1. Of mans free will.

THE Fathers of the councell of Trent,Conc. Trid. Sess. 6. ca. 5. concerning this weightie matter, declare their iudgment thus: The beginning of iustification, in those that haue yeeres of discretion, is from God, by Iesus Christ, his grace preuenting them: that is, by his calling, by which they are called, without any of their deserts, as such who by their sinnes, were turned away from God, and are now prepared by his grace, stirring them vppe and helping them to conuert themselues to their owne iustification, by their free assenting and working iointly with this grace. So that God toucheth mans heart, by the light of his ho­ly spirit, neither doth man himselfe nothing, receiuing that inspirati­on (who might also haue refused it) nor yet could he haue mooued himselfe, without the grace of God, to righteousnesse before him, of his owne free will. And therefore it is said in the holy Scripture: Turne ye vnto me, and I will turne vnto you. We are here put in mind of our freedome. And when we answere, turne vs O Lord vnto thee, and we shall be turned: we confesse that we are preuented by the grace of God. This is the sentence of the councell of Trent, wherein they teach, that in mans first calling to God, Gods grace doth but only stirre vp his will, as being a sléepe, and helpe it, as being weake: And that being thus wakened and helped, and strengthned; it doth fréely and willingly yéeld to this grace, and so helpes her owne iustification.

But this their assertion diminisheth the grace of God, which e­uerie true Catholique must acknowledge that he hath receiued, and it extols too much mans corrupt nature,Rom. 6.8. Ephes. 2.1. 2. Cor. 3.5. which euerie true Christian must with the Apostle confesse to be in himselfe. Man was not onely a sléepe through his sinnes, but dead in them, as Saint Paul teacheth: neither was he onely weake, but vnapt, vnfit, [...], as the Gréeke worde signifies, to thinke a good thought, much lesse to doe a good worke. There remained not in man, as in one that sléepeth, his former strength, so that hee [Page 28] néedes nothing,Gen. 3.10. but wakening, to doe his dutie; but he was now quite spoiled and robbed thereof, and left naked: as Adam himselfe confesseth, and now stands néede of a supplie of newe strength to be giuen him. And therefore our Sauiour (to let passe all Metaphors and allegories) tels Nicodemus in plaine termes, That vnlesse a man be borne againe, Ioh 3.3. he cannot enter into the king­dome of heauen. This is more then the helping of a man vp that is fallen downe; or wakening one that is a sleepe. Man must be borne againe: he is starke dead: he must haue new life put in him, if he euer will enter into the kingdome of heauen. And this must all Gods children confesse. This was the first lesson concerning his saluation, that our Sauiour Iesus taught Nico­demus: and as manie as do minde to be saued must also learne it:Mat. 5.3. and this will make them poore in spirit, which is the first steppe to blessednesse. Nay our Sauiour there plainly teacheth, that that which is borne of the flesh is flesh. Whereby we maie learne what we are by our owne nature, nothing but flesh, sonnes of A­dam, hauing no goodnesse left in vs: but that we maie become the sonnes of God, we must be borne againe, and receiue Gods spirit; and by it, be now not helped (as the Councell of Trent teacheth) but quickened and made aliue againe to do good works. And therefore Saint Paul agréeing to this doctrine of our Sa­uiour writes:Eph. 2.8. that by grace yee are saued, through faith; and that not of your selues, no not in parte; as the Councell here would haue it. For it is Gods gift (saith the Apostle:) and dare we ima­gine that Gods gifts, are not most free, most ample? Dare we our selues challenge anie part in them: this no doubt were di­uelish pride & proud presumption. Nay but that which followes, plainlie prooues the same: Not of workes (saith Saint Paul) least anie man should bragge. In this matter of our saluation, God will haue all the glorie himselfe; man maie challenge no part thereof: God will not haue him bragge, no not of a mite there­of: he will haue all the glorie thereof ascribed to himselfe alone. As all the Saints of God in the Reuelation to our instruction, doe also confesse:Reu. 7.10. And they cried with a lowd voice, saying: Sal­uation commeth of our God, that sitteth vpon the throne, and of the Lambe. Shall they thus alowde crie out this lesson to vs; and shall we not heare them? shall they all with one consent testifie this; and shall we not beléeue them? But Saint Paul to make [Page 29] this matter more manifest goeth on forward: For wee are his workmanship created in Christ Iesu to good workes, which God also hath long prepared before, that wee should walke in them. This is an inuincible reason, able to stoppe the mouths of all bragging Pharises: we are Gods workmanship againe, as wel in our Regeneration, as in our Creation; and we are new crea­tures: can he that is created, challenge any part of his strength to himselfe? Such is mans estate to that which is good, after his fall; and to all good workes: he is regenerate vnto them. And the same doctrine Saint Paul teacheth in another place:2. Cor. 5. [...]7. If anie man be in Christ, he is a newe creature. Olde things are gone, and behold all things are newe. Here first this lesson is generall: If any one be in Christ, he is a new creature. It concernes all Christi­ans: they were all in the same case.

Secondly, we are all new creatures; we, euerie one of vs now, haue newe willes, new strength; new hearts: all thinges are newe: The olde things are not onely mended and repaired (as the Papists teach.) Mans naturall frowardnesse to goodnes was described to vs euen in iust Lotte: he was loth to go out of So­dome, he protracted the time: And the men tooke him by the hand (the Lord being mercifull vnto him) and led him out. He had Gods vocation; he had Gods grace offered, preuenting him: but did he by and by (as the Councell teacheth) embrace it, and assent vnto it? Naie it is said that the Angels constrained him;Gen. 19.15. (vim faciebant) as Arrius Montanus translates it. Such fréedome of will to assent to Gods grace offered, was in Lotte; and doe we thinke that anie of Gods seruants haue had hearts better dispo­sed? No verely. The like we maie reade of the children of Isra­ell, who, although God had promised them the land of Canaan, Gen. 17.8. Exod 14.27.16.15.13.21. and drowned Pharao before their eies, and fedde them with Mannah, and went before them by daie in a clowde, and by night in a piller of fire: yet such was the frowardnesse of their willes,Exod. 16.3. Num. 11.6.14.4. Gen. 6.5. that they spur­ned against all these graces offered them, and euen daily before their eies, and often made mention of returning to Egypt againe: so that the will of mans corrupt nature of it selfe, is now euen from the cradle proue to all euill; enemie to all goodnesse; euer resisting (as Saint Stephen taught the Iewes) and not willingly and frée­ly assenting to the Spirit of God, as the Papists teach vs.Act. 7.51.

The Councell to confirme their doctrine, misapplieth that say­ing [Page 30] of the Prophet Zacharie: Zach. 1.3. Turne you vnto me, and I will turne vnto you. These words were spoken to the circumcised Iewes, who had beene well instructed in the law of the Lord: and there­fore cannot fitlie be applied to the man vnregenerate. Rupertus a Papist expoundes this place of Zacharie thus:Rup. in ca. 1. ver. 13. Zac. Thus saith the Lord of hostes the father, and the Lord of hostes the Sonne, and the Lord of hosts the Holy-ghost: Turne vnto me, and I will turne vn­to you: that is, beleeue in me (and all anger being set apart) I will be reconciled vnto you. Be not like your Forefathers, to whome the former prophets cried, saying: Turne from your euill waies, and from your wicked thoughts; and they woulde not heare, nor giue heed to mee, saith the Lorde. This is like to that, which the Holy ghost saith by Dauid; To day if ye will heare his voice, harden not your hearts, as in the prouocation, and in the day of temptation in the Wildernesse, when your Fathers tempted me, proued me, and saw my works, &c. Thus farre Rupertus. Where first that word of reconciliation argues regeneration, and a former loue and friendship; but most manifestlie the example of the Israelites, which he addeth out of Dauid. These Israelites, of whome Da­uid here speakes,1. Cor. 10.2. were regenerate in the redde sea, as Saint Paul teacheth, and had seene Gods wonderous workes, and had beene, as should seeme, a great while schollers in his schoole; and therefore to such might this exhortation fitlie be applied. But to the vnregenerate the councell doth not rightlie applie it, euen by Rupertus his iudgement.

Luk. 10.30.That man that descended from Ierusalem to Iericho, may resem­ble a man regenerate, and now falling into greeuous sinnes; or if he signifie Adam, falling from Gods fauour into the hands of the diuell; let vs marke what a miserable case hee was in: hee had no power to helpe himselfe, no not a tongue to aske helpe, and being helpen vp, was neither able to stand, nor to goe: but was set vpon the good Samaritans owne beast, to beare him. Hee was halfe dead; the flesh liued in him, his worst halfe: but his spirit and power, to doe good, was quite dead. If this man, which came from Ierusalem, was in this case; what shall wee saie of them which neuer saw Ierusalem? It was not the hel­ping vp that would serue the turne; but hee stood in neede of o­ther legges to beare him, of Wine and Oile to be powred into his wounds: and not of these onelie, but his wounds were to bee bound [Page 31] vp, least these heauenlie graces, being powred in, should runne out againe; and of two pence to be giuen him, to paie for his char­ges. Such a case was this man in, he had nothing left him; hee was quite robbed and spoiled of all his riches:Psal. 104.15. hee had not a drop of the true wine of God to comfort him, nor of the oile of Gods spirit to cheere his countenance: he now hid his face,Gen. 3.8. he ranne awaie from God: he had no will, nor mind, nor desire, nor loue towards him: he stood in neede of all these afresh, to bee powred into him.

Andradius also, and the Vniuersitie of Collen, Lib. 4. Orth. explic. are of the same opinion, almost word for word, with the councell of Trent. The Fathers of Collen (saith Andradius) do proue by many and strong reasons, that there is free-will in the mindes of men, beeing posses­sed with neuer such vgly monsters of sinne, to vndertake any good worke; neither that, that can be extinguished or blotted out vvith any filthines of sinne whatsoeuer: but yet it may bee so bounde with yron fetters, that it cannot rid it selfe out of them, without the power of God. And therefore the cause why wicked men can do no perfect or spirituall good worke, as long as their minds are ouer­whelmed with the spots of sinne; is not because they lacke free-wil, but because that, that is so entangled with the snares of sinne, and so kept vnder with the weight of their offences, that it can no way vnloose it selfe, nor by his owne power, any way looke vp: no other­wise, then they which are in the stocks, haue power to go; although they cannot goe, vnlesse the bonds bee first taken away which hin­der their moouing. VVhen as therefore the light of Gods grace shines into the minds of the wicked, it doth not violently thrust righ­teousnes vpon them, or forceth them to embrace those ornaments of their soules; but stirres vp the will, which now lies on the grounde, and being weake, helpes it vp, that now it being as it were comen to it selfe, by Gods helpe it may freely yeeld to the calling and plea­sure of God, and receiue his grace, neither is there any thing then that may hinder or bind this liberty.

This is also the opinion of the Vniuersitie of Collen and of An­dradius, concerning this matter. But how quite contrarie to the Scriptures, is this their assertion? Man (saie they) hath free-will still in him, be he neuer so wicked, euen to vndertake anie good worke. But this his free-will is fettered or hindered onely through sinne; the which fetters being by Gods grace remooued, it [Page 32] worketh freely that which is good. So that they make mans frée­will the chiefe and principall cause of dooing good: and the grace of God, but the secondarie cause, or (causa sine qua non) as the Philosophers doe tearme it; that is, the cause without the which the thing could not haue beene doone. And thus Ʋocabularium scholasticae doctrinae, a booke of the Papists owne making defines Causa sine qua non: Causa sine qua non, est, qua posita aliud ponitur aliunde quamuis secundum candem. That is, which cause beeing present, another effect followes in another thing, and yet by the meanes of it. Surelie that which wrought the effect (the let bee­ing taken awaie) freelie and of it owne accord, maie bee said to be the principall, or an equiualent cause at the least, if the grace of God do after the let be taken awaie, worke with the will, as the councell of Trent seemes to affirme. But the Scriptures teach quite contrarie to this:Esay. 26.12. Esay saieth, Thou, O Lorde, hast wrought all our works in vs: And what hath our will doone then? And saint Paul saieth,Phil. 2.13. that it is God which workes in vs both the will, and also the performance, in those things which bee good, ac­cording to his good pleasure. Man by saint Paul his iudgement, abiding yet in his sinnes, is not like a man in fetters, who would gladlie goe if his fetters were loosed, and who would gladly haue his fetters taken awaie from him: but quite contrarie, hee de­lights in sinne, he loues and likes well of his fetters, he thinkes that hee is in Paradise; hee would neuer haue, not so much as a will or mind to be loosed, vnlesse God gaue it him. This will then remaines not in man, as Andradius and the Vniuersitie of Col­len teach; but according to the doctrine of saint Paul, it is a new worke of God in him.

And whereas they saie, that the grace of God doeth offer no violence in the conuersion of sinners: what meanes then that saying of our sauiour;Ioh 6.44.12.32. that no man can come vnto him, vnles his father draw him? And againe, when I shall bee exalted from the earth, I will draw all vnto me: What meanes these drawings, of God the father, and of his sonne Iesus Christ; but a certain ho­lie violence in the conuersion of sinners? In that parable of the gospell,Luke, 14 23. those that sate in the high waies, and vnder hedges: were they not types of the Gentiles, which should be saued? And were they not compelled to come in to the Supper? Surely without this compulsion, they would neuer haue comen in of themselues. [Page 33] What meanes also that which Dauid so often prayes in the Psalmes: Make me to walke, O Lord, Psal. 119.35.144.8.11.119 107. in the waies of thy com­mandements; and direct my pathes vnto thee, and make me know the way that I should walke in; and quicken mee according to thy word? but that euen he himselfe felt this froward will, in him­selfe, to all goodnesse, and this blind vnderstanding: so that God had neede euen as it were to force him to goodnesse. What meane those goades and nailes which the Preacher speakes of,Eccle. 12 11. Hebr. 10.24. and that [...] that pricking and prouoking to loue and good works, which the Apostle mentions? but a certaine kind of violence, which both God himselfe vseth by the ministerie of his word in drawing sinners to him; and wee our selues, after our calling, must vse one towards another, in stirring vp our dull and slow willes to goodnes. And no doubt, of this violence and of these goades, which the Lord God himselfe vseth in the conuer­sion of sinners, it is said in the Acts: that the Iewes, who were conuerted to the faith by Peters Sermon,Acts 2.37. were pricked in their hearts: No doubt they felt these goades of God: And in their conuersion God vsed some violence.

But let vs a little consider, how other Catholiques, somwhat so under then these, haue declared their iudgementes concerning this matter. First Granatensis writes thus:Lib. 2. de orat, cap. 11. The necessitie of praying continually vnto God, doth spring of mans pouertie and miserie, into the which he fell through his sinne, and of the diuersitie of his estate, wherein hee is now, and wherein hee was, when God created him: For if he had continued in that first estate, he had not needed these engines, nor so many meanes, to drawe his soule to God, and that he might be lifted vp to the consideration of heauen­ly things. For euen as the Eagle of hir owne nature flies euer aloft, and makes her nest in high places: so if man had continued in that first estate, he had euer beene occupied in the contemplation of high and heauenly things, and had had his delight and dwelling in these. But after that hee became also euen subiect to that curse of the old Serpent; which was, that he should go vpon his belly, and eate earth all the dayes of his life, by and by he made an exchange of heauen for earth, and became altogether earth; hee loues now earth, he eates earth, he talkes of earth, on earth he hath his treasure laid vp, and he takes so deepe roote now on earth, that with no chaines or mattockes now he can be pulled from thence.

And how great this necessity is of continuall praying, no man can vnderstand, but he that knowes the great pouertie which man fell into through sinne; which is so great, as with no words it can suf­ficiently be expressed. It is written, that the eyes of our first parents were opened,Gen. 3.7. and that they knew themselues to be naked: by which words the miserable spoiling and extreame nakednesse and pouer­ty, into which mankind through sinne was throwne headlong, may easily be gathered. For man was robbed of all grace, of originall righteousnesse, and of all those free gifts, which he had receiued of God. But if he hauing lost those free gifts; yet if he had remained safe and sound, in the gifts of nature, it had beene a great comfort vnto him: but in these also he was so corrupted and weakned, that from the sole of the foot, to the crowne of the head, there was no sound part found in him. So that of man may truly be verified that saying of the Prophet: And he hath put on cursing like a garment, and it hath entred as water into his bowelles, and as Oyle into his bones. It had been enough to haue said, that man had put on cursing and that he was cladde with it, from top to toe; for that had beene a great miserie: but least any man should thinke, that onely his out­ward parts were accursed; hee beeing hole and sound within: the Propet addeth; that it entred also like water into his inward parts, that he might declare, that nothing in him, neither within nor with­out, was safe and free from that curse. Furthermore, because water doth not pierce so greatly into anything, least any should think, that some thing perchance lay hid in man, which was not subiect to that curse, the Prophet addeth; And as Oyle into his bones: Oyle of all liquours pierceth the most. The curse therefore, as Oile, entred in­to his bones, which are the more secret and hid parts of man. This curse reacheth euen to the very marrow; that is, to the inward and most secret parts of the soule; or to that chiefe spirituall part thereof, which we call the mind, which is a kinne (as we say) to the Angelles, and was made according to the image of God, which as it is a spirit, naturally loues spiritual things, and hates those thinges which are of the flesh: But it also being defiled and tainted through sinne, doeth also now encline to fleshly thinges. Therefore when as in man, there are three principall parts: his bodie, his soule, and his spirite; they are all infected, weakned, and corrupted through sinne. The curse as a garment couereth the flesh, with all hir senses, and like wa­ter it enters into the soule, and into all her affections; and like Oyle, [Page 35] it pierceth into the inward parts of the spirit, and into all her pow­ers. Wherefore our vnderstanding is blinde, our will weake, our freedome feeble, our memory corrupted, and forgetting hir creator: seeing man therefore is throughout corrupted, destroied, and as it were become flesh; how can he keepe the law of God, which is altogether spirituall? We know (saith the Apostle) that the law is spirituall: but I am carnall, solde vnder sinne. What proportion is there, betweene a spirituall law, and a carnall man? What fit­nesse can a beast haue, which is altogether flesh, that he may liue ac­cording to the rule of the law, which is altogether spirituall? If there­fore man through sin, be become like vnto a beast, altogether now enclined to the flesh; what fitnes can hee haue, to keepe the law, which is altogether spirituall, which is the law of Angels, and alto­gether heauenly? Yea, he is so vnapt and vnfit to keepe the lawe, that hee cannot doe any worke, or speake any worde, that pleaseth God, vnles from heauen speciall grace be giuen him.

By these things it is manifest, that on the one side if you consider the bodie of man, that neither in the Sea, nor in the aire, nor on the earth, you can find any creature, standing in so great neede, as man doth, and subiect to so many miseries and calamities, as he is; againe on the other side, if you respect his soule, you shall find hir so weake and miserable, that she is scant able to open hir mouth worthily, to call vpon the name of Iesus. By these things we may see, where and in what state man was in the beginning, created of God; and into what miseries through sinne he is now fallen: that his ingratitude and proude disobedience against his Creator, deserued such a me­dicine. God created him in great prosperity, honour, and blessed­nes, and thereof hee tooke an occasion of waxing proude; where­fore by good right, he is left so miserable, naked, and voide of all goodnes, that through his pouerty, he might become humble, and through his neede diligent, and that the remedy of this need (which is prayer) might the more delight him.

Thus farre Granatensis. In which words, he saieth somwhat more then Andradius and the councell of Trent: that man is not onelie as it were asléepe through sinne, but that euen the curse of God is entred into his bones; and that it hath like Oile, euen pierced quite thorough him. If this be true, then man néedes a new Oile to be giuen him, before he can doe anie good: and this curse must be taken out of his bones, and out of his marrow and [Page 36] sinewes, before he be able to doe anie worke that pleaseth God. Nay he is vnapt and vnfit now to that which is good (saith Grana­tensis) he must not onely haue his yron fetters taken from him, as Andradius affirmeth: but that he maie go straight forward, he must haue new féete giuen him, his olde féete will not serue the turne: and the refore the Samaritan set the wounded man vpon his owne beast; for his owne legs would not beare him. He is become a beast, and therefore he néedes not only loosing from the cribbe to doe God seruice (as Andradius seemes to affirme:) but there must also a change and a Metamorphosis bee made; hee must now of a beast be made a man: for our God will not bee serued with beasts, but with men. And such a feeble fréedome, Granatensis giues to man, to make him humble; they which teach contrarie, doe make him proud.

Ibid.And a little after he writes thus: Tell me what remedie can be giuen to man in such a miserable plight? I demaund what meanes can a man haue to liue, who hath neither inheritance left him, nor a­bilitie, nor knowledge, nor fitnesse, nor aptnesse to gaine any thing? Thou wilt saie vnto me, that such a man hath no other shift to make, but to begge, and from doore to doore, to aske almes for Gods sake. The same onely remedie is now left for man, after he hath sinned. He stands now in as much neede: And therefore now, hee hath no other comfort; but that he begge and crie, at the gate of Gods mercie, humbly acknowledging his pouertie, and asking almes, and saying with the Prophet, I am poore and needie, but the Lord careth for me.

Let vs marke here, how that he affirmes, that man hath nei­ther abilitie, nor knowledge left him, to do good: but that all his succour must be like a poore begger, to call for grace to God. And therefore he is not like a man only in the stocks; as the Vniuer­sitie of Collen affirmeth.

And after he declares the same more plainlie by an example: For I demaund of thee (saith he) what remedie hath a chicken new hatched, which neither hath winges, nor feathers, nor any thing els to helpe it selfe withall? It is most certaine, that it hath no other re­medie, but to chirpe, sigh and crie, and euen to make the ayre ring with her chirping, to make her damme pitie her, and to flie abroad for meate for her. And man, if through sinne he be made more na­ked and poore then such a chicken, what other remedie hath hee? [Page 37] but that he crie daie and night to God: as to his true damme and parent, and that he desire helpe of him.

This is that which good king Ezechias meanes, when he saith, as the yoong swallow; so will I crie: I will groane or sigh, as the doue. As though he should saie: euen as a yoong swallow, seeing it selfe so poore and naked, doth minde nothing els but to chirpe, sigh and crie to the damme, that she would prouide necessarie thinges for it: so I (O Lord) seeing my selfe voide of all grace, destitute of all spiri­tuall fortitude, adorned with no feathers of vertues, hauing no wings to flie withall; to conclude, so vnfit to all things which concerne me, that I cannot set one foote forward, to please thee, without thy helpe; what other thing can I doe els, then to followe the diligence of this chicken, and to crie to thee, which art (as it were) my dam, my father and my creator, that thou wouldst come to my nest, and bring mee all things necessarie for mee? what should I doe els, but that I should sigh and groane vnto thee, as a doue, without ceas­sing, bewailing and lamenting my condemnation, pouertie and sinnes, and desiring with teares and sighes, remedies for so great euils.

He compares here againe, man to a bird new hatched, which is voyde of all things, lacking all power and strength to helpe her selfe: and not to a birde in a cage, as some other Papists do, which would fame be out; and were able to flie, if the let of sinne by grace were onelie remooued.

And after speaking of the corruption of our nature,Lib. 2. de ora [...]. cap. 13. he writes thus: Aboue all thinges thou must know this, that our appetite through sinne is so disordered and destroied; that euer it bends and inclines man to loue pleasant things, and such things as delight the flesh, hauing no regard of those things, which God hath comman­ded: for as the Apostle saith; The law which is in our members re­sists the lawe of our minde, and Gods lawe. One euill neighbour which we haue within vs, dwelling at our verie gates, euer desires those things which delights him: as honours, riches, pleasures and such like, and that with such feruencie and earnestnesse, as that the hil Etna burnes not so vehemently, as sometime man is inflamed with the fire of his lusts and appetites.

And after writing of this concupiscence, which still raignes in mans heart, as long as he liues in this world, he saith thus: That thou maiest better vnderstand this, consider the singular and won­derfull [Page 38] prouidence of nature, in maintaining the heart: for when as the heart of all other members, is most hotte (for so it behooued it to be, seeing it warmes all the other members) least it should be consu­med through his ouermuch heate, nature hath giuen it a continuall flappe, or thing to coole and refresh it, that is to say, the lounges; which continually like a paire of bellowes, receiues ayre and sendes it out againe, and so mildely cooling the heate, defends the heart, from the force of it. I haue not as yet hitherto in my iudgment, found anie example, that doth more euidently declare, how necessarie the refreshing of prayer is to our soule: for who can deny that we haue in the bosome of our hearts, a most vehement heate, consuming all things, which is concupiscence, which the diuines call the verie tin­der and nourisher of sinne? And what els doth this heate daie and night, but that it sets on fire, burnes, and consumes with his flame, what good thinges soeuer is in our soules? Therefore if this cooler were not added to it, which might temper the heate thereof, with the breath of the holy ghost, and the dewe of deuotion, what would be the end of that hotte burning feuer? Surely it would consume and weaken all the strength of the soule.

Concupiscence by his iudgement, is not onely the nurse of sinne, but sinne it selfe, and as it were, a most raging and hotte burning agewe, that consumes all goodnesse in vs. And this fire is in euerie Christian as long as they liue here in this world, and therefore they haue néede daily to vse the remedie of deuotion and prayer, to coole the heate thereof; least it get the victorie ouer them. This is Granatensis his opinion, whatsoeuer other diuines thinke.

Againe, he writes thus: When as our heart is the beginning of all our workes: as our hart is; so are all our works, that come of it. If it be deuout and well disposed, all our works which proceede from it, shall be also well ordered & framed: but if it shall be out of frame and not deuout, all our workes also that proceede from it, shall bee out of order and without deuotion. Therefore as a Gardiner hath a speciall care, that his ground be mellow, moist, and well dressed, that it may bring foorth fruit; for it is of his own nature, colde & drie, (which disposition will verie hardly be brought to frame) and there­fore is not fit to bring forth fruit, vnlesse it be helped by the benefit of water: So the seruant of God must giue all his diligence especially, that his heart be voide from that disposition, which it hath by the [Page 39] corruption of sinne; but that it be euer full of that moysture and fruit­fulnesse, which it receiueth through prayer and deuotion, that it may euer be fit and prepared to bring foorth fruits.

We maie note here, how he likens the heart of man vnrege­nerate to the earth, which of his owne nature is colde and drie, vnapt altogether to bring forth anie fruits: Euen so is the heart of man of his owne nature now being corrupted through sinne, vnfit to bring forth any thing that is good.

And a little after he writes thus: I will shewe the same more brieflie and with a plainer example: Thou seest a henne that sits vp­on her egges, first she warmes them; and after by the vertue of that heate, she giues them life, till at length she hatcheth a chicken: after the same maner the soule humbly continuing vnder Gods winges in prayer, is made partaker of the heate of his spirite; by the meanes whereof by little and little, she looseth that which she was, and she puts off the maners of olde Adam, and is partaker of that second A­dam, which is of God. So that as the continuance of that heate, makes of an egge a chicken: so the continuance of this, by Gods grace, makes of a man euen a God, that is of a fleshly man, a hea­uenlie.

Here is plainelie mans Regeneration set out: Man of him­selfe is like an egge, hauing no life in him to goodnesse; and by the heate of Gods spirit, by little and little, he is as it were hat­ched againe and made perfect.

And after, the same author writes thus: Will you vnderstand in few words, how necessarie it is for a man now being perfect, euer to stand in the sight of God, and to haue his eies fastned vpon him: (for this is it, which we call continuing in praier) let him consider the proportion and the necessity, which the moone hath with the sunne, whose presence is euer necessarie to her: for this example will shewe what we meane verie excellently. Thou shalt finde therefore first that the moone hath no light nor brightnesse of her selfe: but shee borrowes and takes that of the sunne: so also our soule hath no light, no brightnes, no vertue, no grace, no fitnesse of deseruing any thing of her selfe; but what good thing soeuer she hath, she receiues it from the sunne of righteousnesse Iesus Christ.

What can be said more plainly, or truely, then this? that one soule of it selfe hath no light, no clearenesse, no power, no fitnesse of deseruing any thing. And where is then mans fréewill?

Orat. 5. pro impet. amore Dei.And in another place hee writes thus: I departed from thee like the prodigall Sonne, and I went into a farre country, and not in­habited; where louing vanity, I became vaine my selfe; I was blind, and I desired blindnes still, I was a bondslaue, and I loued this bondage; I was bound, neither did my bondes dislike mee: I iudged sower sweete, and sweete sower; I was a most miserable wretch, and perceiued it not. When I liued in this miserable estate, thou didst cast the eies of thy mercie vpon me, and though I sinned without ceasing: yet notwithstanding thou didst not cease to re­claime me from sinne, &c. Man delighted in his sinnes, hee was not like a prisoner with his giues, that longes to haue them ta­ken from him; as other Papists teach: he had no will to be loosed at all.Orat. 6. And againe after: Thou art my shepheard: for thou feedest and rulest my soule, as a sheepe of thy flocke: thou art my meate; thou art he wherewith I am fedde, in that diuine Sacrament of the Altar: thou art my father, and the father of the world to come. For thou hast borne mee againe with great paines vpon the tree of the Crosse, and hast giuen me a new essence: by the Holy-ghost thou art my head and the vniuersall head of thy Church. For from thee, as from a head, vertue, life, and spirituall sense, flowes into hir, and into all hir members. Thou art my true Phisition, for with thy blood thou hast healed the wounds and wannes of my soule.

In his regeneration man receiues a new essence, by the ho­lie ghost (saieth Granatensis) and all spirituall powers and senses, from the head Iesus Christ, and not from Adam.

Againe, the same Granatensis writes thus of Herode: Thou seest here in Herod, Med. 9. vitae Christi. murdering the young innocents, what madnes the pride of mans heart and the vnhappy desire of rule would creepe vnto, seeing that hee hath not onely surpassed all tyrants in cruelty: but also all fooles in folly. This my brethren, is the misery of mans heart, this is the nature of inordinate loue of our selues: Selfe loue will proceed thus farre. And certainly perswade thy selfe, that thou shouldst also commit shipwracke against the same rockes, if so be thou hadst the like occasion offered; if so be that the grace of God did not preuent and preserue thee. No mans will naturally is bet­ter then Herods: we are all as ambitious, as blood thirsty, by nature, as he, if Gods grace did not preuent and preserue vs. This is Gra­natensis his opinion.

Againe the same writes thus of mans naturall corruption, [Page 41] and of the great benefit of his iustification. This our nature, Lib. 2. Mem. cap. 2. by originall sinne, is depriued of that state and naturall straightnesse, wherein God created it. For God created it right and straight, and lift vp to him thorough loue: but sinne bowed it, and enclined it to her selfe; that is, to the loue of these visible things, which she loues a­boue God, and makes more accompt of, then of God himselfe. For euen as a man which is borne from his mothers wombe, crooked or hutchbacked, can find no medicine, nor any thing in the worlde, whereby hee may recouer his naturall straightnes: euen so whenas our will is borne thus naturally, as it were hutchbacked and croo­ked, no man is able to bring it againe to this straightnes, and so to e­rect it to God, that it should loue God aboue all thinges, but God which created it. Therefore as we cannot obtaine this loue, which surpasseth all thinges, without God: so hee cannot also aboue all things bee sory for his sinnes, without the speciall gift and helpe of the same God: for the one of these depends of the other. VVhere­fore thereof did not our Sauiour without cause say, No man comes to me, vnles my father draw him. To come to Christ is nothing else but to loue Christ aboue all things, and to hate sin aboue all things. Such loue and such sorrow for his sinnes, no man can haue of him­selfe, as is required; vnles God giue it him. When as God therefore deales so with a sinner, it is the greatest fauour and greatest good thing in the world, that he can doe vnto him. For how much grea­ter is the gift of glory aboue the gift of grace; so it is a farre greater thing, to draw man out of sinne, and to place him in grace, then he now being in grace, to bestow glory vpon him. For there is far greater distance betweene sinne and grace; then betweene grace and glorye. And therefore Thomas Aquinas disputing of the works of God, saith: That it is a farre greater worke to iustifie a sin­ner, then to create the world. For the creation of the whole world, is such a worke as hath his limits, and hath an end, as all other things created haue: but the iustification of man, is as it were the participa­tion of the diuinitie and glorie of God, which is an infinit thing.

The Papists opinion of free-will being true, the iustification of man is not such a great work as Thomas Aquinas here makes it. But as the world had no power of it selfe to create it selfe, no more hath man to his regeneration. His regeneration is more by Aquinas his iudgement, then the creation of the world: Oh that this opiniō were engrafted in euery Christiā, it would make [Page 42] him thankefull to God!

Lib. 2. de ieiu­nio cap. 15.Againe the same Granatensis in another place declares his iudgement of mans regeneration, and naturall habilitie, or po­wer, most manifestlie, by this example: Euen as that vvhich springs againe, ceaseth to be that which it was before, and takes a new essence; so that nothing now remaines in it, which was in it be­fore: As when a tree growes of seede, the seede ceaseth to be, and the tree taketh another essence: so man, when he is borne spiritual­ly, the whole olde man which hee was before, dyeth, which was the Sonne of wrath, and hee becomes to be another newe man the Sonne of grace; and so is free both from fault and punishment.

This is Granatensis opinion of mans naturall force and habi­litie, which by so manie examples he hath made manifest vnto vs: I would to God all true Catholiques would be of the same iudgement with him.

Ferus part. 2. pass. Ferus also in this matter agreeth with Granatensis: The spirit is willing, but the flesh is weake: as though he should say, I know that you haue a willing mind, but the weaknes of the flesh hinders your willingnes. The spirit would doe that which it ought, but the flesh is backward and slowe: it delightes in nothing, but in those which seeme profitable for it: it will neuer watch nor pray willing­ly; it is afraid of aduersitie; it flyeth from the Crosse; it is offended at it; it denyeth it: to conclude, it doth nothing that is good. But contrariwise, the spirit is bold and valiant, it watcheth, it prayeth, it endures aduersity, it makes confession of the faith boldly. For the spirit, as often as it is compared with the flesh, signifieth the nature of man, with the best motions thereof, without the helpe of the ho­ly ghost. Therefore the spirit is willing, and desires willingly those things that belongs vnto it, and moues vs to all goodnesse: But the flesh is weake, because it euer takes not vpon it the yoke of the spi­rit, according to that; That good which I woulde doe, that I doe not; and the euill which I would not doe, that I doe. And againe, the flesh fighteth against the spirit, and the spirit against the flesh, that you cannot doe that which you would. What, shall I vse manie words? To that which is good, though we haue a willing spirit, yet the infirmitie of the flesh hinders it, and ouercomes it: but to that which is euill, though we haue but a sluggish spirit, yet the flesh stirs it vp, and pricketh it forward. Hence it is, that Iudas and the Iewes sleepe not, but are most vigilant and watchfull, because they make [Page 43] haste to that which is wicked: But the Apostles sleepe, because they are admonished to doe that which is good. Therefore it remaines, that as much as we trust of the zeale on our mind, so much we ought to be affraid of the infirmitie of the flesh.

Ferus here plainlie teacheth, that the flesh euer, euen in her best motions, resisteth Gods spirit: and therefore what part of re­ward can mans frée will challenge at Gods hands?

And after, we are all like Peter, before Gods iudgement come, when as yet we doe not know our owne frailtie and weakenesse; we are woont to be proud of our strength, and as it should seeme, to be verie feruent in the zeale of God: but when Gods iudgement beginnes to draw neere, we faint and melt away, as waxe doth be­fore the fire; and as the dust that the winde driueth from the face of the earth. Peter therefore is a figure of those, that will go about to doe any thing without the grace of God. To whom that euer hap­neth that both they make Christ a lyer, and also that they neuer bring to passe that which they go about. They make Christ a lyer, who said, Without me you can doe nothing. And they themselues doe not stand to their word and resolution: For Paul saith, I doe not the good which I would, but the euill that I would not, that I doe.

And a little after: Heere also we see how that man is able to doe nothing. For euen as yron, although it be harde of it owne nature; yet is soone battered of stones, vnlesse it be hardned in some liquor: So the minde of man, although it bragge that for the loue of truth, it will despise all dangers; yet it is ouercome when perils assault it, vnlesse it be strengthned with the holy ghost.

And againe: This is the surest way, that can be: to continue in as great humilitie as a man can: still to waite on Gods mercie, and not to bragge himselfe on his owne merits, or to iudge others.

And againe, it is to be marked, Fer. part. 4. pass. that there were seauen great wonders done in the death of Christ, which also as yet, meete alto­gither in the iustification of euerie one. The Sunne was darkened at noone day, the vaile was rent, the earth quaked or mooued, the rockes were clouen, the graues opened, the dead rose vp, and the Gentiles confessed. These seauen things I say are done nowe also, and ought to be done in euerie sinner. First it is necessarie that all worldly things doe vanish away, doe displease him and be remoo­ued out of his sight. And this is that a great darkenesse be made, [Page 44] when as the things of this world must neither haue colour nor light in his eies. Secondly, his inward and hidden things must be reuea­led, that is, he must see his sinnes and acknowledge his owne filthi­nesse: And that is the vaile to be rent, vnder which such things were hidden, that they appeared not to be vncleane. Thirdly, he must quake for feare at the viewe of the filthinesse of his sinnes, and of his conscience, and that is, the earth to quake: for no man feares nor is troubled in conscience, vnlesse he see his sinne and the grieuousnesse of it. Fourthly, the cleauing of the rockes followes, and that is con­trition of heart, and a hatred and misliking of sinne; and he which before was a rocke now is rent in sunder, and so the rocke yeeldes waters of weeping and teares. Fiftly, the graues are opened, when as the mouth is opened by confession, & makes manifest that which was hidde. Sixtly, she must go out by absolution and come into the citie of Ierusalem, that is, into the holy Church and be reconciled to her againe by a spirituall life. Lastly, she must confesse and te­stifie both in word and worke that Christ is the sonne of God, as did also the Centurion. Here truely Ferus declares what mans hart is before regeneration: It is a rocke, there is no softnesse, nor aptnesse to goodnesse in it, before grace. And it is euen now as great a miracle for God to conuert a sinner,Exod. 16. ver. 6 as it were for him to make the water to runne out of the hard rocke.

Fer. in 9. cap. Act. Ferus also on this matter, writes verie excellently vpon these wordes: O Lorde, what wilt thou haue me to doe? This is the speech of a changed heart. See here what Gods correction can doe, what grace can doe, what the spirit can doe? In one word, it makes a wolfe a sheepe. For by and by he cries, what wilt thou haue mee doe O Lord? For I am now readie hereafter to obey thy comman­dements. I would to God we were made all so ready by the Lords correctiō. Surely then it would fare better with vs. For God strikes vs, that he might by & by heale vs: and if we be not healed, that comes of our own wickednes & frowardnes. Therfore we must praie thus, that he will conuert vs also: Conuert vs (O God) of our saluation, &c. Thou seest that this beginning of true repentance doth pro­ceede of none other cause, but from God, when as he doth touch our heart with the feeling of sinne, and doth also so vnderproppe it, that it despaire not: as we heare here, that he did to Paul. For he be­ing so terrified, had runne from Gods presence, and had vtterly des­paired, vnlesse by Gods spirit, he had been called backe againe, that [Page 45] he might crie: O Lord, what wilt thou haue me doe? Thou seest therefore, how true repentance differs from that which is false and counterfeit. For vnlesse all the hart be kindled with this earnest de­sire, that it say. O Lord, I couet to forsake mine owne euill waie, and to doe that which thou wouldst haue me doe, it is but hypocrisie, it is no repentance. But this earnest desire no man can frame to him­selfe, vnlesse God touch his heart. Therfore the beginning, the mid­dle, and the end; is of God, and is Gods worke.

Here we may learne what we were before grace, we were wolues, we were no shéepe: and therefore not a helping vppe or pricking forward was necessarie for vs; but, as our Sauiour teacheth, a regeneration. And this is that which God himselfe promiseth by the Prophet Ezechiell: Ezech. 11.19. I will take away their stonie heart, and I will giue them a heart of flesh: God had néede shewe his most mightie power, as well in mans regeneration, as in his creation. His heart was become a stone: and therefore vn­apt to mooue and apply it selfe to the grace of God, as the Pa­pists teach. What fitnesse is there in a stone to receiue into it a­nie moisture, or to mooue it selfe vpward: and such like were all mens hearts to grace, before regeneration; as God himselfe here plainlie teacheth by his Prophet Ezechiell. And hereof also is that, which Iohn saith in the Gospell to the proud and bragging Iewes of their carnall descent from Abraham, Matth. 3.9. That God was able of stones to raise vp children to Abraham: no doubt by these stones, he meant all Abrahams spirituall sons, who by the prea­ching of the Gospell, and by faith in Iesus Christ should be borne vnto him. And doe we not sée now this prophesie of Iohn verifi­ed? The proud bragging Iewes are reiected, and the Gentiles, who before were as stones, are by Gods grace now become A­brahams children.

This also that vision, that God shewed Peter, As Ferus also notes hereaf­ter. Act 10.11. when as hee would call the Gentiles, prooues most euidently: He saw heauen opened, and a certaine vessell came downe vnto him, as it had been a great sheete, knit at the foure corners, and was let downe to the earth, wherein were all manner of foure-footed beasts of the earth, and wilde beasts, and creeping thinges, and foules of the heauen: No doubt these beasts (as Peter himselfe also after expounds this vision) signified the Gentiles. Into such monsters we were growen, by reason of sinne.Psalm. 49.12. Man being in honour had no vnder­standing, [Page 46] euen Adam that first man, and in him all men, and so became as the beasts that perish: so that man must be killed and quickened againe, as God here commands Peter: he must haue new life put into him, before he can please God. So farre off is he, of his owne nature, to assent fréelie to the grace of God, offe­ring it selfe vnto him, sinne being onely done away. And this is that which Ferus here teacheth, men must become of wolues shéepe, before they can be acceptable sacrifices vnto God. The beginning of the desire which they haue to serue God, and the middle and continuance thereof, when as they haue once begun, and the ende also thereof, is of God: Not the beginning onely, as the Papists doe teach. And this is that also which Saint Pe­ter teacheth all true Catholiques,1. Pet. 1.5. in his Catholique Epistle: That we are kept by the power of God, through faith, vnto saluati­on. He not onely at the beginning, workes fréely our iustifica­on, as the Councell of Trent teacheth; but euen also fréelie, through the same faith, he then wrought in our hearts, he conti­nually preserueth vs. So that our whole saluation, the begin­ning, and the middle, and the end thereof, we must only and who­ly ascribe vnto God. This great worke is his worke alone: no man what soeuer, maie challenge anie part in it, with him; hee alone must haue all the glorie of it.

Ibid.And to this effect the same Ferus writes thus againe: Marke here that God is not onely the beginning, but also the perfection of all goodnesse in vs. For he that begins; the same also finisheth. He workes in vs, both to will and also to finish: he giues the increase. To this maie be applied that which Moses saith: The land which the Lord will giue you, is not like the land of Egypt, &c. The for­ces and powers of nature, are sufficient to externall workes: but to those things which concerne our saluation, we must looke for a shower from heauen, that is, grace: Therefore euerie god­lie man must say, I will not trust in mine owne bowe.

And after: The light of nature seemes to be reason: but in di­uine matters, they are but scales hindering the sight: as thou seest here in Paul. These scales signifie that couering which is ouer Moses face, yea ouer the hearts of all the Iewes, before faith. Those scales also which claue together in the body of Leuiathan, are wicked men; amongst whom Saul was. All these when the light commeth, fall downe to the ground, &c. The light of nature by Ferus iudge­ment, [Page 47] profits nothing: but rather hinders our saluation.

And after:Fer. in cap. 10. Act. These beasts signifie all them which should beleeue of the Gentiles. For the Church was to bee collected, not onely of the Iewes; but also of the prophane Gentiles. And they are fitly com­pared to beasts: for what is man without the knowledge and the feare of God, but a beast? according to that, Man, when as he was in honour, vnderstood not, &c. He was compared to beastes, and be­came like them, he liues like a beast, as a swine that is washed wil wal­low in the myre againe, he lacks reason, he is full of poison. The poi­son of Aspes is vnder their lippes. He is more fierce and cruell then any beast. See what a miserable creature a sinner is. If thou doest not knowe thy selfe; at least wise hereof learne to knowe thy selfe. Thus farre Ferus.

