which the Cardinall shewed, maie seeme to be forged.

Secondly concerning the bishop of Romes possessions, it should séeme the Donation of Constantine, wherby he claymeth Rome and Italie, is forged: as appeareth by Nicephorus. Niceph. li. 7. c. 46 Constantine (saith he) in all prouinces, gaue some part of his reuenewes to the churches, and he established that gift to be good for euer. But hee maketh no mention of this great gifte of Rome and Italie to the Pope. He that put downe this small gift, and other things of lesse account there, as the making of a church of wood, to carry about with him to Constantines commendation: would not haue omitted this his great donation and liberalitie, to the Bishoppe of Rome,Anton. part. 1. hist. Tit. 8. ca. 2. Dist. 96. Constantinus. if there had béene anie such. Antoninus also, a diligent searcher of antiquities, of this donation writeth thus: Of Constantines donation, is mention made in the decretals: but (saieth he) that chapter is not found in the olde decretals. What therfore, and how much he gaue it is not certaine. If this Chapter, bee not in the olde decretals, it maie séeme it crept in after. If a meane man should enioie anie landes, without plaine and certaine euidence: what a horrible sinne were it? And is this no sinne in the Pope? who should giue light to others.

All their errors also by little and little crept in, as we maie perceiue by the writings of the fathers, and by their owne councels. First it was decreed that the Bishoppe of the first sea, Conc. Carth. 3. ca. 26. should not bee called the prince of priestes, or the highest priest, or any such like name: but onely the Bishoppe of the first sea. The first supremacie was in order, not in honour; no not of the Bishop of Rome. And therefore Cyprian calleth him Collega or fellowe Bishop. Lib. 1. Epist. 4. But afterward these names of highest priest, and prince of priestes, and greater then these, were giuen to the Pope: as nowe we maie see in his stile. In the beginning, they brought in their images, vnder a pretence of putting vs in remembrance, without anie worshippe to be done to them: Lib. 9. Epist. 9. as appeareth by Gregories Epistle to Serenus. In that thou hast forbidden them to be worshipped, wee commend thee (saith he:) but in that thou hast broken them, we find fault with thee. But nowe, capping, and knéeling, and offering to them, are allowed; and nothing can be done too much to them. Eusebius also speaking of the first original of Images, Lib. 7. ca. 14. euen of our sauiour, and of Peter, and Paul writeth thus: But we haue seene very ancient images of them, kept of diuers: which seemeth to me to bee done, as a thing indifferent; and of the custome of the Gentiles, because they were wont to honour them thus, whom they accounted worthy of honour. For that the ensignes of auncient men should be kept to the memory of their posterity, as a signe of their honour, and of the loue of these. So that then, these images crept into the church from Paganisme, and not from anie Apostolique tradition, by Eusebius iudgment, and they were kept of them as memories; not worshipped as Idolles, as now is vsed.

How superstition began to grow in the church, that prohibition also whereof Augustine maketh mention, plainlie proueth.Confess. lib. 6. cap 2. His mother Monica would haue brought into the church bread & wine and such like, to haue distributed at the memories of the martyrs: but S. Ambrose had forbidden, that any such should be brought into the church. And he addeth the reason: Because these things done to their parents, were like ye superstition of ye gentiles. In the beginning, those same loue feasts (which S. Paul and Iustine martyr, and Tertullian, and all the olde fathers make mention of) were taken awaie,Concil. An • . ca. 9. because it was not lawfull to make feasts in the church; or Maidens to sing songs, as appeareth by the 9. Canon of the councell of Antisidiorensis, no doubt that their masse and sole communion, after might take place. In the same councell it was decréed, that it was not lawful for a woman to take ye Eucharist with her bare hand. Ca. 36. Here beginneth a counterfeit honour of the Eucharist, more no doubt, then before was vsed. Sixtus Primus ordained,Summa. Conc. that prophane hands especially of women, might not touch the holy vessels. The Apostles ministred the communion,Pol de. inuent. Lib. 6. cap. 12. in a cup of wood Zepherinus after ordained a cup of glasse: after came in siluer and golden chalices: No doubt the plainer the matter was;Pol. Virg. lib. 6 cap. 12. the purer was the mysterie. Stephanus primus ordained their Altar clothes, and priestlie ornaments like Aaron. Some priestes after they haue said the Lords praier do communicate, Concil. Toletan. 4. ca. 17. which hereafter we forbidde (saith the councell) but a blessing being giuen to ye people, then let the sacrament of the body and bloud of the Lord be taken, in that order, that the Leuites and priests shall communicate before the Altar; the cleargie in the quier, and the people without the quier. Here beginneth the difference of the receiuing the communion; but all receiued alike before: But nowe the people is shutte out of the quier, and after from the cup also. But here yet is not the Canon of their masse: but the Lordes praier and a blessing to the people, and the receiuing of the sacraments. At this time began the honor of the saints to increase:Summa. Conc, Bonifacius hauing obtained of Phocas the supremacie, the first thing he did, he conuerted Pantheon, the temple of all the Romane Idoll Gods, to the church of our Lady and all saints. Honorius Bishop of Rome, he repaired the churches, and by the leaue of Heraclius the Emperour, Summa Concil. Anno. Domini. 606. Conc. Antis. Ca •• 34.35. he tooke the tiles of brasse from the house of Romulus, and couered S. Peters church with them. And in the councell afore said, it was decreed that no iudge shoulde do any iniury to any cleargy man without asking the aduise of the Bishop: And that it was not lawfull for a priest to sit in iudgement where as a man is condemned to death. Cap. 34. And againe, it is not lawfull for a priest or Deacon, or for any of the cleargie for any cause to draw his fellow clerke before any secular iudge. And so by little & little they exempted their cleargie, from the soueraignty & gouerment of the ciuill magistrate.

Of praier for the dead.

PRayers for the dead, in the beginning were testimonies of loue & thanksgiuing to God for their departures, of the faithfull, not doubting of their saluation, or that they were not in heauen with God, but in purgatory: as appeareth by Chrysostome and Ambrose, which for the saintes, who were with God, reporte such praiers to be made. Of Constantine Chrysostome writes thus.Hom. 20. ad populum Antioch. Blessed Constantine, his image being once violated, with stones throwne at it, when as many pricked him forward to go out, and take reuenge of those, who had so disgraced him, affirming that they had stricken all his face with stones; is reported smiling to haue answered: I see neuer a wound made in my face: but my head is all sounde and my face. And after: this man built many cities, ouercame many Barbarians: but we remember now none of all these. But this speech is in euery mans mouth, euen to this day: and our childrens children shal heare of it. And there is none that heareth it, that can hold his peace, but he will brust out and praise him, and will pray infinit good thinges to him, euen now being deade. No man I am sure doubted, but that Constantine was in heauen: and yet we sée, how he affirmeth, that all the people praied for him. And for such they praied or wished well to in those daies. And of all the faithfull nowe departed,Hom. 70 ad. Pop Antioch. condemning the mourners, which then they vsed to hire, to mourne for them, thus he writes: Why callest thou the priestes and the singers? not for this cause, that they should comfort thee, and for the honour of him that is departed. Why doest thou then dishonour him? as though he were not with God, as though he were in a lamentable case. And in the same Homilie. Marke what thou s • gest, when thou commest to that place: Turne to thy rest, O my soule, for the Lord hath done well vnto thee. And againe, I will feare no euill, because thou art with me. And againe, thou art my refuge, from the trouble that compassed mee about. Marke what these Psalmes meane. But thou markest not, and art euen as it were drunken with sorrowe. And after: Thou saiest; Turne vnto thy rest, O my soule, for the Lord hath done good vnto thee, and doest thou mourne? Is it not a plaine mockery? is it not a iest? For if thou beleeuest that to be true which thou speakest, thou lamentest in vaine. If thou dissemble and counterfeit, and count all this but fables, why doest thou sing these thinges thy selfe, and sufferest others to sing the same? Why doest thou not driue the singers away? I greatly feare least by this meanes, some great euill will chance to the church. Let vs therefore hereafter amend this fault of mourning. And after he threatneth to excommunicate them, as Idolators, which shall hire any mourners. And speaking of the ceremonies they vsed then about the funeralles of the dead, thus hee writeth: What meane the torches? but that wee followe them as conquerers; what the hymnes? doe we not glorifie God, and doe giue him thankes? who now hath crowned him that is dead, and hath deliuered him from his labours, and being taken out of this vncertainty doeth keepe him with himselfe. They vsed torches, as should séeme, to declare they were now in the true light; as we vse ringing, at the funerals of our brethren, in token of our ioie of their faithfull departures, or to comfort the sorrowfull heartes of their friendes. For in bels is a kinde of musicke, and all musicke is comfortable. This no doubt was the first vse of ringing at funerals, to comfort the liuing, and not to profit the dead. But as this first ringing: so also our curfewe hath béene abused and turned to a wrong ende. Ringing of curfewe at the first was ordeined, by William Conqueror, that all men after the ringing of a bell (to auoide priuie conspiracies and assemblies against him, in the night) should couer the fire, and go to bed. And therefore the bell was called, the curfewe bell. But since, this curfewe ringing hath béene vsed, on saintes eeuens: as though it had beene ordained by the church, for the honor of them. It is wonderfull, howe sathan could turne this to a quite contrarie ende: and that men would not perceiue it.Ambros. oratione de obit • Theodos. And Ambrose praieth thus for Theodosius: Giue rest O Lord to Theodosius, the rest which thou hast prepared for thy saintes: and yet there also he saith; Theodosius abideth in light and triumpheth in the companies of the Saintes. Thus began praiers for the dead: but soone after, they are accounted as helpes out of purgatorie: they procéede of a doubting, whether the partie which is praied for, be saued or not.