Here man maie see, as in a looking glasse, what hee is of his owne nature: he is a Lyon, a Beare, a filthie Swine: no Ly­on so cruell, no swine so filthie as he.Fer. Ibid, And here also wee maie learne out of Ferus, what kind of sinners these beastes doe signi­fie: he names thrée kinds of beasts: For all that is in the world, is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life. Foure footed beasts signifie riotous persons; creeping things signifie couetous men; foules of the Aire, am­bitious men, that ambitiouslie seeke after honors. Peter is commanded, to eate and deuour all these, &c. Sée then what ac­compt God makes of thee, what an vglie monster thou art in his eies, whosoeuer art giuen to thy pleasures, who soeuer art coue­tous and greedie of this earthlie claie, whosoeuer art ambitous, and gapes after honors and promotions. Though thou seeme in thine owne eies neuer so glorious, nor of so great estimation: thou art but a filthie swine, a creeping vermine, and a soaring Kyte. And learne hereby rather to please God, then either man or thy selfe.

Againe vpon these wordes (I also am a man) hee wrytes thus:Ibid. He teacheth the Apostles successours, that they ought to flie ambi­tion, for it is an horrible fault, and it makes vs ascribe vnto our selues those things, which God workes in vs, or by vs as it were by instru­ments; when as all glory is due vnto God: And therefore Paul as­cribed to himselfe all the paines he tooke, but to God all the fruites of his labours. I (saieth he) haue laboured more, then they all: but not I, but the grace of God with me.

The fruit of Gods word, he yéelds wholie to God: For he works in vs both to will, and to performe: hee teacheth them also to chal­lenge no praise to themselues, for these thinges which they haue doone in Christs name, and by his power. The false Apostles and Byshops obserue neither of these.

Fer. in cap. 13. Act.And after: Thou seest how necessary Christ is: ascribe not light to reason, nor saluation to thy works; but both to Christ.

And after vpon these words: (And they beleeued as manie as were predestinate.) No man beleeues, but hee which is predestinate. No man comes to me, vnlesse my father draw him. Here he giues vs to marke, that faith is not of the desert of man; but of the mercie and election of God: for the Lord saith in the Gospell to Peter confes­sing Christ: Flesh and bloud hath not reuealed this vnto thee: but my father which is in heauen. And to Nicodemus: vnlesse one be borne againe from aboue, he cannot see the kingdome of God. All these pla­ces doe not impute to God the fault, why the wicked are condem­ned; but rather they proue euidently, that the election and grace of God, is the cause of the saluation of the godly, least any man should attribute to our strength, that which belongs onely to God. Thou seest also here, who are predestinate to life; they who beleeue in Christ: therefore thou needest not curiously dispute of predestinati­on: beleeue in Christ, and bring forth good works in him, and thou art sure that thou art predestinate: Otherwise, if thou were the very signet of Gods right hand, thou shalt be cast away.

Our owne forces and strength by Ferus his iudgement maie challenge no part in our saluation. And declare thy faith by thy good workes, as Saint Iames teacheth thee: and bee sure of thy predestination, saieth Ferus.

In cap. Act. 17.And vpon these wordes: God is in vs. The power of God ap­peares in no creature more then in man, although he fulfill all things, as he saith by the Prophet Ieremie: An [...] I God onely nigh at hand and not a farre off also? Therefore he saith truly, that God is not farre off, of euery one of vs, who workes by vs, as a workeman with the toole, which he hath made.

And after: They are fit to receiue the word of God, which ear­nestly thirst after it, In cap. Act. 18. which shut the eies of reason, who altogether di­strusting to their owne righteousnes, wisedome, or knowledge; do relie onely vpon the word of God, acknowledging themselues to be blind, and euer to erre and stumble, vnles they be lightned with [Page 49] the heauenly light. And for this cause they require, and earnestly desire often this lightening in their godly prayers. Of them it is said in the fift of Matthew, Blessed are they which hunger and thirst af­ter righteousnes

And a little after: The flesh is euer fearefull, Ibid. and escheweth pe­rils, and trembles at death; nor can endure any trouble for the Lords sake: Therefore we haue need of the grace of God; by which we are that we are. By this it appeares that there is no goodnes in the flesh.

And of Abraham he writes thus:In cap. Act. 19. True faith doubts not of the word of God, though all things seeme contrary: So Abraham be­leeued God when as he had heard of him: This shall not be thy heire, (meaning Ismael) but he that shall proceed out of thine owne bowels; he shall bee thine heire. Though he himselfe were an old man, and had a very old woman to his wife; who also was barren: yet he be­leeued God, promising him a sonne, against nature, against reason, against mans capacity. That I may say with Paul: He beleeued in hope against hope; he gaue God the glory, and hee brought in bon­dage himselfe, and his owne reason: And that was accompted to him for righteousnes: that is, pleased God more, then all thinges that Abraham had doone hitherto. That for this faith he was iust, and so accompted of before God, &c.

Thus we may see what is in man euen regenerate, still flesh & bloud resisting the will, word and promises of God, which all good Christians must striue dailie to conquour.1. Epist. Ioh. 5.4. And this is that great victory of faith, which Saint Iohn speakes of. And of S. Paul, when he was come to Ierusalem, the same Ferus writes thus: Letting all other things passe; Fer. in Act. cap. 21. he reckons vp vnto them the workes of God; and he ascribes all things to God; and he accompts him­selfe, but as a seruant or instrument. As also in other places: What is Paul? What is Apollo? but Ministers, by whom you haue belee­ued. I haue planted, and Apollo hath watered: but God hath gi­uen the increase.

(The which things when as they heard:) hee shewes that they gladlie heard, what things Paul told them of the profiting of the Gentiles: and they glorified God: they also ascribe all thinges to God.

Here it is worth the marking, how in the Primitiue Church, all the Saintes of God, when as themselues or others had doone [Page 44] [...] [Page 45] [...] [Page 46] [...] [Page 47] [...] [Page 48] [...] [Page 49] [...] [Page 50] anie thing well, they all attributed it wholie and onelie to God, excluding themselues; as in this place Paul, and all the faithfull doe. And in the Acts, when as Peter and Iohn had healed the cre­ple,Act. 3.12. Peter said vnto the people: Ye men of Israel why maruell you at this, or why looke ye so stedfastly on vs; as though by our owne power or godlines, we had made this man go? The God of Abraham, and Isaac, and Iacob, the God of our fathers, hath glorified his son Iesus, whome ye betraied, &c. And S. Paul speaking of the almes of the Church of Macedonia, 2. Cor. 8.1. writes thus: We do you also to wit, brethren, of the grace of God bestowed vpon the Church of Macedonia. And after not onelie he calles it so, but also they, (no doubt as hee had taught them:Verse. 4.) And they prayed vs with great instance, that wee would receiue that grace, and that fellowship of the ministring which is towards the Saints.

And after Saint Paul applying their example to the Corin­thians, Verse, 6. writes thus: That we should exhort Titus, as he had begun, so he would accomplish the same grace amongst you also. And after: As ye abound in euery thing, Verse, 7. in faith, in word, and knowledge, and in all diligence, and in your loue towards vs: euen so see that you abound in this grace also. And after speaking of Luke, whose prayse is in the Gospell, thorough all the Churches: and not so onely, but is also chosen of the Churches, Verse, 19. to be a fellow in our iourney, concerning this grace, that is ministred by vs.

Wée maie note here how both the almes it selfe, and the verie exhortation to giue the almes; is accompted a grace. They cal­led and accompted all the good thinges they did in those dayes, grace.

1. Pet. 4.11.And so likewise Saint Peter teacheth: Let euery man, as he hath receiued the gift; minister the same one to another, as good Stewards of the manifold grace of God. If any man speake, let him talke as the words of God. If any man minister, or do any seruice, or good worke in the Church of God, let him do it, as of the hability, which God ministreth; that God in all things may be glorified, thorough Ie­sus Christ. To whome bee praise and dominion, for euer and euer, Amen.

Saint Peter here teacheth vs to accompt all good workes, the manifold graces of God; yea euen euerie good word we speake: And that we should doe all thinges, that God might be glorified in all our workes. And the greatnes of this worke makes him [Page 51] also, abruptely breake off his Epistle; and euen himselfe there to yéeld this praise & glory of God. No doubt all christians in those daies had perfectlie learned this lesson: for so wee read of them when as they heard that Paul preached now the faith, Gal. 1.24. which before he destroied: They glorified God in me (saith Saint Paul.) They woondred not at him (as some would haue doone) but they gaue God the glory: they acknowledged his hand, his worke.

And saint Paul writing but of the care that Titus had to moue the Corinthians to giue almes:2. Cor. 8.16. Thanks be vnto God (saieth hee) who hath put into the heart of Titus the same care for you. Thus they call all good works, the grace of God; and all good thoughts, as it were put into our hearts by God: and they glorified God in all things.

And to the same effect Ferus writes againe thus:Fer. in Act. cap. 22. VVhen as Gods light comes vnto vs, the eies of reason must bee shutte; and we must follow, what waies it leades vs. And after: Marke here how hardly mans will submits it selfe to Gods will; for it euer repines against it: and had rather haue the matter otherwise, then God would haue. So Moyses, although he heard sentence pronoun­ced against him; yet he saieth, I will goe and see the land: so also Ionas being scourged of God, would hardly obey: So Ezechiel, al­though he foretold the iudgement of God, yet notwithstanding he lamenteth it; whereby hee declares, that hee had rather haue it o­therwise, if it were possible: so doth Paul here. These examples are written that we may see, how that the Saints haue had their im­perfections; least we should despaire, when we find the like affecti­ons in our selues.

Mans will, by Ferus his iudgement, is euer spurning a­gainst Gods will; it doth not willinglie and freelie worke with grace, as the Papists doe teach.

And although he doe defend free will in some other places, say­ing; That the greatest things that free will herein affoords, is, Fer. de filio prod. Ser. 6. that it obeyeth grace, and embraceth grace, and makes it profitable to it selfe, when as otherwise by our owne free will, we should very slow­ly or neuer rise from our sinnes; if the grace of God were wanting and should not worke with vs, both in the beginning, in the middle, and in the end; yet (saieth he) our will must of necessity bee added thereunto: for Augustine saith, he that created thee without thee, will not iustifie thee without thee. And Saint Paul, Not I, but the [Page 52] grace of God with me.

But yet after he addes this: Secondly marke here what cogita­tions faith puts in mans mind, I wil say (saith he) father I haue sinned not ordinarily, but aboue all measure. I haue euen sinned against heauen: I will not excuse my selfe vnto thee; but I will plainly con­fesse my selfe vnworthy of all grace and fauour, &c. All these things (saith he) are quite contrary to nature, which can hardly be brought that it should say; I haue sinned, or that it should accompt it selfe vn­worthy; vpon whome any benefit should be bestowed: but it selfe will euer be in the first place, and it desires to be highly accompted of, &c.

Here Ferus plainelie teacheth the repugnance betweene na­ture and grace; nature must haue a new will put into it, or else it will neuer embrace these cogitations, these good motions.

Lib. 5. de sapi­entia. Osorius also out of Plato verie excellentlie paints out the na­ture of man. Call to remembrance (saieth he) that great caue or denne, which he most wittily hath deuised, and those chaines, where­with he makes men to be fast bound, that they cannot behold the light; and those vaine shadowes, which seeme to mooue hither and thither, and to speake; and those resemblances of thinges, which those men, which are thus bound in yron chaines, falsely iudge to be things indeed. He could not more fitly by any other meanes, haue set before our eyes, the liues of wicked men. For they beeing here groueling on the earth, and in loue with their bodies, and chained with the innumerable chaines of vices; cannot turne their minde that way, that they may beholde the light, and the true shapes of things. For there is no trueth indeed, in these bodily and earthly; but in diuine and eternall things: Therefore all the commodities of this life, haue no firme or sound thing in them, but onely beare a face or shew of good things. And men being now acquainted with these shadowes, and being deluded with these Images of things; do with tooth and naile, pursue after false good things, and being effemina­ted with the false sweetnes of pleasure, are so kept in bondage, that they are now enemies to all those, which woulde ridde them out of those bonds, & would endeuour to bring them to heauen, that they might behold the true sunne indeed, and the true light, and true men, and true good things; that is, that they might behold heauenly and diuine thinges, and that they might haue the vvhole force of their minds fixed in euerlasting things. Thus farre Osorius.

This is mans estate before regeneration, to delight in sinne, not to be able to be hold the true light, naie to be euen an open e­nemie to those that shall go about to draw him from this bon­dage, or shall endeuour to make him see his owne miserie and vnhappinesse: so farre off is he from embracing the true light, if it be offered vnto him. This is Osorius his iudgement in this place.

And a little after hee writes thus: Is it not most certaine that this is graunted to Christians, to behold God, as often as they stirre vp their weake faith, and doe deuoutly pray for Gods grace, that be­ing loosed from these bonds, and turned away from these shadowes of things, and turned to the true good things indeed, that they may mount vp with their minds into heauen, and that they may beholde those most excellent and eternall riches, and may enioy that sweete and most pleasant familiaritie, and talke with God with vnspeakea­ble ioifulnes.

Here plainely appeares, what effects the grace of God works in mens soules. It not onelie looseth them from the stronge and iron chaines of their sinnes, but also it withdrawes them from the loue of vanities, and turnes them to the loue of vertue and true godlinesse. These effectes here Osorius attributes to the grace of God: man of his owne nature hath them not.

Ambrose of mans duetie to God writes thus:De Abraham pat. lib. 2. ca. 8. That soule which is full of wisedome and righteousnesse, is more deuout in the worship of God, and paies her tenthes of all the fruits of the earth, according to a more heauenly wisedome herein, in that she referres the perfection of all her senses and workes to God, shee challengeth nothing to hir selfe, which is not able to gouerne her selfe, vnlesse she were vnderpropped with Gods fauour, &c. All Abrahams children of their father must learne to paie these tenthes to God.

But for the maintenance of frée will,Rom. 7.18. that place of Saint Paul maie be obiected: To will is at hand; but to doe good, I cannot tell how to do it. Saint Austen expounds this place thus:De praed. & gra. ca. 13. Although that same will is not of vs; it is the gift of God; because of him wee haue both to will and to do, according to his good pleasure.

And concerning this place Austen first expounded it of a man vnregenerate, but after he changed his mind, and expounded it of the regenerate: as appeares in his Booke, Contra Iu [...]. cap. 11.

Ambrose also is of the same mind with Austen herein, and ex­pounds [Page 54] this place of the regenerate, speaking of the strife that was betwéene Abraham and Lot, which he allegoricallie applies to the soule of man.Lib. 2. de Abra. cap. 6. Hereof comes (saieth he) the discord of our cogitations, when as the flesh rebels against the spirit, and the spirit against the flesh. Then there is no small combate, when as the A­postle himselfe, the Lords chosen vessell saith: I see the lawe of my flesh, resisting the law of my mind, and bringing me in bondage vn­der the law of sinne, which is in my members. He himselfe coulde not pacifie this combate: and therefore he fled to Christ, saying: O vnhappy man that I am! who shall deliuer me from the body of this death? that is, that I cleaue not to the pleasures of the flesh. Who is it, that shall loose me from these bonds, and shall set me free; and shall writh rather the senses to the sobriety of the mind, then to the drun­kennes of the body? but because amongst men he could not find such a guide; turning to God, he saith: The grace of God by our Lord Iesus Christ. If he that was so strong trusted not in his owne strength, that he might escape the body of death, but sought for helpe of Christ; what shall we do who are weaker? &c.

Phil. de Dies sum. prae dic. Tit. amor. ho­minis erga Deum.I will conclude this point of free will, with a saying of Philip­pus de Dies: When as onely God is the author of the reasonable soule, and that the will is a power of such a soule; it followeth mani­festly, that onely God can moue it; not onely in bestowing the na­ture and essence vnto it; but also the willing of that which is good, and also the end, which is the conclusion of all our willings. There­fore wee must desire of him with most earnest prayers, with that kingly Prophet: Incline my heart (O God) vnto thy Testimonies.

2. Of Justification.

De indulg. POligranes a Papist of Christs merites, writes thus: We must know that Christ the son of God, by his works and passions, did deserue many things of God his father. To himselfe glorie and exaltation, as Saint Paul saith: for which cause God hath exalted him, &c. He hath deserued also to men a generall satisfaction, for their sinnes. For by his bloud, hee hath washed away the faults, and by his death, hath restored the grace of iustification. You are iustified freely (saith the Apostle) by his grace, Rom. 3. by the redemption which is in Christ Iesus. But by this his [Page 55] merit, he hath so freely washed away the faults, that according to the faith of the Church, and of the holy scripture, he hath left some part of the punishment vnredeemed, which is either here to be re­deemed, with the workes of mercie, or els to be paied hereafter. And therefore thirdly he deserued; that he which of himselfe hath deserued it, through speciall faith and deuotion, might forgiue this punishment himselfe, which we doe not doubt, the theefe did on the crosse. This is Poligranes his opinion.

But here first, howe contrarie is he in this his doctrine, to that saying of Saint Paul, which he alleadgeth? If we be iustified freely by the grace of Iesus Christ, and for his sake by the redempti­on which is in him; then we are not iustified for our owne sakes. No part of this redemption, remaines in our selues. And what is it els to be iustified, but a condemned man to be acquited; not onely from his crime he hath committed, but also from the pu­nishment due to that crime? For herein consisteth the chiefe part of iustification, to be deliuered and discharged from the punish­ment: or els he will make our iustification with God, like the pardons of some kings, when as the malefactors be hanged, and the pardons about their necks. But the pardon which our merci­full and louing Sauiour hath obtained for vs, is most frée, is most ample: it containes in it no such exceptions of anie part of the punishment, of vs after to be redéemed. This worke of redemption, man must let that alone for euer, either in part or in whole; either for himselfe, or for his brother: As the Psalmist teacheth all men, high and low, rich and poore, one with another. Psal. 49.1.2.7.8 And he yéeldes them also the reason: So precious is that redempti­on of their soules, that it requires such a great price, as all the goods, and riches, and lands in the world, giuen or bestowed, will not serue the turne. And to this place of the Psalme, alludes no doubt Saint Peter in his Epistle,1. Pet. 1.18. Knowing (saith he) that you were not redeemed with corruptible things, as siluer and gold, from your vaine conuersation, receiued by the traditions of your fathers: but with the precious bloud of Christ, as of a lambe vndefiled and without spot.

This point of doctrine all Christians must know: that it is on­lie the bloud of Iesus Christ, that is the ransome of their soules, and not any worke of man whatsoeuer; as this Papist teacheth: no not all their goods, and lands giuen to the poore can challenge [Page 56] anie part herein. This requires a greater price: So precious is the redemption of soules, as Dauid teacheth.

Secondly they must know, that the traditions of their fathers will not be a sufficient warrant for them before God; vpon which thing at this daie, manie simple Catholiques ground their faith and religion. To deliuer vs from that vaine conuersation, which we had learned from our fathers, Christ died: And shall wee fol­low our fathers steps still? Shall their doings be a light vnto vs? God hath giuen vs another light to follow.Psal. 119.105. Thy word (saith Da­uid) is a Lanterne to my feete, and a light vnto my pathes. I would to God all true Catholiques would learne these two lessons out of Saint Peter: And heere what neede we anie such supplies? Christ Iesus himselfe hath suffered for vs; as saint Peter also telles vs; and that not sparinglie, but abundantlie.

Col. 1.24.And the same Author goeth forward in this matter thus, vpon that place of saint Paul: Now I reioice for you in my sufferings, & I fulfil those things in my flesh, which are wanting of the passions of Christ, for his body which is the Church. Here (saith he) he giues vs couertly to vnderstand, that hee suffers in his flesh, to profit the Church: and that in these his sufferings, that which Christs passions wanted, his did supply. Not that the sufferings of Paul were more forcible then the sufferings of Christ; but because Christ by his pas­sion tooke away the fault, but Paul, and other iust men working and suffering for the body of Christ, fulfilled that which was wanting: that is to say; the releasing of the punishment, which was due to the fault, and the daily encrease of grace. And therefore these merites of the Saints, although they haue beene fully rewarded for them: yet because they were also doone for others, must needs profit them. Wherefore by good right, they doe belong to the treasure of the Church, to be bestowed of any man, for some speciall cause, or for the great affection of his deuotion together vvith the merites of Christ.

Marke here how he obscures the glorie of Christ, teaching that he did not wholie and absolutelie redeeme vs, but in part onelie; and from the fault, and not from the punishment, due to the fault. And he teacheth, that Paul and other iust men, working, doe de­serue not some part of the punishment onelie (as he said before) but simplie and absolutelie the punishment due to the same fault: naie more then that also, the dailie increase of grace. Is not [Page 57] that here plainelie fulfilled which is written in the Reuelation? And the fourth Angell blew his Trumpet, Reu. 8.1 [...]. and the third part of the Sunne was stricken, and the third part of the Moone, and the thirde part of the Starres. Is not this to obscure the thirde part of the Sunne (not as Gagneius a Papist expoundes this place;) the Pope and his Cardinals, who (saieth he) are as it were Sunnes, Gag. in 8. cap. Apoc. and giue light to the people: But the true sunne of righteousnes Ie­sus Christ? The Holie ghost here names but one sunne: If his exposition had beene true, it should rather haue been said sunnes, in the plurall number. But doeth not saint Iohn himselfe ex­pound vnto vs, who is this sunne?Reu. 1.16. And hee had in his right hand seauen Starres, and out of his mouth went a sharpe two ed­ged Sword: and his countenance was as the Sunne in his power. Who is this, but Iesus Christ? This sunne Iesus Christ was ob­scured; a third part of it was stricken, not his whole glorie, but some part thereof was diminished. Howe can this prophesie more fitlie be fulfilled, then by this doctrine? let all men iudge. Séewhat shifts they are driuen to, to maintaine their pardons. Nay not only the third part of the Sunne, but also the third part of the Starres: Those also whome saint Iohn expounds to bee mini­sters of the Church, were smitten, by the Popes fall from hea­uen, by his prowde supremacie. That, proude Boniface, who ob­tained this superioritie of Phocas, fulfilled;Greg. lib. 4. Epist. 2. ep. 32. which Gregorie his predecessour affirmed: That if hee should challenge to himselfe that name of vniuersall Bishop, or Bishop of the whole world (as the Pope doth now) the honour and dignity of his fellow Byshops should be diminished.

Saint Peter also liuelie paintes out this sunne vnto vs:2. Pet. 1.19. We haue also (saieth he) a most sure word of the prophets, to the which you doe well, that you take heede, as vnto a light that shineth in a darke place, vntill the day dawne, and that day Starre (or as the Gréeke word importeth) that light-bringer, that is, [...]. the true Sun Iesus Christ, arise in your hearts. Saint Peter also, whome they would seeme to make so great accompt of, tels them plainelie, who is this Sunne, not the Pope and his Cardinalles, and pre­lates; but that great light-bringer Iesus Christ, who lighteneth euery man that comes into the world. Ioh. 1.9. And dare they abridge the beames of this Sunne? Dare they measure his merites? dare they pinch his power? O blasphemous doctrine! Doth not [Page 58] the Pope herein declare plainlie who he is? that is, that starre that fell from heauen, and hath striken the third part of the sun: who hath done this but he?

Ioh. 17.19.Hath not Christ alone himselfe wholie and sufficientlie redée­med vs? Iesus Christ did not onely sanctifie himselfe for vs, that we might be freed from sinne and cleansed from our faults: but he also suffered for vs, that we might also be acquited from punishment: And therefore Esay saieth verie excellently: The chastisement of our peace was vpon him. Esay 55.3. And our Sauiour him­selfe saith vpon the Crosse.Iohn 19.20. It is finished: No doubt meaning that great worke of our redemption. It was the last word he spake: and shall we not beléeue him? And Saint Peter saith: that wee were not in part, but wholie redeemed; not with gold or siluer: but with the precious bloud of Iesus Christ. 1. Pet. 1.18.19 20. And this Granatensis also affirmes, speaking of Christ when as he did sweate water and bloud:Medit. vitae Christi 22. Is not thine anger appeased (O holy Father) with this so mi­serable a spectacle of thy son? Behold what he suffers, which neuer deserued any euill? he hath satisfied thee for our sinnes; he hath paid for our redemption a most excellent price. For one droppe of this most holy sweat, is more precious and of more valew, then all the treasures in the world. Thus farre Granatensis. What shall we thinke then of his heart bloud shed for vs vpon the Crosse? And therefore Peter saith:1. Pet. 2.24. By his stripes our woundes were not onely bound vp, and now brought to some good perfection, that after we our selues might heale them (as the Papists teach:) but they were perfectlie healed. And Dauid also prophesying of Christs passion,Psal. 130.67. faith: Let Israell waite on the Lord, for with the Lord is mercie, Iohn 10.10. and with him is plenteous redemption: and he shall redeeme Israell from all his sinnes. And the same also our Sauiour testifi­eth of himselfe: That he is comen that they might haue life, and that they might haue it more abundantly. There is nothing remai­ning to our saluation; it is abundantly accomplished; that which remaines is to our conformation:Rom. 8.29. We must be like fashioned to the Image of Iesu Christ: No doubt they, which denie this abun­dance of Christs redemption, which was the end of his comming (as he himselfe here witnesseth:) denie that he is comen. And therefore we maie sée here, as in a glasse, what is that spirite of Antichrist, 1. Iohn 4.3. that shall denie Iesus Christ to be comen in the flesh: Surely euen they, who although they confesse he be comen to [Page 59] giue life; yet shall denie, that he is comen to giue it abundant­lie: He is comen (as himselfe witnesseth) that we might haue life; and that abundantly. Let vs marke this well; and let vs take heede least by pinching his merites, that we denie not, that hee is comen.

Saint Paul himselfe taketh awaie all parts of iustification from man: I knowe nothing by my selfe (saith he;1. Cor. 4.4.) yet am I not hereby iustified: but he that iudgeth me is the Lord. As though he should saie with Dauid: Although, as concerning this my mi­nisterie, I know nothing to accuse my selfe of;Act. 20.26.27 I haue declared all the counsels of God, &c. yet there are secret sinnes, which man cannot espie; from which Dauid praieth to be cleansed:Psal. 19.12. and ther­fore no man can iustifie himselfe, no not the holiest man in the world. It is God that iudgeth. And after he accompts his stricte kinde of life, wherein he liued euen a Pharisée, and his integri­tie of life among all men, but euen as doung, Philip. 3.5.8. that he might bee found in Christ Iesus, not hauing his owne righteousnesse, which is of the law: but that which is through the faith of Christ, euen the righteousnesse which is of God through faith.

He repeates twise wherein true righteousnesse consisteth: e­uen through faith in Christ. If Saint Paul accompted his owne righteousnesse, but as doung in Gods sight, and all the good workes he had done, and durst not trust in them; what shall we accompt of the merits of Friers and such others? Can they pro­fit to the saluation of others? Shall we accompt them as trea­sures of the Church? Paul accompted not so of his workes, as here we maie learne of him:Matth. 25.4. and shall we accompt better of our owne workes, or of the workes of any others? The wise vir­gins also teach all Gods Saints this lesson: They plainly con­fesse, that they were afraid least they had not oyle enough for themselues; and therefore they would impart none thereof to o­thers: and shall wee accompt our selues more rich then they? Surely then we shall shew our selues to be foolish, and not wise virgins. And no doubt, such wise virgins are all Gods Saints; and yet Poligranes will make them to haue merites enow, not onely to serue their owne turnes, but also to be laide vp in the treasure of the Church, to profit others: and that for others also they wrought their workes. All Christs seruants must say:Luke 17.10. that they are vnprofitable seruants, when as they shall haue done all [Page 60] things that are commanded them: (which who is able to doe?) if they were able to doe all Gods commandements; yet euen then they must saie and confesse, and that not with mouth onely, but with their hearts also, that they are vnprofitable seruants: much more then now they must confesse and acknowledge this, when as they are not able to doe the least part of those things, which are commanded them; and when as, those things also which they doe, they do verie vnperfectly. Where are then those workes, which they haue done for others? where is that wages of desert, which other Papists teach? An vnprofitable seruant can chal­lenge no wages at all; much lesse of due desert.

Nay our Sauiour in that place teacheth all his, what accompt to make of their workes: Say (saith hee) wee haue done but that which was our duety to haue done. This our Sauiour tea­cheth all Christians to saie and beléeue: and shall we not obey him? All Christians workes, they are but dueties; they are no merites or deserts: they are rewarded of mercie, and not of me­rit;Luk. 12.33. of promise, and not of performance. They are laide vp for themselues, as treasures in heauen; and not (as the Papistes teach) in the Popes treasurie here on earth, to profit others.

But let vs consider what other sounder Catholiques then Po­ligranes, hath written of Christs redemption, Gagneius expounds that place of Saint Paul to the Colossians thus:In 1. cap. ad Col. I supply the wants, or rather the remnants, of the afflictions of Christ; as Am­brose doth translate it: not that Christs passions are insufficient for vs, but that the afflictions of his mysticall body the Church; that is, of the holy Martyrs, are accompted the afflictions of Christ, which he accompts his, saying: That which ye haue done to one of the least of these; ye haue done to me.

Thus Gagneius expounds this place out of Ambrose: he con­fesseth, that Christs passion is sufficient for our redemption; and that the passions and afflictions of the Saints, are honoured with that honourable title, that they are called also the afflictions of Christ, because he is the head of his Church. He brings in also another exposition of Photion: that to fulfill the wants and rem­nants of Christs passion, is nothing els, then to suffer for him, as he suffered for vs. For Christ suffered for you (saith Peter) lea­uing you an example, that you should follow his steps: Christ there­fore suffered for vs; what now remaines? but that we should also [Page 61] be afflicted and suffer togither with him: he that doth this, fulfils that was wanting of the afflictions of Christ; not on Christs be­halfe, but on his owne. For although Christs afflictions were sufficient to redéeme all men: yet on our behalfe this is wanting to them, that we should suffer for the Church, and one for ano­ther. For by many tribulations we must go into the kingdome of heauen. Therefore saith Saint Paul, The want of his afflictions: that is, that which wanteth for vs to doe, after his afflictions; I fulfill in my flesh, in stéede of Christ, by so long and grieuous affli­ctions for his bodie, which is the Church. Our afflictions are Christs steps: we must follow him in them: they are no part of the price of our redemption: they are the waie which wee must walke in, if we will go to heauen: they are not the purchase of heauen. And these S. Paul endured for the Church, in seruing it, not in sauing it.

Stella also of Christs redemption writes thus:In cap. Luc. 1 [...]. Fourthly loo­king for their maister, they make all things readie, they strewe and sweepe their whole house: So we also which looke for our maister, must furnish our vnderstanding with the knowledge of God, and our wils with his holy loue, and our memories with the remem­brance of all the good things, which we haue receiued of his boun­tifull hand. For when we were vtterly lost and vndone, through the sinne of our first parents: he redeemed vs so perfectly, that Paul saith, where iniquity abounded, there grace superabounded: for by his death he opened to vs the gates of heauen, and gaue vs the resurrection of the flesh.

Stella here plainly confesseth, that Christ redéemed vs perfect­lie, and that by his redemption: whereas by the fall of Adam, sin abounded to punish vs and to condemne vs, now grace more a­bounds to pardon vs, and to iustifie vs. Christs grace is not li­mited within the banks of the Babylonicall Euphrates, that his merites should take awaie crime, and not paine; that thereby the merites of Friers and such like, might gaine riches to the Church of Rome: but it spreades it selfe farre beyonde all the bankes of mans reason and deuice. The vertue & force of Christs passion, no man is able to comprehend: his riches (which all Gods ministers are commanded to preach, with Saint Paul) are vnsearchable: they are without bottome or ende.Eph [...]l. 3.8, Euen vnto me (saith Saint Paul) the least of all Saints, is this grace giuen, that I [Page 62] should preach among the Gentiles, the vnsearcheable riches of Christ: And dare the Pope saie, that hee hath found out the bot­tome of them to establish his pardons?

In cap. 8. Act. Ferus also verie excellentlie teacheth all Pastours, what is meant by that phrase, when it is said, that the Apostles preached Christ. To preach Christ (saieth he) is to teach, that hee died for our sinnes, and rose againe for our iustification: and that there is sal­uation in none other: And it is to preach righteousnesse, sanctifica­tion, remission of sinnes, and redemption. For Christ is become all these thinges vnto vs. Therefore hee preacheth not Christ, which teacheth to trust in works, or to seeke by any meanes else saluation, then of Christ: As the false prophets doe, which teach vs to seeke righteousnesse and remission of sinnes some where else, then in Christ. For they say: Behold here is Christ: behold him there. In Christ onely these things are to be found: For there is no other name vnder heauen, in which we must be saued: To this all the law, and the prophets beare witnesse, that we doe receiue remission of sinnes by his name.

If this be true, then Poligranes and all the Popes pardon-sellers, which teach, that not onelie by Christs merites, sinnes are forgiuen; but ioine the merites of Martyrs, and the treasure of the Church vnto them, preach not Christ by his iudgement: naie they are false Prophets. Neither here, nor there; in no place else, nor in nothing else, remission of sinnes is to be had; but on­lie in Iesus Christ: no not at Rome in the yeare of Iubile, saieth Ferus.

In cap. 11. Act.Againe to the same effect the writes thus: To preach Christ, is to teach, that all our trust is to be put in him alone: man can doe no more, but preach and exhort: the which he that shall diligently do, is guiltlesse before God if anie perish.

Ferus of Christes satisfaction verie excellentlie writes thus: What sorrow was euer like mine, Part. 4. pass. 26. from the crowne of my head, to the sole of my feete, there was no found part: what therefore remai­neth (O father) but seeing that I make satisfaction so aboundantly, but that thou lay apart thine anger, forgiue them, haue mercie vpon them, and powre vpon them the streames of thy grace?

Ibide [...].Vpon these words, It is finished, Ferus writes thus: Beholde now (the Lord be praised) by me is finished whatsoeuer my Father hath decreed. I haue suffered whatsoeuer the law and the prophets [Page 63] haue foretold: and whatsoeuer was necessary or profitable to mans saluation. The sacrifice is made; the figures are fulfilled; the sha­dowes are taken away.

From whence springs the patience of Martyres? but hereof; Bar. in Ser. Cant. 61. that a Martyre by deuout and continuall meditation, doth hide himselfe in the stripes and woundes of Christ. The Martyre standes in this tryumphing and dauncing, although his body bee all rent, and the Sword pierce his side: he beholds the holy bloud to boile out of his fide, not onely valiantly, but ioyfully. Where then is the Martyrs soule? Surely in safety: that is to say, in the rocke; that is to say, in the bowelles of Iesus: His wounds being open, that he may enter in thither. If he were in his owne bowelles searching them, without all doubt he would feele the Sword; hee were notable to abide the paine, he would yeeld, he would deny.

Sée how fitlie Christ applieth plasters vnto our woundes. Sinne first is conceiued in the hart: for concupiscence begets sinne, Fer. de pass. part. 1. and after it is by our works finished. So Christ is first sorrowfull in heart, and after outwardly, that he might take away all sinne, and fully make satisfaction for vs. So that by Ferus iudgement, Christs saluation was full and perfect for vs. All men were like those two debters, whereof our Sauiour speakes in the Gospell: To whome when they had nothing to pay, the lender forgaue merciful­ly: so hath God fréelie forgiuen vs our sinnes, for the satisfaction of Iesus Christ. All our teares and kneeling downe,Luke 7.4 [...]. and workes of mercie, and repentance for our sinnes, are but signes to so mercifull a Lorde, and of the loathing of our sinnes. And after Ferus writes thus: I am he: by this word Christ puts himselfe in our stead, patiently about to endure whatsoeuer the iustice of God should endure for our sinnes.

And a little after:Idem part. 8. For this cause especially hee would not haue his Apostles die with him, least we should think that his death alone had not sufficed: and therefore he would die alone, that hee alone might be acknowledged our Sauiour. Esay. 63. Deut. 33. I haue troden the Winepresse alone (saith he) and of all nations there was none with mee. And therefore Moyses also saith: God alone was his God, neither was there any other God with him. Therefore he redeemed vs, and not we our selues, &c. But the Church of Rome addes the Apostles and Martyres merites to Christs; as though hee alone had not redeemed vs, and calles those the treasure of the Church.

Fer. part. 2. pass. In these manifold sufferings of Christ, we see, as it were with our eyes, our vniustice, how wicked, how full of sinnes we are, but espe­cially wee were. For how vile here Christ outwardly appeared to men: so vile were we before God in our soules; yea, what kind of one Christ is here, such should we haue beene for euer, vnles he had taken these things on him.

Part. 3. pass.And after: Here let vs consider our selues, as here Christ with one consent, and with great ioy of his enimies, without all pitie, without all hope of deliuerance, or of returning backe againe, no man assisting him, or knowing him, is led to the iudgment of death: So we should haue beene ledde to that horrible iudgment of God, vnles Christ had put himselfe in our stead. Therefore if thou mind to stand in Gods iudgement, rely vpon Christ then, by faith. For without him none can stand in the iudgement of God. For no man liuing is iustified, or found righteous in the sight of God.

And after, speaking of those things which Christ had suffered at the handes of the Iewes: Although (saieth hee) those things which we haue heard already, had been enough for the redemption of all the world; yet he would suffer more then these, that he might fully satisfie for our sinnes; that considering the greatnesse of the remedy, no man might euer haue cause to despaire. And speaking of his whipping hee writes thus: He that clothes all things, is spoi­led of his clothes: and he that hides all our shame, is openly put to shame in the sight of all men; least that we should be put to a perpe­tuall shame: which surely we should haue beene, if Christ had not endured this nakednes and shame for vs.

Part. 2. pass. But that agony of Christ signified nothing else, hut the feare of our conscience before the iudgment seat of God: for the soule (now the time of the iudgement drawing neare) is touched with the fee­ling of our sinnes, which being touched, begins now altogether to tremble and quake, and euen to perish, being now alone before the tribunall seat of God. Of which trembling Iob said; If he shall so­dainly cal man to an account, who is able to answere him? This feare was also shewed in that feast of the Gospell, whereas he, who hauing no wedding garment, being examined of the Lord, was straightwaies dumbe. The godly are sometime possessed with this feare, as ap­peareth in Iob, and Dauid saith; O Lord, chasten me not in thy wrath, because there is no health in my flesh, by reason of thy displeasure. So also Ezechias: I (saieth hee) said in the middest of my daies, I shall [Page 65] go to the gates of hell. Least therefore that wee should bee euer in danger of this feare; Christ was for our sakes in this agony. There­fore when that temptation shall inuade vs, let vs pray with Ezechias: O Lord, I am violently afflicted, answere thou for me: and with Da­uid; vnder the shadow of thy wings protect me. Man is not able, no not the holiest man, to appeare before the tribunall seate of God, without this feare and quaking: his best works are vnperfect. And therefore Christ was in this agony for him, &c.

And after, the same Ferus writes thus: Yea, Fer. pass. part. 3. speaking of Barrabas and Christ. that vvhich vvas doone in Pilates iudgement, the same falles out in the iudgement of God. On the one side stood that notable theefe Adam, with all his posterity, who all of them had deserued death: on the other side, stood the most innocent Sonne of God. Now one of these by Gods iustice was to suffer death; and God of his great mercie spared A­dam, and yeelded his most innocent Sonne vp to death for him. Let vs embrace this great mercy of God (brethren) and be thankfull to God for it.

And of Christs spoiling of his garmentes, he writes thus:Ibidem. He is turned naked out of his garmentes, which cloathes the heauens with Starres, and the earth with flowers: and what kind of one the first man was, when he dwelt in Paradice, such a one the second A­dam entred into Paradise againe. He suffered therefore himselfe to be spoiled of his garments, that he might receiue for vs, the gar­ment of innocency; he was not ashamed to stand naked before all men, least we should be found naked before god the endured shame, that he might couer the guiltines of our consciences: for he is blessed, whose sins are couered.

And vpon these wordes, (He that is washed, Part. 1. pass. needs not but that his feet only should be washed) he writes thus: This second wa­shing is not doone at the Font; but by repentance, which cleanseth our daily sins. For repentance is as it were a second board, by which they which after baptisme haue suffered shipwracke, may swimme out. Of this washing Esay speaketh: Be ye washed, be ye cleane: and this washing of our feet by repentance, must be doone euer. For the way wherein we walke, is mirie, as Dauid saith; and Ieremy, 1. King. 21. Lam. 1. 2. Tim. 2. the mire sticks to Hierusalems feet; and saint Paul: He that shall cleanse himselfe from them shall be a vessell of honour.

But this may trouble some perchance, that Christ addeth. But is all cleane: how is he all cleane, which is commanded as yet to wash [Page 66] his feete? Yea, how can he be all cleane which is baptized, when as the Scripture in euerie place affirmeth, that no man is without sinne? It is most true, that no man is without sinne: and yet notwithstan­ding, it is also true, that he is all cleane, that is, purified by faith. For he because he is grafted into the body of Christ, by faith, doth par­ticipate and possesse the holinesse and puritie of Christ: And there­fore Paul said to them that beleeue, ye are washed, ye are sanctified by the name of our Lord Iesus Christ. And againe, there is no condem­nation to those that are in Iesus Christ. Therefore they which are grafted into Christ, are called holy, for the faith, name and bloud of Christ; although in the meane time, in themselues they are nothing els but sinners, and haue in them much sinne as yet, but no condem­nation, because they are accounted iust with God through faith in Christ. Hereof it is, that Paul speakes of himselfe: with my minde I serue the lawe of God, but with my flesh the lawe of sinne. Ferus here plainly teacheth, that mans righteousnesse is by imputation of the righteousnesse of Christ, and not by any inherent righteous­nesse in himselfe.

And againe, speaking vpon Stephens death, he giues these no­table lessons vpon these words:Fer. in cap. 7. Act. (Lord Iesu receiue my spirit.) He railes not, nor curseth not; but with great modestie cals vpon God: To him alone he cōmits his soule. Here I would haue thee also learn the best manner of dying: First he is carefull not for his body, but for his soule: the wicked doe contrarie. Secondly, hee cals vpon God, distrusting in himselfe, and of his owne merites: but the wic­ked trust in their owne merites, and therefore they builde vpon the sande. Thirdly, he confesseth his faith briefly: but most perfectly, calling him Lorde, who is able; and Iesus, who is also willing to saue. These three things are especially to be marked: for they are verie necessarie to a blessed and happy death: For they are blessed which die in the Lord.

I would to God all true Catholiques, which minde to die wel, would learne these thrée lessons of Saint Stephen out of Ferus: First, to haue more care of their soules, then of their bodies. It makes no matter, what maner of death they die, or what cost be bestowed vpon their funerals: let them do good and bestow their goods themselues,3. Cor. 5.20. while they are in the bodie. Secondly, that at the houres of their deathes; yea and all their life long also, (if then in that extremitie) they would call vpon none other, but, as [Page 67] Saint Stephen doth here, vpon Iesus Christ. Thirdly, that they would condemne themselues, as vnprofitable seruants, before the maiestie of God, and not trust in their owne merites: as Fe­rus here teacheth them. And here if Saint Stephen trusted not in his Martyrdome, being so notable a worke, neither was it laid vp in the treasurie of the Church, to helpe the saluation of others; much lesse the works of anie other: as Poligranes teacheth. And lastly, that they would confesse the Lord Iesus, euen this shorte faith, these two wordes, as Saint Stephen did. For as Saint Paul saith: God will make his account, and gather it into a short sum, Rom. 9.28. with righteousnes: for the Lord wil make a short count vpon the earth. God will make now a short account with his faithfull seruants,Psal. 143.2.12. with them that beleeue in Iesus Christ, they shall not be called to so strickt account of euerie idle word, as the Infidels shall:Psal. 32.1 Matth. 12.36. Luke, 9 26. 1. Cor. 15.35. Reuelat. 1.18. Matth. 11, 28, they shall be blessed because their sinnes shall be couered, and because Ie­sus Christ at that great day of account, shal not be ashamed of them. That they would confesse, I saie, but euen with S. Steuen these two words: Lord Iesu: That he is a Lord of death, of hell, and of the Diuell; and therefore is able to saue them: and that he is Ie­sus, who cals all that are heauie laden with the burthen of their sins vnto him. And therefore be thou neuer so blinde,Marke, 10.49. euen as blinde as Bartimeus, thou maiest boldly come vnto him as he did, when as he called him: and thou shalt not onely receiue thy sight; but also be saued, as he was. Who neuer repelled anie from him, not halte, not lame, not leapers, not possessed; Mat. 21.14.8.2 & 28. Iohn, 11.44. naie who raised euen dead men vp againe: and therefore is willing to saue. They which acknowledge but these two things from a liuely faith, néede no more. This is the summe of Christian religion: thus Stephen di­ed, and in this Religion.