Of Monkes and Friers.

Epist ad Diognetum. OF the first christians we may read thus in Iustine the martyr: Christians (saieth hee) are not distinct from other men, neither in countrie nor speech, nor in politique or ciuill orders of their liues. For they neither dwell in cities by themselues; neither do they vse a language, which differs from the language of other men; neither haue they a kind of lyfe, which is notable, or to be wondered at, by reason of some strange thing in it: neither do they endeuour themselues to learne any thing, that curious men deuise. Neither do they maintaine the opinion of any man, as some do. But dwelling partly in the cities of the Grecians, and partly of the Barbarians as euery mans lot befals:Indigenaerū instituta sequentes, in vestitu, victuque et caeteris quae ad vitam pertinem. following the lawes of the inhabitants, in their apparell and liuing, and such like thinges which concerne lyfe. But for all this, they sette before our eyes, a wonderfull state of their common wealth. They dwell in their owne countries; but as it were strangers: They haue al things common with other men, as it were Citizens; and yet they patiently suffer all thinges, as though they were strangers. Euery strange region is their countrie, and euery country is as it were a strange region to them. They marry wiues, as all other men do, and beget children, but they cast not forth their children: They haue a common table, but not defiled: They are in the flesh, but they liue not after the flesh: They liue on earth; but they haue their common wealth in heauen: They obey lawes which are enacted of princes; but in the manner of their lyfe, they far exceede all lawes: They loue all men, and all men persecute them: They are not known, and yet they are condemned: They are killed, and yet they are reuiued: They are poore, & yet they make many rich: They lacke al things, & yet they abound in all things. And after: that I may comprehend all things in a word, that which the soule is in the body, christians are in the world. The soule is dispersed through al the members of the body; and christians through all the cities in the world. The soule dwels in the body; but it is not of the body: so christians dwell in the world, but they are not of the world. The soule which is inuisible, is placed in the bod • e, as in a garrison; so christians are knowen while they liue in the world, but their diuine worshipping of God, is inuisible. The flesh hateth the soule, and makes warre against it, because it cannot enioy her pleasures; and the worlde hates christians, because they resist their pleasures. The soule loues the flesh which hates her, and she loues all the members: so christians loue them that hates them. The soule is included in the body, but it preserueth the body; so the christians are kept in the world as in a prison, but they preserue the world. The immortall soule dwelles in a mortall tabernacle: so the christians inhabite those thinges which are corruptible, as strangers, looking for heauenly incorruptibility. The soule, when as it fareth worse, with meat & drink is better: so christians daily also, they are punished and their number encreaseth: for God hath put them in such a place, which they may not forsake &c. So yt it should séeme, 1 Cor. 7.29. in Iustine the martyr • s daies, all christians were monkes; and as S. Paul teacheth them, vsed this world as though they vsed it not;1 Pet. 2.11. and were here as pilgrimes & strangers, as also S. Peter counselleth: and not any one sort of men, as after began to be practised in the church. Neither in his daies, was there any such kind of men; differing from others in apparell and manner of liuing, as nowe our monkes and friers are. And after, when the first monkes began, we maie reade thus in Eusebius, as he cites out of Philo.Euseb. lib 2. ca. 17. First of all they forsooke all their goods, which giue themselues to this Philosophie, and they go out of cities, and liue in small gardens and fieldes: forsaking the company of vnlike liuing, or trades, knowing that these are a hinderance to those, that wil walke the hard and stiepe way of vertue. They haue in euery place an house appointed for their praier, which they call 〈 in non-Latin alphabet 〉 or monasterium, which in our language signifieth an assembly of grauity or comlinesse. Into the which they going aside, they celebrate the mysteries of a vertuous and chast life: bringing in thither, neither meate nor drinke, but the bookes of the law and the prophets, and psalmes and such like. They spend all the whole day in study of the holy scriptures, and vnfolding the allegories of the lawes, giuen to the fathers. For they thinke those things which are written in ye letter of the law, to be formes & images, and vnder them to lie hid some secret mysterie. Abstinence (as a foundation) first they lay in their mind, and on this they go forward to build, the rest of the vertues. None of them eates any meat till the sun be set; ioyning the time of light, with their studies of philosophie: and the time of darkenesse, with the care and prouision of their bodies. And with the men whome wee haue spoken of, are women; among whome, many are olde virgins, keeping the perfection of a chast body, not through any necessitie: but through deuotion, while they desire to consecrate themselues to the study of wisdome, not onely in minde, but in body; counting it an vnworthie thing, to make a vessell prepared to containe wisdome, a bond-slaue of iust. And of their holy exercises thus hee wryteth: As we do especially on the day wherein the Lord suffered, when as we are content to watch all night, in praier & fasting, and to heare the word of God: so do they. One among them in a plaine tune beginneth a psalme, and as he singeth one verse; all the multitude 〈◊〉 sweateth another, &c. Here we may see the originall of the •• r • t monkes and Nuns: They forsooke the company of the world, that they might more earnestlie studie the scriptures: they kept • ta • tie, not for necessitie; but for deuotion. In those daies there was us vow. And lastlie, they vnderstood the psalmes they song. 〈◊〉 vnlike these in all points to ••• our Monkes and Nuns?

Lib. 3. T • . 2. haeres. 86. Epiphanius telleth of certaine heretiks called Massilian, and they were like our friers, which forsooke all that they had, and liued by begging, and did not labour, and he saith they tooke occasion of the their sect, of certaine of our brethren, which knewe not the meane of christian conuersation, which biddes vs forsake the world. But the scripture (saith he) saith; he that laboureth not, should not eat. And these abuse that place of scripture, Labour for that meate which perisheth not: but endureth to euerlasting life. Here we maie sée; the root of begging frieris, & idle monkerie, springing in Epiph • nius daies. But Epiphanius affirmeth, that in all the monasteries 〈◊〉 Egypt, and in all other places, they all laboured for righteousnes, as the Bée doth, in their handes hauing the waxe of their wor •• s, and in their mouthes, drops of honie; that is, the praises of God, and (as he expoundes it after) the declaration of all the scripture. And they labour (saith he) least they should stand in need, and so be glad to flattermen. And after he proueth that all the saintes 〈◊〉 laboured: Moses, Iacob, Paul. And he addeth, That many priests of God, following the Apostle Paul, haue found out some are, agreeing to their ecclesiasticall function, by the which, with the preaching of the worde, they might liue themselues, besides the oblation and first fruites: and also through christian charitie, might impart somewhat to others. Although they are not compelled to this, nor appointed to it: but that they haue to liue on the labours of their preaching, and they are sustained according to the doctrine of righteousnesse: but yet they doe this themselues, of a most franke and free will. This place sheweth of what kinde all the monasteries were in his daies, what were the monkes: studentes of the scriptures, prai • ers of God, and labourers with their own hands, least they should become flatterers of men, for their liuing. Secondly, that many thinges were done then voluntarily, and not of necessitie: as that manie pastors laboured for their liuings with their owne hands, And manie also were virgines voluntarily: For so it maie bee gathered, out of another place of the same Epiphanius.Lib. 3. To 2. compend. fidei. Whatsoeuer (saith he) naturally the heathen obserued & kept, the same things are obserued in the church: partly by precept and commandement, partly by the taking vp or embracing of a most ready will, euen now God himselfe reioycing, at the force of his doctrine. And first of all, the corner stone (as I may saie) the foundation in it, is virginity, which i • practised and exercised of many, and highly commended. After this followeth the solitary life, of both sorts; both men and women, liuing solitary. So that virginitie in his daies was voluntarie: and also the solitarie life, which he before had spoken of. Exod. 25.2. There was is • owe laide vpon the backe of anie. God will haue all the iewels and ornaments brought to beautifie & adorne his tabernacle, come voluntarily: as in the lawe, so in the gospell, As appeares, Psal. 110.3. Act. 5.4. 2. Cor. 8.12. whether it be the purple, or read scarlet of martyrdome, or the blewe silke of humility, or the fine linnen of virginitie, or the rough goates haire of abstinence or fasting. And these voluntarie offerings were vsed in the fathers daies. Afterward sathan the deprauer of all thinges, addeth vowes to these, addeth merits, addeth necessitie: 2. Iohn 8. to make Christians as S. Iohn saith, to loose these excellent workes.

Of such kinde of monkes, Chrysostome writeth: Hom. 59. ad Pop. Ant. Shal we walke beloued (saith he) to the citty of vertue, to the tentes of the saintes? meane the woods and mountaines? there we shall see the highnes of humility: for men, who before were excellent in honours, or abounding in riches, now punish themselues. These in all thinges nowe, as it were with letters, write humility in their garments, houses, seruices. To be cloathed finely, to build stately, to haue many to wait on them (which are as it were the very touchwood of pride, and doe drawe men to it against their willes) among these, are quite banished. These kindle the fire themselues, these cleaue wood, these plaie the cookes themselues, and waite vpon strangers. And a little after: what man elles thou, that these haue one coat, and diet or able; when as they haue all one heart, not in substance onely (for all men haue so) but in charity? Such humble, such painfull, such learned, such voluntarie monkes; were the first monkes: Our statelie, idle, ignorant, and forced and vowed monkes; crept craftilie in after. Bed. lib 2. eccles. hist. cap. 2. And ••• se forme • were the monkes, which Chrysostome praiseth. Of such monkes we reade here in England, in the Monasterie of Bangor, wherein there was said to be such a number of monkes (as Bede reporteth in Gregories time) before the Pope had obtained his supremacie of Phocas: that when the monastery was deuided by gouernors into seauen pages, no part had lesse then 300. men vnder it, which all laied of the • bou •• of their hands. And that these monks in time, Aug in lib. de oper. Monac. c. 2 • . began to degenerat, we may plainlie learne out of S. Augustin: who writ a booke, of purpose against such monks as in his daies would not labour, as the former monkes did. And in the ende thereof he complaineth thus: O seruants of God, O soldiers of Christ! we ye ignorant of the sleightes of your crafty enemy? who going about by all meanes, with his filthy sauours to obserue your good name, that sweete sauour of Christ, that godly soules may not say: we will runne after the sweete sauour of thy garmentes, and so may escape his snares: he hath dispersed so many hypocrites 〈◊〉 the habit of monks in euery place, wandring vp and down coun •••• neuer sent, neuer standing, neuer abiding any where. Some make va •• shewes of the members ofSi tamen martyrum. Martyres, some make large the hemanes and philacteries of their garments, some say that they heare saye that their parentes, or kinssolke liued in such a country, and that they go to see them. They all begge, they all demaund either the maintenance of their gainful pouerty, or the price of their counterfeit holines, &c. And haue not Friers of late done thus? What hath beene so gainfull, as their pouertie? What hath béene so common? as to aske money or wages, for their counterfeit holinesse? This co •• tous superstition sprouted in Augustines daies, as maie séeme, but at last had spread it selfe ouer the whole world.