Againe, the same Ferus speaking of the word of God faith: That is rightly called the word of grace, because it preacheth grace, In cap. 14. Act. and comes to vs of the grace of God, and it condemnes merites.

And againe, Of this Chapter as well the preachers of faith, In cap. 15. Act. as the Preachers of workes, make their bragges; and therefore it is most diligently to be marked of all men: the question was, whether the lawe was necess [...]rie for them which were conuerted to Christ; or whether faith in Christ sufficed? The same question is now also a­mongst vs: whether faith or workes doe iustifie? It is not called in question whether good workes are to be done or no: for all are for­ced [Page 68] to confesse that; that good workes must be done: but whether they iustifie or not? The Apostles conclude, that faith iustifieth, and not workes, nor the lawe. And why doth faith iustifie? because it leanes vpon the grace and mercy of God, vpon the promises of God, vpon the merites of Christ. Why doth not the law iustifie? because no man euer kept it. Why doe not workes iustifie? because they are vnperfect: All our righteousnesse is like a defiled cloth.

This is the summe of the Apostles councell, saith Ferus; what can be spoken more plainly then this? Here are questions propo­sed and answeres shaped to them: and the conclusion is, that faith onely iustifies, because it relies wholie and onely of the mer­cie and promises of God: and that works, no not of the best men, cannot iustifie, because they are imperfect.

I wish that all they which crie out, Generall councels, Gene­rall councels, and will beleeue nothing but that which generall councels doe teach, would marke diligently the conclusion of this first Generall and Apostolicall councell, in this great and waightie matter, euen in the saluation of their soules: and that they would condemne all other generall councels, which doe not agree with this both in matter and forme. They direct their de­crées from that generall thus:Act, 15.28. It seemes good to the holy Ghost and vnto vs: Not, it séemes good to Peter & to vs, which should haue béene the title, if Peter had béene the head of the Church: but they make the holie Ghost Christs Vicar and his vicegerent. As hee also himselfe doth:Iohn 16.7. Yet I tell you the truth; it is expedient for you that I go away: for if I go not away, the comforter will not come vnto you: but if I go away, I will send him vnto you. The holie Ghost comes here in Christs place, and hee is his Vicegerent; hee pla­ceth Byshops and Pastors in the Church;Act. 20.28, 13, 2, 10, 19. hee separates Paul and Barnabas to the worke he appointeth them: he sent Peter to Cor­nelius. He is President in this councell. And is not this to go­uerne and to be head of the Church?

And a little after, Ferus writes thus: This is the chiefest point of all Christian Religion, vpon which all other doe depend, that in Christ Iesus is all fulnesse: and therefore all that are iustified, are iu­stified onely by faith in him, and by nothing els. This is the summe of all the Gospell, this is the matter of all Saint Paules Epistles, es­pecially of those which he wrote to the Romaines, Galathians, and Hebrewes. And here marke the conditions of false Apostles: First, [Page 69] they bragge themselues to be Christians. They departed from vs, but they were none of vs; they are accounted in the number of Christi­ans, when as they are nothing lesse; although they be baptized with water, and partakers of other mysteries, yet they are not baptized with the spirit, nor incorporate into Christ, from whome their life doth so greatly disagree. Counterfeit Christians haue euer done more harme to the church of Christ, then Infidels: no enemies more hurtfull, then false teachers, and especially then those, which teach men to trust in their workes. For these reach vs a broken staffe and daube vp the wall without morter: these Christ bids vs beware of, saying: Beware of false teachers.

Here Ferus declares his iudgement plainly concerning our iustification: That we are iustified (Ʋnica fide in Iesu Christo) by onely faith in Iesus Christ: and that this is the chiefest point of chri­stian Religion: and that this doctrine Saint Paul taught almost in euerie of his Epistles: and that they which teach men to trust in workes, are false teachers. If this be the chiefest point of chri­stian religion (as it is indéede) then in the chiefest point of Chri­stian religion Ferus is on our side. And as Basill writes of the Philosophers:Bas. ho. 8. in. car. The wise men of Greece (saith he) haue disputed much of the natures of all things: but there is no reason, there is no firme or set opinion among them: the latter opinion euer ouerthrow­ing the former, so that we may easily ouerthrowe their opinions, when as they by their mutual distension, are sufficient to ouerthrow themselues: so I maie saie of the Papists.

Secondly, if they be false teachers, which teach men ts trust in their workes, by Ferus his iudgement, then are the Papists false teachers. Againe, of Christian righteousnesse Ferus writes thus: He speakes not only of that righteousnes which giues euery man his owne (speaking of Saint Paul making his Oration before Foelix and Drusilla) but of Christian righteousnesse, which is faith in Christ. In cap. Act. 24. Onely faith in Christ by Ferus his iudgement, is Christian righ­teousnesse. The workes of the Pharisées were, no doubt, as painfull as are nowe the workes of the Papists:Luk. 18.11. They fasted twise in the weeke they prayed, they payed their tithes truely, they were no extortioners, they offered no man violence or wrong: For Saint Paul is saide to haue beene brought vp in the Citie of Ierusalem at the feete of Gamaliel, Act. 22.3. and instructed after the perfect maner of the lawe of the fathers. And their workes were done also [Page 70] in the faith of Christ, as well as ours: they all beleeued that Messias should come, as we now do beleeue that hee is comen: and yet because by these their workes they went about to iustifie themselues,Rom. 9.32. God condemned them and their workes; they lost all their costs,Ioh. 3. ver. 8. and paines, and labours whatsoeuer. Let all chri­stians learne to bee wise, by their examples, that they also loose not the workes which they haue wrought. God cannot abide this mind in anie of his seruants, that they should goe about to iustifie themselues in his sight: Rom. 3.19.27. Psal. 115.1. All mouthes before his Maiesty must be stopped: All glory must be ascribed to him alone. And there­fore were we made and predestinate, Ephes. 1.6. that we should be to the praise of the glory of his grace. Let all men marke well this end.

Osorius also contrarie to the assertion of Poligranes, of Christs merites and redemption, writes thus: He was so despised that we accounted him not a man: De Sapie. lib. 1 but he bare our infirmities, and sustained our sorrowes. But we supposed that he had beene stricken and re­iected of God for his owne sinnes. But he through his wounds did beare the punishment of our rebellion, and was afflicted for our ini­quities. For this he tooke vpon him, that he might establish by his punishments, the nouriture and discipline of our peace; by which he was to make vs perfect friends with God, and that hee might heale our wounds by his stripes. For we al haue gone astray like sheep, & euery man turned his owne way: but the Lord appointed vnto him the punishments due to our sinnes. These and many other things, the Prophet Esay prosecutes, by which he declareth the intollerable sorrowes of Christ, and his most bitter and vnspeakable torments. Thus farre Osorius. In which words he teacheth that Christ suf­fered, not onelie for the faults; but also for the punishments due to our sinnes: And that by his sufferinges wee are made perfect friends with God.

Ibidem.And after hee writes thus: But how this most pleasant liberty was established, it is worth the marking: that there might an end be made (saieth he) to sinne: (Sinne is iniquity against God, which containes in it, the seeds of all euilles:) And that this sinne might be sealed vp; that is, that it might now no more appeare, or shew it selfe, but that it should now be so couered by the mercy of God, as though it had neuer been committed: euen as Dauid saith; Blessed are they whose iniquities are forgiuen, and whose sinnes are couered. Such a perfect redemption and propitiation of all our sinnes, O­sorius [Page 71] attributes to Iesus Christ.

Againe,Lib. 4. de Sapi. of the merite of Christs redemption the same Osori­us verie excellentlie writes thus: Gods iustice required that there should be a iust recompence made of the law of God, transgressed by man through his sins. There was nothing of such force on earth, that was able to make this satisfaction. But without a iust satisfaction for the offence, the equity of Gods iustice did not suffer, that man­kind which had offended the Maiesty of God, and was now spotted with all manner of sinne, should bee receiued into Gods fauour a­gaine: therefore it was meet, that mans nature being ioined to the nature of God, should be so rich, that it should aboundantly make satisfaction to God the father for the sinne of all mankind. Therefore Christ borrowed this of his diuinitie, that his body being holy, inno­cent, and stained with no spot of sinne, should haue in it infinite ver­tue and force, whereby it might pay all the debt we were bound in. And hereof he saith, I paid them the things I neuer tooke.

And a little after he writes thus: He that hath giuen vs the bloud of his Sonne, what will he deny vs, Ibidem. that is necessary to our sal­uation? He that spared not his owne Sonne, as Saint Paul saith, but required of him the punishment due to our sinnes: how will hee a­gaine now punish vs, if we shall be vnthankfull for such a benefite? So that Osorius here plainlie affirmes, that God required of his sonne Iesus Christ the punishment due to our sinnes; and that whatsoeuer we now can suffer, is but our dueties; is but thank­fulnesse for so great a benefit.

And after: VVe must be followers of God, Ibidem. and if God could not be imitated vnles he were seen; and if he could not be seen, vnles he became man, that he might stirre vp men to the earnest desire of true vertue, not onely in words, but also by examples; what thing could be inuented either more profitably or wisely to mans saluati­on, then to see the Sonne of God, for mans saluation, euen as it were shotte thorough with reproches, torne in pieces with wounds, tor­mented with griefes, and enduring all these with an inuincible pati­ence; that he might not only suffer punishment for vs, but that also be might strengthen our minds with the example of his heauenly vertue, and with inuincible patience. Let vs marke how he saith, that he suffered the punishment for vs.

Dauid also in the Psalmes teacheth vs verie excellentlie the great benefite of Christs redemption:Psalm. 85. [...] O Lord (saieth hee) thou [Page 72] art now well pleased with the land (where the Hebrew word (Ratsi­tha) which he vseth, signifies the greatest good will that can bee) Thou hast turned the captiuitie of Iacob. Iacob is nowe deliuered from sathans tyrannie;Gen 3.15. thou hast broken the Serpents head, as thou hast promised: thou hast quite taken awaie the transgression of thy people. That prophesie of Micah is now fulfilled: we maie saie;Micah. 7.19. He retaineth not his wrath for euer, because mercie pleaseth him; he will returne, and haue compassion vpon vs: he will subdue or take with violence all our iniquities, and cast all their sinnes into the bottom of the Sea. Our sinnes doone awaie by Christs redemption, shall neuer be seene anie more: this wee must all beleeue. And as Moyses said to Israel of Pharaoh and his armie:Exod. 14.13. Feare ye not, stand ye still, and behold the saluation of the Lord which he will shew to you this daie; for the Aegyptians, whom you haue seen this daie, ye shall neuer see them again. So Saint Paul saieth to all Christians: Wh [...] shall laie anie thing to the charge of Gods elect? Rom. 8.33. It is God that iustifieth, who shall condemne? It is Christ which is dead, yea rather which is risen againe, who is also at the right hand of God, and makes request also for vs. Ioh. 12.31. And our sauiour saith; Now is the iudgement of the world, by faith or incredulitie; by receiuing mee, or not re­ceiuing me: And the prince of this world is cast out of doores. And againe,Luk. 10.18. I saw Sathan like lightning fall downe from heauen. As verilie as Pharaoh is drowned in the redde sea; so that the Israe­lites which then sawe him and his armie pursuing them, neuer saw him anie more: so verilie is this our spirituall Pharaoh & his armie, which pursues all christians, drowned in the sea of Christs bloud, in the bottomlesse depth of his redemption, that the faithfull shall neuer see him anie more. Hée shall not dare, or bee bold now to appeare in God sight, to accuse them: Hée is now quite cast out of doores.Reu. 7.14.12.8 By the bloud of the Lambe now; and by that mightie Michael Iesus Christ, is that great Dragon, and all his angels conquered, they preuailed not, neither was their place found anie more in heauen.

Exod. 25.21. And thou hast couered all their sinnes.] Here is also the propi­tiation of Iesus Christ: hee is that golden couering or propitia­torie, that couered the whole arke. No part of the arke here is excepted: and therefore he also couered the blessed virgine Mary her sinnes:Luk. 1.47. and hereof no doubt shée called him also her Sauiour. Hée couered also the Apostles sinnes; and therefore also they [Page 73] saie; If anie man sinne, we haue an aduocate with the father, 1. Ioh. 8. Iesus Christ the righteous, and hee is also the propitiation of our sinnes. Thou hast gathered together as in a bundell, all thine anger, and laide it vpon Iesus Christ; and art now turned from thy wrath­full displeasure. Here is no doubt, the great redemption of Ie­sus Christ: and vpon this word of God must our faith be groun­ded: And doe we not thinke then, that Christ by his passion hath quite taken awaie both the fault and punishment? all our re­pentance and sorrowes, are nothing vnto the punishments due vnto our sinnes. They are fruites of repentance, [...],Mat. 3.8. of our after wittes, as the Gréeke word mate seeme to signifie: they are Testimonies that now our former sinnes doe displease vs. As that great sinner Mary Magdalen testified by the breaking of hir Boxe of precious ointment, and annointing Christs feet there­with, and wiping his feet with hir haire: Ioh. 12.3. that now shée made no ac­count neither of that precious ointment, nor of her haire, where­in before shée tooke great pleasure. No doubt where true repen­tance and turning to God from sinne is, these fruites will fol­low: and without these fruites worthie of repentance, we maie saie, as Iohn said to the Pharisies, that our repentance is but hy­pocrisie.

And after vpon this loue of God towards his Church followes a Prayer: Turne vs, O God of our saluation, Verse, 4. and let thine anger cease from vs. And after: Make vs see thy mercie, Verse, 7. O Lord, and giue vs thy saluation. What is this, but Iesus Christ? Vnlesse God reueale it to vs, wee cannot see the greatnesse of his mer­cie towards vs: And therefore Dauid prayeth, Make vs see thy mercy, O Lord, and giue vs thy saluation. And after:Verse, 10. Mercie and truth are met together: righteousnes and peace haue kissed each other: As though hee should saie; In Iesus Christ is mercie it selfe; In him is the truth of all Gods promises. What mercie,2. Cor. 1.20. or loue, or blessing soeuer, God hath euer promised by the mouth of anie of his Prophets, is verified nowe, and fulfilled in Iesus Christ. These foure vertues, neuer mette in anie man since A­dams fall, till now. Truth now hath flourished out of the earth: Verse, 11. O happie earth, that bore at length such a blossome! All men before were liars, till Iesus Christ was borne:Psal. 12.2.62.9. In whose mouth was no de­ceit. So that now it maie be said, that trueth hath flourished out of the earth, and neuer till now: And righteousnes hath looked [Page 66] [...] [Page 67] [...] [Page 68] [...] [Page 69] [...] [Page 70] [...] [Page 71] [...] [Page 72] [...] [Page 73] [...] [Page 74] downe from heauen: Euen nowe also to impart her selfe to men, who were all before vnrighteous, who were altogither naked (as their great grandfather Adam confessed) to cloath and adorne them.Gen. 3.10. O happie assembly of heauenly vertues! Oh blessed nati­uitie of Iesus Christ! Without this, earth had still brought forth lies, man had béene still vnrighteous: anger and displeasure of God had raigned in the world:Luk. 2.24. Esay, 53.5. punishments and all manner of plagues had taken hold of all men. Oh happie Metamorphosis and exchange! That for lies, truth, for sinne, righteousnesse; for anger, peace; for punishment, mercie and louing kindnesse is bestowed vpon man. Naie this our king is such a king, as that Righteousnesse shall go before him, Vers. 13. it shall direct his goings in the way: he shall not once treade awrie: So that to the verie faces of his enemies he shall saie,Iohn, 8.46. Which of you can rebuke me of sinne? And none of them shall be able to accuse him. He shall iustifie sinners that trust in him: Esay, 53.11. He is able to pay their debts; and minister iu­stice for all those that are oppressed, to their oppressors: as he did to Naboth and Ahab; 1. King. 21.21. Luk. 16.25. to Diues and Lazarus. This is the meaning of this Psalme.

Granatensis, as he is full of holie meditations; so especiallie he excéedes in this matter: so that although the places I shall take out of him be verie long; yet, I hope, the excellencie of the matter will make them séeme short. Euen as it is written of Iacob; Gen. 29.20. That he serued seuen yeeres for Rahel, and they seemed to him but a few daies, because he loued her; So all they which loue Iesus Christ, all the paines they shall take in reading things that con­cerne him, it should séeme nothing vnto them. Granatensis first therefore in a discourse he makes vpon the Lords prayer, writes thus verie excellentlie of mans iustification by Christ, in y^e sight of God. But O Father, doest thou forgiue vs our sinnes freely, and without any recompence? Truely thou forgiuest them freely, & not freely: not freely; for although mercy be readie to forgiue, yet iustice will be satisfied: freely, because thou hast giuen vs freely that, wher­with to repaie iustice; that is, that great and inestimable treasure, which thy onely begotten sonne, the whole space of xxxi j yeeres, did laie vp as treasure for vs An entrance to the which, he hath pur­chased for vs, with his bloud. We offer to thee this treasure, O Fa­ther! take thereof as much as thou wilt: There may be drawn out thereof abundantly; but it can neuer be drawne drie: we may spend [Page 75] thereof, but it can neuer be diminished. All his merits are ours; his satisfaction is ours; his bloud is our ransome: Therefore we beseech thee, O Lord, that being pacified with the bloud and merits of thy sonne, that thou wouldest winke at our sins, the which if thou shalt call into a streight account, there is no man shall be able to abide the fauour, much lesse the rigour of thy iustice. Let thy mercie helpe vs, who acknowledge our selues worthie to be damned for a thousand sinnes, by thy iustice. Purge vs with the feruent fire of thy loue; take vs againe to thy fauour; be friendes with vs; Forgiue vs our tres­passes. Thus farre Granatensis. And this which he teacheth must all Gods Saints pleade, at the tribunall seate of Gods iustice. They must saie with Dauid: Pleade thou my cause, O Lord, Psal. 35.1. with them that striue with me, fight thou against them that fight against me. And againe: And now truely what is my hope? 39.7.38.15. Truelie my hope is euen in thée. And againe: For in thee, O Lord, haue I put my trust, thou shalt answere for me, O Lord my God. This must be their plea, if they minde to be saued, against all the accusations of their owne consciences and enditements of Sathan. And this is that which our Sauiour teacheth: Verely, verely, Ioh. 5.24. I say vnto you, he that heareth my worde, and beleeueth in him that sent me, hath euerlasting life, and shall not come into condemnation: but hath passed from death to life.

Granatensis concludes the Lords prayer thus: Behold, most louing Father, how our childishnesse hath plaied her part, as well as she can, in vttering the words, which thy only begotten sonne hath taught vs: but now we powre out altogither and at once without wordes, our whole hearts, that thou wouldest mercifully grant vnto vs those things, which we desire of thee. O Father, we most humbly beseech thee, that thou wouldest mercifully bestow vpon vs all those benefites and graces before recited, not respecting our vnworthi­nesse; but the worthinesse of thy onely begotten sonne Iesus Christ. For he is our aduocate, our priest, our sacrifice, and our patrone be­fore thee. For we doe not prostrate our prayers before thy face tru­sting in our owne righteousnesse, (as the Prophet saith) but in the multitude of thy mercies and in the merites of thy sonne our Lorde. For whatsoeuer he hath done or suffered, all that he hath giuen vn­to vs, he hath suffered and done al that for vs: therfore for his sake, we desire thee, that thou wilt grant vs all these our requests. By him thou hast created all things, and by him thou hast restored all things [Page 76] that were lost: by him thou hast created man to thine owne image and likenesse; and by him thou hast reformed man againe to the same image. He is the foundation of our being, he is the foundation of our righteousnesse; and the cause of our merites: he is our inter­cessor with thee; he is our aduocate, and the strength of our hope. Therefore, whatsoeuer hitherto (O heauenly Father) we haue asked, we haue asked all that, by thy sonne: for that which is not due to our righteousnesse, is due to his merites. If thou shalt finde no good­nesse in vs; truely thou canst finde no wickednesse in him. If there be no merites in vs; behold his merites, without estimation or num­ber. By him therefore we pray thee, by him we beseech thee; ho­nour him in vs. For that which thou giuest to vs; the verie same thou giuest to him: for whatsoeuer is bestowed vpon the members, re­dounds to the head, whereof they are members.

We confesse (O Father) we confesse our pouertie, we haue no­thing of our owne, that we may offer vnto thee, least notwithstan­ding that we should appeare emptie before thee (which thing thou forbiddest in thy law:) behold, we offer vp in sacrifice vnto thee, thy onely begotten sonne, with all his labors, sorrowes, stripes, wounds, and whatsoeuer he hath done, and whatsoeuer he hath suffered, from the first minute that he was borne into this world, and that he be­held this light, vnto the verie last gaspe, which he dying on the Crosse, yeelded vp; all that we offer vnto thee. For we are parta­kers of all these; al these are ours; he did all these things for vs; he suf­fered them for vs: We trusting and relying wholy of this oblation, of this sacrifice, of these merits; do come vnto thee, and we desire mer­cie of thee, euen as it were now of iustice and good right; for if thou respect thy sonne, it is iustice; but if thou respect vs, it is mercie.

But there is also another thing, that makes vs bolde, that makes vs hope well, that makes vs be of good courage; because we doe not come to thee, through mans presumption, or with the impu­dent face of flesh and bloud, and doe begge of thee these so great requests and petitions; but we come thus begging, sent of thine on­ly begotten sonne: for he commands vs to come to thy throne, & to aske in his name whatsoeuer is necessary, to both our liues. Neither doth he onely command vs this: but also he hath put wordes in our mouthes, fitte for the same purpose; he hath giuen vs those phrases and maner of speeches, which thou knowest and art acquainted wel withall; which hitherto we haue repeated: Know them, O Lord: [Page 77] it is the stile of thy sonne: they are the words, which he left vs, to deserue our saluation. Remember (O Father) that woman of The­koah, which obtained pardon of Dauid for his beloued sonne Ab­solon, assoone as the king perceiued, that shee came, being sent of Ioab the captaine of the hoste; which fauour Ioab expounded to be done vnto himselfe, and not to the woman: so I O Lord am sent of thine onely begotten sonne; it is he that hath put these words in my mouth; it is he that beseecheth thee by me, and for me. That which thou grantest to me, thou grantest to him: and he will thanke thee for it.

Remember (O Lord) how thou didst not condemne, but com­mende that vniust steward of thy goods, who made himselfe friends with them. Be not angrie with me, if that I the poorest creature in the world, who haue euill spent thy goods and wasted them, doe come to thy sonne, make him my friend; submit my selfe to his pa­tronage and protection, that in this time of my neede and extremity, he may receiue me into his tabernacle, and that his merits may pro­tect and shrowde me. I know that it is a dangerous thing, to come into thy sight, without our spirituall brother Beniamin: that is, thine onely begotten sonne: Behold him therefore, behold we bring him with vs, and we present him vnto thee; that by his intercession, we may be mercifully heard of thee. And thou also (O thou onely be­gotten sonne of God) who also art the sonne of man; stretch foorth thy arme ouer vs. For thou art our protectour, and with thy cloake couer our nakednesse, and with thy riches helpe our pouertie, and do not put vs backe from thy grace and fauour, whom thou hast vouch­safed to make partners and companions of thy nature: who liuest with the Father and the holy Ghost, for euer and euer.

We maie learne here, how that, as our iustification is frée in respect of our selues, but déerelie bought with the precious bloud and innumerable merites of Iesus Christ: so likewise all the good things we haue, we also obtaine by his meanes. He is the captaine of the Lords hoste; by whose meanes, all disobedi­ent & wicked Absolons are restored into their heauenly fathers grace, and fauour againe: he is that beloued Beniamin, without whom, it is dangerous to appeare in our heauenly fathers pre­sence: Therefore in our praiers let vs be sure euer to bring him with vs, and no bodie els.

To the same effect Granatensis also writeth in another praier. [Page 78] Thou art my king, Orat. 7. pro im­pet amor. dei. for thou gouernest me with thy spirit; thou hast fought for me, and hast pulled me out of the hands of mine enimies: thow art my high Priest; for thou hast prayed, and dost still pray for me without ceasing, as an euerlasting high priest, in the presence of God thy heauenly Father: Thou are my sacrifice; for thou hast of­fered vp, euen thine own selfe, a sacrifice vpon the Altar of the crosse, that most graciously and mercifully, thou mightest purge and wash away my sinnes: Thou art my Aduocate; for when the diuell ac­cuseth mee, and teacheth to thy father against me an inditement, wherein are written all my sinnes; thou defendest me, and maintai­nest my cause: Thou laiest downe of thine, and suppliest all that is wanting to my righteousnes: Thou art my redeemer; for thou art both God and man, mans friend, and also true man; a friend also that can do much with God; and the true Son of God. And there­fore thou settest thy selfe as a Mediatour, in the midst between God and me.

And after: To conclude; thou art my Sauiour, and surely such a Sauiour, who euery where, alwaies, and in all things sufficeth me: for thou didst worke in the middle of the earth, most perfectly and absolutely, all whatsoeuer was required to my saluation. Thou hast lightened my ignorance, with thy doctrine; thou hast strengthened my weaknes, with thy examples; thou hast kindled and enflamed my luke-warmenes, with thy benefits: Thou hast instructed my soule, with thy mysteries: Thou hast enriched my pouerty, with thy merites: Thou hast healed my wounds, with thy sacraments: Thou hast paide and satisfied for my pleasures, with thy griefes and sorrowes; and now sitting in heauen at the right hand of thy fa­ther, thou makest intercession for me. VVhat shall I vse many words? Thou art made my wisdome, my righteousnes, my sancti­fication, and redemption, and therfore all my goods.

This glorie Granatensis attributes to Iesus Christ; and all true catholiques wil most assuredlie beleeue this, & doe the same. Here is the perfect summe of our saluation. And speaking of the holie communion, he writes thus: That it is a Sacrament of in­finit vertue; Lib. 3. Mem. cap. 1. I say of infinit vertue (saieth hee,) for it containes in it Christ; who is the fountaine of grace. And man by that Sacra­ment is made partaker of all the merites of the Lords passion, which also haue neither measure nor number.

If this be true, how doeth Poligranes measure and number [Page 79] them? affirming that they take awaie the fault, and not the pu­nishment.

Hée also writes thus: This faith affirmeth, Lib. 1. Mem. cap. 5. that the reward of vertue and the punishment of sinne, the one of them is so sharpe, and the other so great, that if all the world were full of bookes, and all creatures were writers; yet all these writers should be sooner weary, and the world should be ended, then that they should lacke matter what to write, of either of these, what these things containe in them, according to their exceeding greatnes. The same faith also tea­cheth, that the debts we do owe vnto God, are so great, and the benefites we receiue from him, are so excellent, that if man should liue so many yeares, as there are sands on the shoare of the Ocean sea, it were a thing of nothing, to spend all those in Gods seruice. The same faith doth also witnes vnto vs, that vertue is such a preci­ous thing, that all the treasure of this world, and all that which mans hart can desire or imagine, is not at al by any meanes to be compared vnto it.

This place quite ouerthrowes all prowde conceits in mans heart of anie merite: all he can doe, naie if he could doe a thou­sand times more then he can, is but his most humble duetie to our most mightie and mercifull God.

But aboue all other places, speaking of the name of Iesus, vpon these wordes: Thou shalt call his name Iesus; Med. vitae Christi Med. 6 hee writes thus most excellentlie. For he (sayth the Angell) shall saue his people from their sinnes. Blessed be this name, and blessed be this saluation, and blessed be the day wherein such newes was brought into the world. Hitherto (O Lord) all the other sauiours whom thou hast sent into this world, were sauiours of our bodies, and of this flesh of ours, which saued our houses, and Vineyards, and such like; but they could not saue our soules, sighing vnder the heauy burthen of sinne, and therefore subiect to the diuell. What aduan­tageth it a man, if he winne the whole world and rule ouer it, and he himselfe continue the bondslaue of Sathan, and lose his soule? To remedy therefore this euill, this new Sauiour is sent, that the whole saluation of man might be fulfilled and perfected. VVho sauing soules, also cured the bodies; and deliuering men from the euill of the fault, hath deliuered them also from the euill of punishment: And so hath perfected our saluation. This is that saluation, which the Patriarches desired; this is that saluation, which the Prophets, with [Page 80] so many sighes and cries, longed for: This is that saluation, which so often the Psalmes promise and sing of: This is that saluation, for which the Patriarch Iacob reioicing, died saying: O Lord, I will wait for thy saluation, &c.

Granatensis heere in plaine tearmes affirmes, that Iesus Christ hath deliuered vs, as well from the euill of the punish­ment, as from the guilt of sinne. And that he hath perfected our saluation, contrarie to that former affirmation of Poligra­nes.

Med. 11. Vitae Christi.And speaking of Christes fasting, hee writes thus: The soli­tarines of the Wildernesse did not terrifie thee, not the assaults of the diuell, nor the sharpnesse of repentance, nor the watching in pray­er: The neede and weaknesse of thy members, was euer before thine eyes: and therefore thou wast punished, as a most faithfull head, that thou mightest enrich all vs, with the treasure of thy me­rites, that whatsoeuer we wanted, we might haue it in thee. Thou art he, who with thine owne mouth hast said; I sanctifie my selfe, O Father, for them that they maie be sanctified in the truth. For as we al by one mans fault became prophane and wicked: so we are sancti­fied and repaired again by the merites and holinesse of another.

As Adam made vs all prophane and wicked: so onelie Ie­sus Christ the second and true Adam, sanctifies vs, and restores vs againe.

Med. Vitae Christi. 24.Of Christes death hee writes thus: That thing which the go­uernour himselfe doth (meaning Pilate) is not iustice, but very great and extreme iniury. For he iudgeth him worthy to die, whom he himselfe, thrise before, had confessed to be innocent and iust, and that he could find no fault in him. But the true Authour of this iu­stice, is the gouernour of heauen, in whose sight all the sinnes and offences of the whole world are committed; who is also so iust, that he will suffer no sinne to escape vnpunished and vnreuenged. But because the whole world was not sufficient enough, to satisfie and appease the wrath of God, euen for one onely sinne; hee drew out the Sword of his iustice, and smote the innocent and harmelesse Lambe, who onely amongst all the men in the world, could and was able to answere for all the sinnes of the whole world. And this iustice was published and spread abroad, not by that iniurious and materiall Trumpet; (hée supposed that they sounded a Trumpet at Christes death:) but by the mouthes and writings of the Pro­phets, [Page 81] who foretold many hundreth yeares before, that it should be that Lord, that should be smitten for the sinnes of the people, and should suffer and endure most grieuous and cruell torments for their iniquities.

Againe concerning the same matter, hee writes thus:Ibidem. How many and how forcible pricks and goades haue we here, not onely to make vs loue; but also to trust & put al our whole confidence in this our Sauiour? Tell me how is it possible not to loue him againe, who hath first loued thee so tenderly and dearely, that freely of his owne accord, he hath giuen himselfe to be smitten of most cruell tormentors, and would take vpon him, the sentence & iudgment of death, which thou dids [...] deserue. What brother for his brother, what father for his sonne, what wife for hir husband, would take vpon them and suffer the punishment which any one of these should haue endured? Suppose therefore and think with your selfe, that there were some certain guilty person, who being bound for his offences, is kept in close prison, and euen now being condemned by the sen­tence of the Iudge; imagine that there would nothing be doone, but that the tormentor should come, with his instruments of death, wherewith he should be slaine, and should now execute the Iudges sentence; and imagine also, that a certaine friend of this guilty and condemned person, should come into the prison, should put on his apparell, and should take to himselfe that guilty mans vnhappy lot; and that he might set him free, would become himselfe an open spe­ctacle, and be punished with the punishment of death for his friend: would we not say, that the loue of that friend towardes that guilty person, was woonderfull and exceeding great, that would redeeme the life of his friend, with the losse of his owne? And likewise, what againe should that guilty and condemned mans loue bee towards his redeemer and deliuerer? O eternall King! when thou sawest me iudged to eternall fire, thou being moued with the bowels of pi­ty and compassion, camest downe from heauen, into the prison of this world, and taking vpon thee the Image and shape of a sinner, thou camest into my stead, and was condemned and put to death for my sake: he therefore who hath suffered and endured such ex­treame and grieuous paines for me; shall I not say, that he will also loue me exceedingly?

And againe: Neither is onely loue, Ibidem. but also a sure trust and con­fidence in our Sauiour kindled and stirred vp, by these merites and [Page 82] these benefits: why should I not therefore henceforth hope for grace, glory, and the forgiuenes of my sinnes, seeing I haue such a treasure, and such a bountifull treasurer; who is euery day ready to satisfie his father, for all my debts? For if it shall be a thing iust and conueni­ent, that the innocent should be punished, and that the honourable should be despised; that he should make satisfaction for sinnes, and should cancell the bond and obligation openly in the sight of all men: shal it not be a thing also both iust & meet, that the guilty per­sons, for whom he suffered and made satisfaction, should now bee acquited from all their debts, and pronounced iustified before God? Iustice found out a way and meanes to enter into the holy mans house; who ought nothing and was not indebted, and he executed his great rigor there: and shall not mercie then finde out a waie, which leades to the debters house, that she may blot out our sinnes and pardon our offences?

It is a greater miracle, that God should be taken, scourged and condemned, and die vpon a Crosse; then to receiue an enemie for a friend, and to vse a traitour as a sonne, if he would repent him, and be conuerted vnto the Lord. If therefore that be done which is the greater, why should we doubt then of that, which is the lesser? Now therefore (O Lord) thy mercie is extold and lift vp verie high, and thy bounteous liberality is proued and tried vpon sinners; thy iustice also is magnified, it hath exercised and executed her rigour and se­ueritie vpon the innocent and harmelesse without fault: wherefore, although grace be not giuen to a sinner, to him as he is a sinner; yet notwithstanding let it be giuen him, for thy deerely beloued sonnes sake, who redeemed him with so deere a price, and at so great a rate. It is thy mercie that a sinner should be saued, if we looke into and consider the basenesse and vilenesse of sinners: but it is thy iu­stice, if we respect Christ; and we hauing the one, haue the other also.

And againe, Blessed be therefore that condemned innocencie, which hath absolued and set free so many condemned persons, Ibidem. and blessed be that blamed iustice, which hath iustified so many repro­bates. Therefore if his merites haue neither ende nor number, and all of them belong to the health and saluation of our soules; with­out all doubt this his petition shall neuer be denied him, being our mediator and making nowe intercession for vs. For it were great wrong, that he who had indured so many iniuries, should not ob­taine [Page 83] that which he askes, least peraduenture his pitifull and merci­full father should againe torment and afflict the soule of his sonne, by denying him that which he desires, whose body before he grieued with diuers torments: he receiued woundes in his bodie, that they might effect and worke saluation in our soules, which he deserued and purchased for vs, by his patience and sufferings: he was taken, apprehended, & handled as a sinner, who notwithstanding was iust, that we sinners might be accepted of God as iust. He died and in­dured the punishment due to vs, and descended euen as it were into the depth of the sea, with griefes which he suffered. It were an vn­iust thing, that the father should twise iudge one thing, and should punish one fault, with double punishment: but it is meete, that the debter should now be restored to his former libertie (if he would but only repent) seeing that his surety hath paied his debt so liberally and bountifully for him, whom he was suretie for.

And againe, Looke vpon (O Lord) the face of thine annointed Iesus Christ, who was made obedient vnto the death, Med vitae Christi 25. euen vnto the death of the Crosse: and let not his woundes and scarres euer depart out of thy sight; but let them alway stil remaine before thine eies, that thou maiest remember, what a great recompence and sa­tisfaction thou hast receiued of him for our sinnes and transgressions. I would to God thou (O Lord) wouldest way in a paire of ballance, the sinnes wherewith we haue deserued thy wrath and indignation, and the griefe and punishment, which thy innocent sonne suffered for vs: Surely it will appeare a farre greater and worthier cause, that thou shouldest powre downe thy mercie vpon vs, for that his suffe­ring and punishment; then was that transgression, that thou shoul­dest hide thy mercies in anger and displeasure for our sinnes. Let all tongues giue thankes vnto thee (O Father) for the exceeding great abundance of thy goodnes, who hast not spared thine onely sonne, thy best beloued, the ioy of thy heart, in whom thou art well plea­sed; but hast giuen him ouer vnto death, for vs all, that we might haue him as a most faithfull aduocate before thee in heauen. And what thankes shall I offer and render worthily vnto thee (O Lord Iesu) thou most zealous louer of mankinde, who am a man, dust and vile clay? for what couldest thou more haue done for my soule, that thou hast not done? what hast thou left vndone?

Granatensis in all these places hath most manifestlie set be­fore our eies, the great benefit of Christs Redemption; not one­lie [Page 84] by the example of a suretie, who would paie another mans debts, but also of a most déere and faithfull friend, who would en­dure punishment, and would die for his friend. And doth Poli­granes saie, that he hath onely taken awaie the fault and not the punishment? How doth this doctrine diminish the merites of Christs passion, and his excéeding great loue towards vs? and that to maintaine the Popes pardons, for without this they fall to the ground.

Againe, Granatensis whatsoeuer he teacheth of satisfaction by our owne workes in other places,Orat. 5. de vita Christi. for himselfe hee praies thus: O bloud that giues life and saluation! O Lord, vouchsafe to wash me with that bloud, and to sanctifie and purifie me with that most precious liquor. O Lord, offer it to thy father for a perfect satisfacti­on, and remedie of all my wickednesses. What can be saide more manifestly then this? No doubt this was his faith: thus he prai­ed to God for himselfe.

And in another place, writing of the worthie receiuing of the Eucharist,De sanct. euch. sacra. lib. 3. cap 2. he praies thus: O my most sweete Lord God, so huge is the greatnesse of my sinnes, that I can neither amend them, nor make satisfaction to thee for them: Therefore I desire to receiue thy welbeloued sonne, who vpon the altar of the Crosse, offered to thee for me, a most perfect sacrifice; the same I offer vnto thee now, for my sinnes; that he may make satisfaction for me. For I know that there is nothing els, neither in heauen nor in earth, that is more gratefull vnto thee, or can by anie meanes requite thee, the debt I owe thee.

Granatensis here plainlie distrusts in his owne paiment, ei­ther in part or in whole, of his debts and sinnes; and flies onelie to Iesus Christ and his satisfaction. He saies he knowes none other thing in the world, that can paie his debts, but his bloud: and so must all true Catholiques saie with him.

That same conclusion and definitiue sentence of Saint Augu­stine, concerning our iustification, is worth the marking against all Popish mystes and cauilles, which he writes in his booke. De spiritu & Lit. Cap. 13.14. These things (saith he) being considered and handled, according to the habilitie which God hath giuen vs, we gather, that a man is not iustified by keeping the commandements of a good life; but by faith in Iesus Christ: that is, not by the lawe of workes, but by the lawe of faith; not by the letter, but by the spirit. And al­though [Page 85] the Apostle, when as he would correct and reforme those which tooke pleasure in circumcision; called circumcision by the name of the lawe, and other such ceremonies of the lawe, all which now as shadowes of that which was to come, the Christians refuse, holding that which was figuratiuely promised by those shadowes: yet he wil haue the law to be vnderstood, whereby he saith that no man is iustified, not onlie in those mysteries which had figuratiue promises, but also in those workes, which whosoeuer shall doe, liues iustlie.

Saint Augustine here plainely teacheth that not onelie by the workes of the Ceremoniall law, we are not iustified, as some Papists séeme to expound that place of Saint Paul; but not also by the workes of the morall lawe. And so Gagneius goes about to expound Saint Paul, in his exposition vpon Saint Paul to the Romaines. Out of the former Chapter (saith he) whereas S. Paul saide: We thinke that a man is iustified by faith without the workes of the Lawe; and out of the Text of this present Chapter: wherin he shewes that faith was imputed to Abraham not in circumcision, but whenas he was vncircumcised; before his circumcision, it is e­uident that it is meant in this place, that Abraham was not iustified of the workes of the lawe; and after he was iustified of workes, that is, those workes hee spake on before, meaning Circumcision. And in his exposition vpon the Epistle to the Galathians, he allead­geth the Gréeke Scholiast to confirme this his assertion. Na­ture her selfe taught those things which were necessarie in the lawe (saith the Scholiast) as thou shalt not commit adulterie, Gag. in 2. cap. ad Gal. thou shalt not kill, thou shalt not steale, but those things which concerne the Sabboth, circumcision, and leprosies and sacrifices and sprincklings; those are the proper workes of the lawe. And of these (saith the A­postle) that of the workes of the lawe no flesh shall be iustified.

But if there be any such opinion in the Scholiast, here we may sée that S. Austen is of a contrarie opinion.

And Gagneius himselfe, as should séeme, mislikes this opini­on: for in his preface vpon the Epistle to the Romans he writes thus: But if any man will vrge, when as verie often in this Epistle and also in other his Epistles, that Paul saith, that we are iustified by faith without workes; that not onely the workes of the lawe are ex­cluded, but also all other things els whatsoeuer: I will not greatly say against him, if he wil patiently endure to heare, that iustification [Page 86] is taken in the scripture two waies. First to be iustified, is of one that is wicked, to be made iust; the which thing is doone in a moment, and without any merites of our works, yea and without any works of ours going before it. And here marke that I say, going before it: for together with that iustification, must needs come the mouing of free-will repenting of her former life, and beleeuing in Iesus, beeing of God drawne and stirred vp to that motion. And of this Iustifi­cation Paul speakes, as often as he saith, that men are iustified and saued without works. Here he seemes to saie plainelie, that our first iustification is without anie workes, that it saues vs: and yet after he saieth, that it is but a saluation imperfect, and begun in vs, when as a man ariseth from infidelity and sinne to grace, which he deserues by no work, but yet it is not doon without a good work, and mouing of the will: which freely is powred into it of God. Here hee seemes to be contrarie to saint Paul, when as hee saith, that without the works of the law we are iustified: and he will haue euen in our first iustification one concurrent.

Secondly, he seemes to disagree from the councell of Trent, which teacheth, that our free-will beeing stirred vp, agrees wil­linglie and iointlie workes with grace: but hee saieth it must be drawne, and this argues a violence: and thinges extorted and not voluntarie,2. Cor. 9.5. haue no reward with God, as saint Paul plainlie teacheth.

But after, hee makes a second iustification, and to this iusti­fication hee saieth; Good workes are required. And hee allead­geth that one place for proofe hereof, out of the Reuelation: He that is iustified, let him as yet be iustified.

But he might as well haue considered, how that as in that one place the holie Ghost exhorts all them that are iustified, that they bee iustified still: so it teacheth all Christians to praie for the in­crease of faith.Roman. 1.16. And againe Saint Paul saieth; I am not asha­med of the Gospell of Christ: for it is the power of God to sal­uation, to all that beleeue it, to the Iewe first, and then to the Gentile. Here is the first iustification; but it followes: The righteousnesse of God is reuealed in it from faith to faith, as it is written: The iust shall liue by faith. And here is also the se­cond iustification, if hee will needes haue a second, From faith to faith. The iustified man is more iustified, from faith to faith: as his faith increaseth, so his righteousnes: And hereof it is said [Page 87] here, that the iust man liues by faith; not onelie the first moment of his iustification, but all his life long. And Saint Peter saith:1. Pet. 1.5. That through faith we are kept by the power of God, euen vnto saluation. Faith not onelie liftes vs vp from hell, as the papists teach; but it preserues vs euen to euerlasting life. It is our first and our last iustification: Christ is α and ω, the beginning and the ending, as Saint Iohn in his Reuelation teacheth. But the papists by this their distinction would make him be but Al­pha onelie. And here of we are saide,Reuelat. 7.8. Mat. 17.20.15.28. to haue faith like a graine of Mustardseed: And some are saide, to haue a great faith; and some the greatest faith of all; as our Sauiour witnesseth of the Centurion: I haue not found so great faith, no not in Israel. Luke, 7.9 Rom. 4.11.12. And againe saint Paul saieth: That Abraham receiued circumcision as a seale of righteousnesse of the faith, which he had when as he was vncircumcised, that he might be a father of the circumcision, not vn­to them onelie which are of the circumcision, but vnto them also that walke in the steppes of the faith of our father Abraham. This (to be iustified more) which saint Iohn speakes of, is (no doubt) to walke in the steppes of the faith of Abraham. And this no doubt also is that, which saint Peter meaneth, when hee concludes his epistle thus; Growe in grace, 2. Peter. 3.18. and in the knowledge of our Lord and Sa­uiour Iesus Christ: That is, grow in your faith, and knowledge of the Gospell. For this is life eternall (saieth our Sauiour) to knowe thee to bee the onely true God, Ioh. 17.3. and whome thou hast sent Iesus Christ. Gagneius should haue considered all these places, and not grounded his second iustification of workes vpon that one on­lie place: Whereas also that same [...], Let him be righteous still, maie signifie rather a perseuerance then an increase.