Of Marriage and single life.

THe single life also, in the beginning was not inioyned ministers. For S. Paul saith, Heb. 13 4. marriage is honourable amongst all men: as in the law, so in the gospell; euen amongst priests and ministers. And he makes it a marke or token of chusing a bishoppe: If he haue gouerned his owne house well.1. Ti. 3.4. 1. Cor. 7.25. And in another place hee saieth: Of virgines I haue no commandement of the Lord; no nor of virginitie; no not to priestes, and ministers: but he leaueth that free, but he wisheth that all were as himselfe. And of ministers and priestes, and of the chastitie that manie of them vsed in the primitiue church, Eusebius writes thus: Euseb. de demonst. euang. lib. 1. ca. 89. There is one •• ide of life (saith he) exceeding the common course of the life of man, not caring for wife and children, or riches, and wholy addicted to the seruice of God, for the loue of heauenly thinges: and these execute the priestes office. And after speaking of the priestes, he saith: It becommeth them, which haue consecrated themselues to Gods seruice, to abstaine from the society of a wife. Here is chastitie, for the loue of heauen, according to our sauiours saying: Mat. 19.12. He that can take it, let him take it. Here is a decencie; not a necessitie: Here is a zeale, not a vowe. And these were the causes that made so manie liue in chastitie in those daies. And of this voluntarie chastitie and liuing solitarie, thus wee reade of Augustine himselfe: Possidanius in vita Aug. being nowe baptized of Ambrose, and being turned to God, from the inward bowels of his heart, he forsooke all the hope he had in the world; seeking not nowe a wife, nor sonnes, after the flesh, nor riches not honours of this world; but he determined to serue God, with all his; studying to bee in that, and of that little flocke, whome the Lord speakes vnto saying, Feare not little flocke, it hath pleased your father to giue you a kingdome. Sell that you haue, and giue almes, and make you bagges, that shall neuer waxe olde, and treasure neuer sayling in heauen, &c. And after: And then, being aboue thirty yeares olde, his mother being aliue onely, called Monica, and liuing with him; reioyced more of his purpose taken vpon him of seruing God, then of children after the flesh. Here we maie sée a holy purpose, of not marrying, of seruing God, of forsaking the worlde: not anie vowe. Following herein the steppes of saint Paul, who thus writes to Timothy:2. Tim. 3. v. 10. Thou hast fully knowen my doctrine, maner of liuing, purpose, faith, long suffering, loue, patience, &c. Here is the Anatomie of S. Paules whole life, put downe (as may séeme:) But here is no vowe at all mentioned, but a purpose of conteinning the riches, pleasures, & vanities of the world; which purpose S. Augustine here followed. And of this purpose of single life, S. Paul also writeth, concerning parents in marrying their da • ghters: 1. Cor. 7.37. He that (saith he) hath determined in his heart, ha •• ng no necessity: but hath power ouer his owne will, and hath decreed this 〈◊〉 his heart, that he will keepe his virgine: and not giue her to marriage, doth well. Here the father, knowing his daughters strength, may fully purpose in his mind, not to giue his daughter in marriage, but to keepe her a virgine: here is no vowe, but a purpose of the father. So may, no doubt, euerie man, weying his own strength, purpose in his heart to liue vnmarried, if he will, without anie vowe. And of this holie purpose we read after in Possidonius, of S. Augustines kinsfolkes, who were no priestes, thus: Neither dealt he with his kinsfolkes, either placed in this purpose, or without it, in his life time, after the manner of the common people. To whome whilest he was aliue, he bestowed that in almes (if neede were) which he bestowed on others, but not to make them rich, but that they should either not want, or lesse want. He did not enrich his kinsfolkes, neither in his life, nor at his death: but if they stood in need, he reléeued them, that they should lesse néede. And some of these also were in this holie purpose, as should séeme, voluntarilie following his counsell and steppes, and some were not. And S. Augustine himselfe, counting it a degrée of perfection in Christianitie, not to seeke after the riches of the worlde, thus writes of this his purpose: Epist. 89. I which writ these thinges, haue loued that perfection, of the which the Lord spake to the young man; Go and sell all that thou hast. And I haue not done this by my owne strength: but by his grace. And how farre I haue gone forward, in the way of this perfection, I know more my selfe, then any other: but God more then I. And to this purpose, with all my might, I exhort others; and in the name of the Lord, I haue companions, to whom this is persuaded by my ministery: so that especially▪ wholsome doctrine may bee kept; neither that we should iudge those with vaine contumacie, which do not these thinges. This was a voluntarie purpose of Augustine, and no vow. Arnobius of this purpose also writes thus: In psal. 113. The humble stand also in the purpose of holinesse; who that they may please the Lorde in the lande of the liuing, they perseuere, standing in the land of the dying. In Psal. 113. and in Psalm. 118. The iust Lord much safeth not, forced sacrifices. Of single life, Epiphanius thus writes against Montanus, We lay the necessitie thereof on no man: Haeres. 46. l •• t with good counsell, we admonish, exhorting him which is able. Neither doe we lay a necessity vpon him, that is not able, neither doe we reiect such a one, from life. For the holy word hath taught all, that we should beare the infirmities of the weake.

Of king Ethelbert, we reade thus in Beda:Beda eccl. Hist. lib. 1. ca. 5. There began many daily to flow together, to heare the word of God, and forsaking gen ••• me, by beleeuing, to associate themselues to the church of Christ: 〈◊〉 whose faith and conuersion, the king is said to haue reioyced. And although he compelled none to Christianity; yet for all that, they that beleeued, now he embraced with more entire delight, as fellow citizens of the kingdome of heauen. For he had learned, of the doctors and authors of his saluation, that the seruice of Christ ought to be voluntary, and not by compulsion. Although marriage in the beginning was thus left frée: yet by little and little, single life crept into the church. Thus we reade in an Epistle, Euseb lib. 4. ca. 23. Dionysius Bishop of Christh wrote to Pintus a Bishoppe concerning this matter. He ••• eth him, & beseecheth him, that he would not put grieuous burthe • s on the disciples neckes, neither that he would enioine his brethren the necessity of forced chastity, by which, the infirmity of a great many should be in great danger. Here is plainlie Dionysius • inde, that this is a yoke, and that it is not to be put on the brethrens neckes, and that it is dangerous. So that then, this single life, this vowe of chastitie, which now all priests must take vpon them, was not then in force. He being a Bishoppe knewe it not, Pintus answering him thus: That he would embrace the sentence of better counsell, and that he would send him letters hereafter, of stronger meat, not necessary for all, but fit for some, who can comprehend it. Thus by degrées this single life crept in, Dionysius is of one minde (as concerning it) and Pintus of another. In the councell of Nice also, they would haue decreed, that the priestes and deacons should not companie with their wiues, which they had married before consecration. But Paphnutius,Hist. Trip. lib. 2. cap. 13. who was vn •• nted himselfe (through deuotion, not for anie vowe, no doubt, as were those former Monks;) yet he defendeth mariage. Sathan by him repelled at yt time: yet no doubt after attempted the matter againe, and preuailed. He was busie to bring the ma • ter to passe, as we may read in histories.