But to let Gagneius go, with his mystes and cauilles against the trueth, and to returne to saint Austen againe. As hee quite takes all our iustification from all workes whatsoeuer, either ce­remoniall or morall; so he yéelds this to that our first iustifica­tion, that it makes vs partakers of the glory of God: Lib. spir. & lit. cap. 9. and doe wee thinke then, that hee euer thought of anie second? Thus hee writes: By grace the wicked man is iustified freely, that is, hauing no merites of his works going before. For otherwise, grace were not grace; because therefore it is giuen, not because that we haue doon good works, but that we may do them: that is, not because we haue fulfilled the law; but that we might fulfill it. For he said, I [Page 88] came not to destroie the law, but to fulfill it. Of whome it is saide. We haue seene his glorie, the glorie (as it were) of the onelie begot­ten Sonne of the Father, full of grace and trueth. This is the glory whereof it is said: All haue sinned, and are destitute of the glory of God. And this is the grace, whereof by and by he saieth; Being iustified freely by his grace. So that by saint Austens iudgment, this grace which we receiue in our first iustification, is that grace of God, which before our iustification all men were depriued of: And will Gagneius saie then, that our iustification is imperfect? Naie herein also saint Austen agrees with saint Paul, who spea­king of that first iustification saieth:1. Iohn, 15. We being iustified by faith are at peace with God: and is it imperfect then? no imperfect thing can please God.Ephes. 2.16. He is light, and in him is no darknes at all. Naie in another place hee saieth, that Iesus Christ hath slaine hatred be­tweene God and vs, and that we haue an entrance now to the fa­ther by one spirit: no doubt which we receiue in our Baptismes, and at our first iustification:19. And that now we are no more stran­gers or forreiners, but citizens with the Saints, and of the houshold of God. And is this our first iustification, as yet imperfect? Naie saint Iohn saieth;1. Iohn. 1.3 That we haue seene and heard, we declare vnto you, that you also maie haue fellowship with vs, and that our fellow­ship may be also with the Father, and with his Sonne Iesus Christ. Do wée beleeue this? O happie newes! by faith wee are made fel­lowes with the apostles; naie euen with God himselfe: and is then our first iustification imperfect? and these things Saint Iohn writes to vs, that our ioy may be full. Who will not reioice that hea­reth this newes?

Other Papists make another cauill at our iustification, Stella writes thus: Of these words of Christ, that error of the Lutherans is conuinced, Stella in cap. 6 Luc. who dare affirm that faith cannot be without charity, but one may truely (as it is manifest out of this text of the Gospell) heare the vvordes of God, and beleeue them; and yet not bee in grace. But here Stella addes this of his owne (and beleeue them) that is more then is in the text. The text saieth, One maie heare the words of God, and not do them, & not be in grace. But surelie he that heares them & beleeues them, will do them also no doubt; and therefore such a one is in grace. S. Austen also verie excel­lentlie condemnes the Papists in this their doctrine:De fide & ope­rib. cap. 23 The Lord saith in the Gospell; The houre shall come, wherein all they that [Page 89] are in the graues shall he are his voice; and they shall go which haue doone well, into the resurrection of life; and they which haue doone euill, into the resurrection of iudgment. Neither is it said, that they which haue beleeued, or that they which haue not beleeued: but thus, they which haue doone wel; and that, they which haue doon e­uil: for a good life cannot be separated from faith, which works tho­rough loue: yea verily, that same is a good life it selfe. A true liue­lie faith and a good life, by saint Austens iudgement, are vnsepa­rable.

And againe, saint Austen declares his iudgment, concering our iustification, and she vse of good workes, verie manifest­lie thus. When as the Apostle saith, Aug. de fide & operib. cap. 14. that he supposeth that a man is iustified by faith, without the works of the law: hee meanes not that when as wee haue receiued and professed the faith, that the works of righteousnes should be despised; but that euery one may know that he may be iustified through faith, although no works of the law haue gone before. For they follow a man that is now iusti­fied: they do not go before him which is to be iustified. This is saint Austens plaine iudgement, that workes are fruites of our iustification, not rootes: they are neither precedent, nor concur­rent causes, but effects following.Ibidem. And after hee addes the cau­ses, why saint Peter, Iohn, and Iames, and Iude, wrote their Epi­stles; and expoundes their meanings, whereas they seeme to make much for good workes: Because this opinion (saieth he) was then sproong vp: (that is, that works were despised) the other apo­stolique Epistles of Peter, Iohn, Iames, and Iude against this opinion bend al their force; so that they very vehemently affirme, that faith without workes profiteth nothing. As also Saint Paul himselfe cals not faith, euery faith, wherewith we beleeue in God: but that healthfull and euangelicall faith, whose workes proceede from cha­ritie: and faith (saieth he) which vvorketh thorow loue. Therefore he affirmes, that that faith which some men thinke is sufficient to sal­uation, to be of so small force, that he saith: If so be that I had all faith, so that I could moue mountaines out of their places, and yet had no charity, I am nothing. But where this faithfull charitie works, there is a good life, &c.

So that by saint Austens iudgement, that vaine and barren faith, which some men in those dayes imagined of their owne braines, and despised all good workes, doe both saint Iames, and [Page 90] saint Iohn, and the rest of the apostles condemne in their Epi­stles: and not that Euangelicall and liuelie faith, which S. Paul calles faith. Some men in those dayes taught, that if one kept a whore openlie; and yet said, that hee beleeued in Christ, by his faith hee should bee saued.Aug. de fide. & oper. cap. 1. Against such, saint Austen makes that Booke, and affirmes, that such a faith cannot profit anie man.

Againe here we note, howe the Fathers are to be vnderstood, when as manie times they saie, that charitie couers sins, and mercie saues, and such like phrases they vse, that as saint Austen doeth here saie, that faithfull charitie liues well: so also faithfull charitie couers sinnes, and faithfull mercie saues. As Saint Paul also saieth of faithfull prayer, that it saues; He that calles on the name of the Lord (saieth hee) shall be saued. But howe shall they call on him, on whom they haue not beleeued? So that prayer hath this vertue to saue, not of her selfe, but of faith. And so we maie (no doubt) saie of other good workes. Euerie thing the more excellent it is, doeth more communicate his vertue to o­thers: as euen the verie fire his heate to the colde and harde I­ron; so that now Iron burnes, but it is by reason of fire, that impartes his vertue vnto it; so likewise the sunne impartes his forces to these inferior creatures; so trees impart their sappe to their fruites: and shall wée thinke that faith is lesse forcible then fire?Phil. 1.11. and are not workes called the fruits of righteousnesse? and why maie not faith, which is the roote of righteousnesse, impart this his sappe vnto them?

De Iacob. & beat. vit. lib. 2. cap. 1. Vno fidei munimine te­gant. Ambrose of faith and workes writes thus: In this field flourish the Pomegranets, which containe many fruits vnder one rinde of faith, and do as it were nourish them with the embracing of chari­tie: so that faith, as the rind of the Pomegranet containes manie kernelles vnder it; so doth faith couer all our works. They may not appeare in Gods sight without it: it giues life vnto them. And charity is as it were the nurse of them: as necessary as the nurse is to the child after it be born; so necessary also is charity to all our good works.

Cap. 2.And after writing howe Isaac smelled a swéete sauour of E­saues garmentes, which Rebeccah had put on her sonne Iacob, he writes thus: Peraduenture it meanes this, That we are not iusti­fied by workes, but by faith: because the infirmitie of our flesh is [Page 91] an hinderance to our workes: but the brightnesse of faith ouersha­dowes the error of our deedes, which deserues pardon of our sinnes. So that whereas in our best good workes are imperfections, by rea­son of the infirmitie of our flesh; the glorie of faith lighteneth and couereth them. This is Ambrose his iudgement: Our workes then of themselues can iustly challenge no rewarde; nay they must craue pardon for their imperfections, and the helpe of faith to patronize them.

Againe, how that all men are sinners he writes thus:Amb. de lac. & beat. vit. l. 2. c. 5 Oh how happie is that man, in whom the enemie can finde nothing, that he may challenge to be his! in whom the Diuell can finde no­thing, that he may say iustly to bee his: this seemes impossible in man. But Iacob herein bare a type of him, who said in the Gospel: The Prince of this world comes, and in me he shall finde nothing. Am­brose here plainlie affirmes that no man, except only Iesus Christ, is frée from sinne: he excepts not the blessed virgin Ma­rie, as the Papists doe now. Of whose iudgement were Chry­sostome and Theophylact; as Titilman notes vpon Iohn. Titil. in Ioh. cap. 2. But now (saith he) that it is reuealed to the Church that she is without sinne, we must beleeue it: though these fathers in their daies taught con­trarie. So lightly they account of the fathers when they make a­gainst them.

That lesson of Peter is worth the marking:1. Pet. 1.13. Therefore the loines of your minde being girded vp, and being sober trust perfectly in that grace which is brought vnto you by the Reuelation of Iesus Christ. And after: If you call him father, Verse. 17. which iudgeth without respect of persons according to euerie mans worke, passe the time of this your pil­grimage here in feare. Here is a briefe summe of a Christians iu­stification and conuersation. He must trust perfectly in the loue of God brought to him and declared by Iesus Christ, as concer­ning his frailties and sinnes of infirmitie: (For who can say my heart is cleane?) But he must also haue the loines of his minde girded vp, and passe the time of this his pilgrimage in feare. As concerning presumptuous sinnes,Psal. 19.13. Psal. 59.5 Rom. 6.12. Psal 119.122. De iustificati­one. lib. 2. cap. 7. he maie not sinne of malicious wickednes: Sinne may no more raigne in him: he may not take delight and pleasure in sinne. This is the summe of Saint Peters doctrine concerning the conuersation and iustification of all Christians.

Maister Bellarmine first of Iustification writes thus: The fourth and fift error, which also haue many maintainers, place our [Page 92] iustification in the imputation of Christs righteousnesse: as though therefore we were righteous before God, because Christ doth co­uer vs with his righteousnesse: and seeing vs thus couered pronoun­ceth, that he accompts vs iust. This doctrine Maister Bellarmine accounts erronious, which agrées with the Scriptures, euen as saint Paul most plainly prooueth.Roman. 4.6. The Prophet Dauid also (saith he) declareth the blessednesse of man, vnto whom God imputeth righteous­nesse without workes, saying: Blessed are they whose vnrighteousnesse are forgiuen, and whose sinnes are couered. Here are Dauids and saint Paules plaine resolutions, that the blessednesse of euerie man consists in the couering of his sinnes; and in the imputa­tion of righteousnesse without workes. To this agrées also saint Iohn: 1. Ioh. 2.2. If anie man sin (as before he had affirmed that all men did) euen we (the Apostles) haue an aduocate with the father Iesus Christ the iust: and he is the propitiation or couering of our sinnes▪ Euen Iesus Christ couers the Apostles sinnes. And this is that, which our Sauiour himselfe teacheth all Christians:Luke, 9.26. For whosoeuer shall be ashamed of me, and of my wordes; of him shall the son of man be asha­med, when hee shall come in his glorie. What meanes this? that Christ will be ashamed of some at his comming? No doubt, that he will not clothe them with his righteousnesse, nor shadowe them vnder his winges. But Maister Bellarmine goeth on fur­ther, and writes thus: Our aduersaries (saith he) affirme, that the imputation of Christs righteous is necessarie, not only because sinne truely euer remaines in vs: but also because our inherent righteous­nesse is not so perfect, that it might simply and absolutely iustifie vs. But we will easily refute this cause: if our aduersaries will beleeue the Scriptures.

For our inherent righteousnesse, or our inward renouation, is knowne chiefely to consist in faith, hope and charitie: wherefore if we shall proue, that faith, hope and charitie can bee perfect in this life, we shall also proue, that the imputation of Christs righteous­nesse, is not necessarie. But how contrarie also is this his doc­trine to the scriptures? We know in part (saith saint Paul) and we prophesie in part: 1. Cor. 13.10. but when that which is perfect is come, that which is in part shall be abolished. There is no perfection in this life: that shall come hereafter in the life to come. No doubt that prayer of the Apostles is set downe as a paterne for all Christians to vse,Luke, 17.5. euen vnto the worlds ende. And the Apostles said vnto the [Page 93] Lord: Increase our faith. How contrarie also he is, in this his as­sertion to Ferus and other Papists, hereafter euidently shal, God willing, appeare.

Of the merites also of good workes Maister Bellarmine writes thus: And first of the nature of a merit or deseruing: Lib. 5. de Iusti­fica. cap. 18. many thinges (saith he) as the sunne, the moone, the fields, vineyardes, and gar­dens, yeelde vs great commodities; and yet they are not said pro­perly, to deserue any thing of vs; because they doe not their due­ties voluntarily, neither can they choose, but they must doe as they doe. Then wages is due to a desert or merit: but debt ariseth not, but hereof; that one giues another, that which was his owne. For if he should not giue his owne, but that which was another mans, no­thing were owing or due to him. There is nothing properlie ours, but that which is in our owne power, either to doe, or to let passe. These things are in our power: and of these we are properlie said to haue the Lordship. To conclude, our euill workes, vnlesse they be done freely, deserue no punishment: therefore neither good works shall deserue any reward, vnlesse they be done voluntarily.

His drift is to proue, that we haue in vs fréewill; and there­fore we maie deserue of God. And therefore he writes thus af­ter. Now truely the good workes of the iust deserue eternall life (ex condigno) worthily, not onely by reason of the couenant and ac­ceptation of God; but also by reason of the worke it selfe. So that in the good workes which proceede from grace, there is a certaine proportion and equalitie to the reward of eternall life. And after he writes thus: Whereby we perceiue that same degree of glorie which is due to vs by right of inheritance, is giuen vs also by right of the reward: For one thing (as we haue often said) may bee due by two titles; that is, by inheritance, and of merites. How contrarie also in this doctrine is he, to the doctrine of the scriptures? where­as Christ shall saie to all his: Come ye blessed of my father, Matth. 25.34. Luke, 12.32. inherite ye the kingdome prepared for you: And againe, Feare not little flocke; for it is your Fathers pleasure, to giue you a kingdome: He dare af­firme, that the saints of God shall not onely inherit this king­dome, by their fathers frée gift, (as the scriptures in these places manifestly teach:) but also that they shall deserue it. How con­trarie is he also herein to Philippus de Dies? Who saith, that the iust can challenge nothing of God: and to Ferus, as appeares in this that followes.

But here first let vs marke, howe contrarie this his doctrine is to that, which Gregory a Byshoppe of Rome, concerning this matter,Greg. in 7. Psal. paenit. taught in his dayes: The mercie of the Lord (sayeth hee) is for euer and euer, vpon them that feare him: if so be that the bles­sednesse of the Saints is mercy, and is not gotten by merites; where is that which is written: And thou shalt giue to euery man accor­ding to his works? If it be giuen according vnto works; how shall it bee accounted merite? But it is one thing to giue according to workes; and another, to giue for our workes: In that hee saieth, he will giue euery one according to his works; the quality of works is vnderstood, that he, whose works shall appeare good, shall haue that glorious reward. For to that blessed life, wherein we shall liue with God, and of God, no labour can be equal, nor no works com­pared, especially when as the Apostle saith; The sufferings of this life are not worthy the glory, which shall be reuealed in vs.

Maister Bellarmine saieth, that in the good works, which pro­ceede from grace, there is a certaine proportion and equalitie: but Gregory saith, no labour or worke can bee compared vnto it.

And after, hee writes thus: Although in this respect also it may bee called mercie, because it is giuen for those vvorkes, which vnlesse Gods mercy did preuent him, no man could obtaine; wherefore it is said in the Psalme: My God his mercie hath pre­uented me. For vnlesse he had made the Vesselles of wrath Vessels of mercy: his owne holy life had separated none from that lumpe of perdition, his owne righteousnesse had deliuered none, from the punishment of euerlasting death. Therefore it is certaine, that to whome he giues mercifully, that in this life they should do well, he giues them more mercifully, that in that euerlasting blessednes, they shuld a hundreth fold be rewarded. This is y^e grace, which for grace, the Apostle affirmes, shall be giuen vnto the Saints of God, that to whō in this life is giuen the grace of sanctification, to them of this al­so in the life to come, shal be giuen the grace of euerlasting hapines.

Here wee maie note, how Gregory makes two expositions of these wordes, God shall render to euery one according to his works. And in both, he takes awaie all merite: and in both he sets downe the onelie cause of our reward, to be mercie. In the first hee saieth, not for our workes, as anie cause of our saluati­on; but according to our workes, as effectes, we shall bee re­warded. Againe, not according to the quantitie of our workes, [Page 95] wherein manie Pagans haue excéeded manie Christians; as they which voluntarilie did giue themselues to death, for the loue of their countrie (these were great workes; and of these the Romane histories and other, doe testifie:) but according to the qualitie, euen be they neuer so few, or so small; yet if they shall procéede from a liuelie faith, they shall bee rewarded, as our sa­uiour witnesseth: Euen a cuppe of cold water, giuen in his name, Mat. 10.42. shall not loose his reward: Naie shall surpasse all the Cuppes of most bitter death, which those Pagans suffered for their countrie sakes. Such an excellent thing is Christian faith, it alone giues vertue, and makes acceptable vnto God all our workes. Our reward shall bee like theirs that came into the Vineyeard at the last houre of the day; Mat. 20.24. the mercifull housholder made them equall with them that came first: To teach vs, that it is not our vvor­king, or running, or labouring, as the apostle saieth, that crowneth or rewardeth: But our gracious God shewing mercy. Rom. 9.16.

Secondlie, hee saieth, that as all our good workes were of mercie giuen vs, in euery of them, God by his grace preuenting our willes; so they shall of meere mercie be rewarded: as then wee had no merites, for which in the beginning of our sanctifica­tion, wée deserued at Gods handes to haue those good works gi­uen vs; so neither in the rewarding of them: nay they shall bee more mercifully, and of greater mercy (saieth Gregory) rewar­ded at the last, then they were giuen at the first. Contrary to that Popish assertion, which affirmes, that our first iustification is free, and of mercie, but it is not so in the second. But Gregory sayeth, hee that of mercy hath giuen vs our good workes, shall more mercifullie reward them. No doubt considering the vn­profitablenesse of vs all, after wée haue been admitted into the Lordes seruice, and the daily rebellions of the flesh against his holy spirit: euen in the best of his seruantes. Saint Iohn saith:Gal. 5.17. If wee saie, wee haue no sinne, we deceiue our selues, and there is no truth in vs. And our sauiour teacheth all to say:1. Io. 1.8. When you haue doon all that is commanded you (which who can doe) yet euen then say, Luke, 17.10. we are vnprofitable seruants, we haue doone but our duties.

Ierome also hath this notable sentence to this same effect:De filio prodi­go ad Damas, Let this seeme to none dangerous or blasphemous, that wee haue said, that euen this euill of enuy could creepe in, euen to the very Apo­stles, when as we may suppose, thus much also to be spoken of the [Page 96] Angelles; for the Starres are not cleare in his sight: and he mar­ked some frowardnesse in his Angels. And it is said in the Psalmes: No liuing thing shall be iustified in thy sight: He doth not say, no man shall be iustified, but no liuing thing, that is to say, no not an E­uangelist, not an Apostle, not a Prophet; nay I will ascend high­er, not Angelles, not thrones, not rulers or powers, or other hea­uenly vertues. It is God alone, in whom sinne fals not.

Thus by Ieromes iudgement, all Gods saints are sinners, A­postles, Prophets, Euangelists, euen the blessed Virgine Mary, all the heauenly powers whatsoeuer: God himselfe alone, is on­ly without sinne. And this doctrine of the fathers is agréeable to the scriptures: Dauid writes thus of Canaan, which was but a figure of our heauenly inheritance:Psalm. 44.3 They possessed not that land with their owne sword, neither did their owne arme saue them: But thy right hand and thy arme, and the light of thy countenance (Ci Ratsitham) as it is in the Hebrew: that is, because thou haddest an especiall fauour vnto them. (This Ratson) this good pleasure of God, gaue them the possession of the land of Canaan, not their fighting or working; nay it followes. Thou art my King, O God, command the saluation of Iacob. The saluation of Iacob and of his posterity, is Gods royall commandement, not their merites: they cannot challenge it. And to this also agrées our Sauiour in the Gospell:Luke, 12, 32. Feare not (sayeth hee) little flocke; for it is your Fa­thers pleasure to giue you a kingdome: where in the Greeke, the same word in effect is vsed which was vsed before in the Hebrew, [...]. This [...] and Rotson haue both one significa­tion; and signifie a speciall fauour or good will towards any one. And this is the cause of our iustification.

In cap. 7. Mat. Ferus also of trust in our owne righteousnesse, writes thus: When the weather is calme, euery building easily standeth; but winter tries the strength of the building. Hee that trusteth in his owne righteousnes, seemes to haue a strong building: but in the winter, in the time of death, it then slips, and falles downe. For a­gainst death, our strength is nothing: this victory belongeth onely to Christ: Here thou maiest stand safely. Thus Ferus writeth in his copie imprinted at Paris; 1564 but the Romaine Corrector, biddes, put onely in the edition printed at Rome.1577 As though this victory did not belong onely to Christ, but that mans arme and power were able to doe some thing also therein.

And after, of our workes hee writes thus:In 8. cap. Mat. First we are taught by this, that for our good deedes, wee should not hunt after praise with men: for they are not ours, which God vvorkes by vs. Ferus attributes here all our good works to God, and takes them quite awaie from vs: but the Romaine Corrector, biddes vs adde (onely) that our good workes are not onely ours: as though they were in some part mens, and in some part Gods. Thus they dis­sent from Ferus, and from the trueth; to maintaine mans righ­teousnesse. Of mans naturall corruption Ferus writes thus: Againe, beasts if they be not prouoked, will not hurt thee; but an euill man, being not prouoked, nay whom thou hast doon good to, will hurt thee. Againe, a Serpent though he can infect with his poi­son, yet he feares a man: but the wicked, without all restraint ra­geth in whom soeuer. Therefore man, without God, is nothing else, but a very bruit beast, and dare do any thing.

Thus Ferus writes, teaching plainlie the corruption of our na­ture: but the Romaine Corrector biddes put out (is nothing else:) They will haue some goodnesse remaine in man. And againe to the same effect hee writes:In cap. Mat. 12. Thou hearest that the Kingdome of Christ, is not in vs, vnlesse Christ first with his Spirit, cast out diuels out of our hearts, that hereby thou maiest learne, that wee by our owne nature are vnder the diuels Kingdome, from which we are not deliuered, but by Christ. The Romane Corrector biddes put out (our nature) and put in (through our fault) we are vnder the di­uelles Kingdome. They still go about to aduance the nature of man. And that wee should put no trust in our selues, he writes thus: We are vnited to Christ through faith; In cap. Mat. 11 and faith onely tea­cheth to trust in Christ, which he cannot doe, but that distrusteth in himselfe; the which then we doe, when we acknowledge our own misery. And here thou seest that also (which we haue admonished before) thy first steppe to saluation is, to acknowledge our owne in­sufficiency. I would to God all Catholiques would ascend this steppe: and what this insufficiencie is, he hereafter further de­clares; for manie Catholiques, I thinke, will not sticke to saie, that their workes are imperfect.

But Ferus goeth on further: For this cause (saieth hee) vvee haue shewed, without confession any can hardly bee saued. For God will haue vs freely confesse, that we were damned in body and soule, and so should euer haue beene, vnlesse we had beene saued [Page 98] by the mercie of God, bestowed vpon vs in Iesus Christ. This con­fession is necessarie for all men: For how perfect soeuer thou art; yet thou hast somewhat wherein thou must confesse thy selfe a sin­ner before God. Here is our saluation; the free mercie of God bestowed vpon vs in Iesus Christ, & that we should knowledge our selues euen damned creatures, if Christ had not deliuered vs; and howe perfect soeuer we are, still to acknowledge our selues sinners before God; and therfore of our selues deseruing damnation. And after he writes thus: By these it appeareth that of Adam we are borne euill and wicked: for euen as a field of it selfe without seede, brings foorth no fruit; if any thing growe, it is either Tares, or if it be like good fruit, yet there is nothing in it; it is but meate for beasts: so truely the sonnes of Adam, vnlesse they be re­generate by Christ, bring foorth nothing, but euill fruit; and if they shall seeme to bring foorth good fruit (as the Philosophers taught morall vertues) yet they are vaine; they iustifie truely, and haue their glorie, In cap. 13. mat. but with men, not with God. Whereas Ferus saith, that the sonnes of Adam, vnlesse they bee regenerate by Christ, bring forth nothing else, but euill fruites: the Romane Corre­ctor bids put out (nothing but;) as though man could doe some good, without Christ. What is this els, but to gainsaie the Gos­pell:Iohn. 15.5. where Christ saith, (meaning of good) without me you can do nothing?

In cap. mat. 14.And of Christ in another place, he writes thus: Neither by any other meane (meaning Christ Iesus) saieth Ferus, canst thou passe ouer the sea, especially at the extremitie of death: which on the one side will make thee affraid, and the Diuell on the other side; and behinde thee the multitude of thy sinnes: what wilt thou doe in this case? If thou respect these daungers, thou seest nothing but the sea and the depth: therefore thou must needes despaire: re­member therefore that thou looke onely vpon Christ, neither doubt any thing: for by this meanes thou maiest passe ouer as Peter did. Thus farre Ferus. And hee teacheth plainelie, that by no other meanes then by Christ, we can passe ouer the sea of death: But the Roman Corrector bids put out that, and put in (without this meane) we cannot passe ouer death. And whereas Ferus bids vs onely haue an eie to Iesus Christ, the Corrector bids put out (on­lie.) They must haue an eie to their owne workes, and an other to Christ (as it should séeme:) so iniurious are they, euen to Christ [Page 99] himselfe, who is our only Sauiour,Esai. 63. who alone trode the wine presse for vs: as himselfe witnesseth.

Of iustification also Ferus writes thus:In cap. 16. Io. The holy Ghost shall reproue the world of righteousnesse, because I go to the father: my righteousnesse can pierce the heauens and come before God, and not any other righteousnesse. And after, The holy Ghost sheweth that the righteousnesse of the world sufficeth not to saluation. And then he shewes that there is one only true righteousnesse with God: that Christ is gone to the father, that is, that his death and resurrection iustifieth vs. And of faith he very excellently writes thus: I require no great price; but as I haue promised freely; so I will giue freely: onely if thou canst but beleeue in me. In Ioh. cap. 11. Faith there­fore is the meane, whereby we obtaine the life and resurrection, and all the goods of Christ.

Ferus of mans righteousnesse writes thus:In cap. 4. Ioh. All mens righteous­nesses are more vncleane, then that they may iustifie vs, or may com­mend vs to God: If any man seeke righteousnesse out of the lawe, howe much good soeuer hee doth; yet he cannot obtaine thereby peace of conscience; yea thereby also his conscience is the more dis­quieted, the law often times accusing him, that at length, he is com­pelled to trust onely to the mercie of God: and to say, we are vn­profitable seruants; and no flesh shall be iustified in thy sight. Also in another place he writes thus:In cap. 3. Ioh. Furthermore also by this word may be vnderstood, that onely Christ by right and merit ascended into heauē; for to him by right belongs the kingdome of heauen; because he is the naturall sonne of God: And therefore he saith, all thine are mine: And Dauid saith, The heauen of heauens are the Lordes, but the earth hath he giuen to the children of men. All others which haue ascended, or shall ascend, haue this onely of grace, by no right, but because God onely hath promised this of his mercie: neither our works of what kinde soeuer they be, are so great, that they may de­serue this reward, either of right or of desert; but in as much as God accepts them in mercie. Hereof it is that Saint Paul saith, The suf­ferings of this life, are not worthy the glorie we shall haue: And the same Paul saith, The waight of eternall glorie, aboue all measure sur­passeth all the sufferings of this life. And of these he collecteth: That we are saued by grace, and not of workes; least any man should glorie. And lastly, so that word may be vnderstood, that no man by his owne righteousnesse, may stand or appeare before God, but [Page 100] onely Iesus Christ: neither any maruell: For all are gone out of the way, and are altogether become vnprofitable.

And also if any good workes of righteousnesse appeare in vs, yet we haue euer more sinnes: so that Dauid iustly cried out: If thou Lord shall extreamely marke what is done amisse, who may abide it? Furthermore, our good workes haue some imperfections in them; yea for the most part they are infected with vain glory, or with some other fault of the old man: so that it is truely said: All our righte­ousnesses are like a defiled cloth. And for this cause also Dauid praied, Enter not into iudgement with thy seruant, for in thy sight shall no man liuing be iustified: If therefore our righteousnesse cannot stand in Gods sight, how could it open heauen vnto vs, or deserue the ho­ly Ghost to reconcile vs to God? But Christ dare appeare before God, because he is the sonne of God, and all other being damned and quite vndone, he onely hath the fauour and grace of God; he onely possesseth righteousnesse: and to conclude, he onely hath in himselfe, all the good gifts of God. Also onely his righteousnesse is acceptable to his father, because it is mingled with no sinnes: yea it is most pure, hauing proceedeed from the great loue and charitie of his father: That all the world may know (saith he) that I loue the fa­ther, I doe as the father hath commanded: And Saint Paul saith, he was obedient euen to death: Therefore he alone could deserue for vs the opening of heauen, the loue of his father, and the holy ghost. By this word therefore Christ would humble vs, that we should neuer presume of our selues, nor of our owne righteousnesse: not that we should doe no good; but that we should acknowledge our selues vnprofitable seruants, although we shall haue done all that is comman­ded vs. Also by this word, he taught that we should seeke all good things from him and by him: for it is a most true saying. No man as­cends. &c.

And againe, the same Ferus writes thus: Who, that he might spare his seruant; Ibidem. would whippe his owne sonne? But God, that he might spare his enemies and them who were vnthankefull to him, gaue his sonne to death. He hath giuen vs his righteousnesse, merits, yea and whatsoeuer he hath done or suffered. And therefore wee may glorie of them, as if they were our owne, which thing only can preserue vs from desperation. Thus farre Ferus. If we haue Christ with all his merites giuen vs, what néede we anie more, what neede we anie merites of Saintes out of the Popes trea­sure [Page 101] then, to satisfie for our sinnes? And after, the same Ferus writes thus: But thou wilt say, Christ is now absent from our eies, how shall we lay holde on him? I answere, he is not laide hold on (saith he) by the hand of the body; but by the hand of the hart, which is faith. Therefore in only Christ by the faith of thy heart, thou shalt finde sufficiencie and aboundance, because he alone brought with him God himselfe, with all his goods. This faith in Christ maketh not ashamed, because Christ is truth. And therefore Esay saith: All that beleeue in him shall not be confounded. For faith directed a­right, neuer confoundeth. This word therefore teacheth, that God is both top and toe; the beginning and ending of our saluation: the Author and the finisher thereof: I am Alpha and Omega, saieth he, &c.

And to the same effect, Ferus writes on the Preface of Mat­thew: Haue that euer before thine eies of Esay: A childe is borne vnto vs, and liued for vs, and died for vs, and that which is more, is giuen vs, with all that he hath: Therefore when thou hearest Christ to haue done or suffered anie thing, thinke that same Christ, with that he hath done or suffered, to be thine; insomuch that thou mai­est bragge thereof, as of thine owne: for he needed not, to be in­carnated or circumcised; he needed not to fast, pray, or suffer: but hee hath giuen all these thinges to vs, we stand in neede of them: For our merites are not sufficient. For they are like a defiled cloth of a woman. Therefore thou must say, O Father, I acknowledge that I am nothing: but I know that Christ hath done this, not for himselfe; but for me, &c. But some will saie then, whereunto serue our good workes, if Christs merites be sufficient? Ferus answereth a little after, Haue care (saith he) that of the truth of God, thy faith may be nourished; and of his mercie, thy hope; and of his good­nesse, thy loue; and of his iustice, thy feare. Behold (saith he) these are the exercises of a Christian life: For what doth God require els but that thou shouldest feare him. Here we maie plainlie sée, how Ferus still makes our workes not merits; but dueties and exerci­ses of our Christian life: God will not haue vs idle, or vnprofi­table or vnthankefull to him. And after, the same Ferus writes thus: The wise men shewed their inward deuotion of their mindes, In cap. [...]. Mat. by their outward falling downe: for our outward worship is with­out superstition, when it proceedes from the inward. So the children of Israell, hearing that God had respect to their afflictions, fel down [Page 102] flat on the earth: so we also are prostrated, by this acknowledg­ing our selues to be nothing but dust: and we arise againe, acknow­ledging that our saluation is only of the grace of God.

Thus Ferus writes in the Text in the Copie printed at Pa­ris, but the Corrector in correcting the escapes in the printing at Rome, biddes put out (onely:) the Papists will not acknow­ledg with Ferus, that our saluation comes onelie of the grace of God,Apoc. 7.10. but partlie also out of our owne merites and workes. But all the true Saintes of God with Ferus, acknowledge their sal­uation to come of the Lambe. Genes. 38.18. This was prefigured in the law by manie Types and shadowes. Thamar requireth of Iudah, as a pledge of his loue, his Signet, his Cloake, and his Staffe. The same pledges of his loue hath our true Iudah Iesus Christ giuen to vs, that is, the signets, or seales of his Sacraments, the cloke of his righteousnes, & the staffe of his holy spirit. By the strength where of, wée may passe thorow all the waues and flouds of this world.

2. King. 2.11.This was that which was prefigured long before also in the as­cension of Elias, who left his double Spirit and his Mantle to his Scholler Elizeus: so our true Elias Iesus Christ; who by his own power hath ascended into heauen, who (as it were a shadowe of him, the other Elias did ascend) hath left to all his Disciples, to all his faithfull seruantes; his double spirit, his two Sacraments and the mantle of his righteousnesse. Of him it is truelie saide, that hee hath put on righteousnesse as an Habergion, Esay. 59.17. and an helmet of saluation vpon his head. This Habergion of his righteousnesse, and this mantle, and this shield of faith, hee hath left to all his faithfull seruantes and souldiours. And by the strength of these they are able to stand against all the assaultes of their enemies, and to quench all the fierie darts of the diuell.

Dominic. 1 in Septuage­sima. Philippus de Dies also writes thus concerning this matter: Our heauenly Redeemer saith, Know that your saluation dependeth of my onely will and pleasure, and this is his predestination, that shal be saued: wherefore let no man be exalted, though he come early into the Vineyard; neither despaire [...]hough he come late, so that hee come: for if he come early, he owes me more, then I owe him, saith God; for I helped him that hee might come early; and I am the Lord, who may do whatsoeuer pleaseth me. And this is better and more profitable for men, that euery one be sober and watchfull; con­sidering I receiued the theefe from the Crosse, and dismissed Iudas [Page 103] from my Table and Dish. And so Saint Augustine saith, that men how to knowe, how to liue well; it is the gift of God. And man owes more to God, because he doth good works in his seruice, then God owes to man, because he does them. And so this glorious saint sayth: The works of man, they are the gifts of God. And if any shal say, O Lord I fast, recompence me for my fasting: the Lord may say to him again, yea rather pay thou me, because I gaue thee grace, and helpe, that for me thou mightest fast. Another sayth, Lord re­compence me, because I haue giuen away all my goods for thy sake. Another, Lord recompence me, for in thy seruice I haue beaten and chastened my body. Another saith, I haue beene a Virgine or mar­tyr for thy sake. Another, because I haue endured so many tribu­lations. To whom the Lord may say, yea rather you ought to re­compence me, because I gaue you helpe, that you might obtaine the victory in all these. Wherefore we owe more to God, because we are good, and serue him, then he owes to vs: For he needs not our seruice, and if we serue him, we do our selues good, and not him. Thus farre Dies.

Here is all hope of merites taken awaie, wee are all by his iudgment debters to God, he is not debter to vs. And again in another place hee writes thus: There are other benefits, In Fest. Mat. Conc. 2. which depend only of the will of God, as is the gift of predestination, of which Paul sayth: When as they had doone neither good nor euill, &c. And after, hee concludes: You see, how Paul affirmes, howe that Gods predestination is not giuen according to merites. He séemes to condemne those workes foreseene, which other Papistes doe allow.

Of the merites also of our Sauiour, hee writes thus:Dominic. 18. post. Pent. conc. 1. There can be no equall reward giuen to the merites of our Sauiour Christ our Redeemer: for the reward shall euer be lesse, then his merites. For this heauenly Redeemer hath not, wherewith his merites (being so many) may bee rewarded: for if there were a thousand other works, they were not able to empty his merites. Who then of vs is it not (most deare brethrē) that is not ioiful exceedingly? knowing the riches of his deare friend Iesus Christ to be so many, that if eue­ry man had so many sinnes, as all the men in the world had commit­ted together; yet pardon is due to all those of the heauenly father, by his Sonne Iesus Christ; if men would on their behalfe, dispose themselues to receiue it, &c. What neede then the merites of fri­ers [Page 104] or monkes to bee bought? what other doctrine doeth the Church of Christ nowe teach vs, that all should repose themselues most assuredlie in these merites of Christ?

In 2. cap. Gen. Oleaster also a Papist, of sinne writes thus: In the grieuous punishment of Adam, for so light an offence, as it seemeth, God hath taught vs, that no sinne committed against him, is light. And againe in pardoning of greeuous sinnes, he teacheth vs; that vvee must neuer despaire. For he punisheth light sinnes most grieuously, and he pardoneth all grieuous sins easily. If this bee true, where are then their veniall sinnes?

Of merites also, Stella a Frier writes thus: Of which vvee gather, In 1. cap. Lucae that the worke of incarnation, was both of mercy and of debt. But you will say by and by, if it were of mercy, how was it of debt? and if of debt, how of mercy? (Heare how.) Hee owed it to vs, or rather to himselfe, because he had promised our redemp­tion: but he promised that, not moued with our merits, nor hinde­red by our deserts: the which was all, of his grace and mercy. I would to God, the rest of the Popes defenders, would likewise kéepe that good correction of Stella: that God owed it to vs; nay, but rather to himselfe: who is true in his promises, & cannot but kéepe them. To vs nothing is due; so that, all the rewardes of the Gospell, are due by promise; not of merite or desert.

And after the same Stella writes thus: See how sure and firme Gods promises are; because he fulfilles that which he hath promi­sed, although those to whome the promises are made, do not per­forme that which they haue promised. Hee had promised Christ to Dauid; but when Dauid had sinned, many might haue thought that God would haue called backe his promise: but God, who is most constant in his words, and who is woont neuer to be deceiued, nor to deceiue any; keepes his promise. And hereof Dauid him­selfe sayth: That thou maiest be iustified in thy words, and ouercome when thou iudgest. As though he should say: performe thy promi­ses, not because I am worthy, but that it may appeare and be made manifest, how true and iust thou art in thy promises. This was Da­uids saying, and so must euery good man say.

And againe: It is worthy to bee woondred at, that when as Dauid seemed to put all his diligence, that he might seeke somthing to requite vnto the Lord, he could say nothing: But I will receiue the Cuppe of saluation; by the which thing, hee was more bound [Page 105] vnto the Lord, that he should serue him more dutifully. Therefore it is true, that the Saints found nothing else, wherof they could glory, but that they were loden with debts. And a man hath so much the more substance, as he oweth lesse to another: but he that posses­seth any thing, and oweth all that he is worth, he may say, that hee possesseth nothing. Therefore the saints and friends of God, which haue all things, must confesse they owe all to God; they haue no­thing whereof they may bragge, but of this onely, that they haue nothing of themselues, but of God, and for God. Of his fulnesse we all haue receiued, saith Iohn, euen grace for grace.

Stella also writes thus:In 1. cap. Lucae Holy Iob thought hee committed a great fault, which kissed his owne hand; the which thing thou easi­ly committest, when as thou braggest, or commendest thy selfe for a­ny work, that thou hast doon, taking from God his due seruice of re­uerence.

Ferus also writes thus: It often comes to passe, Fer. in 11. cap. Matth. that whiles we driue away the Wolfe from the flocks on the one side, a greater dan­ger is imminent on the other. As when one extols faith, it is dange­rous, least the people suspect, that workes should not be necessa­ry, &c. Thus writes Ferus in his true originall. But the Ro­maine edition of Ferus addes, least the people should suspect, that works should not be necessary, and meritorious. This merite is their owne: Ferus hath it not in him.

Stella also writes verie excellentlie of Christ, and his merites:In 2. cap. Lucae Why did Iob desire that our sinnes might be wayed, and be put in one ballance, and in the other ballance should bee put Christs teares, pouerty, nakednesse, hard cribbe, colde, and all his other paines he tooke for vs? Because Iob knew very well, that Christes merites were of more force, and would way downe all our sinnes. Thus farre Stella. And this is all true Christians comfort, and onely hope of saluation.

3. Of speciall grace.

MAster Bellarmine of speciall grace and mercie, Lib. 1. de iusti­ficat. cap. 4. writes thus: The Catholiques dissent from the heretiques, first in the obiect of a iustifying faith, which the here­tiques restraine to the onely promise of speciall mercie: [Page 106] but the Catholiques will haue it as generall as the word of God is; nay they affirme constantly, that the certaine promise of speciall mer­cie doth belong not to faith so properly, as to presumption. This is Maister Bellarmines resolution, the Chiefetaine and Goliah of the Romish army. But marke (I beséech you) how Goliah his head is stricken off with his owne sword: In Mat. cap. 3. Ferus a Papist and a Frier, of this matter writes thus: This brings (saith he) great comfort to an afflicted conscience, to know, that Christs promises (such like as these are:) Thy sinnes are forgiuen thee: and againe, it is your fathers pleasure to giue you a kingdome: and againe, your father knoweth that you stand in neede of these things: doe not be­long onely to the Apostles, but do belong also to him.

Ferus ser. 57. in cap. 19. Iob. But most plainly in his Sermons vpon Iob he teacheth this doctrine: Thirdly (saith he) he doth not say onely a redeemer liues: but that my redeemer liues: and not without an expresse significati­on of his mind, (as we say, & that not coldly, or for fashion sake.) For what good doth it me, that Christ is a redeemer, vnlesse he be also my redeemer, vnlesse he haue made me partaker of his redemp­tion? Sathan knew that Christ was a redeemer, but he cannot call him his redeemer: therefore all the force of this sentence consists in this word (mine:) let vs therfore endeuor to fashion our faith to this. Neither is it sufficient if we doe beleeue, vnlesse we beleeue with a certaine hope and assurance. If I beleeue that there is a God, and do not beleeue that he is my God; that faith brings me no comfort: for the Diuels beleeue the same, and tremble: Such a faith profiteth no­thing. But then I beleeue aright with a ioyfull assurance of my hart, if I can not only say, I beleeue that there is a God, but I beleeue he is my God: nor only I beleeue, that God is a father; but I beleeue that he is my father. This to conclude, is that, that makes the hart merrie: this is the true confession of the faith: this God requires. Heare, O Israell, I am thy Lord God; that is to say, I will not that thou account me for a God onely, but that thou haue me for thy God; but then thou shalt acknowledge that I am thy God, if thou shalt boldly call vpon me in thy necessities; so Christ will not that we shall onely say: Father which art in heauen; but Our Father: as he himselfe hath praied in the garden. After this manner also Tho­mas made a confession of his faith: my God and my Lord: acknow­ledging Christ not onely to be a God and a Lord, but also his God and his Lord. So doth also Iob in this place: I know that he is a [Page 107] redeemer; and I know that he is mine. Let vs marke how plain­lie he teacheth this doctrine, and strongly he confirmes the same against Maister Bellarmines former position.

Philippus de Dies a Frier also of this matter, Domin. 3. post. pent. conc. 2. agréeing with Ferus, writes thus: O immutable God (saith he) wherefore when as there are so many wicked men in the world; some for gaming, some for pleasures, some for pride, some for couetousnesse: thou saiest, there is but one lost sheepe? because the most sweete Iesus wils, that thou shouldest beleeue, that he sought thee, so that if thou hadst beene in all the world alone, he would for thy sake onely haue died. Therefore euerie one is to account himselfe, as that lost sheep, and should thinke these benefits of his redemption, not as vniuersal, but as particular, euen done for him: And as for such like benefits, should shew himselfe thankefull. What can be more plaine then this, that euerie man ought to account himselfe that lost shéepe? And that Christ died for him alone? And that not for a generall benefit, as Maist. Bellarmine teacheth; but for such a particular benefit bestowed vpon him alone, he should be thankfull. Sure­ly their doctrine diminisheth this thankfulnesse.

Philippus de Dies of speciall grace writes thus: Conc. 1. in fest. pet. & Pauli. In euery temp­tation of our faith, we must flie to this point, saying: My Lord Iesus Christ is the naturall sonne of God, and the same is also God with the father, and the holy Ghost: and therefore whatsoeuer he hath taught or said, concerning the Sacraments of grace, of the glory of heauen, & of the paines of hell, is a most certaine and infallible truth.

Stella of speciall grace writes thus: In cap. 12. Luc. Marke that he saith to them which waite for their Lord. Wherein thou must take heede that the God which shall come vnto thee, both that he be thine, and that thou be Gods. So that thou maiest truely say with Dauid: I am thine, O saue me, because I haue sought thy righteousnesse. It is a bird seldome seene vpon earth, that can say to God: I am thine: He can saie so truely, which cleaues to God with his whole heart and affec­tion. Can he say so which is greedie of money, or which cleaues to a whore? He which thinkes of the world, and seekes after worldly things, without doubt is the worlds, as also they are the Diuels that serue the Diuell. Lust comes and saith, thou art mine, because thou thinkest of those things, which concerne the body & concupiscence. Couetousnesse comes and saith, thou art mine, because thou takest care for money. And so other vices. Howe canst thou, which art [Page 108] such a one, say to God, I am thine? And he addeth by and by: Be­cause I haue sought thy righteousnesse; that is, I haue sought nothing els: I haue sought but y^t which belongs to thee. Some seeke iewels, golde, siluer, and precious stones, dignities, pleasures of the flesh, reuenge of their enemies: but I haue sought for thy righteousnesse; I cannot possesse but that which belongs to thee: I am thine, because my portion is not in these earthly things, but only in thee, &c. As we are Gods, so also we must euerie one of vs accompt God to be ours, by Stella his iudgement.

De Iacob. & vita beata ca. 6Ambrose speaking of that place of S. Paul, Rom. 8. writes thus: He hath wonderfully added that, (that he gaue him to die for vs all:) that he might declare that he loued vs all so, that he gaue his dearely beloued sonne, euen for euerie one of vs.

And in another place, speaking of Christ he writes thus: He died but once:Ambr. de fuga seculi cap. 9. but he died for euery one that is baptized into the death of Christ, that we may be buried with him, and may rise a­gaine with him, & may walke in the newnesse of his life. And after, the chiefe Priest is dead for thee, is crucified for thee, that thou migh­test sticke fast to his nayles: for he tooke thee and thy sins vpon him on that Crosse, the obligations of thy sins were fastned to that gibbet, that now thou shouldest owe nothing to the world, which thou hast renounced.

Ferus also of the same matter writes thus: Fourthly as it was said to Christ,Fer. part. 3. pass Let God deliuer him, if he will haue him; so this is the fourth temptation of the godly when they are tempted, whether God loue them or not. Where this word (him) hath a great force: let him deliuer him, if he will haue him. For who doubts, but that God knowes how to saue, and is also able and willing to saue? For God is the God of saluation (as saith the Psalme:) but whether hee will saue him or no, this the Diuell cals in question; especially if a man haue liued among the wicked, as Christ was here among the theeues. Therefore it is a great temptation, when the Diuell makes a man doubt, which trusts in the Gospell: that although he beleeue that Christ is our righteousnesse; yet that he should doubt whether he be his righteousnesse, or no, &c.

Euerie true Christian must beléeue in particular, that Christ is his righteousnesse, if he minde to ouercome the Diuell, and be saued. To beléeue in Generall, that he is the righteousnesse of all men, is the marke the Diuell shootes at; and this doctrine the [Page 109] Papists some of them doe now teach. But he must go further that will be saued, and apply this soueraigne plaister of Christs death to himselfe, and to his owne soule, and beléeue that he is his righteousnesse also.

Granatensis also of the same matter writes thus: But thou (O Lord) as thou art omnipotent in vertues;Granat. de per­fectione amor. dei lib. 2. ca. 34 so thou art sufficient for all men in loue; thou art infinit in them both: and therefore, that cannot be wanting to any which hath neither lymits, nor any ende, although it be deuided amongst many. Euen as no man enioyeth lesse the light of the sunne, because it shineth to all men, but he re­ceiueth so much thereof, euen as though he were alone in the world; so that heauenly bridegroome loues no lesse all the Godly soules, both in particular and in generall, then if it were one soule alone. For he is not a louer like to Iacob, whose loue towards Leah was colder, for the feruent loue wherewith he loued Rachel: but as an infinite God, whose vertue is no lesse in euerie particular person, though it be deuided also amongst many.

And after, The Philosophers say,Cap. 37. that goodnesse is to be belo­ued of it selfe: but also that euery one loues his owne goods the best: for when as man loues himselfe by nature, it followes by a ne­cessarie consequent that he must loue all his owne things, as proper and pertaining to himselfe alone. Wherefore euerie one loues his owne house, his owne vineyard, his owne money, his owne ser­uants, his owne horses, and whatsoeuer he possesseth: for all these serue to his vse: and therefore man as he loueth himselfe, so he loues all things which belong to himselfe. Therfore if then thou my Lord God, be not the onely best good thing in the world, but also my best good thing that I haue in the world, I minde here to consider in what degree thou art mine, and by how many titles thou art mine, that hereby I may more manifestly know how greatly I ought to loue thee. Therefore I see (O my God) that thou art my Creator, that thou art my sanctifier, and that thou art my gloryfier: Thou art my helper, my gouernour, defender, tutour and keeper: thou sustai­nest me, thou encouragest me, thou preseruest me: thou, to con­clude, art my God, thou art my Lorde, thou art my saluation, thou art my hope, thou art my glorie, thou art all the good things I haue. Thou art all these thinges vnto me, O Lorde, as thou art God: but in that thou art man, there are many other titles, other duties, and o­ther bonds, wherewith I am bound to thee. Thou art my repairer; [Page 111] for thou hast made perfect againe mans nature, which by sinne was corrupted and weakned: thou art my deliuerer; for by thy captiui­tie, thou hast deliuered me from the tyranny of sinne, death, hell, and the diuell, my deadly enimy: thou art my redeemer; for with a price and incomparable treasure laid out for my sake, thou hast re­deemed me from that seruitude, into the which thorow sinne I was fallen: thou art my King, for thou gouernest me with thy Spirite: thou also hast fought for me, and hast deliuered me from the hands of mine enimies. (And so going forward, he reckons vp a great ma­ny benefits of Iesus Christ to his Church, and after concludes thus.) All these things thou art, O Lord my God, and more then these, both to all, and to euery one, and to me alone. And therefore with what face shal I not loue thee, Lord, to whom I am bound by so ma­ny titles and meanes?

Par. prec. orat. 7. de impet. amore dei.Michaelab Istelt cites thus Granatensis, praying: But when as indeed euery good thing is to be beleeued by it selfe; yet notwith­stāding euery one doth loue his own good the best: I wil therfore loue thee, O Lord my God, not only because that thou art the best good thing, but because that thou art my good too. For when I consider and way with my selfe, by how many titles and means thou art be­come mine, my very entrails melt within me: and I crie out with the Bride, My loue is mine, and I am his. For thou, O Lord, art my creator, thou art my sanctifier and glorifier, thou hast giuen me the essence of nature, thou hast giuen me the essence of grace, and thou wilt giue me the essence of glory. Thou art my helper, my gouer­nour, my defender, my tutor, my preseruer, and lastly, thou art my Lord, and my God; thou art my saluation, my hope, my glory; thou art all the goods I haue. And truly thou art all these vnto me, in as much as thou art God, in as much as thou art the Creator and preseruer of all things: but in that thou art man, there are many o­ther titles, other duties, and other bonds, wherewith I am bound to thee, and thou to me: for the which also, I ought of good right to loue thee (if it were possible) with an infinit loue, &c.

Granatensis here affirmes, that God is not onely the best good thing in the world; but that hee is his good to him. And what is this else, but to teach men to beleeue speciall grace?

Mem. lib. 2. cap. 4.Granatensis also himselfe, of speciall grace writes thus: A­mongst all those losses, which the sinner incurres thorow his sinne, there is none greater or more to be lamented, then that hee lo­seth [Page 110] God himselfe: for this is the root and fountaine of all other los­ses: For to haue lost God, is not to haue God a speciall father, tutor, pastour, and defender, and now to haue changed him from being a most louing Father, into a most seuere Iudge. Here is the verie word vsed, that God is as it were a speciall father, protector, and defender to euerie one of his.

Granatensis in another place of speciall grace writes thus: Mem. lib. 5. orat. remiss. peccat. O Lord, remember thy wordes, which are most comfortable, which sometimes thou spakest by the mouth of thy Prophet:Ier. 31. But thou ha­uing plaide the harlot with manie louers, yet turne againe to mee (sayth the Lord.) Wherefore, O mercifull father, I trusting to this thy promise, turne to thee with my whole hart, no otherwise then if thou hadst called me alone, and hadst inuited me vnto thee with this sweete word. As Granatensis doeth applie this promise of God particularlie to himselfe: so hee teacheth all Christians, how they must also applie all the rest of Gods promises, particularlie to themselues.

Granatensis againe of speciall grace writes thus: De orat. & Med. cap. 1. Wee haue not (sayeth hee) a fitter Shield against the darts of sinne, then euer to haue in our memories, what faith hath reuealed against sinne. And that faith may worke this thing in vs, it is necessary, that vvee frame our selues sometimes to thinke, and consider attentiuely, what faith saith. For if we shall not doe this, wee shall account the letters of faith, as shutte and sealed vp from vs, which although they con­taine, either very good or very euill newes; yet they shall neither make vs merie, nor sorie no other waies, then as if wee had neuer re­ceiued them. For wee haue not opened them, and seene what is in them. And what can be more fitlie said of the faith of wicked men? For there can be nothing more terrible, nor more ioifull, then those things which are handled in Christian Religion. But the euill, as though they had neuer opened this Epistle, that they might haue seene what had been contained in it, they neuer thinke of this myste­ry of their faith, but runne forcibly into all manner of sinnes: so they neuer feele those good motions and alterations, which faith works in others. Therfore it behooueth euery one of vs, that some­times we diligently scanne ouer these letters, and that we read them diligently, and that we marke attentiuely; what they teach, which all are doone by the meanes of consideration, or meditation: for this is that, which lightens obscure things, and so by lightning our [Page 112] vnderstanding by the greatnes of the mysteries, inclines our will al­so (as much as it is able) that we may liue according to the rule of them. God would also prefigurate this our duty in the old law, when as among the conditions of cleane beasts, he puts downe this also; To chew the cudde: not that God hath such great care of beasts; but in this, he would giue vs to vnderstand, the condition and duty of cleane spirituall beasts; that is of iust men: to whome it is not e­nough to haue eaten the heauenly things, by beleeuing them by faith, but they must chew them ouer againe by consideration, thin­king on the mysteries which they beleeue, & thorowly discussing the greatnes of them, and dispersing this meat by & by through al the spiritual members of the soule, that it may be the food & sustentation therof. By Granatensis his iudgment, euery Christian must open the letters of faith, that is, the holie Scriptures, which God hath as it were sent priuatelie vnto him, and hee must looke into them, and examine and marke them well, and applie them to his owne soule. The wicked kéepe these Letters, as it were sealed, and neuer mind them, and so runne forciblie into their sinnes. Also the cleane Beasts, wherein God delightes onely, must chewe the cudde euerie one of them; and distribute this spirituall foode to the particular spirituall members of their soules. They which doe not so, are vncleane in Gods sight, howe deuout and religi­ous soeuer they séem in the eies of men. And is not this to haue a speciall faith?

Againe hee writes thus: The Scripture (sayeth hee) is the fountaine, from whence the iust man drawes the waters of comfort, by which he is strengthened to trust in God. For there you see the greatnes of Christs merites, which is the head and foundation of our hope; you see there the greatnesse of the goodnesse and sweetnes of God, expressed in a thousand places; his prouidence whereby he preserues and keepes his; his mercy whereby he receiues those that draw nie vnto him; the promises and certaine pledges which he hath giuen them, that he will neuer forsake them that put their trust in him. You see nothing oftener repeated in the Psalmes, promised in the Prophets, declared in the Histories, from the beginning of the world, then the fauour, louing kindnes, & benefits, which God hath euer vsed towards his: how he hath euer helped them in all their tri­bulations and afflictions: how he neuer forsooke Abraham in all his iourneys, Iacob in all his dangers, Ioseph in his banishment, Da­uid [Page 113] in his persecutions, Iob in his griefes and sicknesses, Tobie in his blindnesse, Iudith in the atchieuing of her valiant act, Hester in her Prayers; the Machabees in their warres, and triumphes; to con­clude, how he hath defended and patronized all which with humili­ty and with a religious and sincere heart, haue craued his diuine help? These, and such other like, do encourage vs, least we should be wea­ry in trusting in him.

This is Granatensis counsell, that euerie particular man should applie all these examples to himselfe, and thereby haue an assured hope in God, that God will neuer leaue him nor forsake him, as he did not anie of these. And is not this to haue a speci­all faith and trust in God?

But most manifestlie of the Passion of Christ, hee writes thus: Do not (sayeth hee) thinke these things, as a thing that is past, but rather as a thing present, and not as another mans griefes or sorrowes, but euen as it were thine own. Imagine that thou thy selfe stoodst in that place wherin he is which suffereth, & examine thy self what thou wouldest do, if any man should bore thorow any mēber thou hast so tender & sensible as the head is, with so many thornes, and should thrust them euen to the very boanes, so that they should pierce thorow thy temples, thy hinder part of thy head, and thy fore­head: what talke I of thornes? thou couldest not endure the pricke of an Needle: What torments then suffered the most ten­der heade of thy Sauiour, boared thorow with so many and cruell thornes?

O thou brrightnesse of thy Father! who abused thee so greatly? O thou most cleare glasse of the diuine maiestie! who be spotted thee so filthily? O thou floud, which runnes out of the earthly Pa­radice, and with thy streame makes glad the Citie of God! who troubled these thy so sweet and pleasant waters? My sinnes, O Lord, haue troubled them: mine iniquities haue defiled them. O wretch that I am! O miserable man! how haue mine owne sinnes defiled mine own soule? If other mens sinnes haue filthily pollu­ted the most cleare Spring of all beauty; Oh good Iesu, they are my sinnes, which pricke thee, my foolery and vanities are the pur­ple wherewith thou art mocked, mine hypocrisie and fained holines are those ceremonies and cappings and kneelinges, wherewith they doe mocke and despise thee, my pompe and vaine glorie, are that crowne which is put on thy head scoffingly, and yet with intollerable [Page 114] griefe: In all my workes, O Lord, I am thy hangman: in all places I am the cause of thy griefes. Ezechias purged the temple of God, prophaned of the wicked; and he cast out all the vncleannesse there­of into the brooke Cedron, saith the Scripture: I am (O Lorde) thy liuely temple prophaned of the diuell, and defiled with most vile sinnes: but thou art that most cleare fountaine of Cedron, who by thy streame maintaines all the beauty of heauen. Into this fountaine were all my sinnes cast, and all my iniquities were drowned in it. For thou by the merit of thy vnspeakeable humilitie and charitie, by which thou wast moued, that thou shouldest take all my sinnes vp­on thee, diddest not onely deliuer me from them: but also madest me partaker of thy goods. Thou vndertookest my death, and thou gauest me thy life: thou tookest vpon thee my flesh, and thou gauest me thy spirit: thou tookest vpon thee my sinnes, and gauest me thy grace: Therefore, O my redeemer, all thy treasures, and riches are mine. Thy purple clotheth me; thy crowne honoureth me; thy wounds make me beautifull; thy sorrowes are my pleasures; thy bitternesses refresh me; thy stripes heale me; thy bloud enricheth me; and thy loue as it were makes me drunken. But what maruell is it if thy loue were able to make me drunken, when as the selfe same loue, wherwith thou hast loued me, was able to make thy selfe drun­ken, who made thee as another Noah, naked and to be laughed at in the peoples eies. The purple garment of thy feruent loue caused thee to beare that scornefull purple, and the zeale of my saluation moued thee to hold in thy hand that reede of despite and the pitie wherewith thou pitiedst me, being now about to perish, crowned thee with that crowne of shame. Thus farre Granatensis. This e­uerie true Christian must beléeue and apply to himselfe: and is not this to haue a speciall faith?

And againe, the same Granatensis writes thus: That our will may be inclined to loue God, it behooueth that our vnderstanding go before it; weighing diligently how worthy to be beleeued God is in himselfe; and then next how good he is towardes vs. I thinke there is no man but knowes how great the goodnesse of God is, his sweetnes, his kindnes, his liberalitie, his nobilitie, and of all other, his perfections which are innumerable. Againe, how pitifull he is to­wards vs, how tenderly he loues vs, what hath he not done? What hath he not suffered euen from his birth to his Crosse for our sakes? what great good things hath he prepared for vs, euen from the be­ginning? [Page 115] how many bestowes he vpon vs euen now presently? how many will he giue vs hereafter? from how great euils hath he deliue­red vs? how patiently hath he waited for vs to come to repentance? how louingly hath he dealt with vs, in bestowing all his benefits vp­on vs, which are innumerable?

By considering and meditating diligently, and exercising him­selfe in the deepe contemplation of these benefits, man shall by lit­tle and little feele his heart kindled with the loue of this bountifull God. For if bruit beasts loue their benefactors, and if (as the Spa­nyard saith) a gift breakes a rocke, and as a certaine Philosopher said; he that found out benefits found out fetters, wherewith mens hearts are fettered togither: who now will be so cruell and hard har­ted, who considering the hugenesse and vnmeasurable greatnesse of these benefits, wil not be kindled with the loue of such a benefactor?

And after, As by vse & often writing one becomes a good scriue­ner, and by painting a good painter, and by working a good smith: so by louing one becomes a louer, that is, that euen as vse of writing makes a good writer; so the vse, exercise and continuance of louing God (which is almost brought to passe by meditation) causeth that one shall be a perfect louer of God.

And after, Fire out of his Region is by and by extinguished, vn­lesse there be some that continually throwing on wood doe nourish it, by which it is maintained: so it is necessarie that the fire of chari­tie may be maintained in this life, whereas she is out of her naturall place and a stranger, that she be also nourished with wood; and the wood wherwith she is nourished, are the considerations of Gods be­nefits, and of his perfections: for euerie one of these things being well considered, is as it were a piece of wood, or a firebrand, that kindles this loue of God in our hearts. Therefore it is requisite that we feede this fire often with this wood, least this heauenly fire goe out in our hearts. The which thing the Lord also meant in the olde lawe, when he said: Fire shall euer burne on my altars: that is, in the hearts of iust men. Therfore let the Godly man take care euerie morning to maintain this fire with the consideration of these things; that so euer it may be preserued: and so it is said in the Psalmes: And while I mused, the fire kindled. Thus farre Granatensis. Euerie man must muse vpon Gods benefites and applie them to him­selfe, and so kindle in his heart the fire of Gods loue: and with­out this wood it is impossible but this fire will go out. And after [Page 116] he writes thus: It is most certaine that no mans toong is able to speake or vtter the great loue, wherewith Christ loued not onely his vniuersall Church,Die lunae Med. de ven. Sa­cram. but also euery particular soule of his elect. For euerie particular soule is chosen of God, euerie particular soule is the spouse of Christ: This euerie Christian must beléeue. That say­ing of Ferus is worthy to be written in letters of gold: I would to God (saith he) this word should remaine euer laide vp and fast fixed in our hearts,Fer. in cap. 2. Act. that in euerie tribulation or temptation, but especially at the point of death, we might boldly say: I know assuredly that God hath made Iesus to be crucified for me, my Lord, my king and my Byshop. What is it, that this faith were not able to doe?

Againe the same Ferus touching the same matter, writes thus: This is chiefely to be marked,Fer. in cap. 17. Gen. that he which before said generally that he was God, now he promiseth that he will be our God. For no profit els would come vnto vs, if so great and mightie a God were not our God. But he is ours by couenant and free mercie, not by merites or deserts.

Of speciall grace also Petrus Berchorius writes thus in his Dictionarie: In verbo perti­nere. Of God euery Christian may say to euery infidel, that saying which we reade 2. Kings 19.42. Dauid belongs more to me, then to thee, &c. Thus farre Berchorius. But as the text it selfe séemes to inferre: Euerie Christian maie saie to another Chri­stian: (for these were the speeches of the men of Iudah to the men of Israel) that the true Dauid which is Iesus Christ, be­longs to him by tenne parts more then to him. For thus it is read in the Hebrew text: And the man of Israel answered the man of Iudah and said, I haue ten hands or ten handfuls (as we say) in the King and in Dauid before thee: that is, more then thou. So that this holie contention betwéene Iudah and Israel, who should be most bound to Dauid and loue him best, maie fitlie be applied to vs Christians, Roman. 1.3. Roman. 2.2. for whom our true Dauid, that is, Iesus Christ, the sonne of Dauid, hath done so much; and who are indéede the true Israel and the true Iudah, as S. Paul teacheth; rather then to chri­stians and infidels, as Berchorius teacheth.

Stella also writes thus concerning this matter: But neither would I haue thee,In 1. cap. Lucae hauing considered all these thinges, to forget through loue to make God thine also, that thou maiest be able to say with Abacucke. I will reioice in God, my Iesus and my Sauiour. And also remember this, least the most precious bloud of Christ pe­rish [Page 117] in thee, but that as he most willingly died for all, and is the Sa­uiour of all; so that he be a Sauiour and Lord to thee also; and that his Crosse, nailes and passion may profit thee: God shall profit thee nothing but to thy greater damnation, if thou shalt not embrace him as thy Sauiour. Thus much Stella. And what can be said plainer then this? That vnlesse euerie one embrace Iesus Christ as his Sauiour, Christ profits him nothing. The danger is very great by his iudgement to erre in this point: and therefore let all true Catholiques haue care of it.

But let euerie true Catholique marke, how in this point, the verie plaine text of the Gospell ouerthrowes the Papists opini­on. They teach that it is sufficient to saluation, to haue a gene­rall faith of Christ, and to beléeue as the Church beléeues: and not that euerie man should haue a particular faith in himselfe, that euen Iesus Christ hath cured his sinnes priuately, and that he is his Sauiour. But let vs a little marke what the Gospell teacheth herein: Christ went to heale Iairus daughter, and a great multitude that followed him, thronged him, and touched him. Luk. 8.45.46. But there was a poore woman which had beene sicke of a bloudy issue twelue yeeres, and she thought in her heart, that if she might but touch the verie hemme of his garment, she should be healed. And she with this faith touching him, was immediatly made hole. There were manie other that touched him generallie, as the Papists teach to touch Christ, with a generall faith: but though, no doubt, many of them that so touched him were sicke of some disease, or grie­uous sinners; yet not one of them were healed, but this poore woman, y^t thus by a speciall trust she had in him touched him. And of her Christ said; That vertue went out of him, and to none other: euen so now, no doubt, as manie as will haue vertue to come out of Christ to heale them, must touch him, not generallie with that multitude, as the Papists teach; but particularlie and speciallie euerie man by his owne faith, and for his owne infir­mitie, as that woman did; and then no doubt, shall vertue euen now also procéede from Christ to him. He that hath not this faith shall haue no vertue.

And this also Saint Ambrose teacheth vpon these wordes: De Isaac. cap. [...] They also drew neare vnto him, and held his feete and worshipped him: Iesus therefore is held; but he delighteth to be held, when as he is held by faith. To conclude, he tooke great plesure in that wo­man, [Page 118] which touched him, and was cured of hir bloudy issue: Of whom he said, Some bodie hath touched mee: for I feele vertue to haue proceeded from mee. Touch thou him therefore, and hold him by thy faith: and faithfully sticke to his feete, that vertue may proceede from him, and heale thy soule.

4. Of good works.

STella of good workes, writes thus: They lie which say, nothing is due to our works of iustice: for as wa­ges is due to the worke, not of fauour, but of true debt: so glory is due to them which worke well, by good right.

But this his assertion, how contrarie is it to the whole course of the Scripture? first our Sauiour saieth: Feare not little flock, it is your Fathers pleasure to giue you a Kingdome. Sell that you haue and giue almes, and make you bagges which waxe not old; a treasure that can neuer faile in heauen, where no theefe commeth, nor moth corrupteth: for where your treasure is, there will your heart be also. The kingdome of heauen is the frée gift of God, as our Sa­uiour here teacheth vs. Now when one hath a Kingdome, hee will endeuour by all meanes possible, to amplifie it and adorne it, to enrich himselfe: so our almes, all our good works, are trea­sures laide vp for vs in store, against we come into that heauen­lie kingdome: they are not purchases or prices of it; no if wee should sell all the land wee haue, wee cannot purchase heauen. To be accounted least in this world, grieues the nature of man: there shall bee greater and lesser in the Kingdome of heauen. There shall bee Rulers of fiue cities, and of tenne cities. And to this purpose is it, that Saint Paul compares all Christians liues to a race; VVee should all striue to winne the best game. And this is the end of our workes; to bee steppes of our greater glorie.

But as concerning the kingdome of heauen, Saint Paul saieth plainelie: Rom. 6. The wages of sinne is death: but eternall life is the free gift of God. And you are saued of grace, and not of your selues. And of our workes Dauid saieth: Thou Lord art merci­full, for thou shalt reward euerie man according to his works. Who [Page 119] dare then challenge reward of iustice, which Stella here affirmes? Who dare saie, that the kingdome of heauen is by as true debt due to Gods Saintes, as the wages of labourers is due to them, which labour in this world?

That Parable in the Gospell teacheth vs a contrary lesson: They which came at the last houre of the daie; receiued as much wa­ges, as they which came at the first: To teach vs, that there is wa­ges due to Gods Saintes, but this wages is due to them more of Gods mercie, then of their merites and desertes. And there­fore here Dauid saieth: Thou, Lord, art mercifull, and shalt reward euerie man according to his workes. If Gods mercie were not, there were no wages due, no not to him that came at the first houre of the day. And therefore Dauid himselfe, who rose so earlie to serue God (whose eyes preuented the night watches) that hee might bee occupied in his statutes (who was a man according to Gods owne heart) cried out: Oh enter not into iudgement with thy seruant; for in thy sight shall no man liuing be iustified. And Iob saide: I know truelie that it is euen so. And what a thing is it, that man will iustifie himselfe with God? If he will contend with him, hee cannot answere him one for a thousand. Here is great oddes: so far is man off to challenge anie thing, as of his owne, of the iustice of God. And that same one word of our Sauiour, were enough to teach vs this lesson: who in giuing the possession of that glori­ous kingdome to all Gods children, declares also to them the ti­tle, whereby they attaine vnto it: Come (saieth hee) and inherite a Kingdome, prepared for you, from the foundations of the world. What sonne dare saie, that hee hath purchased his fathers inhe­ritance? If it be a purchase, it is no inheritance: this common reason teacheth. But some will obiect that place of Saint Paul: I haue kept the faith, and henceforth is laide vp for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue mee at that daie, and not to me onelie, but to all them that loue his appearing. Lira expounds this place thus: The faith,Lira in 2. Ti [...] ▪ to. 4. which is the principall part of all Christian religion, I haue kept; which cannot bee had but by the mercie of God, because it is the gift of God. And here­of in another place he saith: I haue obtained mercie, not because I was faithfull, but that I might be faithfull. For we find the Apostle without any good deserts, yea with many vices, to haue obtained the mercy of God, who requites good for euill: who, now his death [Page 120] drawing neare, reckons vp his merites: after which he shall obtaine a crowne, who after his euill merites obtained grace, which if before it had not beene freely giuen, a crowne should not haue beene re­quited him. Therfore his merites are not of himselfe, that is, purcha­sed to himselfe of himselfe: but they are the gifts of God, &c. If the giftes of God, then wholie they procéede of God: for Gods giftes are not imperfect: hee giues no halfes, he giues the whole, when he giues.

And after, he writes thus: (Shal giue.) If faith be grace, and euerla­sting life be as it were the wages of faith, God seemes to giue eternal life as a debt to the faithfull, to whom he oweth it: because he hath deserued it by faith. But because faith is grace, life eterenal is grace also: therefore by grace he wil giue it vnto vs. Lira here plainlie teacheth, that we deserue heauen by faith: and faith, as all men do confesse, is giuen vs without merites: therefore eternall life also.

And after, vpon these wordes (The iust Iudge:) Iust truly, ren­dring good things for good things; who before was mercifull, ren­dring good things for euill. That same iustice, which requites good things for good things, is not without mercy.

Lira affirmes, that this iustice, which rewardes our good workes, is not meere iustice, but iustice mixt with mercie: iu­stice in respect of God, who hath promised great rewards to our workes; and it is iustice, that hee should performe his promises. But this iustice is mingled with mercie, in respect of vs, whose works are all vnperfect, and not answerable to that perfection, which Gods law and iustice requires. This distinction Lira tea­cheth: Luke, 17.10. all Christians must call and account themselues vnprofi­table seruantes: and can such seruauntes challenge anie wages, as of true debt, or of iust desert?

Master Bellarmine concerning the rewardes of our workes, writes thus: Some thinke (sayeth hee) that our good workes proceeding from grace,De iustificat. lib. 5. cap. 17. not to be meritorious of worthinesse or de­sert, by reason of the worke, but onely by reason of Gods promise and acceptation. And so Scotus teacheth. But this opinion (which is the true opinion) Bellarmine reiecteth. But the middle opinion seemes more probable to vs (saith he) which teacheth, that the good workes of the iust, are meritorious, and deserue eternall life, of their worthinesse, by reason of the couenant and worke also: not be­cause the worke hath not of it selfe, without the couenant and accep­tation [Page 121] of God, a proportion and agreement to eternall life; but be­cause God is not bound to accept that worke for such a reward (al­though it be agreeable and equall to the reward) vnlesse there had beene a couenant made. Which opinion wee do not doubt to be agreeing with the councell of Trent, and to Thomas Aquinas, Bo­nauenture, and other chiefe Diuines.

So that by Maister Bellarmines iudgement, Gods promises and couenantes are but limitations as it were, teaching vs what rewardes are due to euerie good worke: But the worke it selfe without the promise, is equall and worthie of the reward.

But Saint Paul grounds all Gods promises on Iesus Christ: All the promises of God (sayeth hee) in him are, yea; 2. Corin. 1.20 and in him are, Amen, vnto the glorie of God through vs. So that they are not onelie limitations, teaching vs, that if wee shall doe this or that good worke, wée shall haue this or that reward for it; but they are grounded vpon Iesus Christ: so that for his sake, they are made vnto vs; and for his sake it pleaseth our most graci­ous God, for such a small worke, to giue vs such a great reward. And this is that which saint Paul sayeth: Roman. 4.13. The promise was not made to Abraham and to his seed, that he should bee the heire of the world by the law, but by the righteousnesse of faith. And after spea­king of the same promise, hee sayeth: This is the word of promise, Roman. 9.9. I will returne at this season againe; and Sarah shall haue a Sonne. Was not this promise made to Abraham of Gods great mercy? What worke of Abraham mooued him to make this promise? naie what worke could Abraham doe, correspondent to this pro­mise?

And surelie such like are all the other promises of God, which are annexed to our workes. They doe not onelie shew (as Mai­ster Bellarmine teacheth) that such a worke is worthie of such a reward; but that it pleaseth our most gratious God, for such a small worke, to giue such a great rewarde: euen as amongst Land-lordes, some haue giuen Farmes to their Tenantes, for a Pepper corne; so great, so ample, and so liberall are all Gods promises, and rewards towardes vs: and so little is all that wee are able to do.

And the same thing doeth Saint Paul declare more plainelie to the Galathians: If the inheritance come by the law, Galath. 3.18. then not of promise. But God [...], shewed grace or fauour to Abra­ham, [Page 122] in making his promise. The same reason is of all the pro­mises in the Gospell: Forgiue, and thou shalt be forgiuen (sayth our Sauiour: Luke, 6.37.38.) Giue, and it shall be giuen to you. What proporti­on is there here, the one to the other? That which wee can for­giue to the vttermost, and a debt, for which wée must craue for­giuenesse, is described in that Parable of the vnmercifull ser­uant: Matth. 18.23. He owed his Maister a thousand Talents; And his fellow owed him, but a hundreth pence: What proportion is betweene these two? Againe concerning our giftes, all that wee can giue, is but like that Widowes Mite, Luk. 21.1 Matth. 10.42. or a Cuppe of coldwater, in respect of that which God giues and must giue vs: and is the worke in it selfe then, answerable to the reward? O proude spéech!

Mat. 5.3. But to prooue the same by more euident examples: Blessed are the poore in spirite (sayeth our Sauiour) for theirs is the King­dome of heauen: what proportion or equalitie is there, I praie you, betwéene this pouertie and lowlinesse of minde, and the Kingdome of heauen? Blessed are the peace-makers, for they shall be called the Sonnes of God. Verse, 9. What proportion is there betwéene this small worke, to make two, which are at variance, friendes, and betwéene this honorable title? And blessed are they, which suffer persecution for righteousnesse sake, Verse, 10. for theirs is the Kingdome of heauen. What persecution in the world, that anie mortall man can endure, is equal or worthy of the kingdome of heauen? If Maister Bellarmine will affirme this, saint Paul will denie it: I account (sayeth hee) that the sufferinges of this present life are not worthy of the glorie which shall be reuealed vnto vs. Roman. 8.18. He waighed our workes, and the great glorie of the kingdome of heauen, in another manner of ballance, then Maister Bellarmine doeth. If the cruell sufferinges and tormentes of Martyrs (by saint Pauls iudgement) are not worthie of the glorie which shall bee reuea­led vnto vs, much lesse the workes of iust and good men whatso­euer.

Againe Master Bellarmine of the substance and nature of good workes, writes thus: The turning of man to God, as also euery other good worke, as it is a worke, it is onely of free-will, although not without generall grace: and as it is good, so it is only of grace: and as it is a good worke, so it is of free-will and grace together. Hée ioines in the substance of euerie good worke, Gods grace and mans frée-will: [...]. Corin. 3.5. but saint Paul sayeth: We are not fitte of our [Page 123] selues, to thinke any thing, as of our selues. And againe, Philip. 2.13. It is God which works in vs both to will and to do, according to his good pleasure. And saint Austen sayeth: So God workes in our free-will,Aug. de Eccl. dog. cap. 23. that e­uen a holy thought, a good counsell, and the very motion of a good will, is of God. So that this turning of man to God, as it is a worke, is of God also, by his iudgement. And saint Paul speaking of mans saluation, sayeth, Ephes. 2.8.9. that wee are saued by grace through faith; and that not of our selues, it is the gift of God. This faith, this chiefe worke of Christians, this our first turning to God, is not of vs, no not anie part thereof: It is the free gift of God. But Maister Bellarmine saieth, partly of vs: whereas saint Paul saith plainelie, not of vs.

And concerning our good works saint Paul sayth, that by them we are not saued. And hee doeth not onelie affirme this, Ephes. 2. [...]. but hee addeth also a reason to prooue it: Least anie man should reioice or boast: no man maie bragge or boast of his saluation at all, no not in part. And that which followes in saint Paul, takes awaie Maister Bellarmines ground: For we are his workmanshippe, Verse, 10. crea­ted of Iesus Christ to good works. Wée are as it were nowe crea­ted againe to doe good workes in Iesus Christ: wée are not by grace onelie helped, or sette free, or stirred vp to good workes (as maister Bellarmine teacheth) but both the worke and the goodnes thereof, is Gods and not ours. Wée were like a golden vessell, created of God most absolute and perfect, but so dashed and so de­formed of sathan, that no straightning or bea [...]ing would serue the turne. Wée must needes bee new molten and cast againe, before wée can serue the Lordes vse. Scouring would not suf­fice, or strengthening by soulder.

The Vniuersitie of Collen also writes thus: Neither from vs,Contr. Mon­he. dialog. 5. nor from our selues our works do challenge the cause of their me­rites; as though without any grace we might obtaine euerlasting life: but what merite soeuer is in them, wee must attribute it to the grace of God. So that mans owne nature can challenge no part in the merite. This is their opinion.

Granatensis also speaking of the kingdome of heauen, Lib 2. Mem. cap. 4. writes thus; speaking of those thinges which wée loose thorowe sinne: The Kingdome of heauen is also lost, which comes of grace. For (as the Apostle sayeth:) Glory is giuen by grace. And of the con­ceit and opinion that euerie Christian ought to haue of himselfe, [Page 124] hee writes thus: The true louer of humility thinkes no better of himselfe, then of a deade and stincking carion, scrawling with wormes;Med. vit. Christi 20. whose stench he is not able to abide himselfe. Then hee will remember that saying of Saint Paul: If anie man thinke him­selfe to be anie thing, when as indeed he is nothing, he deceiueth him­selfe. And also that: What hast thou, that thou hast not receiued? And if thou haue receiued it, why doest thou bragge, as though thou hadst not receiued it? To which agrées also that saying of the Apo­stle: 2▪ Cor. 3.3. Not that we are sufficient of our selues, to thinke anie thing as of our selues, but our sufficiencie is of God. And that, Worke your saluation with feare and trembling: Phil. 2.12.13. For it is God which worketh in you both to will and to finish, &c. Therefore all that is good, is of God; and he that attributes any thing to himselfe, steales Gods honor from him.

Macarius to the same effect, writes thus: Euen as if a King should giue a beggar his treasure to keepe, he that tooke it onely to keepe, doth not account it his own, but in euery place still confes­seth his owne pouerty, neither dare he impaire or spend any thing of another mans treasure, euer thinking thus with himselfe, that it is not onely another mans treasure, but also that a mighty King gaue it him to keepe,Citatur à Da­drao Loc. com. tit. de humili­tat. which when he list, will call for it againe. They ought to be of the same mind, which haue receiued the grace of God, that is to say, that they thinke humbly of themselues, and confesse still their owne pouerty: for euen as that beggar, which receiued that treasure of the King to keepe, if hee bragging of another mans trea­sure should bee puffed vp in his owne works, and beginne to waxe proude, the King will take away his treasure from him, which hee gaue him onely to keepe; and then he shall be such a one, as he was before, that is, a beggar: So they which haue the grace of God, if they shall be puffed vp therewith, and waxe proude in their hearts, God doeth take away his grace from them; and then they remain such as they were before, when as they had receiued no grace from the Lord. Such poore beggars Macarius makes all Christians that haue nothing of their owne; but all their riches is Gods: But maister Bellarmine seemes to make them proude beggers, as hauing somewhat of their owne, to which wages or reward is due by desert.

Stel. in 2. cap. Lucae. Of the true & right end of good works, first Stella writes thus: Secōdly, circūcision principally was giuen to Abraham for a signe; [Page 125] and it beganne in him, and ended in Christ. When wee will keepe Lettuce or cole wort seed, we wil giue them a marke: so because A­braham was to be kept in the flesh, that Christ should be borne of him, because also he was kept for seed; God therefore marked him with the signe of circumcision. Did not (as Saint Paul saith) A­braham take the signe of circumcision? God commanded him cir­cumcision, that his friend should bee marked with some outward signe: for it doth not please God, that we should be his friends in­wardly, but he will haue vs also, to declare our friendshippe by some outward token. If this be true, what kind of little shew of Christi­anity is there now amongst vs Christians; now in the streetes, you shall heare nothing, but oathes, blasphemies, lies, thefts, sports, va­nities? So that we may rightly say that saying of the Prophet Osea: There is no truth, there is no mercy, there is no knowledge of God in the land, but cursing, and blaspheming, murther, lying, theft, and a­dultery haue ouerflowed, and bloud toucheth bloud. If a Turk or some Infidell should walke thorow this City, wherein should he iudge vs better then himselfe? There is more truth found among Infidels then amongst vs.

If thou be a Christian, shew the Signe of a Christian; shew me thy faith by thy works: and therefore Christ saith: Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heauen. Diddest thou neuer walke by a field, and there when thou diddest see a Vineyard well dressed and well fen­ced, didst thou not say? This Vineyard hath a good and diligent Master: for I see it wel pruned, and kept in order: so be thou good, chast, deuout, humble, modest, that the Infidels which see thee may say: Surely the God of the Christians must needes be a great God, because he hath such seruants. Thus far Stella.

Here is the principall end of all good workes: that they should glorifie our heauenlie Father: that they should testifie our faith: that they should bee as it were Badges and Cogni­sances, by which might bee knowne, whose seruauntes wee are.

And againe of the same matter to the same effect, hee writes thus: Marke how the blessed Virgine offers to God the gift shee hath receiued of him; so we also by our thanksgiuing, must offer to him againe all things we haue receiued from his hand. For all the streames of graces do proceed frō that huge sea of y^e mercy of God, [Page 126] and God doth aboundantly distribute them and powre them vpon vs: Euen as therefore all floudes returne into the Sea, from whence they came; so must we offer againe to God all the good things we haue, because they haue proceeded from him, for who planteth a Vineyard, and doth not eat of the fruit thereof? Whom wilt thou loue else, but him who hath giuen thee power, that thou maiest be able to loue? Therefore God, why should he not enioy the fruite of thy loue, because he hath planted in thy soule a will wherewith thou mightest loue him? If thou doest any good works, if thou hast anie graces or vertues, or gifts of nature, heare what Saint Iames saith: Euery best gift, and euery perfect gift, is from aboue, descending from the father of light: yea also if thou haue any good thoughts, they are of God; as the Apostle teacheth, We are not sufficient to thinke any thing of our selues as of our selues, but our sufficiency is of God: therefore giue to God that which is Gods. As here it is manifest, that the Virgine did. Be not a tyrant, take not to thy selfe the workes of God, but giue them to God which gaue thee them freely. Many take their soule in vaine, which do not giue it again to God, of whom they haue receiued it. Wherefore Dauid saith: Who shall ascend in­to the hill of the Lorde, or who shall stand in his holy place? And he himselfe makes an answere, which hath not receiued his soule in vaine. A thing is receiued in vaine, when it is not vsed to that end whereunto it was made: thou hast made thee a garment, and thou wearest it not; that garment is made in vaine: for a garment is made to be worne. Thou hast bought a horse, and thou neuer ri­dest on him; thou hast bought him in vaine: for thou vsest him not to that end for which he was made and found out. God hath giuen thee an vnderstanding, that thou shouldest know him, a will where­with thou shouldest loue him, a memory where with thou shouldest remember him: but thou, because thou entanglest thy vnderstan­ding in discerning worldly matters, in gaining riches, in seeking for honours, in getting worldly goods, and thou imploiest thy will in louing the flesh, and goods of this world, and exercisest thy memo­ry in thinking vpon iniuries which haue been doone vnto thee, least thou shouldest suffer them to escape vnpunished: these things being well considered, it must needes follow, that thou hast receiued these powers of thy mind in vaine, because God hath created them not to this purpose, but to serue him. They also haue taken their soules in vaine, who liue as though they had no soules; giuing themselues to [Page 127] couetousnesse, riot, and ambition. Thus far Stella. Where wee maie learne first, that as all waters come from the sea: so wée must acknowledge all the good wée haue what soeuer, to procéede from God: and by our thankefulnesse, to returne it to him a­gaine.