Contra. Iou. lib. 1. cap. 13. Ierom saieth, as though at this day also, many priestes haue not wiues. In Ieromes daies, as maie séeme, who extolled virginitie wonderfullie: yet the matter had not gone so farre, as to banish priests in all places from their wiues. Ignatius of the mariage of ministers writes thus: Epist. 6. ad. Philadelph. I find not fault with other saints, which were coupled in mariage, whom I haue now made mention of. For wish my selfe worthy in the Lord, to bee founde at their feete in h •• kingdome; as Abraham, Isaake, and Iacob; as Esay, and the other prophets; as Peter and Paul, and the other Apostles, who were m •• ed, who had wiues, not for carnal pleasure: but for to raise vp ye posteritie. Marke here the mariages of the saintes, and also the ende 〈◊〉 their mariages, euen to raise vp children to serue the Lord. And Chrysostome writes the like: De verb. Esaiae, vidi Dominum. Tom. 1. Hom. 4. Yea (saieth he,) had the prophet a sonne? then he had a wife: That thou maiest vnderstand, that mariage is not euill; but fornication. But manie times when wee reason with the people, saying, why liue you not well? why do you no • excellent good works? How can I, say they, vnlesse I should depart 〈◊〉 my wife, vnlesse I should bid my children farewell, vnlesse I 〈◊〉 not follow my busines. And why? doeth thy mariage binder th •• Thy wife was giuen thee as a helper, and not as a hinderer. Had not the prophet a wife? Mariage hindered not the spirit of grace: but hee liued together with his wife, and yet neuerthelesse was a prophet. Had not Moses a wife? and yet he brake the rocke, and changed the aire, and talked with God, and restrained Gods anger. And what? was Peter that foundation of the church, that earnest louer of Christ, that vnlearned man in speech, and yet a conquerer of Rhetoricians, that simple soule, that stopped the mouthes of philosophers, who dispersed the wisdome of the Greekes like copwebbes, who went ouer the whole world, whoHe alludeth to ye draught of their nettes: which Christ bad Peter make, and the rest. Ioh. 21. v. 6 cast his net into the sea, & caught ye whole world what saith the gospell? Iesus went in into Peters mother in lawe, who was sicke of a feuer: Where was a mother in lawe, there was a wife, there was a mariage. What also, had not Philip foure daughters (as we read in the Acts) where were foure daughters, there was a wife, there was mariage. What name I these Christ was borne of a virg •• but he came to a mariage, and brought a gift with him, &c. H •• e we may note, that Chrysostome affirmes, that mariage hindereth not the spirit of prophesie. One maie be maried, and be a prophet, maie talke with God, euen as Moses did; that mariage hinders not godlinesse or virtuous liuing: and that, in the Apostolique Church many were maried. And in another place he writes thus. I will therefore shew to you, that neither riches hinder, nor pouertie,Contra gentiles Iudaeoses haeres. nor warfare, nor traffique, nor mariage, nor children, nor seruaunts, nor workemen, nor anie such like. Christ was bidden to a mariage,Sermone de Euangelio isto, Nuptiae factae sunt. Tomo. 3. came he or came he not? It is certaine that he came. If hee came, therefore mariage is not euill. Thou canst not excuse. I saie also, that not onelie he came, but that he brought a gift with him: He turned water into wine. Do not excuse thy selfe by reason of mariage; the Lord was present at a mariage, and honored mariage: and doest thou find fault with it? & doest saie it is a hinderance to godlines? wilt thou know that it hindereth not, to haue wife and children? Had not Moses wife and children? This thy excusation, this pretence is a snare of the diuell.

Chrysostom also writes thus vpon those wordes (If anie man be blamelesse:) He intendes plainely to stop the mouthes of heretiques,In Epist. ad Tit. Hom. 2. which condemne mariage, shewing that it is a thing not worthy to be blamed; yea that it is so pretious, that with it also,In Epist. ad Tim. Hom. 10. one maie be aduanced to the throne of a Bishop. And againe to Timothie hee saieth not this, as establishing a lawe, that a Bishop could not be without a wife: but he appointes a meane thereof, because the Iewes might marrie againe the second time, and haue manie wiues at once. And Augustine writes thus: And that in this place,Quaest. 127. veteriset noui testam. wee may saie something of the Apostles, which concernes the force of the matter, surelie S. Iohn was a keeper of chastitie; but his fellow disciple S. Peter, is knowne to haue had a wife, and the begetting of sons hindered not the merit in thePrimatū huius inter apostolos. first place of this Apostle. He sheweth that one that is married, if in other thinges he kéepe the commandementes, he ought and may be made a priest. Euseb. Eccl. hist. lib. 3. cap. 30. Epipha. haer. 30. reports that Peter had a wife and children. Eusebius also out of Clemens cites, that Peter and Philip had wiues, and gaue their daughters also in a mariage: yea and Paul thought not much in one of his Epistles, to make mention, or a saluation of his yoke fellow which he therefore affirmeth he carried not about with him, that he might be more readie to preach the gospell. And because (saith Eusebius) I haue here made mētion of Clemens: it shal not be amisse to bring forth another excellēt sentence of his, which in his seauenth book he hath set down. They say (saith he) that Peter when as he sawe his wife lead to suffer martyrdome, did reioice, because of her election,Ac regressi • nis ad propriam domum. and of her returning to her owne house, (meaning heauen as I suppose) and to haue cried vnto her as she was lead, and calling her by her name, to haue said vnto her: O wife remember the Lord. Such were the mariages of the saintes, such was the perfect loue of the blessed. By this historie also we maie plainlie sée, that the Apostles did not cast away the care of their wiues & children, though they were Apostles; but that they gaue their daughters to mariage: And that Paul also was maried; wherein Clemens agreeth with Ignatius; & that Eusebius calleth this a saying worthie of all memorie, that Peter spake to his wife. Here is also the cause put downe why they did not carrie them about with them: that they might bee more ready to preach the gospell. The same reason we may read in Martials Epistle, Epist. 2. ad Tolosanos. A noble man was conuerted to the faith by Martials preaching, and for the sweetnesse of the reward to come, heDeuitauerat. refused the knot of carnall mariage, that he might serue God more freely. Neither do wee therefore forbid mariage (saieth Martiall) when as this mariage is honest, and lawfull, and graunted of God, from the beginning of the world, for the multiplication of mankind. Insomuch also my master and Lord Iesus Christ allowed the lawfull and chast bed of wedlocke, to those that will marrie in the holinesse and honor of chastifie, that being bidden to certaine mariages, hee sanctified them, with the presence of his maiestie, and made them glad or mery, with a most wondrous and strange miracle, &c. But after, speaking of widowhood and virginitie, hee addes this: But beyonde these degrees, lawfully granted to man, he both placed widowhood, in a greater reward, and he hath shewed the third excellent steppe of virginity, being perfect, and like to the worthinesse of Angels, to the which the Lord hath inuited vs, saying, All men are not able to comprehend this word; but he that can comprehend it, let him comprehend it. As in pretious stones, there are degrees of excellencies; yea and almost in all thinges, so in vertues; so in states of life: But our sauiour bindes none to anie. He sets virginitie in the highest place, as a price, and saith, that he that can get it, let him get it. And to get this price or best game manie of the ministers stroue for, in the primitiue Church, as Prudentius notes in his verses, verie finelis.

DIxerat haec: & laet a libidinis interfectae Morte pudicitia,Prudentius in psicho machia. gladium Iordanis in vndis Abluit infectum, sanies cuirore rubenti Haeserat, & nitidum maculârat vulnere ferrum. Expiat ergo aciem, fluuiali docta lauacro Ʋictricem victrix, abolens baptismate labem Hostilis iuguli, nec iam contenta piatum Condere vagina gladium; ne sorde latenti Occupet ablutum rubigo scabra nitorem; Catholico in templo, diuini fontis ad aram Consecrat, aeterna splendens vbi luce coruscet.

The same in English.

THus of her speech she made an ende, reioycing at the heart, That cruell death inflaming lust had wounded with her dart. Her sword bedewed with matter vile, and sprinckled all with bloud: With cristall water she doth wash, and cleanse in Iordanes floud. Thus she her conquering sword doth purge in water bright and cleare: Washing the spottes in baptisme, which on her sprinckled were. But yet her minde is not content, her sworde in sheath to hide: Though bloud not any other spot, vpon it can be spide. But least that it should afterwardes take rust, as swordes are woont: She consecrates it to the church, and hanges it by the foont. Where it may shine for euermore, like morning starre so bright: And where it may be kept as cleare, as Phoebus in his might.

Here we maie note out of these verses, that chastifie w • sheth her sword, wherewith she hath killed lust, in the waters of Iordaine, that is, in the waters of baptisme: because all virgines stande in néede of the grace of God, Rom 3 v. 19. & 11. v. 32. and God hath stopped the mouthes of all, euen of virgines, that hee may haue mercie of all. Then, that she placeth this her sword, in the church of Christ, neare vnto the Altar; she puts it not vp into the sheathe, least it should rust: and there it shineth gloriouslie, because of all other sortes of men, the ministers of God especiallie, should vse it, in subduing lust & carnall concupiscence. This séemeth to be Prudentius ••• ning. And to Prudentius in some respect concerning virgins imperfections, Iust. Apol. 2. agreeth Iustine the Martyr, who writes thus: As in mans lawes (saith he) he that contractes a double marriage is guilty so by our masters doctrine, they, which looke after a woman to desire her, are sinners. And Augustine also affirmeth, that there is no man whom the lawe of concupiscence makes not guilty.