And as another Papist very fitlie affirmes; Pet. Greg. in pref. Sintax, actis mirab. As all flouds come from the Sea by certain secret passages, and do speedily returne thi­ther againe; but not with that purenes, that waters from spoutes come from conduits, but cary with them filthines and slime, which they haue gotten by running thorow the chanels of the earth to the mother, from whence they came; and yet she doth no lesse now embrace them, then she did before, and acknowledgeth hir owne, and by hir often ebbing and flowing, casts all those slimes and filthi­nesses vpon the shoare: so al the good things we haue (O gracious God) saieth hee, flow from thy woonderfull and vnspeakeable wisedome, euer worthy to be adored, oft vnto vs, by inuisible pipes and conduits of thy great mercy and liberality. But when they come into this earthly sinke of ours, it cannot chuse, but they are polluted with the manifold darknes of our ignorance, and that they take to them many dregs; yet thy gifts ought to returne to thee a­gaine, and to be consecrated to thee, what kind soeuer they be of: o­therwise we shall commit theft, and sacriledge to thy glory. Thus far Petrus Gregorius.

Hée confesseth that all goodnesse comes from God; and that comming into this sinke of our flesh, though they procéede most pure from him, yet they must needes gette filth and slime: And yet for all that, wée must returne them to him againe; and hee like a most louing father will accept them. The best actions we doe, euen the actions of the best men, are not voide of this filth and slime. And herein consistes, that the best men must still saie; O Lord, enter not into iudgement with thy seruaunts; Psal. 143. And if our best workes haue these imperfections, what maie wée iudge of our e­uill workes? This onelie consideration will make euerie good Christian flie from anie trust in himselfe, and flie onelie to the sure anchor of Gods mercie. Againe, here wée maie learne the great mercie of our God; though wee thus abuse his good gra­ces, and pollute those most pure giftes, wee haue receiued from him; yet hee reiectes vs not, nor our workes, but mercifully re­ceiues vs. Againe, here that opinion of the Papists doeth fall [Page 128] downe: which denie that a iust man in euerie good worke doeth sinne, what is this filth and slime, that the grace of God gets in this filthy sinke of ours, but sinne?

Secondlie, wee maie learne out of Stella, that poperie plea­seth not God; For God (sayeth hee) hath giuen vs vnderstanding, will, and memory, to know, loue, and remember him, and his be­nefits. And they which employ not these to this end, haue recei­ued them in vaine. But the Popish religion hath taught the con­trarie, and haue nourished men in ignorance, as all the worlde can witnesse: and can that religion then please God?

Augustine also of the merites of all Christians, whereunto they ought to trust, Aug. manu. cap. 22. writes thus: In all mine aduersities I find no remedy so forcible, as the wounds of Christ: in them I sleepe soundly, and rest without feare: Christ died for vs. There is nothing so deadly and bitter, which Christs death cannot heale. All my hope is in the death of my Lord; his death is my merit, and my re­fuge, and my saluation, my life, and my resurrection. My merite is the pity and tender mercy of the Lord: I am not void of merites, as long as that Lord of mercies remaines. And if so be, the mercies of the Lord be many; then are my merites many. And how far migh­tier he is to saue; so lesse fearefull and more secure am I. Thus far Augustine. The merites of Christ were the merites, that Austen trusted in: and in these onelie also must euerie true Christian and Catholique trust.

Lib. 1. de deuot. cap. 28.Granatensis of mans duetie writes thus: If men would dili­gently marke how much that is that is due to God, and how small it is that mans hart can affoord; he shall manifestly perceiue, that no diuision there is to be made, where so much is due, and so little can be requited. The bedde is narrow (saith Esay) so that one must needes fall out, Esay, 28.20. Verse, 37. and the couering be short, it cannot couer both. This thing may be plainly seen in the heart of man, being so narrow, that it cannot both containe God and the world. And after; Againe, if thou shalt consider the obiect which thou makest so great haste vnto, to be infinit, thou shalt hereby alwaies iudge thy selfe to be beggerly, though thou be adorned with many graces bestowed vp­on thee. And if thou shalt thinke, that thou hast gone as farre as a man can goe; yet thinke it is but a sippe that thy mind hath tasted. There are no works of supererogation then.

Of the great mercie of God also, hee writes thus: Besides all [Page 129] these things, the great mercy of God in this place offers it selfe to our consideration,Vit. Christ [...] Med. 9. which most clearely shines in the glory of these In­fants. What greater goodnesse or liberality can be, then that God should accept that death, not onely for a sacrifice, but for a martyr­dome, which will did not vndertake, but necessity forced, where there was no vow, but violence; where there was no merit, but mis­fortune; where there was not the hart, although the body of a martyr; where there was not the desire of him that died, but the cruelty of him that murthered: to conclude, where there was the tyraunts sword, and not so much as the martyrs word. But Gods grace sup­plied all that wanted, which changed this extreame misery, into a crowne; and this chance into a merit. For the wickednes of the ty­rant is not of more force, then the goodnesse of God. And if He­rods cruelty could punish where there was no fault, it is no great matter if God could giue a crowne where there was no merit.

Marke this all ye that despaire, cast your minds hither, which are faint harted, and scrupulous in conscience, which euer thinke that you shall be condemned: how much more haue you God mercifull to you, thinke you, then they which beleeued not? How greatly doth he loue men? how desirous is he of your saluation? how rea­dy to giue his glory? For that he may giue you it, he seekes all meanes possible, neither desireth he any thing else. A certaine Phi­losopher said once: He that is liberall, seekes all occasions of doing good to others, that he may practise his liberality: The which if it be true, what will he do, which beyond all his other vertues, is com­mēded of his liberality & mercy? He is not such a one, who delights in the works of the body onely; but also of the spirit or mind, by whose power they are doone: for it is the will which works them: Therfore this our God, who so greatly longs for our profit & saluati­on, was content with that he found in these Infants, and he came to supply with his grace, that which they wanted in their merits; ad­ding, according to his exceeding great goodnesse, to that ignoraunt and tender age, that which it had not. This mercie of God must all Christians most assuredlie beeleue, and looke for at Gods hands.

Saint Ambrose also writes thus verie excellentlie of Abra­ham, the father of all the faithfull: De Abrah. pa­triar. lib. 2. ca. 8 How little he respected the re­ward in doing of his most excellent works, to teach all his children to follow his steppes; when as he had ventured his life for the reco­uery [Page 130] of his brother Lot, and would not receiue so much as a shooe latchet of the king of Sodome for his labour. Ambrose saieth, that Moyses added after this victorie, this spéech of God vnto him: Feare not Abraham; I wil protect thee: and thou shalt haue a great reward. I demand (sayeth Ambrose) why after the hazard of the warre, nowe is mention made of promising the wages? No (saieth Ambrose) he had doone a lesse woonderfull thing, a matter of lesse importance, if being moued by the promise of God he had set vp­on the enemy. For then he had gone (as wee saie) dead sure to the victory, rather drawne, then willing, to such a great glory, or ready to haue reuenged the griefe of his brotherly pity.

The purpose of a godly mind lookes for no reward; but so hir re­ward hath the conscience of a good worke, and the effecting and bringing to passe of a good deed. Base minds are pricked forward with promises, and are encouraged with the hope of wages: but the good soule which takes vpon hir the battell without the obliga­tion of Gods answere, reapes to hir self double fruit of praise, that she may lay vp in treasure both the grace of most valiant courage, and also of most perfect deuotion.

Thus must all Abrahams Children doe all their workes, euen venture their liues; not respecting wages, but of a free heart, with their father Abraham.

And of God, Ambrose after writes thus: And also the iustice of God is herein cōmended, who rewards godly minds not by the necessity of his promise, but through the consideration of his equity, thinking it worthy that they which warre without any reward of man, should haue a reward laid vp in store in his goodnes, for whose sake they haue ventured their soules, &c. Gods mercie is aboue his promises: naie his mercie is aboue all his works. Hée will most assuredlie reward all his.

Againe, Ambrose speaking of the vse of the law, writes thus: But also the law yeelds me this commodity, that we are not iustified of the works of the law:Amb. de Iacob & beat. vit. ca. 6 therefore I haue no cause why I should glo­ry in my works: I haue no cause why I should boast of my selfe: and therefore I will glory in Christ. I will not reioice in that I am iust, but I will reioice in that I am redeemed: I will not reioice that I am void of sinne, but because that my sinnes are forgiuen mee: I wil not reioyce, because I haue doon God any seruice, or that any o­ther hath doone any thing for me, but because Christ is become my [Page 131] Aduocate with the Father, because Christs bloud is shedde for me. My fault is now become to me the wages of my redemption, by the meanes thereof I obtaine Christ. For my sake, Christ tasted death; my fault profited me more, then my innocency: my innocency made me arrogant, my fault made me humble. Here thou maist see where­in the law profited thee, &c.

Granatensis of workes and merites writes thus: The second steppe to humility is, if a man know that that which he hath from God (if so bee that hee haue any thing) hee hath not obtained it by his owne strength, but by the meere grace and mercy of God,Gran. de per­fect. amor. dei cap. 16. that he hath receiued it. There are found some, that beeing well grounded on the first step, confesse, that all which they haue, comes from God; yet notwithstanding they nourish in their breasts a secret perswasion, that they haue gotten all that they haue to themselues, by their owne labour and merites or deserts, when as it is most cer­taine, that the merites themselues, as well as that which is obtained by the merites, to be the graces of God: vvhen as we cannot haue a thought or one good desire, that is not of God.

Furthermore also, our works haue not the value and merite they haue, of themselues, but of the grace of God; by which they are doone: For euen as the value of any coine, is not of the substance of the coine, but especially of the Image and inscription that it hath; so the merit of our workes doeth not so much proceede of the sub­stance of the worke, as of the grace of God, which giues value to them. And therfore as often as by them any grace is giuen vnto vs, e­uen one grace is giuen for another: euen as if a friend should giue thee a hundreth pieces of gold, and for them afterwards should giue thee a horse: Here were both a selling and a giuing; gaine and grace: Grace, because thy friend gaue thee; gaine, because vvith the mony that he gaue thee, thou boughtest the horse of him.

The Prophet doth couertly teach vs both these, when hee saith: Come and buy without money, and without any exchange, Wine and Milke. That is, meat and drinke, both for the beginners, and for those that are perfect. In which words, when as he biddes vs buy, he declares our industry: but when as he excludes Siluer and all ex­change, he shewes grace. All this therefore declares, that man hath nothing in himselfe, whereof he may glory, thinking that which he hath, comes of himselfe; yea rather he ought to thinke that he hath of himselfe infinite sinnes, for which he deserues so many hels: And [Page 132] that all things else whatsoeuer they are, come from aboue, from the Father of light, and are bestowed on vs of grace, when as merite it selfe is grace. Thus far Granatensis: who plainlie affirmes, that all our merites are grace. And surelie our wages, that the best of vs is to looke for (if wee bee worthie of anie) is like the wages they receiued, that came into the Vineyard at the eleuenth houre of the daie: a wages also of grace, and not of desert or merit. But Granatensis goeth forward.

To this, the fourth steppe is to be added: for it is not sufficient that a man acknowledge himselfe poore and destitute of all good things; but also it is necessary, that he acknowledge how truly hee abounds with many euilles: that is, how greatly he loues himselfe, and his owne will, and stands in his owne conceit, how liuely are all his euill affections, and how perfect are all his wicked motions, how inconstant he is in good purposes, how lauish in his tongue, howe carelesse in keeping of his heart, what a louer he is of his owne pro­fit, and of the desires of his owne pleasures. To know these things is the best knowledge in the world, and also most profitable: For other knowledges (as the Apostle sayeth) puffe vs vp, but this onely makes vs humble. And it is also true, that to the obtaining of this knowledge, our owne exercise onely sufficeth not; but wee stand need also of the light of heauen, that the mist of our owne selfe-loue do not blindfold vs, which is a very blind iudge. And for this cause euery Christian ought to aske of God this light, and that as earnest­ly as Saint Frances did, who very often in his prayers repeated these words: O my God, that I may know thee, and that I may knowe me. Neither is it sufficient for him, that he account himselfe such a poore and grieuous sinner, but let him imagine that he is the great­est sinner in the world, and the most vile of al sinners. And this is a degree higher then the former: for as a certain doctor saith: It shal hurt thee nothing, to cast downe thy selfe at the feet of all men, but it may hurt thee if thou preferre thy selfe before any one, &c. Thus Granatensis would haue euerie Christian humble himselfe. And is not this the verie doctrine our Church teacheth?

Granatensis also of our sinnes, and the satisfaction of them, writes thus: Granat. Med. in orat. dom. Who can euer cast the account of my vaine thoughts? who can number my euill works and idle words? For the iust men scant know how to bridle their tongue. And the number is infinite also of the sinnes of my transgression, and commission, in doing that [Page 133] which I should not haue doon, and in omitting of that which I ought to haue doone.

And after; But doest thou so forgiue vs our sinnes freely, O Fa­ther, and without any recompence? Truely thou forgiuest them freely, and not freely: not freely, for although mercy bee ready to forgiue, yet iustice will be satisfied: and yet freely, because thou of­ferest vs that freely, wherewith iustice is satisfied; that is, that huge & incomparable treasure, which thine only begotten son laid vp for vs, the space of three and thirty yeares; to the which he made a way to vs by his bloud. This treasure we offer vnto thee (O Father) take thereof as much as thou wilt; it may be drawne, but it cannot bee drawne drie; it may be spent, but it cannot be diminished. His me­rites are ours, his satisfaction is ours, his bloud is our ransome. There­fore we beseech thee (O Lord) that being pacified with the blood and merites of thy Sonne, that thou wouldest winke at our faults, the which if thou wilt call to a strict account, no man is able to abide the fauour of thy iustice, much lesse the seuerity of it. Therefore let thy mercy helpe vs, who acknowledge our selues be damned of thy iustice of many hainous offences.

And againe in another place hee writes of the sinnes of all men thus: That thou maiest better marke what thinges wee haue said, thou must diligently consider the multitude of the sinnes of thy life past, especially of those which thou committedst when as thou hadst lesse knowledge of God: for if so be that thou shalt come to the perfect knowledge of them al, thou shalt vnderstand, that they are moe in number, then the haires of thy head, and that thou hast liued like a Pagan or Ethnike, which knew not what God was. Af­ter that, runne ouer both the Tables of the tenne Commandements, and those seauen deadly sinnes, and thou shalt learne that there is no Commandement of God, which thou hast not often broken; and no deadly sin, into the which thou hast not often fallen, by work, word, and thought. Remember the first man Adam, that because he did eate the forbidden meate, he did commit the most grieuous sinne in the world: and there is no kind of sinne wherein thou hast not di­uers waies and oftentimes offended. Call to thy remembrance all the benefits of God, which thou hast receiued all thy ages, and the whole course of thy life; and see how thou hast behaued thy selfe in all these. For a most strict account of all these one day will be de­manded of thee. Therefore if thou wilt be ruled by me, thou shalt [Page 134] doe most vvisely if thou shalt now presently iudge thy selfe, least hereafter thou be more seuerely iudged of God. Go to therfore, tel me how thou hast past ouer thy childhood, how thy youth, how thy mans estate; and that I may say all in a vvord, how thou hast liued from thy mothers wombe til this day? To what things hast thou em­ploied thy appetite, and other powers of thy mind, which thou hast receiued of God, that thou shouldest know him and serue him with­all? How hast thou vsed thine eies? no other wise, then that thou mightest delight them in vaine things, and fond shewes. What hast thou delighted in to heare with thine eares? surely vaine fables, filthy talke, and lies. What hast thou broched with thy tongue, but per­iuries, murmurings, and such things as are not seemely? Thy tast, touching, and smelling, in what other thinges haue they delighted; then in those which were pleasant to the appetite, delightful to flesh & bloud, and which might satisfie their pleasures? Tel me how thou hast vsed the diuine Sacraments giuen thee of God, as medicines to cure thy wounds, what thankes hast thou giuen God, for his infinite benefites bestowed vpon thee? How hast thou kept his diuine com­mandements, how hast thou employed thy health, thy strength, thy courage, thy riches, the prosperitie of this world, and other commo­dities giuen thee of God, that thou shouldest with them lead a god­ly life? What care hast thou had of thy neighbour, as concerning whom the Lord hath giuen thee a speciall charge? what and how many workes of mercy hast thou doone, which God hath so highly commended vnto vs? Of all these will God call thee to account, in that terrible day of iudgement, when as he shall say vnto thee: Giue an account of thy Stewardshippe: Giue account of those riches, which thou hast receiued of me: For thou maiest be no longer a Steward. O withered tree, fit for hell fire! What aunswere wilt thou make, when account shall be demanded of thee of all thy life, and of euery point and minute thereof? Thus farre Granatensis.

Euerie one, by his iudgement, must pronounce himselfe guiltie at that great daie of assises of the immortall GOD, and must flie to the winges of his mercie, and must craue par­don.

And a little after, speaking of mans vilenesse, hee writes thus: After thou hast weighed all these things with thy selfe in a iust ballance, go forward to examine thine owne selfe, and be not asha­med to thinke of thy selfe most vilely and most basely. Thinke thy [Page 135] selfe to be no better then a reede, which is shaken with euery wind, which hath nothing in it, without any vertue, without any strength, without any constancy, without any stablenesse or firmenesse of mind. Remember that thou art Lazarus, now foure daies laide in his graue, a stinking Carion full of wormes, at the sauour whereof, all they which passe by stoppe their noses, and turne awaie their eies: Thinke thy selfe thus to stinke before God, and his Angels: ac­count thy selfe vnworthie, who should lift vppe his eies to heauen, an vnprofitable clodde of claie, and vnworthie whom the earth should beare, or whom the creatures of God should serue: vnwor­thie of the bread thou eatest, the Aire thou breathest, the light by the meanes whereof thou seest; but farre more vnworthy of the com­fort of the Holy ghost; I wil not say the adoption of a Sonne, and that heauenly prouidence, and care of thy heauenly Father, which so dearely and tenderly cares for thee. Be in thine owne eies the vilest of all other creatures, and who hath abused all Gods benefites most abominably. Thinke with thy selfe, that if God had doon in Tyre and Sydone, that is, in other most notable sinners, the works which he hath doone in thee; they would euen now haue repented in sack­cloth and ashes. Confesse thy selfe to be the grieuousest sinner of al other sinners, that thou knowest. And the more that thou shalt be displeased with thy selfe, when as now thou shalt thinke, that thou hast comen to the vttermost, thou shalt find more things, which will giue thee occasion yet more to humble thy selfe. Crie vnto God without ceassing, and saie: O Lord, I haue nothing, I can doe no­thing, without thy helpe, I can do nothing else but sinne. Cast down thy selfe prostrate, with that notorious sinner, and be so greatly a­shamed, euen as a woman is woont to be that hath defiled her hus­bands bedde, and comes to aske pardon of her husband: With such like shame (O soule) stand thou before thy heauenly spouse, in de­spight of whom thou hast committed fornication, so often with ma­nie louers: beseech him bedewed with many teares, & touched with great sorrow, that he will pardon and forgiue thee whatsoeuer thou hast sinned against him, and that he will receiue thee againe into his family, for his great mercy, beeing indeede that riotous and prodi­gall Sonne. Thus farre Granatensis. I woulde all Papists woulde teach this doctrine. It woulde make men humble; it woulde make them not trust in their workes; it woulde make them flie truelie to the mercie of God, which is the onlie and true [Page 136] Sanctuary for all Christians to flie vnto.

Againe, of the imperfections of our good workes, hee writes thus: It is most certaine that thou felst into the foresaid sinnes (spea­king of the breaking of all Gods commaundementes) before thou hadst receiued the true knowledge of God: but after thou hast knowne him (if thou haue knowne him yet) desire of him, that he will open the eies of thy mind, and thou shalt find many reliques of the old Adam, & many of the Iebusites yet to remaine in the land of promise, onely allured by thy curtesie.

And againe a little after: VVhen as God doth not so much re­spect the worke it selfe, as the meaning and purpose of the vvorke, how many good works dost thou thinke that thou hast doon, which are pure from the dregges of vaine glory, and free from gaping af­ter worldly praises? How many are there, which thou wouldest neuer haue giuen thy mind to, but being drawne and moued vvith outward ceremonies? Howe many are there, in which thou hast sought thine owne estimation? And how few are there, which are doone from a sincere heart, and for the pure loue of GOD, and for which thou hast not paid the world her toll? And all such workes, what are they else, then a smoake, shadow, and as it were a vizarde of vertue?

And againe: If thou shalt diligently search all the corners of thy soule, if thou shalt put thy hand into thy bosome, thou shalt pull it out againe full of leprosie, as white as Snow, and thou shalt finde therein many deadly wounds. Oh what deepe root hath swelling pride taken in thee! How doth ambition raigne in thee? How ma­ny waies doeth hypocrisie and the counterfeite shew of vertue trou­ble thee, by which thou wouldest faine cloake thy faults and imper­fections, and desire to seeme another then thou art indeed? Ah how carefully doest thou pursue after those things, which are thine own, & which are acceptable to the flesh, & pleasant to the bodie? how often vnder pretence of necessitie, thou makest much of thy selfe and pamperest thy bodie most daintilie, so that hereby thou seemes not to nourish nor feed it so much, as longing after pleasures and delites to put a spurre vnto it. And hereof this is a most euident argument, that if any man (who before was most gratefull and acceptable vn­to thee) shall a little reproue thee, and find fault with thee and thine inordinate desires, thou shalt feele bie and bie the roote of enuie to sproute in thee, and thy selfe to bee woonderfullie mooued against [Page 137] him: or if anie one shall a little impaire thy honour, howe greatlie wilt thou bee displeased with him? Thus farre Granatensis. In which wordes, hee doeth verie truelie describe the corruption of mans nature, that no pure worke procéedes thereof. But as long as wee liue in this flesh, wee cannot so mortifie olde Adam, but he will be mingling his Chaffe amongst the Lords Wheate, and his dregges amongst his most cleare water streames of the holy spirit.

And as hee hath in this place most excellently shewed the grieuousnesse of the wounde, so in another place hee shewes the salue and remedie: The Souldier (sayeth hee) comes vvith his Speare, and shaking it, he thrusts it with all his force into the Lordes heart, the crosse being moued with the force of the stroke shakes, and by and by out of the fresh wound comes water and bloud, to wash awaie the sinnes of the whole world. O floud, issuing out of Paradice, and with thy streames watering the vvhole vvorld! Oh precious wound of that side, not so much wounded with the fierce­nes of the Iron, as with the force of loue! O gate of heauen! Window of Paradise! place of refuge! Tower of fortitude! Sanctuary of the iust! the graue of strangers! the nest of chaste Doues! the fra­grant bedde of Salomons spouse! Blessed be the wound of that pre­cious side, wounding the soules of the godly: blessed be that pric­king, which pricks the soules of the iust: blessed bee that beautifull and redde Rose, that inestimable Carbuncle, the way to Christes heart, the testimony of Gods loue, the free pledge of euerlasting life. Thorough thee all beasts, cleane and vncleane, doe enter in; which desire to be saued from the waters of the floud, by the meanes of the Arke of the true Noah. All they which are tempted flie vnto thee; all those which are afflicted find comfort in thee; with thy li­quour, all those which are sicke are healed; through thee sinners do enter into the Palace of heauen; in thee all pilgrimes and banished persons doe take their ease most pleasantly. O firy Ouen of loue, house of peace, treasure of the Church, veine of the water of life, springing into life eternall! O Lord, open vnto me this gate, take me home with thee, and make me dwel in this most pleasant house! Giue me grace by this to enter into the secret places of thy loue. Giue me leaue to drinke of this most sweet Fountaine; and make mee drunken with this most precious liquour.

Sleepe (O my soule) in this Caue most soundly, forget here all [Page 138] the cares and businesses of this world, here take thy ease, here eate and drinke: here sing most ioifully with the Prophet: This is my rest for euer and euer, here will I dwell, I haue chosen this. Thus farre Granatensis. Wherein hee affirmes, that Christes merites, and not the merites of Saintes, or of Monkes and Friers, are the treasure of the Church: and that the water and bloud of his woundes heales all sicke sinners.

And in another place, writing of the end of our works, he sayeth thus: The benefites (sayeth hee) whereby we do receiue any good,De orat & Med tract. 7. cap. 8 are oftentimes perceiued of men: but these secret bene­fites, which doe not consist in bestowing any good vpon vs, but in turning awaie and repelling euill, who can vnderstand? Therefore it is necessary that we giue God thanks no lesse for these, then for those other. Let vs remember also, how many things we doe owe vnto God, and how these our debts and dueties are farre greater then our power and hability: nay when as we cannot vnderstand how much we are indebted vnto him. Thus far Granatensis. Where hee plainelie teacheth, that all our workes are not merites, but dueties: nay that no man knowes howe much hee owes to GOD: and therefore can neuer challenge anie merite.

And againe in another place hee writes thus: These (sayeth hee) foure other excellent and notable vertues do follow. Inward and outward humility, pouerty of body and soule, patience in ad­uersity and tribulations, and a pure intent in good works, that they all be doone onely for the loue of God, without mingling of anie profit, or respect either temporall or spirituall. Thus farre Grana­tensis. If wée must respect no profit, neither temporall nor spiri­tuall, in dooing of our good works; then not the saluation of our soules, which marke in Poperie their blinde guides taught all men to aime at.

And in another place against merites, hee writes thus most plainelie: Againe (sayeth hee) hee that is about to pray, on the one side must know, that he deserues no good thing; and on the o­ther, he must beleeue, that although he haue no merites; yet God of his infinite mercy and goodnesse, will giue him that that shall bee most profitable to his saluation. Therefore man must be content, whether he receiue at Gods hands much or little, and receiue all things thankefully whatsoeuer God doth, accounting himselfe vn­worthy of all things God giues him, and to be ready to do all things, [Page 139] that God commaunds him: And to giue God his due thanks, not so much for those things, which hee hopes to receiue, as for these which he hath receiued already. Thus farre Granatensis: where hee plainely confesseth, that there is no merites in man, for which he can challenge to receiue anie thing at Gods hands.

Lodouicus Viues of good works, writes thus: Praepar. anim. ad r and. 35. Take heede a­gaine and againe, least that it euer come into thy mind, that thou canst profit or do any good to God; neither flatter thy selfe of thy good worke, as though by it thou hadst bound or demerited God vnto thee; which thought is most hurtfull, and oftentimes the mar­rer of all good works. To take which from our minds our Lord said: After that yee haue doone all these things, say that ye are vnprofitable seruants.

Ferus also of the trust in our workes, writes thus: Fer. in 2. Act. Againe by this sound it is foreshewed, that the holy spirit cannot be receiued, vn­lesse the hart be first shaken. So when the Lord was about to come to Elias, there went before him a wind, that ouerthrew the moun­taines; then after a fire and an Earthquake. The same thing God doeth in vs before he come to our heart: first, hee sends a mightie wind, ouerthrowing the mountaines; that is, he ouerthrowes all things which seeme great, and takes away all trust; but yet the Lord is not present: for there are many which haue nothing where­in they may trust; and yet they haue not God. But this is the first steppe of his comming. Then followes the earthquake, when man vnderstands what he is, and when he considers the misery of the world; then the holy Spirite is nearer, but yet hee is not present. Thirdly the fire of the conscience followes; and then the Lord is not farre off. For it is a great matter, to feele sinne. After the fire, fol­lowes the noise of a soft ayre, that is, the grace of God, making ioy­full a terrified conscience. Thus farre Ferus. Where he plaine­lie teacheth, that all mountaines, what great good workes wee haue doone soeuer, must first bee ouerthrowne in vs: wée must haue no trust in our selues, before God come to vs: and that this is the first steppe of his grace. Let them that trust in their workes, here take heede to themselues, and see by Ferus his iudgement how farre they are from the grace of God. God hath not so much as made one steppe to come vnto them: Oh what a miserable case are all such in then?

And againe vpon that place: (Whosoeuer shall call on the Name [Page 140] of the Lord, shall be saued:) Our name (sayeth hee) is sinne, vn­righteousnesse, lying, vanity, &c. The name of God is, that hee is onely good, true, mighty, iust, mercifull, and wise, &c. Of this Name Christ saieth; Father I haue declared thy name vnto men. He therefore that accuseth his owne name, and cals vpon the name of God, that is, desires helpe by the goodnesse, truth, mercy, and power of God, he shall be saued, whether he be Iew or Gentile. So Dauid called vpon the name of the Lord: O Lorde in thy name saue me, and in thy power iudge my cause: and in thy righteousnesse deliuer me. And againe: in thee, O Lord, haue I put my trust; I shall neuer be put to confusion: deliuer me in thy righteousnesse. Here thou hast the perill and the remedy; death and life are sette before thee: take heede least thou forget thy selfe, Call vpon the Lord while he is neare. Hitherto he hath terrified them, threatning like a peo­ple, and he hath foreshewed them generally, the medicines where­by euilles may be driuen away: Nay after, least any should bee af­fraid to come vnto God; he plaies the Preacher of the Gospell, and settes the mediator before their eyes: who alone hath manifested to the world the name of his father, vnto whose power also the Father hath committed all things. By whom onely and alone we also haue accesse vnto the Father. Thus farre Ferus. All men that will bee saued, must accuse their owne name, that is, their owne righte­ousnesse, before the Maiestie of God: and they must call vpon the mercie of God, and his trueth and goodnesse, by the mediation onelie of Iesus Christ. Here is death and life set before euerie man, by Ferus his iudgement.

Cap. 3. Againe of the Iewes hee writes thus: The people also did lie lame before the Temple. They had the Priesthood, the Temple, the sacrifices, examples of things to come: but they onely trusted in the externall things; they neuer entred into the Temple, to consider what those externall things meant. Some went in, as the Prophets, by the shadowes gathering the things signified: but the lame peo­ple followed them not. Thus farre Ferus. Such like were our forefathers, who put much trust in externall thinges, and they de­uised of man, neuer knew what they meant. And how coulde that profit them, seeing the trust in externall thinges, and which God commanded, could not profit the Iewes?

And againe, hee writes thus: Neither can any externall thing sanctifie vs, or cleanse vs, but onely that hee with his Spirite and his [Page 141] bloud cleanseth vs. Thirdly, he is iust and iustifieth vs, when hee communicates vnto vs his merites and righteousnes, with the which being clothed, we dare app [...]are before God. So the Psalmist testifi­eth: I will make mention of thy righteousnesse onely. And againe: In thee, O Lord haue I put my trust; I shall neuer be confounded: deliuer me in thy righteousnesse. Thu [...] farre Ferus. Here is the true Catholiques righteousnesse, by Ferus his iudgement, that is, Christes merites and righteousnesse communicated and impu­ted to him.

And after, hee writes thus: Fiftly, he enioyeth heauen by inhe­ritance. No man ascended into heauen, but he that came downe from heauen: For by good right heauen is due to him: for hee is the na­turall Sonne of God. And therefore he saith: All thine (O Fa­ther) are mine. And Dau [...]d saith: The heauen of heauens are the Lords: and the earth hath he giuen to the children of men: Whome therefore he shall take into part of this inheritance with him, he shall enter into heauen. We obtaine this by no right, but onely of grace, and because he hath mercifully promised it vnto vs. For our works, what kind soeuer they are, doe not deserue such a reward of equali­ty or worthinesse, but in as much as God mercifully accepts them. And therefore Paul saith: The sufferings of this life are not worthy the glory to come. And the same saith againe; That the weight of that glory to come, aboue all measure exceedes all that we suffer in this life. And of them he concludes and saith; By grace ye are saued, not of works, least any one should bragge.

Again, of faith and good works he writes thus: Fer. in cap. 4. Act. They are buil­ders, which with holesome doctrine doe erect and mainetaine the house of God. But as all men cannot tell how to build, so nor how to preach. He that will be a builder, must know what is to be pla­ced beneath, and what aboue also; hee must take care, that his buil­ding be not only beautifull, but also firme and strong. They which teach faith without works, build their wal with vntempered morter; for the righteousnesse of the law cannot stand against the iudgment of God, and therefore it must needes fall. They which teach faith without works, they laie truly a foundation but they build nothing on it: therefore they refuse this stone, which teach to trust in work [...]; which teach righteousnesse to come by works, as the Pharisies [...]d. Thus farre Ferus. And do not the papists so now?

And a little after, vpon these words: (There is no other n [...]e:) [Page 142] God hath appointed no other meanes to the world, by which men must be saued, then the name, power, and merite of Christ. Our name is sinne, lying, vanity, curse, death; but the name of Christ is that he is the Sonne of God, holy, iust, the Authour of life. Also his name is righteousnesse, wisedome, sanctification, and redempti­on, &c. He that calles vpon this name, that is, hee which trusts by Christ and his onely righteousnesse and merites to be saued; he truly obtaines saluation: hee that goes about to be saued by any other thing, beguiles himselfe. No man comes to the father, but by me, saith Christ: And S. Paul saith: By him we haue accesse to the Father. There­fore he, which by his owne righteousnesse onely striues to go to God and to his goods, shall neuer come to them: So Israel following the law of righteousnesse, attained not to the law of righteousnesse, because he sought it of works onely, and not of faith. VVee must doe good works, but we must not trust in that righteousnesse: Good men may pray for vs, but they cannot saue vs. Therefore when all is doon, we must put all our trust in Christ, and we must cleaue to him, with hearty loue.

And after; In this name the fathers of the old Tastament were saued. For although the Sacraments (by reason of the time) do dif­fer, yet one, and the selfe same faith agreeth. Also Austen saith: To the old iust men something was hidden, when as notwithstanding, they should be saued by the same faith, which at their times should be reuealed, whereof the Apostle saith: Hauing the same Spirit of faith: and therefore it is written: I beleeued, and therefore I spake. And we beleeue, and therefore we also speake. He would not haue said the same, vnlesse they had had the same Spirit of faith. But as they when as that Sacrament was hidden, beleeued that Christ should be incarnate, and we beleeue that he is incarnate: his com­ming to iudgement is looked for both of them and of vs. Thus far Ferus. Where hee teacheth plainely, that all true Catholiques must trust in Christ, and in his merites; they must doe good workes, but they must not trust in them; they may one pray for another, but one cannot saue another: they must let that a­lone for euer, as Dauid teacheth in the Psalmes. And that the old fathers and we were saued by the same faith. Psal. 49.7.

And after, that no man can fulfill the lawe, hee writes thus, vp [...]n these words: There was a murmur of the Grecians. Marke here hat the saints want not their imperfections: they are Christi­ans [Page 143] and Saints by faith, but sinners in themselues.Fer. in cap. 5. Act. Although GOD hath giuen them grace; yet he hath left in them their nature still, both that we should know our selues; then also that we should haue an occasion of practising charity. Euery Christian hath in himselfe that he would should be borne withall of others: and he sees in others, which he himselfe must beare withall. And hereof Saint Paul saith: Beare ye one anothers burthen, &c.

Againe, of vaine confidence he writes thus: Hypocrisie neg­lecting the righteousnesse of faith,Fer. in cap. 6. Act. and (as Christ sayth) the greater things of the law, trusts in the outward works of the law. They ac­count righteousnesse to be placed in the externall obseruation of ce­remonies, places and times: none therefore more bragge of Tem­ples and Sacrifices, then that kind of men: So Christ, 16. of Luke, in­ueies against them, saying: Woe be to you which iustifie your selues.

And of the manner of our saluation, hee writes thus, In cap. 7. Act. vpon these wordes: The glory of God appeared to our Fat [...]er Abraham. Behold the beginning of our saluation (sayeth hee) is of God, and not of our selues: No man comes to me vnlesse my F [...]her draw him, (sayth Christ.) Our saluation beginnes from he [...]uen; for vnlesse God first doe beginne, we doe euer remaine in our sinnes. And that he beginnes with his word, it is a signe tha [...] our saluation is be­gunne of faith. For the word of God cannot [...]therwise be receiued then by faith: faith especially is necessary He that comes to God must beleeue: For to be able to please God w [...]hout faith, it is impossi­ble. Also that besides this voice of God, [...]o merites of his are writ­ten: therefore it is doone, that we may k [...]ow, that our saluation is of Gods grace and mercy. For our saluat [...]n comes not to vs of works or merites; but of the mercy of God according to that, You are called of grace, and not of works. T [...]us farre Ferus. Where hee plainely attributes, not onely th [...] beginning of our saluation to the frée mercy and grace of Go [...], but also the end thereof; which other Papistes do not with th [...]r iustificatione prima and secunda, their first and last iustificatio [...], whereof they say, the first is fréely of grace, without workes or merites, but not the second.

And after vpon these wordes: By his name, all that beleeue in him shall receiue remission of sinnes. Super. Act. 10. By his name (sayeth hee) not by our works and merites: (All which beleeue) therefore faith iu­stifieth. And a little af [...]er: They beganne to speake with diuers tongues, no otherwise then the Iewes did in the 2: Acts. So in the [Page 144] first and great calling of the Gentiles, it behooued them, without a [...]l helpe of the lawe, to be made equall to the Iewes, that it might now be most certaine, that righteousnesse is now onely of the grace and election of God, and of no works.

And in another place of merites, hee writes thus: But what are those so great merites of a sinner,Fer. Ser. 7. de prodigo filio. that God should entertaine him so honorably? The answere is, there is no mention made here of any merite, but the mercy of God is commended vnto vs. It was in the prodigall Sonnes mind to doe many thinges; to submit himselfe, and to leaue nothing vnattempted, that hee might winne his fathers fauour againe: but before he euer spake a word, yea be­fore hee came at his father, before hee saw his father, when as now he was a g [...]eat way from his fathers house; his father had now set al his anger as [...]de, and could no longer refraine himselfe, but that hee must needes goe and meet him: He taried not till he came into the [...]ouse; he de [...]anded not of him what his request was; he might ea­sily [...]oniectur [...] what moued him, and what was the cause of his re­turne: n [...]ither [...]aried he till he had asked pardon of his offence; but by and by he fe [...] vpon his necke. By which what other thing is de­clared vnto vs, t [...]n that it is of meere grace and mercy, that we are restored of God i [...]o the place of sonnes, from which wee were fal­len. For which ca [...] Christ hath vsed very stately, and those not a few words, by which his may very forcibly be conuinced. For we must needes ascribe or iustification, and the forgiuenesse of our sinnes, to the grace of God: By grace ye are saued (sayeth Saint Paul) and that not of yo [...] selues: it is the gift of GOD: not of works, least any man should ragge. And such like doctrine did Ie­remy the Prophet sing: A [...]o it is the Lords mercie, that we are not [...]onsumed.

And although also our work [...] must concurre, both sorrow procee­ding from the bottome of our he [...]t, and also a pure and perfect wil, and an earnest desire of rising aga [...]ne; a plaine and not counterfeit confession of the mouth; and to co [...]clude, the zealousnesse of our prayers: notwithstanding neither ou [...] sorrow, nor confession, nor prayers, nor all the externall rites of repentance, can take vs out of our sinnes, no not if so be that we should euen consume our selues with the sorrowes of repentance, and employ our labour in confes­sing our sinnes, euen till we waxed mad [...]e thereby, we should (as the common prouerbe is,) loose both al our [...]bour and cost, to the ob­taining [Page 145] of the remission of our sinnes, vnlesse God had promised vs that he would freely forgiue vs, vnlesse by Christs benefit and me­rite our saluation had beene procured, vnlesse he had bestowed on vs his repentance and merites, &c.

Our sinnes are fréelie pardoned by Iesus Christ (sayeth Fe­rus) and all our sorrowes and repentance are not satisfactions, but signes and fruites of our repentance. They are dueties to our sauiour, not prices or raunsomes for our sinnes.

Philippus de Dies of the imperfection of all Christians works, Phi. Dies conc. 1. de Phil. Iac. writes thus: No man commeth to the Father, but by me, that is, by following me; or else by me, that is, by my works. The most ancient caruers of Images were woont, before they shewed their Images o­penly, to behold them very diligently, and to examine very atten­tiuely, if there were any faults in them; and if they found no faultes in them, then to place them in some low place, that all men might behold the excellency of them. But if there were some imperfecti­ons in them, which they, who nearely and narrowly beheld them, might easily espy, then they were woont to place them aloft, on some high pillar, that being beholden a farre off, their faults and im­perfections might not be discerned. Of all our works, yea euen of our iust works, saith Esay: As a defiled cloth of a woman is all our righteousnesse. For they are vnworthy that they may be gratefull or accepted of the maiesty of God: Wherefore it is necessary, that we follow the policy of these artificers, and that we place them on the high Pillar Iesus Christ our Sauiour, that through his merites they may be of some valew and merit with God the father.

And againe, speaking of the place of Esay:Idem Conc. 3. in fest. Micha. To whom shall I haue regard, but to the poore and contrite in Spirit? &c. Hee writes thus: He calleth here the poore, the humble man. For he is indeed an humble man, who acknowledgeth his pouerty and na­kednesse, who knoweth that he hath nothing of himselfe but sinne, who what good thing soeuer he hath, what benefit either of nature or fortune, he doubteth not, but that he receiueth it from God, who trusts not in his owne iudgement, wisedome, counsell, nor in his owne strength: but puts all his trust and confidence in God, and as a most poore beggar, euer craues the crums that falleth from his most bountifull table.

Ferus also of good workes, writes thus: Therefore,In cap. 3. Mat. Iohn prea­ched in the Wildernesse, as though he should say, neither your ri­ches [Page 146] nor your sacrifices can get you true righteousnesse, but only the grace of Christ: For if righteousnesse had comen by the lawe; then had Christ died in vaine. The same must we doe, we must forsake al things, and make haste into the Wildernesse: that is, to acknow­ledge that all,These wordes take awaie all trust, who will trust in a thing that is vncer­taine. that the world makes account of, is temporall; nor can deliuer thee from the wrath of God: therefore trust in no such thing, no nor in thy onely good works. For thou canst not tel, whe­ther they be such before the eyes of God: yea, howe good soeuer they seeme, yet they are imperfect; neither doe they proceed from such feruency, as they ought. Therefore thou maiest not trust in them: the which thing also Christ himselfe doth teach; When we haue doone all things we are vnprofitable seruaunts. Therefore when as thou hast nothing, neither within thee, nor without thee, that may assure thy conscience; flie vnto the grace of God, and say, I haue lift vp my soule vnto thee: In thee haue I put my trust, &c. We maie note here, he will not haue vs put our trust in any works, neither ceremoniall nor morall; neither in those that go afore iu­stification, neither in those that follow: but onely in the grace of Christ. And this is one of the chiefest pointes of Christian religi­on, to knowe whereunto one maie trust in his saluation: and in this he plainelie agrees with our doctrine.

And againe, in another place he sayeth expresselie, That the woman comming for another thing, In cap. 2. Ioh. that is, for vvater, found Christ: so God deales with vs. Our saluation chanceth to vs without desert; and commonly, neither desiring it, nor seeking it: yea being busied about other matters, and seeking other things. So the Kingdome fell to Saul, seeking his fathers Asses: So Christ was preached vnto the Shepheards, keeping their flocks: So Andrew and Peter casting their nets into the Sea, were called of Christ: So Matthew and Paul and others, going about other matters, receiued saluation of Christ: To conclude, so long wee are carefull for our owne af­faires, that is, for carnall things, till Christ of his owne freewill offer himselfe vnto vs, beyond all our expectation. And hence it is, that the Bride crieth: Draw me after thee: and the prophet, Turne vs, O God of our saluation. For if Christ should not preuent vs with his grace, we do still remaine in our sins: euen as that woman had returned euen as she came, if Christ had not preuented her.