Euseb. lib. 8. eccl. Hist. ca. 10. But to returne againe to the marriage of ministers: Eusebius writes thus of a Bishoppe and Martyr, called Phileas, that was married: This troupe of souldiers (saieth he) a famous captaine did leade: this flocke, a notable sheepheard adorned, by name Phileas: who was Bishop of a citie called Thmuis, &c. And when as he had many noble men his kinsfolke and cousines in that citie, he was often brought before the gouernour, and that he would yeelde to his admonitions, hauing so many and great kinsfolkes intreating for him: he was persuaded that he would haue respect of his wife, and to take consideration of his children, and not to persist in his former obstinacy: but hee, as though water should slide ouer an vnmoueable stone, did refuse their bablings, did lift vp his minde to heauen, had God in his eies, accounted the holy martyres and Apostles his kinsfolkes, &c. By this historie it is euident, that bishops were maried, and that their mariages were not then infamous; séeing they had honorable kinsfolkes. That age, as should seeme, giuing honour to ministers and to their children, as king Salomon did in the olde lawe to the priestes and vnto their children, of whome in some translations we reade thus: And Azariah the sonne of Nathan, was ouer the officers, and Zabud the sonne of Nathan a priest, was the kings friend. No doubt he was of great account with king Salomon, that was worthie to be called his friend. Of Constantine also we read thus: He had ye ministers of God, being sent for, in great honour euer. And he shewed all curtesie to them: men simple both in countenance and in apparell; yet for another consideration they were his companions; not as his seruants. Whither soeuer he went, he caused them to go with him, supposing that hee then was at his right hand, whome they serued: Euseb. de vita Const. lib. 1.Contra. Iov. Lib. 1. ca. 13. The priestes among the Grecians, haue euer had their wiues. The Pope himselfe confesseth in his Li. 3 Decret. de cl • r. &c. coniugatis. Tit. 3. c. 6. decretals, That the east church neuer admitted the vowe of chastitie: and that in inferiour orders, they may marry; and in the higher orders, that they may continue in the mariage, which was already made. And the Glosse saith, that in the west church also, some thinke that the priestes are not bound to single life by their vow: but by the institution or ordinance of the church. So that this single life of the ministers, was not anie apostolical or generall decree, which the Gréeke church neuer heard of, in the beginning of the faith, as should séeme; nor euer receiued. Neither was it a diuine ordinance: but a humane constitution, ordained by the Church. In Ethiopia in the countrie of Preterianes who is a christian, the priests haue wiues at this daie also, Lib. 18. Hist. as Paulus Iouius reporteth, although they maie not marrie the seconde time. But Matheus Dresserus, writing of the church of Ethiopia,Dresserus Epist. in orbis descriptione à Neandr • aedita. saieth thus: Marriage is no lesse lawfull to the cleargie and priestes, then to their other citizens: yet so, as the first wife being dead, it is not lawfull to marry another, without the Patriarkes dispensation. So that if he do dispense with them, they maie marrie the second time also. In England when the faith was here first planted, the priestes and cleargie men had wiues, Lib. 6. Angelicae, Histor. as appeareth by Polidor Virgil, who writes thus of Edgar. He chose to be of his counsell learned, holy and godly men, and he made such Bishoppes ouer Christes people. Amongst whom he loued especially (next after Dunstan) Ethelwood & Oswald. The king gaue so much credit to the learning & holines of these three, wherof they made great shewes (as monks know how to do such a like thing very cunninglie sometime) that partly, he being moued with their request, and partly being moued, because he sawe that the chiefe priestes kept their wiues, contrary to that, the fathers had a little before decreed: that hee intreated with many requests, Iohn the fifteene Bishop of Rome, that for good causes, which the Monkes had found out would be for their commodity, that he would grant, that it might be lawfull for them, by his authoritie: to expell out of the Colledges of Worcester and Winchester, those priests, which they called secular Canons, and to bring to their places his Monkes, which he obtained. Here we maie plainlie sée, that the priestes here in England had wiues, and that they had Colledges at Worcester, and at Winchester. And that by a decrée of the church a little before, it was decreed, that they shoulde haue no wiues. But the ende of this historie, makes the matter more plaine: The priestes, being thus expelled by the Monkes, determined to pleade their cause, why they should bee expelled. The matter is brought before the iudges, who when they heard the matter at Winchester, in a parlour of the Monkes, in a great assembly; and that the greater part had decreed, that the priestes were to be restored to their former honours againe: Beholde sodainly this voice was heard: (They thinke not well which fauour the priests:) as though the lawe made more for the Monkes, which had violently taken away other mens goods, then for the priests, which demanded their owne. But because the Image of Christ, which stood before them, seemed to giue the voice, they all gaue credit to the Oracle: so that the priests were ouercome, and the tumult was ceased. And so the Monkes, by Gods helpe or by mans rather (for euen then there were some, that thought it was the Oracle of Sathan rather then of God; and that it was vttered by mans pollicy, and not by Gods power) kept as wel as might be, the thinges they had gotten. So by this forged Oracle, the priestes in England lost both their goods and their wiues. In Ireland also the Bishops and priests had wiues, in the beginning of the church. For thus we reade of Celsus Armachanus an Archbishop of Ireland: And Celsus had wife and children, euen being a Bishop, as it was the custome among the Irish men, till that age. For they had beene Bishops by succession of inheritance fifteene generations, with spirituall supremacie of that countrey, and eight of them had beene very well learned. Neither suffered they any to be Bishops in their Diocesse, but of that family and kindred. This affirmeth, besides S. Barnard in the life of Malachias; Vincentius, Antoni • us, and Petrus de Venetiis. Although mariage in the beginning was thus lest frée in all countries: yet by little and little we may sée, howe this single life crept into the church. Of the priestes also in Germanie, Lib. 5. pag. 574. Auentinus writes thus: About the yeare of our Lorde 1071. the priestes of Germanie in that age had wiues, like other christians, and begat children: as in the deedes of the giftes of landes which they made to churches, religious men and Monkes; I finde where they, with their husbandes are put as witnesses, and are called by a commendable name, presbyteresses. In the councell Ga • grenfis it was decreed thus: Ca. 4. He that shall make a difference of a priest that hath a wife, that he ought not when he ministreth, be partaker of the oblation: let him be accursed. Some thought (as it should séeme) that the sacraments ministred by them, who were maried, were not so holie, as they were, which were ministred by them who were vnmaried: whom this councell condemneth. By little and little, thus mariage was st • ll shotte at: and at length, quite banished from the ministers of the west church. Concerning which, In Instit. Catholica de Antichristo. Lorichius a learned papist, writeth thus: We confesse that it was an error, that lawfull wiues were forbidden to the Cleargie, and that they haue made the degree of spiritual affinity, an impediment of mariage. But these errors may be excused (saith he,) because they, who made these lawes, were deceiued by the shewe of vertue. He doeth confesse that it is an error: belike he had tried that, Eras. in resp. ad natalem Bedam. Pa. 58. which Erasmus writeth: The world (saith Eraimus) is full of priestes, which keepe Concubines. There is a Bishop in Germanie, who tolde at a feast, that in one yere there were presented to him eleuen thousand priests, which only kept Concubines. For such, euery yeare, pay some thing to the Bishop. Oh horrible report! This monster, their single life, by little & little springing in the church, hath brought forth. Were it not better that these might haue had wiues? But it shoulde séeme, the Popes and Bishoppes couetousnesse would not permitte it.

There is nothing at this day, causeth the mariages of ministers to be so found fault withall, as the excesse of manie of their wiues. And here I coulde wish that all the ministers of God woulde marke what our sauiour saieth concerning ministers. Mat. 5. v. 13. They are the salt of the earth: If the salt haue lost his sauour, wherewith shal it be seasoned? it is thenceforth good for nothing, but to be cast out, and trodden vnder foote of men. A fearefull sentence. And whereas they are salt, they must season their owne families first. And this no doubt respected S. Paul, whereas he puts downe this as a chiefe vertue in a minister. One that can rule his owne house wel,1. Ti. 3. v. 4. hauing his children vnder obedience, with all decencie or comelinesse. For if he cannot rule his owne house: how shall hee take care of the house of God? Where we may note, that it is the part of a minister, as well to gouerne in the church, as to teach. Wouldest thou (being a minister) not be despised then, or troden vnder foote of men? be salt in thine owne house first, and then after in the church of God: flatter no man in his sinnes. The lacke of this seasoning, makes manie ministers so contemptible in the world, as they are. They are the light of the world, Vers. 16. let them take héede what they doo; their doings are soone espied and quicklie practised. They are as a cittie builded on a hill,Vers. 14. which cannot be hid. All men marke what they doo, and are readie to carpe at it: therefore they must haue special care, what examples they giue. Our sauiour saieth, hee that shall offend one of the little ones,Mat. 18. v. 6. that beleeue in mee, it were better for him that a milstone were hanged about his neck, and that he were cast into the sea.Vers 7. And againe, Wo to the world because of offences. Offences bring all calamities, all miseries vpon the world. It is not also without cause, that S. Paul so preciselie speakes of the manners of ministers wiues, by themselues, not comprehending them in the common doctrine of other women: 2 Tim. 3.11. 〈 in non-Latin alphabet 〉 . whose first vertue, that he requires in them, is comelinesse, decencie, and sobernesse: which also he requireth in their children. And that the conuersation of women is no light matter to further or hinder the gospell, let vs marke what S. Peter writeth: Let wiues bee subiect to their husbands,1 Pet. 3. v. 1. that euen they which obey not the word, may without the word, be won by the conuersation of the wiues. See how the Apostle séemes to giue more force to the good conuersation of women; then to the word of God. And if the conuersation of all wiues haue this force, to win to the faith: then especially, the conuersation of the ministers wiues. And as they may helpe to win to the faith, by their good conuersation: so if they hinder by their euill conuersation, let vs marke what followeth. God saieth thus to Dauid, because thou hast caused the enemies of the Lord to blaspheme,1 Sam. 12. v. 14 the child shal surely dy. To giue cause to Gods enimies to blaspheme, and speake euill of his name and word, is a gréeuous sinne; it killed Dauids child: and euen so no doubt, it shall not spare our wiues and children, if through them, we giue any occasion for Gods enimies to blaspheme his name. 1. Sam. 2. The example of Elie plainelie proues the same. His children were sinners, and wicked: like the sons of Belial.Vers. 23. And he rebuked them with wordes: but like a tender harted father, he suffered them. And by their meanes, the sacrifice of the Lord was abhorted.Vers. 17. And therefore the Lord threatened Elie, that he would cut off his arme,Vers. 31. and the arme of his fathers house, and that he should see his enemies in the house of the Lord, that his sonnes Ophnie and Phinees should die both in one day:Vers. 36. And that hee that was left in his house should be glad to beg, euen for a piece of bread. And do we thinke, if we follow these steps, wee shall escape these plagues? Oh therefore let all Gods seruantes and ministers haue a speciall care of their wiues & families; that they may stop the monthes of the aduersaries: whose excesse is a great scandall, is an offence. Some of them are not humble, Luk. 1.48 like Mary the mother of Christ: but proude like Mary Magdeline, who no doubt delighted in her haire,Luk 7.38 beauty and costly ointments before her conuersion; who being conuerted, now prostrated all at the feete of Iesus. They wil not take paines to visit and serue their inferiors, Luk. 1.40 as Mary did, but neglect and despise them. Epist. ad Tit. cap. 3. vae. 5 Genes. 34.1. Exod. 4.26 1 Tim. 2.9. They are not housekéepers, as S. Paul commandes them: but like Dinah desire to sée & to be séene. They are not like Sarah obeying their husbands: but rather like Ziphorah, the wife of Moses, who contemned the doctrine of her husband: They are not arraied in comely apparell, with shamefastnesse, and modesty, (which they teach out of S. Paul) but with broidered haire, or gold, or pearles, or costly apparel, which attire becommeth not women which professe the feare of God. They forget that good lesson their husbandes teach out of Saint Peter, Whose apparelling let it not be outwarde, with broidered haire and gold put about, or in putting on of apparel: But let the hid man of the heart bee vncorrupt, with a meeke and quiet spirit, which is before God a thing much set by. Their apparell must bee costlie: Hest. 2. v. 13.15 or else it wil not please them. They are not like Hester, that refused those odors and perfumes which the other maidens required: but rather like Iesabell, painting and starching their faces, and their ruffes, and trimming their heades. To conclude, they are not like the kinges daughter, who was all glorious within,Psal. 45.14. but like to those proude daughters of Ierusalem, of whom Esay speakes in his third chapter, with their lawnes, round tyres, and such like vanities, which as in all women: so especially in ministers wiues, Esa. 3.18 threaten desolation and destruction to our countrey, death to our Valiantes,Vers. 25.26 as Esay there plainely witnesseth. And doe we not feare Gods worde? There shal not passe one lot, or tittle of it vnfulfilled. These womēs pride and vanitie brought ruine and desolation to Ierusalem: And shall England escape, vnlesse it repent?

Gregorie Nazianzen vpon the funerals of his father, who was a Bishoppe, writes thus: It is hard to say (saith he) who was more happie in mariage then hee. For I thinke, if any man of the whole world would desire to haue a good wife, he could not finde a better and more conuenient, then hee had. For the excellencies of all vertues, of all men and women, in these two mette together: so that, that mariage was not so much a coupling together of bodies, as of vertues. For although they excelled others; yet betweene themselues, in the equality of their vertues, they could not one go beyonde another. Surely shee that was giuen to Adam, that shee might be a helper to him, seeing that it was not good that man should be alone, for an helper became an enemy, and was not a bedfellowe, but an aduersarie, stealing awaie her husband through pleasure, and through the signe of knowledge, banishing him from the tree of life: but to my father, she was not onely giuen an helper (for that was lesse to be wondred at) but shee was a guide to him, which by her selfe did drawe him to euerie excellent verue, both by her wordes and workes. Bishoppes and ministers were maried in those daies, as plainelie appeareth by this narration. I would to God all Bishoppes and ministers wiues, were like this woman: it would cause their marriages not to bee so euill spoken of, and their children (for which nowe they are so carefull) without all doubt worke prosper a great deale the better: euen as Gregorie Nazianzenus did, who grewe to that excellencie, that for his knowledge he was called the Diuine.

Of Fasting and abstinence.

FAsting and abstinence from meats in ye beginning was vsed as a meanes to tame the flesh, (as ye Apostle saith.) Concerning which Cyrill puts down his opinion, & the opinion of the catholique church in his daies, thus, most euidently:In Leu. lib. 10. How (saith he) after you haue knowne the truth, are you turned againe to the weake and beggerly elements of this world, which as from the beginning, ye will obserue againe? You obserue daies and monethes and times, and yeares. See how by his Prophet Esay, the Lord refused this kind of fasting: and saith, I haue not chosen this fast, saith the Lord, for a day that a man should humble his soule. Thou if thou wilt fast, and humble thy soule, according to Iesus Christ; the time of the whole yeare is open vnto thee: yea haue thou the daies of thy whole life, to humble thy soule in, if so be that, thou hast learned of our Lorde and sauiour, which is meeke and lowly of heart. Thou therefore if thou wilt fast, fast according to the commandement of the gospel, obserue in thy fasting, the lawes of the gospell. In which after this manner our Sauiour commandes, concerning fasting: But thou when thou fastest, annoint thy head, and wash thy face. If thou aske how thou shalt wash thy face: Paul the Apostle teacheth, how thou maiest beholde the glory of the Lord, his face being reueiled vnto thee, being fashioned againe according to the same Image, from glorie to glory, as though by the spirit of the Lord. Annoint thine head: but beware least with the oile of sinne. Let not the oile of sinne make thy head fat: but annoint thy head, with the oile of ioyfulnesse, with the oile of mirth, with the oile of mercie. So that according to the commandement of the wise man, mercy and truth depart not from thee. So that, when we fast, to wash our face, by Cyrilles iudgment, is to meditate in the scriptures, by which we are reformed againe, to the glorious Image of God. O happie meditation and reading! which reneweth in thy soule, by little and little, the Image of God, which thou hadst lost by Adams fall: Euen as they which walke in the sunne, their bodilie faces are by little and little sunne burnt; so they, which vse reading of the scriptures, ye faces of their soules, by little and little, are sunne burned and tanned with the glorie of the Image of God. Againe, to annoint thy head with oile, is to fast ioifullie,To giue almes is to annoint our head when we fast. and not against thy will; and to giue almes, is the oile of mercy, when thou fastest. And after: Wilt thou that I shal shewe thee how thou shalt fast? fast from all sinne, eate no meate of malice, eate none of the dainties of pleasure, bee not inflamed with the wine of ryot, fast from euill workes, absteine from euill speeches, bridle thy selfe from naughty thoughts, touch not the stolne bread of frowarde doctrine, long not for the deceiptfull meates of the Philosophers, which may seduce thee from trueth. Such a fasting pleaseth God. But to abstaine from meates, which God hath created to bee receiued of the faithfull, with thanksgiuing, and to do this with them that crucified Christ, cannot bee acceptable to God. The Pharisies sometime disdained against the Lord because his disciples fasted not. To whom hee answered, because the children of the bridegroome cannot fast, as long as the bridegroome is with them. They therefore fast, that haue lost their bridegroom: we which haue the bridegroom with vs cannot fast. Neither notwithstanding doe wee say this, that we should loose the bridle of christian abstinence: For we haue the daies of Lent consecrated to fasting, we haue the fourth and sixt day of the weeke, in which we fast solemnly. There is a liberty granted to a christian, to fast at all times, not for the superstition of keeping the fast: but for the vertue of abstinence. For how else could chastity vncorrupt be kept among them? vnlesse she were vnderpropped with the pinching staies and props of continency. How shall they apply themselues to the scriptures? How shal they employ themselues to wisdom and knowledge, but by bridling the belly & abstinence? How shall one geld himselfe for the kingdome of heauen? vnlesse he cut off abundance of meates, vnlesse hee vse abstinency, as a seruant. This therefore is the maner of christian fasting. Heere wee may see plainelie, that those daies of fasting were obserued in Cyrils age, which our church vseth, and the same endes of fasting: that is, not for superstition, as though there were any holinesse in meates, but for continencie and chastitie, to tame the bodie, to bee more apt to study the scriptures: These were the endes for which christians fasted. But there is also (saith he) another kinde of religious fasting, whose praise is set forth in the writings of some of the Apostles. For we find written in a certaine booke of the Apostles: Blessed is hee that fasteth, that he may sustaine the poore. This mans fast is verie acceptable to the Lord. And indeed worthely enough; for he imitates him that gaue his life for his brethren, &c. The which kinde of fast also our gracious prince hath commanded of late, and our church hath practised.

The same ende of fasting we may reade in those which they call the Apostles Canons, If any Bishop, priest, Can. 50 or Deacon shal abstain from mariage, flesh, or wine, not for this cause, that his mind should be made more fit to serue God, but because they are abhominable, &c. let him be thrust out of the church: as also any lay man. Heere is first the cause of abstinence, to tame the flesh: and of single life, to make the minde more apt to serue God. But both these since haue béene accompted steps to heauen, meanes of saluation: And mariage in a minister; as also meates eaten at times, not by the pope prescribed, is abhominable. Ferus of this superstition of meates writes thus: So many amongst vs, In Ioh. ca. 18 pa. 487. 488. trusting to the ordinances of man, hereof do promise righteousnesse to themselues: in the meane time, nothing regarding the commandements of God. Against such the 23. chap of Matth. is of no lesse force, then it was in times past against the hypocrites, among the Iewes; who woulde not haue thought but that that people had beene holy, and to haue had a iust cause against Christ, which with such care & religion, kept the constitutions of the fathers? If they would not break the commādement of a godly man: how much lesse are they to bee thought to breake the lawe of God? Here wee may see hypocrisie. But Christ taught vs another righteousnesse, when hee saide: O father, sanctifie them in thy truth. That is that true sanctification, when the father himselfe possesseth our heartes, and reneweth and lighteneth them, with the true knowledge of Christ, with faith and remission of sinnes. This holinesse flesh acknowledgeth not: but imagineth a certaine carnall holinesse, whereby it abstaineth from certaine meates, and meetings, and familiarity of certaine men. And surelie this was the superstition and counterfeit holinesse in poperie.

Their Imber daies, foure times by the yeare,Pontacus Burdegal. in chrono • an. Dom. 214. were first ordained by Calixtus, who at those times decréed yt orders shold be giuē to ministers, and that the people thorow the whole church (as it should seem) should pray & fast thē, that God would send good pastors into his church. But in those Imbers, now they neuer thinke on this.