In cap. 3. Ioh. And in another place hee writes thus: Vnlesse a man be borne againe: Nicodemus asked Christ nothing expressely, and yet Christ [Page 147] first of all answeres him of regeneration. By this he hath taught all Preachers, that first they make the tree good, and then that they re­quire good fruites, that is to say, that first they teach faith, whereby a man may be iustified; and afterward good workes: and in this one short word, he comprehendeth the whole summe of Christian religion. Man truly was created to euerlasting felicity, but because thorough his sinne, he became accursed, it came to passe, that not onely himselfe, and all things that he had, but that also all his poste­rity became accursed: therefore because wee are borne of Adam, we are all become vnprofitable and abhominable both in body and soule, in all our power and hability. Vnlesse therefore, by the grace of God we be borne againe, and of Adams Sonnes, bee made the Sonnes of God, all things are in vaine that we doe, or endeuour, or thinke, or speake; yea our selues are vaine, and all our reason, will, strength, and works. Therefore he that desires to enter into the kingdome of God, must become a new man: so also he that desires to see the kingdome of God, that is, to vnderstand the mysteries of the kingdome of God, and his heauenly doctrine; as God shewed to Iacob the kingdome of God, in that ladder lift vp, which reached to heauen: he must lay aside all fleshly wisedome, he must deny his owne reason, he must despise his owne strength, and must yeelde himselfe wholy as it were a bondslaue to the word of God. By this word therefore Christ condemnes vs, and all things that wee haue, that hee might prouoke vs more forcibly to seeke helpe of him. A­gaine, by this word, he wrests from vs all confidence in our selues, or in our owne works, and takes from vs that staffe of a reede; that we may learne to trust in the onely mercy of God. For faith is the sure staffe of our old age, by which alone we may passe ouer this Ior­dan of temptation: the figure whereof was shewed before in Iacob. Here therefore learne, why God in the Scriptures, oftentimes con­demnes our works and our endeuours: for he doth not this, to bring vs into despaire, or because good works do not please him; but that he may teach vs, to trust only in the mercy of God.

And a little after hee writes thus: Although one man beeing compared to another, one may seeme more nobler or wiser, or more iust then another: yet if we respect the power, wisedome, and iu­stice of God, we are all alike weake, ignorant, and sinners; neither one, not so much as an haire, excels another: For we all stand need of the grace of God. And after, It is no maruell if Nicodemus vn­derstood [Page 148] not the words of Iesus: For the fleshly man vnderstands not those things which are of God. For they are foolishnesse vnto him.

Ferus here plainelie teacheth, that a right faith must bee the roote of all good workes, and that is such a faith as the Gospell tea­cheth: that is, that Iesus Christ is both able and willing to cure all diseases, both of bodie and soule: and with such a faith all sin­ners should come to him alone: and that this faith should be plan­ted in euerie Christians heart, which the Papistes haue not doone heretofore in their Church. And after this faith, then good works should bee taught and required. Secondlie hee teacheth, that we haue no power to doe good left in vs: wee are not like Birdes in a Cage, which if the stoppe of sinne were taken awaie, would voluntarilie flie out, as other Papistes teach: but euen deade Birdes and Carions, hauing no strength or power at all to doe good: and that Christ condemnes vs, to make vs more forci­blie to flie to him; and that wee must not put anie confidence or trust in our workes: and that before God, there is not anie one man, a haire better then another; but all are alike sinners, not excepting the blessed Virgine Marie of her owne nature. What doctrine can bee more agreeable to the Gospell, then this? or to that, wee nowe teach in the Church of England? I woulde to GOD all Papistes woulde marke it and beléeue it.

Philippus de Dies also writes thus: King Ezechias asking life of God,Sermone 2. de resur. recites his benefits, saying: O Lord, I beseech thee behold, I haue walked before thee in truth, and in a perfect hart: & that I haue don that which is right in thy eies. Why, O holy King (sayeth hee) doest thou alleadge thy seruices, that thou hast done to God? It had seemed better, if thou hadst alleadged thy miseries, thy pouer­ty. So poore men are wont to doe, that may moue them to pity, of whome they hope for an almes: they shew them their wounds and miseries. To this Saint Gregory answeres: that the holy King here, doth not alleadge his vertues, as deserts; but as all Gods bene­fites: for all the good thinges wee doe, they are Gods benefites. And so saieth Saint Austen, expounding the Psalme, Who crow­neth thee with mercie and louing kindnes, saieth hee: Is there not a crowne due to good works? But because he works in vs all our good works, therefore he sayth, which crowneth thee with mercy and lo­uing [Page 149] kindnes, because al our good workes are the mercies of God.

And in another place hee writes thus: Conc. 2. in fest Matth. One of the holy fathers being asked, who was holy: answered, He that was humble. And beeing asked againe, who was more humble: answered, Hee that was more holy. Lastly, being asked who was most holy: answe­red, He that was most humble, and he that accounted himselfe least of all others. For he trusting nothing in himselfe hath all his trust re­posed in God. Dauid came downe to this steppe of humility, who said; O Lord, my hart is not exalted, nor I haue no proud lookes, my soule is euen as a wained child. By which words the Prophet very ex­cellently declared how humbly he accounted of himselfe: therefore he most finely cōpares his wil to a child, who being taken and wai­ned from his mothers pappes, relies altogether in his mothers curte­sie, who by himselfe can prouide no meat for himselfe, &c.

Al true Christians should be as wained children; they should put their whole trust in God; they should find no meate, no mat­ter of strength, whereupon to trust or relie in themselues, but in GOD. This is Philippus de Dies his iudgment.

Oleaster also a Papist writes thus: In 2. cap. Gen. Can thy worke be euill (O Lord) or can there be any imperfection in it, that it should neede to be examined? As if all other works need triall, yet not light, which thou hast made most pure and glorious, by which al the other works are examined; what wilt thou teach me in this triall? I thinke thou wouldest tell me, that I should examine and trie my darkenesse; if so be, that thou so diligently examine thy light: for what are our works, if they shall come to be examined in Gods iudgement, but darknesse? No flesh (saith the Lords child) shall be iustified in thy sight. Wée maie note here, how this Papist confesseth, that all our workes, if they should bee examined in Gods iudgement, are but darkenesse.

And yet after he addes: Not that we think with the Lutherās, that the iust man sinnes in euery worke hee doth; but we meane to signi­fie the imperfections of our works, if they be brought to examinati­on of Gods iudgment. If there bee darknesse in the workes of the iust, is there not sinne? Are not all imperfections and declining from the law of God sinne? Hée teacheth here the same doctrine the Lutherans teach, that there are imperfections and da [...]kenesse in the workes euen of iust men, and that their workes are not able to stand in Gods Iudgement: and yet hee will not bee of their [Page 151] opinion. And hee addeth for more confirmation of this doctrine that place of Esay: We haue all beene vncleane, and all our righte­ousnesses, as the defiled cloth of a woman. Therefore (sayeth hee) how pure soeuer, & how good thy worke seem to thee O man, com­pare it to the glasse of Gods law, that thou maiest amende, vvhat thing thou findest fault in it, present it to Gods eyes, that thou maiest heare his iudgement of thy worke.

Stella of the perfection of our workes, and perfect fulfilling of the lawe, In cap. 1. Luc. writes thus vpon these wordes: And they were both iust before God; if therefore it be written: In thy sight shall no man li­uing be iustified: how can any man be called iust before God? If our righteousnesse be considered as it hath some fault mingled with it, no man is iustified, because In manie thinges we offend all: and all our righteousnesses are like a defiled cloth of a woman. Also if you com­pare our righteousnes to the righteousnes of God, no man shall be saued: and therefore most holy Iob said, Shall man be iustified being compared to God? But if this righteousnesse be considered according to the measure prescribed to man; so the best and those, who are friends with God, on some sort are called iust before God.

In cap. 16. Mat.Ferus also concerning this matter writes thus: Although the Scripture call all the faithfull Saints; not that they want no perfe­ction, but for the blood of Iesus Christ, wherewith they are washed and sanctified; yet in themselues they are imperfect, and haue need to say, Forgiue vs our trespasses: and euer with faith and trust in the mercy and goodnes of God, they haue feare ioined for their infirmi­ty: as Iob saith; I feared all my works: when as the same Iob som­times declared himselfe to be innocent. Both therefore are necessa­ry to a Christian, feare and hope; hope, least be should despaire; and feare, least he should presume.

Stella also writes thus: Neither was the holy Virgine content for the excellent vertue of hir humility, to say he had respect vnto his hand maid,In 1. cap. Luc. but to the basenes of his handmaid. And here thou must marke this basenes concerning hir merits, for she thought hir selfe of no merit, of no vertue; and this not fainedly or falsly: for she considered the excellency of hir owne strength; and not on Gods behalfe, his gifts bestowed on hir. And this consideration is the mo­ther of an [...]mble hart, whose root is in the soule. Thus farre Stel­la. I woulde this roote of humilitie did also growe in all Chri­stians heartes, which did grow thus fruitfullie in the heart of the [Page 150] Virgine, that they would with her consider, not their merites, but their vnworthinesse.

5. Of the Certaintie of Salua­tion.

ANdradius, Lib. 6. ortho­dox. explicat. expounding the meaning of the Vniuersitie of Collen, against Monhemias, how wee maie both hope and doubt of our saluation, writes thus: Although (sayeth hee) our hope hath euer doubting ioined with it; yet it differs very much it selfe from doubting. For when as our hope, whereby we do promise to our selues eternall life, doth trust both to our works, and also especially to the mercy of God and his omnipotency, which doth proceed of our merites; and when as we do often loose the grace of God by our sinnes, and we our selues do hinder the course thereof, that it doth not flow into our hearts: it comes to passe truely, that our hope is so certain, that yet it is euer coupled and ioined with feare and doubtfulnesse. For hee, which considers the goodnesse and omnipotent power of GOD, neuer doubts, nor feares any thing; but is as the mount Sion, which of no side can be remooued: but when he considers his owne frailty and pronenes to sinne, as long as he liues; then he feares, least he should expell or hinder the goodnes of God. Wherefore when as Saint Paul saith, that hope maketh not ashamed, and he calles it the sure Anchor of the soule; he considered the omnipotency and power of God, vpon which our hope chiefly resteth: by which it hath this vertue, that it is without al doubt. But the Vniuersity of Collen, where they say, that it doubteth very much, they consider the infir­mity of our nature, and the force of our desires, which oftentimes force vs from the standing in the law of God and reason; and doo as it were driue vs into these sinnes, whereby we loose the brightnes of righteousnesse, and merit the anger of God, and euerlasting tor­ments.

But let vs heare howe farre they are wide from Saint Pauls doctrine, in this their consideration. Abraham (sayeth hee) is called the father of vs all, as it is written: A father of many [Page 152] Nations haue I ordained thee, Roman. 4.16. euen before God, whome he beleeued, who quickneth the dead, and calleth the things which be not, as though they were: which Abraham beleeued against hope vnder hope, that he should be the father of manie Nations, according to that which was spoken to him; So shall thy seed be. And he not weake in faith, con­sidered not his owne bodie, which was now dead, being almost an hun­dreth yeare old, neither the deadnesse of Sarahs wombe; neither did he doubt of the promise of God, through vnbeleefe: but was streng­thened in faith, and gaue glorie to God, being fully assured, that he that had promised was able to doe it: And therefore it was impu­ted to him for righteousnesse. Now it is not written for him onely, that it was imputed to him for righteousnesse; but also for vs to whom it shall be imputed for righteousnesse, which beleeue in him, which rai­sed vp Iesus our Lord from the dead, who was deliuered for our sinnes, and rose againe for our iustification.

Saint Paul here (the Doctour of the Gentiles) teacheth all Christians by the example of their father Abraham, contrarie to the doctrine of the Vniuersitie of Collen, that they must not con­sider their owne frailtie and weakenesse (for who then shoulde not despaire?) but the promise and mercie of God. Abraham considered not, that now hee and Sarah his Wife were as good as dead to child-bearing and begetting; but the word and promise of God, which euen quickens things that be dead, calles things which are not, as though they were: and euen so must all Abrahams Chil­dren, and all true Christians, not consider their owne frailtie and weakenesse: for if they respect their owne deseruings, euen the best of them all, they are like their Father Abraham, euen dead in their sinnes, and farre off from obtaining the Kingdome of God; yet beleeuing the promise of God assuredlie, and not re­specting this their owne frailtie and weakenesse, but euen nowe with a liuelie faith, whensoeuer it assaulteth them, ouercomming it; they must all assure themselues of the kingdome of God, as Abraham did of his sonne Isaac.

And this is faith: and this is to be the true sonne of Abraham: and without this faith no man can bee saued. Wée must not consider our owne infirmities; naie, that wée are euen of our selues dead, through our sinnes; as the Vniuersitie of Collen teacheth; but wee must onelie respect the grace, mercie, and pro­mise of God, as Abraham our forefather did, and by this streng­thened [Page 153] ouercome the other; which as an enemie is opposed and set against faith, to wrestle with it, and to assault it. The Vniuer­sitie of Collen, in this their doctrine, doe gainesay the Prophet Dauid, whome they alleadge for their witnesse.Psalm. 125.1. The iust man (sayeth Dauid) is like mount Sion, which on no side can bee moued: Hée is firme on euerie side, hee trusting on the mercie of God, is not mooued (as they teach) with the consideration of his owne frailtie.

Againe, let vs consider howe the Vniuersitie of Collen and Master Bellarmine do disagree, in this great point of saluation. Bellarmine, whereas saint Iohn saith;Lib. 1. de Iusti­ficat. cap. 11. These things haue I written vnto you, which beleeue on the name of the sonne of God that you may knowe, that you haue eternall life, answereth, that S. Iohn saith truly, they which beleeue as they ought, haue euerlasting life. The meaning therefore (saith he) of the Apostle is conditionall: for hee writes to those which beleeue, that they may know that they haue eternall life, if so be they beleeue indeed, as they ought to beleeue, that is, if they haue faith, which worketh by loue. This is master Bellarmines iudgement.

But the vniuersity of Collen writes thus:Dialog. 4. con­tra. Monhem. Who euer hath taught thus of faith, that the saluation of euery particular man should bee obtained by it, or haue relation to it? For faith is of all things most assured, which neither can be deceiued, nor deceiue. But the iusti­fication of euery priuate man (say they) is very vncertaine, much more their eternall saluation; how therefore can faith bee had of such vncertaine things? This is the censure of the Vniuersitie of Collen, whereas both Saint Iohn and master Bellarmine auouch, that they which beleeue aright, know that they haue eternall life: so that by the censure of the Vniuersitie of Collen, wee must not beleeue assuredlie, wee must not knowe that wee shall be saued; wee must onelie hope that wee shall bee saued. And they saie a­gaine, That the certainty of hope is not such, that any man trusting thereunto, should not doubt: for so long as we hope (say they) we are vncertaine: as the very Etymologie of the name of hope doeth teach vs. Thus wée maie plainelie see, howe they will haue vs doubt still of our saluation, which doubting, is both contrarie to faith, and also to knowledge, which Saint Iohn the Apostle tea­cheth.

But to returne againe to M. Bellarmines former answere, his [Page 154] meaning is thereby, though hee dissent from the vniuersitie, to prooue, that no man shall bee assured, or know that hee shall bee saued. For hee saieth a little before, that euen by our confession, faith is necessary to the forgiuenes of sinnes. But (saieth he) out of what word of God do they learne, that they haue such a faith, as is required to get and obtaine remission of sinnes? This is one of his mistes, whereby hee would haue euerie one doubt, whether hee hath faith or no, and so doubt whether hee should bee saued or no. But this doctrine is contrarie to Saint Paul, who thus writes to the Church of Corinth:2. Cor. 13.5. Trie your selues (sayeth hee) and search your selues, whether you bee in faith or no. Doe you not know your selues, that Iesus Christ is in you, vnlesse you bee reprobates? All Christians must knowe, that Iesus Christ is in them, that they are by faith engrafted into him, or else they are reprobates. By master Bellarmines doctrine, all Christians are reprobates; For no Christian (sayeth hee) knowes whether he hath such a faith, as obtaineth remission of his sinnes: and then it must néedes fol­lowe, that no Christian knowes, that Iesus Christ dwelleth in him; which all shoulde knowe: and so all are reprobates by his doctrine.1. Pet. 1. Peter the Apostle writes his Catholique Epistle in ge­nerall to all Christians, and hee sayeth; that they haue gotten like precious faith to the Apostles: And shall they not know then, that they haue obtained such a faith, as is required to the forgiuenesse of sinnes? The Papistes imagine God to bee a respecter of persons; and that to the Apostles hee gaue a great faith, and that they might bee sure of their saluation; but to none else, hee gaue the like faith; and that all others ought to doubt: but Saint Pe­ter here plainlie teacheth, that euen those to whome he wrote, had obtained euen as precious a faith as he. And shall not we iudge so of our Christians at this daie? Naie in the Acts he pronoun­ceth the same sentence,Act. 10 34. that God is no respecter of persons, that in e­uerie Nation he is accepted vnto him, which feareth him and worketh righteousnesse. And when as the Holie ghost fell vpon them, hee commaunded them to be baptized: and haue not all Christians at this daie likewise the holie Ghost? doeth not Saint Paul saie, that they which haue not the Spirite of God, Roman. 8.9. are none of his? If all christians then haue the Holie ghost, then must they néedes haue faith, which is the first and principall fruite thereof: and such a faith as is required to the obtaining of the remission of their sins.

Maie not wée saie of our christians, as Saint Paul speakes of the christians in the Primitiue Church?2. Corin. 3.3. 1. Corin. 1.7. You are the Epistle of Christ (sayth he to the Corinthians) made by our ministerie, written not with Inke, but with the Spirit of the liuing God. And in his first Epistle, he giues thanks to God that they wanted no gift: Therefore they had, no doubt, such a faith as is required to the forgiuenesse of sinnes, by Saint Pauls owne Testimonie; yea, although that their faith had some imperfectiōs in it, of dissention & of diuers er­rors, both concerning the Sacrament, and also the resurrection of the dead. Why maie we not therefore, beléeue and pronounce of all christians, in these our daies, which are not notorious A­theists, or cut off from the church, as saint Paul did of the christi­ans generallie in his daies? Thus wée maie see, howe saint Pauls doctrine and master Bellarmines differs, the one tendeth to consolation and edification; the other plainly to the destruction of the faith, and to desperation.

Ferus writes, That most iustly the holy Ghost is called the com­forter, not only for this cause, In. cap. 14. Ioh. that it comforted the Apostles the Children of the Bride, of the death and absence of their father, by the word of the Scripture, saying; that it behooued Christ thus to haue suffered: but also for this cause, that as an earnest peny and pledge, it assureth the faithfull, that they are the sonnes of God. But Bellarmine saieth, That the Spirit witnesseth to our spirites, that we are the Sonnes of God; but this Testimony is by no expresse word, that is, by Reuelation; but by a taste of some inward ioy and peace, which ingenders in vs no certainty but coniectural: But an earnest giuen to any, takes away all coniecture. And Ferus speaking of this Testimonie, sayeth: O this happy knowledge, yea, most happy vnion, so to be knit, not only to the Sonne, but to the father! It makes vs know surely we are Gods Sonnes. So this earnest takes awaie all coniecture; nay more then this, it vnites vs to God.

But that place of Ecclesiastes is alleadged of some, to dis­prooue this certainty of our saluation; the which place, if it bee indifferently considered, prooues no such thing: but rather it condemnes all rash iudgements of Christians,Ecclesiast. 9.1. Matthew, 7.1. according to our Sauiours doctrine. Iudge not, and yee shall not be iudged. The place is this: I gaue my selfe (sayeth Salomon) to consider this whole matter, and to declare the same, because that iust men and wise [Page 156] men and their seruice are in the hands of God; euen the iust men and wise men are in the handes of God; if hee held them not vp, they should surelie fall, euen into the pitte of hell: Loue also and hatred no man knowes, all things are before their faces▪ for all thinges happen to all men alike. There is one euent to the iust and wicked, to the good and pure, and to the vncleane, to him that sacrificeth, and to him that sacrificeth not. The plaine meaning of this place is, that no man knowes by the externall euentes, which happen to him­selfe or others, whether hee bee beloued of God or hated. The same thinges chance verie often alike, both to the godlie and to the wicked.2. King. 23.29. 1. King 22.35. Gen. 13.2. Luk. 16.19. 2. Sam. 12.18. 1. Kin. 19 14 17 1 King. 22 49. Psalm. 48.6. Luke, 13.4. Act. 28.4. Gen. 22.2. Good Iosias was slaine in the battell, as well as wic­ked Ahab; Abraham was rich, as well as Diues: Dauids child di­ed, as well as Ieroboams: Iosaphats Shippes were broken, as wel as the Shippes of the wicked. Let no man pronounce sentence of condemnation against his Brother, by reason of these out­ward euents: as did the superstitious Iewes against those, vp­on whom the Tower of Siloam did fall, or as did those prophane Pa­ganes against Paul, who iudged him a wicked man, because a Viper caught him. God deales woonderfullie with his Isaac, the hope of the world is commanded to be sacrificed; Iesus the light of the Gentiles, Luk. 2.32.23.33. and the glory of Israel is crucified: who will then iudge or condemne, by anie externall accident? This sense, the verie coherence of the verse that followeth, inforceth: for thus it followeth in the Text. This is an euill, that is done amongst all, vnder the sunne, that there is one chance or euent to all, and that the harts of the sons of men, are full of euill, and madnesse is in their harts whilest they liue. And because in all mens heartes this sinne and madnesse remaines, so that no man can saie, hee hath no sinne: therefore these like euents and chances outwardlie happen to all alike.

Again it is to be noted, that Salomon here saith, The man kno­weth not, that is, the carnall man, and he that is not regenerate, in whose person he hath spoken manie things before: as that, Who knoweth whether the spirit of man ascēd vpward, & the spirit of a beast descend downward, Eccles. 3.21. to the earth? It is euident, that Salomon spea­keth not that of himselfe, who affirmes in the 12. Chapter, that the spirit of man returnes to God, Cap. 12. ver. 7. that gaue it him: so that the car­nall man knowes not then whether hee bee worthy of loue or ha­tred: It is Gods Spirite that bringes this certaintie, that [Page 157] workes this effect, that witnesseth this, without which our spirits should doubt, naie euen despaire, euen the spirites of the most couragious and valiant. So our Sauiour told Peter of the profes­sion of his faith, that flesh and bloud had not reuealed that vnto him, Matth. 16.17. but his heauenly father, by the working of his holie spirite. So wee reade in the Gospell,Mark. 13.32. that our Sauiour himselfe knowes not the day of iudgement, as hee is man: so man, in that respect hee is man, knowes not his loue, nor his hate;Rom, 8.15.16. but the holy spirit beares witnesse to our spirits, that we are the Sonnes of God: and therefore beloued of God, and vpon this assurance of loue, makes vs call boldlie vpon God, and crie Abba▪ father. And Salomon himselfe after seemes to make this distinction of man: The end of all the Word (saieth hee) is easie to be heard: Feare God, and keepe his Com­mandements: this is the whole man. As though hee should saie: hee that doth this, is the man regenerate: this is the sonne, not of Adam, but of the Preacher: this is the sonne of God by rege­neration; who feares and loues God and his, and kéepes his com­mandementes. This is not the old man, whose iudgementes are corrupt: but this is the new man, the whole man, who iud­geth rightlie, and discerneth all things.

But Master Bellarmine would same peruert this place, and make it serue for their doubtfull vncertaintie of saluation, and first he saith, that Salomon speakes only of iust men, De Iustificat. lib. 3. cap. 4. as those words declare: There are iust men, and wise men, and their works are in the hand of God; and man knoweth not, that is, the iust man (saieth he) whether he be worthy of loue or hatred. First Master Bellarmine dissenteth from Arrias Montanus, and from the Hebrew, where it is, that the seruices of the iust men are in the handes of God, & not their workes: And maie more properlie be referred to ser­uantes and to liuing creatures, which are properlie rather saide, to be in the handes of God, then anie qualities or vnsensible workes of man. Secondlie, he makes a coniunction copula­tiue, betwixt this former sentence and the other, which is not in the Hebrew: but they are rather two distinct sentences, and of diuers matters. And this sentence of loue and hatred hath co­herence with that which followes rather, then with this precedent; as the verie Text it selfe, being indifferentlie weighed and con­sidered, declares, which is this: Also hatred, also loue no man knowes; all things are before their faces: all things happen to all men [Page 158] alike; as well to the wicked as to the godly: And therefore, as by these outward workes, no man knowes the loue or hatred, either of himselfe, or of anie other. The former sentence in the first verse going before of the iust and wise men, hath this peculiar doctrine; that no man is saued by his owne strength or wisedome, but e­uen the iust men and wisest of the world are in the hands of God; he holdes them vp: how much more then other baser or mea­ner men? This is the doctrine of that verse: and then followes this second verse, that No man knowes his loue nor his hatred, be­cause all things chance to all men alike.

And whereas Master Caluine alleadgeth, that this reason im­mediatlie following, prooues euidentlie that Salomon speakes of the knowledge which maie be had by euents: Bellarmine aun­sweres, that it is not necessary, that the reason should be as large as the conclusion, which is prooued by the reason. But heere howe doth he dissent from reason? for it is necessarie, that the reason be as ample at the least, naie rather amplier, then the conclusion; or else the conclusion is naught: euen as the foundation of a building must be larger then the toppe, or else the builders will make but a tottering building.

Secondlie he saieth, that Salomon would proue, that iust men could not surely know, whether they were beloued of God or no. Whereas Salomon in this verse, speakes of man simplie, and not of the iust onelie; as in the former. Then hee saieth, that all things are kept vncertaine to the time to come, till we shall haue en­tred into life euerlasting. But the meaning of Salomon is, that all the euents of the time to come in this our life, are vncertain; as the Hebrew phrase declares: All things are before our eies; that is, are vncertaine. While they are here, men cannot see, what will happen, till it happen.

Lastlie he answeres, that the iust man may know, whether hee be worthy of loue or hatred, if the spirite of God reueale it vnto him: but ordinarily he saith, that the spirit of God doth not reueale that to any man, by manifest knowledge, but by certaine experi­ments or inward comforts, which do not make certain credit or assu­rance. O diuelish doctrine, and absurde against reason!

Epistola 96. Seneca writes thus verie excellently: Our life without a full set purpose or resolution is wandring and vaine. If a man purpose a thing, he will do it indeed. I thinke you will grant (sayth he) that [Page 159] there is nothing worse, then one that is doubtfull, fearefull, Epistola 75. and vn­certaine; now setting his foot forward, now pulling it backe againe. This we shall be compelled to do in all things, vnlesse those things be taken away, which hinder and pluck backe our minds, & suffer them not to be valiant. As though he should say, there is none, but by nature he is subiect to doubtfulnesse, vnlesse these lets be taken away.

Thus much Seneca saw by the light of nature: and shall not wée sée so much, being lightened by Gods spirit? especially when as saint Paul sayth, that the spirit of God witnesseth to our spirits, Rom. 8.15.16. that we are the sonnes of God: and Bellarmine sayth, that his witnes is not sufficient, it doth not warrant and assure vs. Is not this to dis­credit the Testimony of God? It certifieth (sayth Bellarmine) but not manifestly, but obscurely. To charge the spirit of God with this obscurity, from whence comes it, but from the prince of darkenesse? The spirit of God is light, security, and assurance, and ioy wheresoeuer it comes.

But Andradius is not so bold, nor so wicked in this matter,Andrad. lib. 6. ortho. expli­cat. he answeres the place of saint Paul thus: When as (sayth he) the holy Ghost can neither be deceiued nor deceiue; if it be certaine that any thing is established by the holy Ghosts Testimony, it is so surely to be beleeued, as the other mysteries of our faith. But now here is the doubt, whether it may euidently be proued, that that Testimony of their soules, which men feele, be the voice of the holy Ghost or no? And we affirme (sayth he) that can be euident to none, without the speciall reuelation of the holy Ghost. Andra­dius affirmes, that if the holy Ghost do witnesse, his testimony is most certaine: and wée must beléeue it as surely, as the arti­cles of our créede. But hée doubtes whether the holy Ghost doth testifie this so to any mans conscience or no, without speciall and extraordinary reuelation. But that doubt saint Paul plainely takes away, who affirmes, that the holy Ghost beareth witnesse with our spirits, that we are the Sonnes of God. And that it not on­ly witnesseth thus much vnto vs, but also makes vs cry, Abba, father, which is the effect of this testimony, and assurance. For without this testimony and assurance, who durst be so bolde? And therefore hee calles it the earnest of the spirite, which euery Christian hath giuen of God in the pilgrimage of this life, & the manifold dangers and chances thereof, to assure him of the cer­taintie [Page 160] of this couenant and bargaine betwixt God and him, of his saluation.

Thrée thinges euen in our worldlie affaires, bring credit and assure anie thing: Auncient writinges testifying anie thing; and excellent personages; and the dignitie of the things themselues. The things themselues oftentimes do speake and witnesse. And here concerning the certaintie of our saluation, first that plaine and short Epistle, which saint Iohn writes to all that beléeue in Iesus Christ, as a most ancient record, doth testi­fie.Ioh. Epist. 1. ca. 5.13. Secondlie, saint Iohn himselfe, who wrote the Epistle, who was the beloued Disciple, on whome Iesus Christ leaned: and lastlie, the dignitie of Christians; all that beléeue in Iesus Christ must know, that they haue eternall life. Faith in Iesus Christ is no small iewell: it bringes with it this vertue, euen the assu­rance and knowledge of our saluation. They diminish and take the dignitie both of faith and of Christians from them, that deny this which saint Iohn repeates twise, in that his short Epi­stle; as a thing not lightly to be regarded; as a thing which the diuell should go about to steale from Christians, and to deface; for he cannot abide the dignitie of faith. These things haue I writ­ten to you (sayeth saint Iohn) which beleeue on the name of the son of God, that ye may know that ye haue eternall life, and that ye may beleeue on the name of the Sonne of God. Let vs marke here first, that he sayth, that all Christians must know, that they haue e­ternall life; now that they shall haue it: but that they must now know that they are assured of it, euen as if they had it already. Secondlie, that he repeates that they which beléeue on the name of the sonne of God, haue this knowledge and this assurance. And he vrgeth this knowledge and assurance, as a spur and a migh­tie cause, to make them beléeue on the name of the sonne of God. Who would not, to be assured of his saluation, to know certain­ly that he should be saued, doe any thing? Nowe saint Iohn tea­cheth all true Christians, that to the obtaining of this so waigh­tie a matter, there is one thing necessary; and that is, To beleeue on the name of the sonne of God: who will not now beléeue, and euery day pray, for increase of faith, that heares and beleeues this?

In ca. 5. Epi. Io. Ferus also (as I haue noted before) affirmeth, that as Christ had witnesse from heauen and on earth, that he was the onely true [Page 161] Sauiour of the world; so euery Christian hath the same Testimo­nie, that he is the sonne of God: And shal any christian doubt then, whether he be the sonne of God or no? First, the Father from hea­uen witnesseth, they shall be my sonnes and my daughters, and I wil be their father. Secondly, the holy Ghost witnesseth to our spi­rits, that we are the sonnes of God. And thirdly, the Sacrament of Baptisme, wherewith we are washed; and the Sacrament of the Eucharist, wherewith we are sed, doth witnesse the same: what can then be more happie then a Christian, saith Ferus, that hath so ma­nie Testimonies?

Master Bellarmine, that Salomon spake generally of the vncer­tainty which iust men haue of their proper grace, either as men, or as the sonnes of God; may be gathered of two things, first of these words, that all things are kept vncertaine, or before their faces, But here Bellarmine must not mistake Salomon; for all things are not kept vncertaine, as the words seeme to import: for then the Ar­ticles of our faith should bee vncertaine, which I thinke Bellar­mine will not affirme: among which Articles also are contained the remission of sinnes, and the resurrection of the bodie; I mar­uell why they will not make the one of these, as certaine to eue­rie mans conscience as the other? So that then, these words of Salomon, that all things are vncertain, must be restrained with­in their limits: and to bee vnderstood, in that respect hee spake them, which the words following doe declare; that is, that by these externall euents a man cannot iudge anie thing, but all things are vncertaine.

Secondlie Master Bellarmine saieth, that of the intent or pur­pose of Salomon, this may be gathered, which was to shew, that this was one of the miseries of this life, and that not the least, that euen iust men might iustly feare, least peraduenture they were not iust: but if they knew they were iust, howsoeuer they know it; then (saieth hee) all things were not reserued as vncertaine to come. But what was Salomons purpose, appeareth by the Chapter go­ing before: And I see all the worke of God (saieth hee) that man cannot find it out; the worke that is done vnder the Sunne: Eccl ca. 8. v. 17 the which man studies to search out, and cannot find the same: yea, though a wise man saie, he will search it out, yet he cannot find it. And then followes, I gaue my mind to this whole matter, and to declare it all. Here is first Salomons purpose, that Gods works are woonder­full, [Page 162] and that no man can attaine to the depth or to the reason of them: not to teach (as master Bellarmine teacheth) that this is not the least misery of man, to feare whether he be iust or no. And then after Salomon hath put downe this his intent and purpose; he sets downe this foundation concerning the matter propoun­ded; That all men, whether wise or iust, whether seruants or ma­sters, are in the hands of God. How soeuer God dealeth with men, this is a sure ground: That be they wise and iust, they are in the hands of God: and therefore are sure to be saued, whatsoe­uer befall them. But his loue or hatred (saieth hee) man knowes not, for all things happen to the good and wicked alike: so woonder­full are the works of God, that by them no man can tell his loue or his hatred. This is Salomons drift and purpose, as most euident­lie appeares out of this Text: whereas that first ground, That the iust and wise men are in the hands of God, whatsoeuer befalles them, seemes to inferre necessarilie, this certaintie of our sal­uation.

But to conclude this place: doth not that saying of the Apo­stle prooue euidentlie the certaintie of our saluation? That the feruent desire of the creature waiteth, Rom. 8 20.21.22. when the sonnes of God shall be reuealed. For wee know, that euery creature groneth with vs also, and trauelleth in paine together vnto this present. And not onely the creature, but we also which haue the first fruits of the spirit, euen we doe sigh in our selues, waiting for the adoption, euen the redemption of our bodies. If all the godlie doe sigh and grone for the daie of Iudgement with the earth, which then shall most assuredlie be re­stored, to the glorious libertie of the sonnes of God; doe wee thinke, that they doe doubt of their saluation, or doe wee thinke God deales more hardlie with them, then with the earth? It is sure of deliuerance and liberty euen now, which causeth it to grone; and are not they?

That saying also of Peter confirmes the same: That all Christi­ans should looke for, 2. Pet. 4 12. & hasten vnto the day of God: that is, euery day looke for it, and wish that it might come spéedilie. Would anie man wish for the spéedie comming of Iesus Christ, vnlesse hee were sure hee should bee saued? That saying in the Reuelation euidentlie prooues the same:Reuel. 22.17. The spirit and the bride say, Come. As the spirit doubteth not of his saluation; so neither the bride of her mariage; And shall shée doubt of her saluation? That saying of [Page 163] the Prophet Esay, of the Church of Christ, is most manifest to prooue this doctrine: One shall say, I am the Lords: Esay. 44.5. another shall be called by the name of Iacob; and another shall subscribe with his owne hand vnto the Lorde, and name himselfe by the name of Israel. Here is the state of Christes Church plainelie set downe: One shall saie, I am the Lordes: another shall saie, I am Iacob; an­other shall saie, I am Israel: and shall anie then doubt of his sal­uation? doeth anie man doubt of Israels or Iacobs saluation? But see how contrarie the Papists doctrine is to that which the Prophet here sets downe and teacheth: One shall say, I am the Lords, saieth the Prophet; and this one is euerie one, no doubt, in the Church of Christ: but they dare not teach anie one to saie so; but thinke to saie so, were great presumption. But how can that bee presumption, which Gods word so plainelie teacheth? Let euerie true Christian well ponder in his heart, whether he now will beleeue them or the Prophet Esay?

But the Vniuersitie of Collen speaking of Christians, saieth, that they hope firmely, and with great courage: Dialog. 40. but they beleeue not, that they shall bee saued: for faith (say they) cannot bee de­ceiued, but hope is after declared.

But here to answere their first point: that No man ought to beleeue that he should be saued: doeth not Dauid saie plainlie:Psal. 27.13. I should vtterly haue fainted, but that I beleeue verily to see the goodnes of the Lord in the land of the liuing? Dauid here plainelie confes­seth, that hee beleued, that hee should be saued: and why maie not other Christians also saie so? Iob also saieth:Iob. 19.25. I know that my Redeemer liueth: And Abrahams faith was accounted to him for righteousnes. And Saint Iohn saieth;Iohn, 20.31 That these things were writ­ten, that all Christians might beleeue, and beleeuing might haue eter­nall life.

But master Bellarmine alleadgeth that place of Saint Paul: 1. Lib. de iusti­ficat cap. 11. We are saued thorough hope: and therefore we must hope and not beleeue that we shall be saued.

But if we marke well the natures of these thrée, faith, hope, and charitie, wee shall plainelie see that our hope saueth vs, by the meanes of faith: for these thrée vertues, faith, hope, and cha­ritie, spring one of another, and haue their diuers obiects. Hope and charitie spring of faith: and faith first of all hath respect vnto the word of God, and embraceth most assuredlie the promise of [Page 164] God; then of faith of the promise, necessarilie springeth the hope of the thing promised: and lastlie, hee that beleeues ones pro­mise, and hopeth for the thing promised, will loue the promiser, and all that be his: and this is Christian charitie. So that these three vertues are, as twinnes, all lincked together, and one ta­keth her vertue and force of another: And none of these, hath a­nie force without another. Therfore hope saueth, which procéedeth of the faith of the word of God: and that charitie pleaseth, which procéedeth to him, and to all his, from this faith of his word and promise.

And although hope be properlie of good things, (of things which concerne our selues,) yet as faith is of the paines and tor­ments of the wicked; so also is hope, as we do beleeue verily the promise of God made to Abraham, concerning himselfe & his po­steritie;Gen. 12 3. I will make thee a great nation, and will blesse thee, and make thy name great, and thou shalt be a blessing: So also wee must be­leeue the same promise, as verilie, concerning his friends and his enemies, which immediatlie followes; I will also blesse them that blesse thee, and I will curse them that curse thee, and in thee shall all the Nations on the earth be blessed. And as wee beleeue the pro­mise, so wee must assuredlie hope and looke for the things promi­sed, euen the plagues and punishments, which, without all doubt. God will inflict vpon all Abrahams enemies, and vpon all the enemies of his Church. And vpon this promise, no doubt. Da­uid pronounceth thus boldlie: All mine enimies shall be confoun­ded and sore vexed: Psal. 6.10. They shall be turned backe and put to shame so­dainly. And in another Psalme: Mine eie hath seene his desire vpon his enimies. Psal. 54.7. Psal. 38.37. And againe: I will follow vpon mine enimies and ouertake them, neither will I turne again till I haue destroied them. So y^t then as we beléeue this promise of the cōfusion of our enimies, so we maie most assuredlie hope and looke for their plagues, and the perfourmance of the same: and so our hope, in some sort, stretcheth out it selfe, as ample as our faith.

But to end this place of the certaintie of our saluation, that place of the Prophet Esay of all Christians is worth the mar­king:Esay, 32.1. Behold (saieth hee) a king shall raigne to be righteousnesse to iustifie: and his princes shall beare rule to teach men iudgement. What King is this, but Iesus Christ, who is called by the Pro­phet,Ier. 23.6. The Lord our righteousnes? And what bee those his Prin­ces, [Page 165] which beare rule in iudgement, but his Apostles and mini­sters, and magistrates, which teach men to iudge themselues, least they be iudged of the Lord; & to minister iudgement to his people? 1. Cor. 11.31. Psalm. 82.3.

(And this man shall be a hiding place from the wind:] Gods wrath is compared to the wind, and men to grasse:Psalm. 103.15. The dayes of man are but as gr [...]sse, saieth the Prophet Dauid: for he flouri­sheth as a flower in the field; for as soone as the wind goeth ouer it, it is gone, and the place thereof shall know it no more. From this sharpe pinching wind of the wrath of God, Iesus Christ saueth vs, according as Saint Iohn writes:Iohn, 3.36. He that beleeueth in the son hath euerlasting life; and he that obeieth not the son, shal not see life, but the wrath of God abideth on him. This is that hiding place which is mentioned in 1. Sam. 22. which is called Adullam, 1. Sam. 22.1. that is, their Testimonie, their protestation: all Christians must protest this, that but for Iesus Christ, the wrath of God had euen consumed them. And to this caue or hiding place, fled Dauid, and saued himselfe there, and his brethren, and his fathers howse, and there gathered to him thither all men that were in trou­ble, and all men that were in debt, and all those that were vexed in mind. Here is that prefigured, which Christ himselfe in the Gos­pel liuely verified and expressed, when as he said: Come vnto me al that trauell and bee heauy loden, and I will refresh you. Matth. 11.28. This was that caue, wherein also Elias hid himselfe, 1. King. 19.11. till the mighty strong wind, that euen rent the mountaines, and brake the rocks before the Lord, and the earthquake and the fire were past: And vntill that soft, small, and louing voice was heard. And if Elias was glad to hide himselfe in this caue, vntil all these sharpe stormes of Gods wrath were past, how much more all other Christians, how holie soeuer they be.

And a refuge from the tempest.] Not onely Gods wrath out­wardlie doeth punish vs; but euen the stormes and huge tem­pests, which by reason of our sinnes Sathan doeth raine often euen in our owne heartes. And these raging tempests also, Ie­sus Christ doeth pacifie and swage in vs: he is a refuge or hiding place. Of these Dauid complaines:Psalm. 93. [...]. The waues of the sea are mighty, and rage horribly: but yet the Lord that dwelleth on high is mightier: No doubt Dauid here speakes, not of the waues of the earthlie seas, which hee neuer medled withall, but of the waues and sea of his conscience, which by reason of his sinnes, [Page 166] dailie vexed him. And for the waues of this sea, that wee might bee deliuered from them, maie verie fitlie spiritually that prayer the Apostles made in the tempest of the other sea, wherein they were, bee vnderstood: Saue vs, Lord, wee perish. And hee rebu­ked the Sea and the winds, Mat. 8.25. and there followed a great calme. Hée that was of power to controll and pacifie the stormes of the sea, can also controll and make calme those stormes of conscience of all them, that are in trouble, and seeke to him for succour, euen with one word now, as he did then.

He is as riuers of waters in a drie ground.] All mens hearts by nature are as a Wildernesse, euen as a drie ground, wherein no goodnesse dwelles: He onely is the heauenly deaw, that fell vp­on the hilles of Sion, Psa. 133.3. that makes both Hermon of the Gentiles, and Sion of the Iewes fruitfull. Hée is that fountaine of all good graces and blessings, of whose fulnesse wee all haue receiued euen grace for grace; Ioh. 1.16. euen most francklie and fréelie all that we haue.Iohn. 15.1. He is that Vine, into whom whosoeuer is not grafted, brings forth nothing: nothing that is acceptable or pleasant to God. Hée makes our works grapes, and our almes and prayers wine in Gods sight, which otherwise in Gods sight were but al vine­ger, and stinking Elder berries. Therefore, whosoeuer lacks anie spirituall gift, either heauenlie wisedome, or the gift of faith, or of the holie Ghost: let them begge it of him, and without all doubt, they shall not returne emptie awaie. And as the shadow of a precious rocke in a weary land.] This our life is a pilgrimage; and we are all here but as pilgrimes: and in this the seruice we doe to our God, how slothfullie, how negligentlie, how wearilie, and how vnperfectlie doe wee it: when wee haue doone the best we can,Luk. 17.10. Psal, 130.3. We must all say (as our Sauiour Christ taught vs) wee are vnprofitable seruants, and wee must saie with Dauid: O Lord, if thou wilt marke what is done amisse, who may abide? And with saint Iohn, If wee, euen the Apostles of Christ, say wee haue no sinne, wee deceiue our selues, and there is no trueth in vs. The best of vs all,Ioh. 1. Epi. 1.8. Exod. 17.12. in our prayers, are euer weary, and in some thing halting, as was Moyses: and therefore needed to haue Aaron and Vr to helpe to hold vp his armes; and besides these, to haue a great stone put vnder him, to beare the waight and wearines of his whole body; and that was, no doubt, Iesus Christ. Our forsaking this world,Gen. 19.16. is like to Lots going out of Sodome, when as he prolonged [Page 167] the time, the Angels caught him, with his wife and his two daugh­ters by the hands (the Lorde beeing mercifull to him, Gen. 6.8. Luke, 1.28.46. Rom. 3.14.) and so they brought him forth, and set him without the City. Euen Noah him­selfe found grace in the eyes of the Lord. And likewise the bles­sed Virgine, as the Angell told hir, and as she hir selfe confessed, and all the Saints of God, that all mouthes should bee stopped, as saint Paul teacheth, and that all glory and power might be giuen to GOD alone.