The Rogation wéeke was first ordained, because there was a great earthquake at Vienna, and Wolues and wilde beastes came in and slew men. And therefore they fasted and praied. Or as some other thinke, because all things then are springing, they pray God that he would blesse the fruits of the earth, and crowne the earth with his goodnes. But their latter Rogations, were a matter of state rather then humilitie: euerie one kéeping his order, and following the crosse. And here somtimes a surmised contempt of one going before another (as I haue heard) hath bred more malice that weeke,Exod. 17.10 Ios. 7.6 These beads began an. Dom. 1090. a new deuise. Polidor Virgil de inuent. r • r. then a whole yeere after could salue againe. Their beades Peter the Ermit, a French man, inuented (as it shoulde séeme) to teach that we shoulde continue in praier. For so no doubt Moses continued in praier all the while Iosuah fought against Amalecke. And Iosuah himself, when as God was angry with Israell for Achans offence, rent his clothes, and fell vpon his face to the earth, euen till the eeuen-tide, before the Arke of the Lorde, continuing in prayer: and Elias praied seauen times, 1. King. 18.44 Mat 26.38 before he obtained raine, and our Sauiour saide the same praier thrice. As no doubt all these continued begging of God still the same thing chiefelie, as also the importunate widow in the gospell, had but one suite to the Iudge, which she continued: so to continue in praier, or often to say the same praier, is no sinne. But they haue taught of late that the saying or repeating ouer onely,Ex opere operato. of so manie aues, so manie pater nosters, and so many creedes, not vnderstoode (of the worke done as they saie) do obtaine remission of their sinnes. What shall I speake of all their abuses? Ferus also concerning their abuses, saieth thus: How many thinges haue the saintes ordained of a good intent, In Iud. ca. 18 Pal. 426. which we now see to bee turned partly into abuse, partly into superstition: let holidaies, ceremonies, Images, masse, monasteries, bee an example. So that by Ferus iudgement, euen the principall partes of their religion are nothing else but abuses and superstition. Therefore wee may saie of this Romish Babilon, of this daughter of Babilon (as Dauid saieth),Psal. 137.9, Blessed is hee that taketh thy young infants, that is those things which the fathers in simplicitie suffered, (which in déed were the infants of poperie) and dasheth thē against the stones, that is, against the great rocke Iesus Christ. Oh would to God our catholiques at this day would do so: these yong imp •• and infants (as it were of poperie) in the church concerning ceremonies, which the fathers then suffered, nowe beguiles manie: And thus craftelie poperie came in; and by little & little, al their superstitions grew. They which haue eies to see, may see now, what vgly monsters they are grown vnto. They are so monstrous and so great, that many of them, euen their own fathers, and fa •• ous do detest and abhorre: as you maie here sée. Wherfore let all other christians forsake them.

Turning the grace of God into wantonnesse. Text.] 〈 in non-Latin alphabet 〉 in the Gréeke, taketh his name of a citie called Salga (as some thinke) wherein all were vertuous and good, and therefore by a depriuation, it signifieth all incontinencie, and the vnrulie affections of the minde, when as (like a wanton Heifer) it is not kept within the boundes of reason: and also, a merrie iest or fact. Such wantonnesse, our flesh delighteth in; such fleshlie and carnall mirth, mans nature onelie loueth. But this wanton mirth, this carnall ioie, Gods worde condemnes.Ier. 9.23. Let not the wise man glory in his wisedome, nor the strong man glory in his strength, neither the rich man glory in his riches (saith the Prophet) much lesse in these vanities: But let him that glorieth, glory in this, that hee vnderstandeth, and knoweth me (saith the Lord.) And S. Paul saith) Christ is made to vs of God, wisedome, righteousnes, sanctification, and redemption, that as it is written, he that reioiceth, let him reioice in the Lord. 1. Cor. 1.30. So that here is the true ioie of christians, to remember that they haue such an excellent treasure, and gift giuen them of God; to remember these their spirituall riches of their soules; to remember these benefits of Iesus Christ. And therefore S. Paul saith often, reioyce in the Lord, that is in Iesus Christ,Phil. 4.4. who of God is giuen to thee, with all his goods, with all his merites, with all that he hath. And againe, I say reioice. This is the true grace of God, this is euerie true christians ioy. But these counterfeite Catholiques, haue turned this grace of God into wantonnesse. For in Poperie, few knewe what Iesus Christ had done for them. Manie for lacke of knowledge of the scriptures, vnderstood not that Christ was made ours: and therfore could not reioice in the Lord. What was the sum almost of all their religion? but wantonnesse. For this reioicing and mirth in the Lord, they had other kinds of mirth and disports: but they were all wantonnesse. They had in those daies mirth enough, but fleshly, wanton, and carnall mirth. What shall wee accompte (to beginne first euen with their best things,) of their senselesse songs without all vnderstanding, of their curious deskants, of their sweete censing, of their costly ornaments, of their statelie processions, where euerie man must keepe his place? What were all these? but plaine wantonnesse. All these were pleasant to the flesh; but nothing profitable to the soule, nor delectable to the maiestie of God; Whose worshippe is not now, in such outward things (as our sauiour tolde the woman of Samariah, Io. 4.23.) but in spirit, that is, wish the hearte of man, and in truth, that is, not with any more Iewish ceremonies or shadows: then the which, the Popes religion was almost nothing else. The swéete perfume of frankinsence, the pleasant voice of man, the braue shewe of copes embrodered, delighteth man: but the maiestie of God regardeth no such thing. Nay (our sauiour saieth) that which is highly esteemed amongst men, Luke 16.15. is an abomination before God. He respected more the plaine and simple mantle, with the faithfull and pure heart of Elias, then all the priestes of Baal, with their costlie vestementes and ornaments. But to let these passe, what were their pilgrimages, their guilde feastes, their feasts dedicated to euerie saint, who bare the name of any church, their feastes of euery arte and occupation once by the yeare, their bonefices, their maypoles, their bookes of fables, (in reading whereof they spent most of their time,) their dauncing, what were all these? but wantonnesse and fleshlie delights. And here note that the Apostle S. Iude saith, that these counterfeit christians shall not embrace wantonnesse onelie, or be giuen to it: but shall turne the grace of God into wantonnesse. They shall account these the chiefe pointes of religion: they shall make these their chiefe seruice of God: as though they worshipped God by these thinges. This is to turne the grace of God into wantonnesse: and did not they so? It is too manifest.

And here by the way, this is a speciall note, for euerie true catholique, that would not bee deceiued, to marke: not to looke on their religion,Reu. 6.8. as nowe they haue cloked it, and refined it: (They haue turned the black horse, in the reuelation, to a pale horse: they haue nowe for euerie grosse error, gotten a fine cloake, and for euery abuse, some couering, & for euery superstition, some salue:) but to looke on it, as it hath béene vsed heretofore, in the daies of their forefathers. Let them not aske the Iesuites what is the popish saith, but let them aske those, which nowe yet liuing, can of their owne knowledge tell them: and then they shall plainly sée the nakednesse, the abominations, and superstition, and the blindnesse of it. And surely the lacke of this one thing, I am persuaded, seduceth verie manie at this daie. They embrace poperie, and euen marry themselues to her, in the attire and furniture, she now commeth into the world: But they neuer remēber, nor consider, how deformed, how blind, how vaine, how wanton she hath béen. But • is their wantonnes, these guildes, these drinkings, these their feasts, those vaine books, this masse or huge chaos of ceremonies, and against the word of God. S. Paul also prophesieth of this wāton religion. Preach thou the word (saith he) to Timothy. 2. Ti. 4.2. For the time will come, when they will not abide that doctrine of health, that is, the word of God: but according to their owne lustes shall heape vp to themselues teachers: And shall turne their cares from the truth, and shall be giuen to fables. This heape of teachers, maie signifie the • ackes and great multitude of their Friers, which they heaped to themselues, as their onelie teachers: to whome Christ in his gospell, gaue neuer anie commission or authoritie to teach or preach to his flocke; but onely to pastors. And the truth is the word of God: as Dauid saith: Thy lawe is the trueth: Psal. 119.1 •• . and these fables noe doubt, were their legendes, their Beuis of Hampton, their Valentine and Vrson, and such like bookes, which they greatly delighted to reade in. And this is a marke of Antichristes religion, a plaine marke, and an onely marke. For thus we reade in S. Paul of Antichristes disciples:2. Thes. 2. v. 10.11. that sathan beguiled them in all manner of deceiueablenesse of vnrighteousnes, because they receiued not the loue of the truth, that they might be saued. And therfore God sent them strong illusions, that they might beleeue lies; That all they might be damned, which beleeued not the truth, but had pleasure in vnrighteousnesse. Let all men here beware, they which loue not the truth, that is, Gods word: but haue pleasure in fables, and lies; To those God shal send strong illusions, they shall be deceiued; naie they shal be dāned. Let all men beware how they loue not Gods word, how they delight in fables and tales, the danger is great. But marke what followeth, which is the onely cognisance or badge of all true christians: But we ought alwaies to giue thāks to God for you (saith the Apostle,) because that God from the beginning hath chosen you to saluation, through the sanctification of the spirit, and the faith of the truth. All Gods children beleeue the truth, and by it are saued, and therefore knowe it. Dauid saith,Psal. 1.2. The man is blessed that hath his delight in the lawe of God, and therein meditates day and night: Then he is accursed that delighteth in tales. And againe in an other psalme.Psal. 4.2. O ye sonnes of men (saith he) how long will ye haue such pleasure in vanity, and seeke after leasing? S. Peter also teacheth all christians,1. Pet. 4. v. 2. that it is sufficient, that we haue spent the time past of our life, after the lustes of the Gentiles, walking in wantonesse, lusts, drunkennesse, glutony, drinkings, and such abominable idolatries: wherein it seemeth a strange thing to the heathen, that the christians will not keepe them company still; and therefore they speake euill of vs. But they shall giue account to him, that is ready to iudge both quicke and dead. Of these their often, vsuall, and excessiue f •• stings, and drinkings; which they account as nothing, which the heathen in their religion vsed, and nowe sathan hath brought againe into the church of Christ: this is Peters iudgment. Banqueting is accounted of S. Paul a worke of the flesh. Gal. 5.21. 1. Cor. 10.7. Exod. 32.6. The Idolaters after their worshippe of their calfe in Exodus, sate downe to eate and drinke, and rose vp to plaie. See if in poperie, they were not like these. So in Daniell, king Nabuchadnezars religion was all musicke, D •• . 3.5. & pleasant to the senses; marke if papists religion were not like this. And what is it then, but wantonnesse? which 〈◊〉 S. Paul so often accounts among the workes of the flesh.

Their vaine bookes also, which they delighted in, and which in s • éede of Gods booke (which sathan had hidde,2. King. 22.8. as in the daies of Iosias,) he had put in their handes, to finde them occupied withall, doe not these places of scriptures condemne? Our sauiour that telleth the Iewes, Io. 8.44. yeare of your father the diuell, and the lustes and pleasure of your father ye will doe. He hath beene a murtherer from the beginning, and aboade not in the truth, because there is no truth in him. When he speaketh a lie, then speaketh he of his owne. For he is a liar, and the farther thereof. Here are two plaine markes, and badges of Sathans children: to delight in bloud, and in lies: hee was a murtherer, and a liar, from the beginning: and his children followe his steppes. Why then lies, whatsoeuer, (either lying bookes or tales) are the impes and brode of sathan. And shall christians nourish them in their bosomes? And to likewise S. Paul teacheth all christians, howe they should walke and spende thou liues,Ephes. 5.2. Walke (saith he) in loue as Christ hath loued vs, and hath giuen himselfe for vs to be an offering, and sacrifice of a sweete smelling sauour to God. But fornication, and all vncleannesse or courtousnesse, let it not bee once named among you, (as it becommeth saintes) neither filthinesse, nor foolish talking, neither iesting, which are things not comely: but rather giuing of thankes. If these things be not comelie for christians soules: that disorder, what vncomlinesse, that horrour was in their former times, in the soules of a great manie? when as nothing was vsed almost but these. And our sauiour saith, That of euery idle word, Mat. 12.30. we shall giue account at the day of iudgment: Howe then shall their idle and vaine bookes be iustified?In Praefat. Retract. Which of his faithfull seruants (saith S. Augustine) hath not Christ terrified, by this saying? It was one reason, that made him make his booke of Retractations. The Apostle S. Paul counselleth all christians,Col. 3.16. that the word of God should dwell plenteously and richly in their houses: but they being affraide to entertaine that guest, which he commendeth vnto them, least they should take anie harme thereby, least it should make them heretiques (for so they haue saide) haue entertained the words of sathan, vaine and lying bookes; & so in stéede of Christ sathan hath dwelt with them: as their night walking spirits doe plainly prooue and testifie.

Of Ceremonies.

COncerning ceremonies,Acts 15.28. the Apostles would lay no more on the disciples necks, then necessary things. And S. Paul writes to the Galathians: Stand therefore in the liberty, Gal. 5.1. wherewith Christ hath made you free; and be not againe wrapped in the yoke of bondage. And what this bondage is, he declareth:4. Cap. 4.3. when we were children, we were brought in bondage, vnder the elementes of the world, that is, we serued God with manie ceremonies, and with earthlie thinges: which after he calles beggarly, Vers. 9. in respect of those pretious iewels of the heart, faith, loue, and knowledge, and such like: wherewith now we serue God. But the papistes haue taken •• wie this libertie, which Christ hath giuen vs: and haue multiplied in the church, the number of the Iewish ceremonies. They haue not laide vpon the disciples neckes, onely thinges necessary (as the Apostles did) but infinit thinges vnnecessarie; they haue turned from the right seruing of God, with knowledge, faith, and obedience to his worde. (which iewels they haue quite stolne away from Gods people & lost themselues also:) & haue returned againe to the beggarlie elements of the world, in seruing God, by offering of egges, candles, and such like. The worshippe of Christians excelles the Iewes worship in two thinges: First because that, that is according to carnall ceremonies onelie in meates and drinkes,Heb. 9. and righteousnes according to the flesh: but the worship of christians, is according to the spirit. Secondlie, the worship of the Iewes was by shadowes: but the worship of Christians is in truth, & by it selfe pleaseth God. Thesauri noui sermones quadragesimales, a popish booke so called, confesseth thus much.

Prudentius also thus verie excellentlie pictures out christian faith, and idolatrie. In psychothaechia. Fidei & idololae •• iae Pugna.PRima petit campum dubia sub sorte duelli Pugnatura fides, agrestiturbida cultus, Nuda humeros, intonsa comas, exerta lacertos: Nam{que} repentinus laudis calor ad noua feruens Praelia, nec telis meminit, nec tegmine cingi; Pectore sed fidens valido, membris{que} retectis Prouocat insani frangenda pericula belli. Eccelacessentem collatis viribus audet, Prima ferire fidem veterum cultura Deorum. Illa hostile caput, phalerata{que} tempora vittis Altior insurgens labefactas, & oracruore De pecudum satiata, solo applicat, & pede calcat Elisos in mortom oculos, animan{que} malignam Fracta intercepti commercia gutturis arcta • t, Difficilem{que} obitum, suspiria longa fatigant.

The same in English.

VIctorious faith doth enter first. into the bloudie field; And like a valiant champion she will not flie nor yeeld. And though the'uent of cruell warre be subiect vnto doubt, Yet she doth come into the fielde with courage bold and stout. She cloathed is, with vile attire, not pleasant to the eie, Her shoulders naked are, her haire doth out of orderlie. Her tender armes vnarmed are, They stand in steede of shield Her naked body to defend, not weapons for to weelde. For hope of praise doth so enflame and so enrage her heart, That she forgets to arme her selfe with buckler or with dart. But being of a courage bolde, not fearing perils any, With naked brest, she dare attempt to challenge dangers many. Behold the heathenish worshipping doth come with maine and might, Against her bending all her force, to put her to the flight: But faith amounting to the skies, doth wound her crested head, Her face she dashes on the ground and mouth with bloud beraide, Her eies she putteth out, her winde she stoppeth and her breath. Thus Gentilisme, wanting winde: doth see no way but death,

In the reuelation, the name of that great whore of Babylon,Reu. 17. v. 5. the church of Antichrist; the mother of spirituall fornication of the •• ole earth: hath a mystery written in her forehead, because that all her religion should bee nothing; but mysteries, ceremonies, types, and shadowes. And was not the papistes so? All thinges that euer they vsed in their seruice were almost mysteries: Their •• apes, censors, ashes, paxes, albes, stoles, crosses, cruets, and ••• chers, as their booke called [Rationale diuinorum] doth detiare.Rationale diuinorum. And this name is written in her forehead, that all men maie read and knowe it. And yet will they not knowe this whore? who readeth not this name in her forehead? who séeth not, that popish religion was nothing else, but mysteries, ceremonies, types, and shadowes? Why then it must néeds follow, that the popish church is that great whore of Babylon, whereof S. Iohn speaketh. The name of a thing, alwaies declareth the thing it selfe. If it cannot be denied, but that this name is in her forehead, then no doubt this is she indéede. And this mysterie, these ceremonies, of that wickednesse (as it may be well expounded) began euen in S. Pauls time, and in the daies of the fathers. They began euen then to depart from the simplicitie of the gospell, & to put this yoake againe on the disciples neckes.Col. 2. v 8. Some went about to make christians shoote at a wrong marke, they brought in worshipping of Angels, they had euen then voluntary religion, in pinching their bodies too much, which thinges had a shewe of worldly wisedome. These speeches began to be in vse againe: Touch not, tast not, handle not, whereas by Iesus Christ, we were made free: we might touch and tast al things. And therefore (he saith) they holde not the head, that is Iesus Christ, and his doctrine, by whom all the body being knit together, by ioi • s and bandes, groweth the growth of God. They growe and encrease: but not the growth or encrease of God: They growe not in the knowledge of our Lord Iesus (as Peter saieth:) they aske not counsell of their head, Euseb. lib. 3. eccl. Hist. cap. 37. in these thinges. Eusebius reporteth out of Egesippus, that as long as the Apostles liued, & the hearers of Christ himselfe, so long ye church continued a virgine: but after their deaths, this adulterer had wooed her and wonne her from Christ. Erasmus notes, that there hath been patching in the fathers workes also: Praefat. epist. 58. Aug. And doe we thinke she is a virgine still? The verie workes of Plinie and Seneca, being prophane writers, and the fathers workes; howe hath Sathan that olde deceiuer, the father of ignorance and blindnesse; obscured and darkened, and depraued? And do we thinke, that he hath not touched the work of God, his religion, his church? Yea no doubt especiallie he malignes that.

In Apol. Bernard writing against the superfluous ornamentes of churches saies thus: I let passe the great sta • elinesse of churches, their immoderat lengths, their vaine breadths, their sumptuous polishings, their curious paintings, which while they do draw the sight of thē that pray, vnto them, they hinder their affection, and they seeme to me to resemble the olde custome of the Iewes. Marke howe Bernards saith, that those thinges, which nowe a daies the Popes defend •• saie, were ordained to help deuotion; as guilded images & costlie ornaments, Bernard: saith, they hinder it: & that they tast rather of Iudaisme then Christianisme. He in those thick clouds of papisti •• ll ignorance, sawe thus much: and manie nowe in the cleare light of the gospell, will hardly acknowledge the same. And to his agrées Ierom in his Epistle to Nepotian: concerning the life and conuersation of the cleargie. Iewrie had a rich temple, Ierom. Part. 3. Epist. Tract. 3. Epist. 7. and all thinges then made of golde. Then those thinges were allowed of the ••• de.