Now Iesus Christ is that great and precious Rocke, whereon all the saints doe rest and repose themselues, in their thousands of imperfections, in all their sinnes and works; to their God, in this their pilgrimage, hee beares all their imperfections as a mightie rocke, for his sake our prayers and almes, all our works, though all of them imperfect, done wearilie and lazilie, and not with such seale and perfection, as Gods law requireth, are accep­ted: A thousand maie sit vpon a rocke,Exod. 25.17. and it will ease the wea­rinesse of them all. He is that golden table, which was called the propitiatory, which couered the whole Arke. Art thou a péece or a part of Gods arke, or Church? then Iesus Christ must couer thee, whosoeuer thou art; and this our king is our hope;1. Col. 1.27. he makes all his Christians sure of their saluation: for what should make them afraid? he is a hiding place from the winds of Gods wrath: hee is a most safe refuge, and hauen against all the stormes and tempests of our sinnes and conscience; hee is a most plentifull fountaine of all heauenlie graces, still watering the drines and barrennesse of our hearts, and euer making vs springing and fructifying in all good works: and lastlie, in our manifold im­perfections and works, euen in our best works wee doe in the seruice of our God; he is a Rock for vs most assuredlie to relie & rest vpon: & what will we more? shall we anie more doubt of our saluation? Let vs rather beleeue the Prophet Esay, then all the doctrines of men whosoeuer, he that beleeues this, cannot doubt anie more. Therefore, let euerie one remember, & ruminate vpon these foure vertues, and principall effects of our heauenlie king and Sauiour, and neuer hereafter doubt anie more.

Stella makes this difference of the godlie and of the wicked:Stella in 2. cap Lucae. The iust (saieth hee) reioice in death, they desire it, and passing out of the bonds of this body, they reioicing triumph: but the wicked do contrary, for euen as theeues which feare the Iudges and officers; [Page 168] so these wicked men being reprooued of their owne consciences, flie from death, fearing least they should appeare before the Iudge. And no doubt, the ioie of the godlie is grounded vpon this rocke: they reioice in the Lord euer; euen in death, as Saint Paul tea­cheth them.

Granatensis de perfectione amoris dei ca. 15. Granatensis of the certaintie of our saluation, writes thus: A fourth thing that especially helpes to keepe and preserue this peace of conscience, is a certaine familiar and a filiall trust, which the iust haue in God; of which wee will speake briefly; which in some of them is so great, that there is no sonne in the world, which in all his necessities trusts so much in the protection of his father, as they do in the protection of God. For they know, that there is no father on earth worthy of this name, if he bee compared with their heauenly father. They know that this father hath a care not onely of their bones, but also of the very haires of their heads: and that not one of them doth fall without his appointment and will. These and such other like things, they know by faith: And they know also by the experience of particular graces, and by his prouidence and louing kindnesse, which God vseth towards them; and they know that God will so certainly prouide for them in all their necessities, that they sing ioifully with the Prophet: The Lord gouernes me, or as some other doth translate it: The Lord doth feed me, and therefore I can lacke nothing. And after, Although I walke in the middest of the shadow of death, I will feare no euill, because thou art with me. Such like promises hath the scripture in a thousand places, and with the truth of these the iust man is defended, as with a most sure shield: and therefore he is neither troubled, nor any whit moued in all the chan­ces of this life. For whatsoeuer is taken from him on the one side, he trusts shall be restored againe of God on the other side, in mat­ters of greater waight and importance. Thus farre Granatensis. And what could be more truelie and plainlie written of the great loue, which God hath to euerie Christian, and of the loue which he ought to beleeue most assuredlie? To beleeue this loue of God towards them, is the onelie shield of Christians in the manifold chances of this life. Take this loue awaie from them, and you leaue them naked: and what is more contrarie to the doubtfull doctrine of our saluation, which the Church of Rome daylie tea­cheth?

Ferus speaking of the time betweene Christs death and his re­surrection, [Page 169] writes thus:Fer. Ser. 10. de filio predi. What maruell is it (saieth hee) if the Di­sciples then doubted, whether their faith in Christ were a right faith or no? That, without all doubt, was a most sorrowfull time vnto them, when as they were so perplexed in their minds. For what doth so torment a mans conscience, as then when he is compelled so to sticke in two waies, doubtfull of his faith, whether there be any hope of grace and mercy or no? This, I say, the holy Apostles and Disci­ples tried by experience, in the death of Christ, &c. Such a doubt­full faith the Church of Rome now teacheth, which Ferus here plainelie condemnes, as a most miserable thing. In the psalme euerie soule now is called the beloued of God:Psalm. 118.6. That thy beloued may be deliuered, saieth Dauid: Let thy right hand saue mee, and heare thou me: Euerie soule in the sight of God is now Dauid, that is, beloued; is Salomon, is at peace with God, is Iedidiah, on the Lords behalfe.

But to returne againe to Granatensis, after hee addes this: And by this meanes the people of God, as the Prophet Esay sayth, Ibidem. shall sit in the beauty of peace, and in tabernacles of sure confidence, and in rich tranquility, where she shall find all things in him who is all in all. Therefore the Prophet fitly ioines peace with confidence: for one of these comes of another; that is, peace of confidence: for he that trusts in the Lord, there is nothing that may cause him to bee afraid, or that may trouble him: for he hath God his defender, and one that prouides and taketh care for him.

Of the certaintie also of saluation,Med die lunae de vener. Sa­cram. he in another place writes thus: Christ also would make his spowse sure of the inheritance of the heauenly kingdome, and he would leaue hir thereof an earnest penie and pledge, that being sure of it, she might passe ouer without wearines the pilgrimage & troubles of mans life. There is nothing y^t doth more forcibly moue vs to cōtemn al these things which are vn­der the sunne, then the hope & looking for of those things which we shal haue in heauen. And therefore our Sauiour said, when as he was now ready to die, I tell you the truth, it is expedient that I go away frō you, &c. And a little after: That his spouse might most certainly look for this good thing, he hath left hir this incōparable pledge, which is of so great price and valew, as are those things, which by the hope thereof she lookes for. And he hath left hir these pledges, least she should distrust the promises of God: but should verily beleeue, that God will giue all things in the life to come, which he hath promi­sed, [Page 170] where she shall liue by the spirit: seeing he hath not denied her the pledge thereof in this vale of misery, where shee liueth in the flesh.

And in the same Chapter a little before: Why was it not e­nough (O King of glory) to thy most feruent and vnspeakeable loue, to haue despoused my soule vnto thee? my soule, I say, which before was a seruant and bondslaue of the diuell, but also, when as thou hadst seene her to languish in thy loue, thou madest for her this my­sticall loue medicine, which is consecrated and transelemented with these words, that it hath power of transforming the soule that eates it, into thee; and of inflaming it with the loue of thee. Nothing declares more manifestly ones loue, then to wil to beloued againe. Therefore when as thou so earnestly desires our loue, and hast sought for it with so great pleasure, who is it, that hereafter will doubt of thy loue? I am sure, O Lord, that when I loue thee, I am loued a­gaine of thee: I am sure, O Lord, that I need vse no new meanes to kindle thy loue towards me, as thou hast done to rauish my affec­tions towards thee. Thus farre Granatensis.

What can bee more plainelie saide, that euerie one is sure of his saluation, then that euerie spouse of Christ, that shée might bee sure of her heauenlie inheritance, and that shée might passe ouer this pilgrimage ioifully, hath receiued a pledge and earnest penie thereof of God; and that hereafter now none will doubt of the loue of Iesus Christ towards him: why then, he is sure of his saluation?

And in another place: Loue and mercy compassed thee about, and laide that heauy burthen vpon thy shoulders; loue mooued thee to giue me thy goods, and mercy caused thee that thou shouldest take vpon thee all my euilles: if therefore mercy with loue brought thee vnto such and so miserable a state, who euer hereafter wil doubt of the greatnesse of thy loue? For if that be the greatest signe of loue, to suffer for him that is beloued, what else are all thy sorrowes, then speciall testimonies of thy loue? If then there are so many testimo­nies thereof, as there are blowes and strokes, who will doubt of this loue, being confirmed with so many Testimonies? Oh then how great is my incredulity! which is not ouercome with so many, and so great arguments. Iohn maruelled at the infidelity of the Iewes, saying: that When as Iesus had done so manie and so great signes amongst them to confirme his doctrine; yet they beleeued not in him. O [Page 171] blessed Euangelist! cease to woonder at the incredulitie of the Iewes, and woonder at mine. For it is no lesse an argument to per­swade vs to beleeue the exceeding great loue of Christ towards vs, that he suffered for vs: wherefore if it be greatly to be woondred at, that the Iewes beleeued not the preaching of Christ, hauing seene his so many miracles; how is it not farre more woonderfull, that see­ing Iesus hath receiued for vs more then fiue thousand wounds in his most tender body, that we will yet doubt of his loue towards vs? But what a matter will it be, if wee shall ioine all the sorrowes and sufferings of his life, to those stripes which hee suffered, when as hee was bound to the pillar: when as he suffered all those euilles for the loue he bare vnto vs? what thing else, O Lord, drew thee from hea­uen, into this valley of teares, but loue? what made thee come out of the bosome of the father, into the wombe of thy mother, and there to be cladde with earth, and comming out from thence; cau­sed thee to endure all kinds of miseries, but loue? What droue thee into the stable and manger, and caried thee after into a strange land, as a banisht person, but loue? what caused thee to take such paines to runne vp and downe, hither and thither, to watch, to endure all the troubles of the long night, to compasse about Sea and land, to seeke the lost sheepe, but loue? What bound Sampsons hands and feet, what powled his head, and bereaued him of al his strength, and made him a laughing stocke to his enimies, but the only loue of his spouse Dalilah? And O Christ! what bound thy hands and feet, what powled thee and depriued thee of all thy strength and forti­tude, and gaue thee into the hands of thine enimies, of whom thou wast mocked, spit vpon and slaine; was it not onely the loue, where­with thou louedst so dearly the spouse of thy Church, and the soules of euery one of vs? To conclude, what bound thee to this Pillar, where thou stoodest from the sole of thy feet, to the crowne of thy head, most iniuriously dealt withall, with thy hands bound, thy ribs torne from their flesh, thy members al out of ioint, thy body al to be bathed with bloud thy veines cutte in pieces, thy lippes thirsting thy toong being bitter as gal, and that I may say al in a word, al thy body torne and rent, and all thy members crusht in pieces. O Christ! I be­seech thee, what other thing forced thee into this gulfe of so rowes, but onely loue? O exceeding great loue! O loue full of fauour! O such a loue, as becomes his com [...]assion and greatnesse, who is infinit goodnesse it selfe, bountifulnesse it selfe, loue it selfe, and mercie it [Page 172] selfe! Gran. de orat. & med. die Mer. how therefore (O Lord) hauing so many and so great te­stimonies as these are, can I not beleeue, that thou louest mee most dearely? when as it is most certaine, that in heauen now thou hast not changed thy mind from that, since thou wast here vpon earth? Thou art not that Pharaohs Butler, who when as he saw himself re­stored againe to his former honor, forgat his miserable friend whom he left in prison: but thou now abounding with all prosperitie, glo­ry, and maiesty in heauen, loues more dearely thy Sonnes dwelling here on earth, then before. When as therefore thou hast so greatly loued me, how cannot I but loue thee againe? How shall I not but trust in thee? how shall I not but commit my selfe wholy to thee? how shal I not now account my selfe rich and happy enough, seeing I haue God mine such a deare friend? It is greatly to be wondered at, y^t I should delight in any transitory things in this life, or to giue my mind to any outward things; when as I haue such a mighty and rich friend, by whose meanes all good things both temporal and eternall are bestowed vpon me. Thus farre Granatensis: wherein he most excellentlie describes the excéeding great loue, that Iesus Christ our most blessed Sauiour, euer had and euen now hath towards vs: so y^t he that now will doubt thereof, is worse then anie Turk, Pagan, or Infidell: for what is this else, but to denie that hee suffered all these things for vs? And if euerie one is to beleeue assuredlie this excéeding loue of Iesus Christ towards him; then surely he is not to doubt of his saluation.

And after, speaking of Christ, when as hee was whipped, and then againe shewed to the Iewes of Pilate: VVee must knowe (sayeth hee) that Christ euen now shewes to his Father in heauen, the same shape and the same countenance, Med. die louis. which he shewed to this furious people, euen as fresh, and as blew with stripes, and as be­sprinkled with blood, as he was at that day, when hee liued here on earth. What Image can be more forcible to pacifie the eyes of an angry father, then the bloodie countenance of this his sonne? This is that golden propitiatory: this is that Raine-bow of diuers colours placed in the cloudes; by the sight whereof God is appeased: this delights the eies of God: this satisfies his iustice: this restores to God againe the honour that man had stolne from him: this yeelds to God that seruice which his greatnes requireth.

Tell me (O thou faint-hearted Christian) whosoeuer thou art, di­strusting of the goodnesse of God, if the shape and forme of Christ [Page 173] was such that it was able to pacifie the eyes of such cruell enemies, how much more forcible shall it bee, to pacifie the eyes of a louing Father? especially when as he suffered all things which he suffered, for his honor and obedience. Make a comparison of eyes with eies, and of person with person, and thou shalt easily perswade thy selfe, that thou art more secure and certaine of the mercy of this father, if thou offer vnto him such a shape and figure of his sonne, then Pilate was of the compassion of the Iewes, then, when as he bringing forth Iesus shewed him to the people. Therefore in all thy prayers and temptations lay hold on this Lord for a shield, and put him between thee and thy God, offring him and saying: Behold the man: Behold (O Lord God) here thou hast that man, whom thou soughtest for so many hundred yeares, that he might be a mediator between thee & miserable sinners. Behold how thou hast such an excellent iust man, as thy goodnes required: thou hast here one iustified according to the measure of our sinnes: Therefore (O our defender) looke vpon this my Lord, and looke vpon the face of thine annointed. But also thou (O our Sauiour) doe not cease to set thy selfe alwayes before thy fathers sight for vs. If thy loue were such that thou fearedst not to yeeld thy members to the tormentor, that he might beat them, wrest them, and teare them: let thy loue also be so great, that it may not grieue thee to offer those members so torne and rent to thy eternall father, that he being moued with the sight of them, may for­giue vs all our sins, and receiue vs againe into his fauour. Sée how Granatensis calles those Christians cowards, that distrust of the goodnesse of God, now hauing so mightie, and louing, and forci­ble a Sauiour, to pleade their cause. To be accounted a coward in worldlie exploites, is the greatest disgrace in the world: and shall all Christians, which are accounted souldiers, bee cowards in this necessarie and waightie matter of their saluation? Naie if euer courage were necessarie, it is here necessarie: and to bee cowardlie in other matters, it makes no great matter, so that here we be not cowards: lacke of courage here killes the soule; and loseth all the goods wee haue, all the good works wee haue done. The fearefull shall neuer enter into heauen, but their portion shall bee in the lake.

But some obiect, that the gift of perseuerance is not giuen to all: Granatensis writes thus thereof:Gran. de orat▪ & med. vesp. 7. What kind of great mercie was it, that after he haue restored thee, being fallen, to thy former [Page 174] righteousnesse againe? besides this, hee gaue thee grace, by the meanes whereof thou mightest not fall againe; and mightest ouer­come thy enemie, and perseuere in doing good. This is that former and latter raine, whereof the Lord speaketh by his Prophet Ioel: Ye Sonnes of Sion be glad and reioice in the Lord your God, who hath gi­uen you a teacher of righteousnesse; Ioel. 2.23. and hee will raine vpon you the early and latter raine as in the beginning, that is, he will preuent you with his grace, that the seeds of vertues may begin to grow in you, and his grace shal also stil continue and follow you, that those seedes may waxe ripe and answere your expectation. Thus farre Grana­tensis: where hee plainelie teacheth, that the gift of perseuerance is so knitte to the gift of faith, euen as the former raine by Gods promise here in the Prophet, is to the latter. And this is euerie true Christians comfort, which they learne also out of the Apostle, that God, who hath begunne that good worke of faith in them, will fi­nish it, Phil. 1.6. euen vnto the end. And out of the Gospell, that When as our Sauiour loued his, which were in the world he loued them vnto the end.

Pintus of the signe Taw, wherewith euerie one of the faith­full that should bee saued was signed, writes thus: It is written in the booke of Exodus, Ioh in Ezec. ca. 13. that The Lord passed ouer and stroke all the first borne, besides those which were signed with the bloud of the lambe, &c. And Saint Iohn in the Reuelation sayeth, that The An­gell imprinted a signe in the forehead of Gods seruants, which should obtaine euerlasting saluation. And after, Saint Paul willing to ex­hort the Ephesians, who had imbraced true Religion, and now were become Christians, that they should not defile the excellencie of their soules, with the filth of sinne, speakes to them in this manner: Doe not make sad the holy Ghost, wherewith ye are sealed against the day of redemption: As though he should say; Do not commit those sinnes, wherewith the holy Ghost, like a man vexed or molested, should forsake you: cal to your remembrance how you were sealed with it, in the day of your baptisme. And our prophet Ezechiel saith, y^t they were onely deliuered from death, which were marked with the letter Tau of the man clothed in linnen. All these in my iudge­ment come to one, and signifie one thing: for that same Lambe, with whose bloud the Israelites were signed, that they might bee sa­ued, being without blemish and rosted with fire, whose bones were not to be broken, as the holy Scriptures doe testifie in Exodus, what doe they signifie, but Christ? &c.

And after: Hee is the Lambe of God, of whome Iohn Baptist sayeth: Behold the Lambe of God, that taketh away the sinnes of the world. He was inflamed with the fire of loue, and rosted with the flames of most bitter torments, and was sacrificed for vs on the Altar of the Crosse, that he might purge our sins with his bloud, and that he might bring vs vnto the true land of promise. They which are not marked with his blood, they which haue not the memory of his death imprinted in their minds, beleeuing it, and reposing all their trust therein, as in our remedie: they which are not sealed with his marke, which he in Baptisme hath imprinted into vs, which print is not in the substance of the soule, as in a subiect, but in the power thereof; cannot obtaine euerlasting life.

And after; When as the letter Tau signifies a consummation and end, as Saint Ierom saith, in the Booke of Hebrew names, and all the Hebrew letters haue their proper significations; and when as Christ is the end, as that place sayeth, which I haue euen now alleadged out of the Reuelation, and according to that which Saint Paul writes in the Epistle to the Romanes, Christ is the end of the law: it is plainly and manifestly concluded, that it is he wherewith wee ought to bee sealed.

And after, hee alleadgeth Cyprian against Demetrius, who af­firmes verie vehementlie, that This signe belongs to the passion and blood of Christ: And that he onely shall be preserued to salua­tion, who is marked with the blood of Christ. And after: There are some which by the letter Tau, doe vnderstand the signe of the Crosse; saying, that this letter in Hebrew hath the figure of the Crosse, but they are greatly deceiued: for it is not like the Crosse, being thus written [...]: Vnles they will say, that the Hebrewes chan­ged the characters of their letters, and the old letters to haue remai­ned among the Samaritans. For Saint Ierom saieth, that in his time the Samaritans vsed the Crosse in stead of this letter: but in Saint Ie­roms dayes the same Hebrew letters were, which are now. Thus farre Pintus: wherein hee plainelie teacheth, that all Christians are to bee sealed with a marke, that is, with the blood of Christ, and with the holie Ghost. And if they bee sealed, then they are sure of their saluation: for as Saint Paul saieth: The foundation of God standeth sure, hauing this seale, God knowes who are his. 2. Tim. 2.19. Ioh. 10.28. & 16.14. His shéepe haue all his marke: And he knoweth them: and no man shall take them out of his hands. And the holy Ghost (sayeth our [Page 176] Sauiour) shall glorifie me, for hee shall take of mine, and shall shew vnto you: he shall imprint Christs death and passion in the harts and minds of the faithfull. Secondlie, he makes that signe, not to bee an externall signe, but an inward signe.

But after hee addeth; Hee doeth not onely seale vs with the Sacramentall print, which can neuer be blotted out of the soule, but also with his grace, which may be blotted out, and lost through sin. But here hee goes besides his Text; for both Ezechiel and saint Paul, and S. Iohn, Reuel. 7.2. mentions but one signe, & not two: and therefore that print of baptisme, which he saith cannot be blot­ted out, is the grace of God. And S. Austen and the best Diuines say; A Sacrament is an outward signe or seale of Gods inuisible grace; Aug. Epist 23. & in Psal. 77. so that the inward print of the sacrament in the soule, is the grace of God by saint Austens iudgment; which inward print of the sacrament can neuer be blotted out, saieth Pintus: And therefore neither can the grace of God be blotted out: and so the saluation of the faithfull is most certaine. And to saint Austen a­greeth also saint Paul: 1. Cor. 6.11. But such like ye were in times past: but yee are washed, yee are sanctified, yee are iustified in the name of our Lord Iesus, and in the spirit of our God: here is both the outward signe, and the inward print of baptisme; To be washed outwardly, and to be sanctified, to be iustified by the Spirit of God inwardly. The same doctrine saint Peter teacheth, who speaking of the arke of Noah: 1. Pet. 2.21. The type whereof (sayeth hee) saueth vs now, euen baptisme, not the putting away of the filth of the flesh: here is the outward element, which of it selfe is not auaileable, But the request or pray­er of a good conscience to God: here is the inward print, or seale of the holie Ghost,Rom. 8.26. whose chiefe propertie is to teach the faithfull to pray, as they ought to pray. And here is that same lesson repea­ted againe of saint Peter, which hee taught in the Acts; that, He that calleth on the name of the Lord, shall bee saued. Here is Those pure hands which saint Paul also requires in prayer, Act. 2.21. which saint Peter calles a good conscience. This is the inward print of baptisme, by saint Peters iudgement. To this also agreeth saint Paul in ano­ther place; As many as are baptised, haue put on Iesus Christ: here is also the outward signe:Galath. 3.27. and the inward print, the putting on of Christ Iesus: here is the sanctification and iustification of all the faithfull, whereof saint Paul spake before, which they doe re­ceiue in their baptisme.

And here first they which flatter themselues, that they haue faith, and will doe no good works, doe deceiue themselues. For if the holie Ghost bee imprinted in their soules; and if it be com­pared to fire of Saint Iohn, who saieth to the Iewes,Mat. 3 1 [...]. that Af­terward Christ shall baptize them with the holie Ghost and with fire; then it will shew it selfe; it wil shine by good works; it wil burne in charitie; it will worke through loue.Gal. 5.6, Can a man carie fire in his bosome, and will it not burn and giue light? So is it as impossible to haue the holie Ghost in our soules, but it will inflame vs with the loue of our neighbours; it will make vs shine in all good works; it will make vs reprooue sinne: and therefore the holie Ghost fell vpon the Apostles in the shape of fiery tongues. Act. 2.3. And therefore Dauid saith, as saint Paul also alleadgeth him,2. Cor. 4 13. I haue be­leeued, and therefore I spake. And our Sauiour;Luke. 12 49. I haue comen to send fire vpon earth; and what will I but that it burne? Secondlie they are reprooued, which will not reade nor heare the word of God: the preaching of the word is called,2. Cor. 3.8. The ministration of the Spirit. God hath appointed meanes to obtaine all things; as plowing and sowing to obtaine Corne: eating and drinking to sustaine nature; studie to obtaine learning: no doubt, as we cannot obtain any of these without these meanes which God hath appointed; no more can wée obtaine that other: therefore how greatlie deceiued are they, which thinke to haue the spirit of God without hearing the word; it is euen as though they should think to haue corn without plowing; or strēgth without eating; or lear­ning without studying. Oh that men would bee wise therefore, that they would bee as carefull to procure those meanes which profit their soules, as they are those meanes which profit their bo­dies. For their bodilie health to take the aire, they will climbe vp hils, they will walk by water sides:Gen. 1.2. Psal. 23.1. & 130.1. The spirit of God is caried on the waters of cōfort, the holy scriptures are those holy hils, & the spi­rit of God blowes in them continually; be as carefull for y^e soule to be conuersant amongst these, as thou art for y^e bodie amongst the other. When Peter preached, The holy Ghost fel vpon Cornelius, Act. 10.44. & 8.29. Luke, 24.15. & vpō al that were present: when the Eunuch read, the holie Ghost sent Philip a Schoolemaster vnto him: when the Apostles talked of Christ in their iourney, he was straight waies in the midst of them: Surelie if we would so occupie our selues, the same effects would follow euen now. The holie Ghost, if wée would diligentlie and hum­blie [Page 178] reade the scriptures, would not send Philip to vs to bee our schoole master, but would come to vs euen his owne selfe: as saint Iohn tels vs:1. Ioh. 2.27. Now we neede not that any man should teach vs, for the holy Ghost himselfe teacheth vs.

But here Pintus will obiect, why then, shall all they bee saued, which are baptized? Surelie there is an inward and an outward baptisme: they which are both inwardlie and outwardlie bap­tized, they which haue once put on Christ Iesus, they which are sealed with the holie Ghost; shall most assuredlie bee saued: but not all which are outwardlie washed; although wee are to saie with the Apostle,1. Cor. 6 11. Gal. 3.27. Ye are washed, ye are sanctified. And again, as manie as are baptized, haue put on Christ Iesus: This chri­stian hope wee ought to haue of all our brethren. The seale may bee applied to the waxe, and make no print: but that wee must referre to the secret iudgements of God. Wée must here saie: O Lord how vnspeakeable are thy iudgements, Rom. 11.33 Iohn. 10.27.28 and thy wa [...]s past mans finding out! My sheepe (saieth our Sauiour) heare my voice, I knowe them, and they followe mee: I giue them eternall life, and they shall not perish for euer, and no man shall snatch them out of my hand. The sunne maie bee eclipsed, but neuer lose his light: the faithful are the sonnes of the sonne;1. Thes. 5.5. Mat. 14.31. They are children of light; Peter maie doubt and also be afraide, but hee cannot be drow­ned:Luk. 22.31. Matth. 8.24. Psalm. 94 18. Sathan may fift him; but his faith shall not faile. The shippe euen wherein Christ is, maie be full of water, but it cannot sinke, Da­uids foote may slippe, but Gods mercie holds him vp: The fire maie bee couered with ashes,Psal. 116.10. & 30.6. & 8 9, 31. but at last it will burst out, And Dauid will speake with his tongue: God maie bee angrie with his ouer night, but io [...]e shall come in the morning. If Dauid seede breake Gods law, and do not walke in his iudgements, if they prophane his statutes and keepe not his commandements: He will visite their iniquities with a rodde, and their sinnes with scourges, but his louing kindnesse will he not take vtterly from them, nor suffer his trueth to faile. He hath sworne once by his holinesse, that he will not faile Dauid. The Apostles maie bee at their wittes ends, 2. Cor. 4.8. but neuer driuen to despaire. For that saying of the Prophet Esay shal stand fast for euer to Christs Church, and to euerie member thereof:Esay. 54.7. For a moment in mine anger I hid my face frō thee for a little season, but with euerlasting mercie haue I had compassion on thee, saith the Lord thy redeemer: For this is vnto mee as the waters of Noah: for as I haue sworne, that the waters of Noah [Page 179] should no more goe ouer the earth; so haue I sworne, that I would not be angrie with thee or rebuke thee; that is, to destruction.

Ferus verie excellentlie confirmes this Doctrine,In cap. 19. Act. vpon these words: If they had receiued the holie Ghost or no: Being about to search out whether they beleeued aright or no, he enquires whether they had the chiefest fruit of faith, which is the holy Ghost. And the holy Ghost, though it be inuisible, yet it doeth make manifest it selfe by many signes. This is a most sure and euident argument of the holy Ghost, and of a true faith, the security of our conscience. For the holy Ghost witnesseth to our Spirits, that we are the sonnes of God; not by nature, but by adoption and by the grace of God. It doeth also encourage vs and make vs take pleasure and delight in God, and it makes vs to stand and to trust without any care or feare; as Iohn sayth: We now know and beleeue the loue that God hath towards vs. To feele this loue of God, is to be wel affected towards God, in praising of him, in giuing him thanks, and in beleeuing in him: And being iustified through faith, we are now at peace with GOD. What is better then peace? What is more excellent, or more to bee wished for then peace with God? This is the chiefest and most ex­cellent good thing in the world: as on the contrary, to haue God our enemy, is the greatest euill in the world: as Cain had, whose sinnes the Lord discouered; so also he brings to light al the sins of the wic­ked, of whom the holy Prophet writes thus: I will reprooue thee and set thy sinnes in order before thy face. And againe:Psal. 49.I will disco­uer his shame, he is a vagabond and cursed vpon the earth, and in his labours. But the Christian hath peace: and what peace, I pray you is that? Heare what God saith by his prophet: I will heale all their sorrowes and griefes, and I will loue them freely: Esay. 47. for mine-anger is turned away from them. If God forgiue sinnes, who shall con­demne vs? If hee loue vs freely, what can the hatred of the world hurt vs? If hee asswage his anger, what harme can the diuels ma­lice doe vs? So he sayeth in Esay: I will not be angry for euer, &c. This is our true peace: but from whence haue we it? Surely from no where else; but only by Christ. And hence he is called, The king of righteousnes and of peace: As Melchisedecke also, who was a Type of him, was also in times past adorned with these titles. He therefore that as yet lacks this foresaid peace, truely cannot haue neither the holy Ghost, not a liuely faith.

And what else is this frée loue, this forgiuenesse of sinnes, [Page 180] this turning awaie of anger, this Christian peace, which euerie Christian must haue, which hath receiued the holie Ghost, and hath a true and sure faith, but the certaintie of his owne sal­uation?

And they answered, we haue not as yet heard whether there be a­ny holy Ghost or no. These frankely and freely, and very apparently bewray and confesse their ignorance, they haue not as yet heard, that the holy Ghost doth worke these things in the hearts of the faithful. And how many are there at this day, who haue beene a great many yeares Christians, and yet neuer haue felt this peace of conscience; when as it is the first and principall vertue of the Gospell, to make quiet our consciences. Ferus here complaines greatlie of the want of this peace; and shall wee not exhort all men then dili­gentlie to labour for it? They which haue not this quietnesse and peace of conscience, haue not as yet tasted the first droppe of the Gospell?

Of the force of faith both in the receiuing of the holie sacra­ments, and in the certaintie of our saluation, that lesson of Gra­natensis is worth the marking:De Euch. lib. 3. cap. 1. He that (sayth hee) with all his soule and with all his strength striues to be purged from his sins, and to be cured of all his faults, vites and imperfections, and to bee en­riched with heauenly graces, and now from wandring after the va­nities of this world, to returne to his beginning againe: let him so order and gouerne his life, that he may be fit verie often to receiue and be satiated with this most excellent Sacrament of the body and blood of Christ, and by this meanes inwardly to be vnited with our most glorious God; euen as if one should droppe a droppe of vva­ter into a Tunne of Wine: so that if all creatures were gathered to­gether, they could not find any space or distance betweene such a soule and God himselfe. And although perchance a man doe not feele in himselfe by and by this vnion, yet let him not be troubled in his mind: but with a most strong faith let him beleeue Christ, who saith, He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. And how much lesse he feeles God in himselfe; so much more assuredly let him beleeue him: for then his faith shall be more perfect, and shall receiue greater rewards of God, if so be he doe as much as in him lyes. Thus farre Granatensis. This is the nature of faith, to beleeue the word euen against reason, against sense. The more lets and obiections which it ouercommeth, the [Page 181] greater Crowne it shall haue. And this is that which S. Paul saith: The iust man shal liue by faith, Heb. 10.38. but he that shal withdrawe him­selfe, hee that shall shrinke (as wee saie) and whose heart shall faile him, My soule shall haue no pleasure in him. This faith wee must haue in all things, in the matter of our saluation, in re­ceiuing of the Sacraments; as here Granatensis teacheth vs;Mark. 11.24. Iam. 1.6. Heb. 11.6. and in our prayers, as also our Sauiour and saint Iames instruct vs: And without this faith, it is impossible to please God in any thing we go about.

Ferus of the certaintie of our saluation writes thus: O father, I will that those which thou hast giuen me, be with me, &c. All the Gospelles are full of such promises. And Saint Iohn plainly affirmes, that the Gospell for no other end hath beene and is now preached vnto vs, then that we should haue all these promises common to vs, together with the Apostles.

And a little after:Fer. in cap. 1. Epist. Iouis. Our Apostles for this end preached the gos­pell, that mens consciences might be comforted, and that all Chri­stians might be knitte, and remaine so knitte fast and vnited to God and the Church, that is, the society and communion of the faithfull. Therefore he that teacheth to this end, that mens consciences may bee made to doubt or troubled, and that the Communion of Saints may bee rent, and that men may be pulled backe from GOD and heauenly things, &c. surely he is not ledde with the Spirit of the Apostles. And here vvho sees not, if vve shal pronounce sentence according to this doctrine of Saint Iohn, how many of them, which thinke themselues euen next to the Apostles, will be one day re­iected for false prophets? Ferus maie seeme here to touch the pope for his doubtfull doctrine of saluation.

Philippus de Dies also of the certainty of our saluation,B. Dionys. Epist. 8. Phil de Dies Sum praed. Tit. amor Dei. er­ga hominem, Exod. 20. writes thus: Saint Denis in his Epistle very greatly extolling the loue of God, saith: We dare boldly auouch this for truth, that God himself for the greatnes of his loue is as it were euen besides himselfe (as we say) hauing a care of his creatures: and through loue he abaseth him­selfe from his high estate of Maiesty, that he should be present a­mongst all things. Wherefore also hee is called, A zealous God, that is, earnest and feruent in loue towards those things, which are worthy to be loued. And this is his property, both to be the onely thing which is to bee beloued, and also to bee loue it selfe. The Kingly Prophet Dauid considering the excellency of this [Page 174] loue of God towards man faith: What is man, that then art mind­full of him? or the Sonne of Adam, that thou visitest him? In this place this holy King (as that wise learned man Eusebius notes) vseth two meanes, that is to saie, (Enos and Adam) whereof the one was giuen to man, to signifie the wants and imperfections which the soule runnes into through sinne; and the other, to declare the mor­tality and misery, which naturally in his body he is subiect vnto. For Enos is deriued of a certaine word that signifieth forgetfulnes: and so Enos is nothing else, then one that is forgetful or that lacks memo­ry: and Adam signifies that which is earthly and mortal. This did so woonderfully amaze the holy prophet, that he said. Who is man, O Lord, who being vnmindfull of thee, and offending thy Maiesty, that he should be euer imprinted in thy memory? Dost thou remember him, who forgets thee? Doest thou seeke for, visit and loue excee­dingly him, that flies away from thee? A thing verily to be greatly woondred at, that God of such infinit maiesty should set his loue vp­on such a miserable thing. Whereupon Saint Ierom expounds those words of the diuine Psalmist (Thou hast done, Psal 39. Beat. Ieron. super Psal. O Lord, thy manie woonderfull works, and in thy thoughts who is like vnto thee?) on this manner: Thou hast wrought, O Lord my God, many wonderfull things worthy of thy wisedome and power; but of all other, this is the chiefe, thy very thoughts, in the fauour which thou yeeldest to men, in the loue, wherewith thou louest them, in the helpe that thou affoordest them, and in the iustification which thou bestowest vpon them. Is not this of all other miracles the greatest? that God should loue men so greatly, and should thinke on them so earnestly, that he should say: Prou. 9. My delight is to be with the Sonnes of men. Truly this secret was made manifest onely to the diuine hart that when as the most high God hath not communicated to the Angels his personall essence, and also the diuine properties which are in it: as the Apostle also considered, saying; Hath he taken vpon him the Angels? who as farre as mans reason can iudge, would not perchance haue beene so vnmindfull of his benefits, but would haue beene more thankfull then men: when as I say, he hath not granted all these things to the Angels; yet he hath vouchsafed to communicate, to bestow them most liberally vpon vnthankfull and miserable men. Of which vn­speakeable loue it comes, that the good things which he doth to vs, he saith that he doth them to himselfe.

Wherefore the Patriarch Iacob, amongst the blessings of his Son [Page 175] Dan, being sodainly turned to thinke of the Messias, speaking vvith the eternall father, he said: O Lord, I will looke for thy saluation: which the Chaldee paraphrase expounds literally of the Messias: for Iacob being now about to die, did prophesie of Sampson; which was to spring of the Tribe of Dan, and to saue the people of the Hebrewes, from the tyranny of the Philistines. But that hee might giue to vnderstand that he should not be the true Sauiour, being as it were rapt into a trāce, he breakes out into these words: O Lord, I wil looke for thy saluation; as though he should haue saide; I will not looke for Sampson, nor Gedeon, nor Iepthe, nor others, as though they were true Sauiours; but I will yet looke for the true Messias, which shall come, being the true Sauiour of the world. With such & so stately a title, Simeon also named him saying: Luc. 2. Psalm. 11 [...]. O Lord now thou lettest thy seruant depart, &c. Because mine eies haue seene thy sal­uation. The Kingly prophet also calles him so: And let thy mercie come vpon me, O Lord, euen thy saluation, according to thy word: Christ is called the mercy of God; because he is the beginning and foundation of all the mercies of God. For in this mercy, wherein the word became flesh, all other haue their foundation. And there­fore Saint Paul saith to the Ephesians; Ephes. 1. In whome we haue redemption by his bloud, euen the forgiuenesse of our sinnes, according to the ri­ches of his grace: And thy saluation according to thy word, that is, according to thy promise. In all these places, Christ our Lord, who is our saluation, is called the saluation of God; because the eternall father, for the exceeding great loue, wherewith he loueth vs, he cals that his saluation, which is our saluation. Wherefore also the Pro­phet Esay, speaking in the person of God, saith; Esa. 42. I haue giuen thee to be a light to the Gentiles; that thou maiest be my saluation, euen to the vttermost parts of the earth. O blessed and praised be such a God, who loues vs so, that he calles our saluation, his saluation! Saint Paul also shewes vs this loue, saying: I beseech you, 1. Thes. 4.1. that you walke as you ought to walke, and to please God: for you know what commandements I haue giuen you by the Lord Iesus: for this is the will of God, euen your sanctification. Marke I beseech you, what commandements these are, and what is this will of God? The former words did seem to require, that he should haue added; This is the will of God; that you should praise him, that you should offer him sacrifice; and yet notwithstanding, hauing made that preface before, he addeth, that the will of God is Our sanctification; which in truth is accounted one [Page 184] of the greatest good things which man hath. Therefore (O my brethren) giue thanks to God, for this his singular loue wherewith he loues you; for his will, and that thing which most pleaseth him, is your profit and commoditie. This loue wherewith the highest lo­ueth vs, he cals the coards, wherewith he drawes vs vnto him, when as he faith by the prophet Osee, Ose. 11. I will draw them with the coardes of Adam: that is, with what affection I made Adam their first parent holy, and created him in grace (as the interlmeal Glosse expounds it) with the same loue, I will sanctifie these; which he addes, expoun­ding it, In the bonds of loue, that is, with the affection of charity. Whereas another translation hath, I wil draw them with the coards of men: that is, with the same loue, that I bound vnto me Abraham, Isaac, and the other patriarches, I wil also ioine them vnto me. Al­though Lira expounds it thus: With coards, that is, with benefites bestowed vpon them; which drawe the heart of man, and are cer­taine bonds of loue. Saint Ierom expounds it otherwise, that is, I haue had a care of them, for the coards and bonds of loue where­with I haue bound Abraham, Isaac and Iacob, vnto me. Wo be vn­to vs, if so be that we shall not be thankefull for such singular loue, as those fathers were. Thus farre Philippus de Dies.

If this ought to bee the faith of all Christians, and that they ought to haue this firme and most assured beliefe of the loue of God towards them; and that not onelie the Scriptures, but the fathers doe teach them most manifestlie this excéeding great loue of God towards them: who then will doubt of his saluati­on? To doubt, is plainlie to denie this excéeding great loue.

And after of the loue of Christ our redéemer, hee writes thus:Ibidem. Tit. amor. Christi Cant. 1 Whereas we reade in the Canticles: My beloued is to me a grape of Ciprus: another Text hath, My loue is to me a cluster of Camphire. O heauenly and most fit similitude! Alcamphor is a certaine Tree, whose gumme hath this property: that if a graine or a little of it be kindled with fire, and be put in a Lampe full of water, it will giue a most cleare and bright flame. It is a woonderful thing, that that flame should not be extinguished with the water, but that it should burne and shine more clearely. This graine, and not one­ly a graine, but a cluster, is our Lord Iesus Christ. For those waters of the vnthankefulnes of his enemies, and those waters of so manie and great torments, which entred in euen to his very soule, did not only quench his loue, but caused it to glister & shine more brightly, [Page 185] while it shewed more manifestly his vnspeakeable loue, patience, mildnes, and liberality. When as euen the selfe same night, where­in he was betraid, he ordeined that most high mystery of his most blessed body and bloud, and hanging on the crosse, prayed for his enemies: Let vs learne of this our heauenly master, to shew loue to our enemies, and to haue in greater trauell and paines greater pati­ence. Thus farre Philippus de Dies: Such a loue must euerie Christian beleeue, that Iesus Christ hath towards him, that no waters in the world either of sinnes or of vnthankefulnesse is euer able to quench: and this, flesh and bloud, and our spirituall enemie go, about to make vs often forget. And therefore saint Paul prayeth for the Ephesians:Ephes. 3.19. Iud. Ep. v. 21. that They maie know the loue of Christ, which passeth all knowledge, and that they maie be filled with al the fulnesse of God. And this also no doubt, Saint Iude mea­neth in his Epistle, when as hee sayeth: Keepe you your selues in the loue of God.

Theodoret also writes thus of this matter:In ca. 8. ad Heb He cals heauen the vaile, &c. God hath promised the kingdome of heauen to all that beleeue in him: we hope for (saieth hee) those good things; and we hold fast this hope, as a sure Anchor: for this Anchor beeing hid in the bottome of our hearts, will not suffer that our soules should bee dasht hither and thither. And also by another mans hee shewes the certaine hope of our good things, and such a hope as cannot be gainesaid: Whither, our forerunner Iesus is entred for vs: for our sakes (saith he) He became man: for our sakes he gaue his body to be slaine, and hauing vanquished and ouercome death, he hath ascen­ded into heauen, being the first fruits of them which sleepe. And he hath giuen vs here a greater confidence by calling him our forerun­ner: For if he be our forerunner, and hath ascended for vs, then we must needes follow him, and ascend also.

And Basill writes thus of euerie Christian:In examer. Homilia. 5. Thou also shalt be like a fruitfull Oliue in the house of God, neither shalt thou euer bee depriued of thy hope; but shalt euer haue thy saluation flourishing in thee through faith.

Ambrose of the certaintie of our saluation writes thus:Ambros. de Iacob & beat. v [...]t. cap. [...]. But thou fearest the manifold chances of this life, and the deceits of the enemy; when as thou hast God himselfe to be thy helper, and his so great fauour towards thee, that he spared not his owne sonne, for thy sake. The scripture hath vsed a comfortable word, that it might [Page 186] declare the good will of God the father towards thee, who offered himselfe wholy to die for thee. In that he was a father, he left no­thing to himselfe; he offered it all for thy sake onely, hee left not the fulnesse of his deity. Consider the loue of a father, as concer­ning pity, hee hazarded the life of his sonne: he drunke for thy sake the sorrowfull cuppe of one that is childlesse, least the price of thy redemption should not haue beene paid. The Lord had such an earnest care of thy saluation, that almost he hazarded his owne, that he might gaine thee. Hee tooke vpon him all our losses, that hee might place thee in heauen; that he might consecrate thee with hea­uenly vertues. And hee addeth; Very miraculously he gaue him­self for vs al, that he might declare that he so loued vs all, that he gaue his welbeloued sonne for euery one of vs. For whom therefore hee that gaue that, which surpasseth all things, is it possible, that in him he shall not also giue vs all things? For he excepts nothing, who hath giuen the Author of all things. There is nothing therefore, that we may feare shall be denied vs; there is no cause, why wee should doubt of the continuance of this bountifulnes of God towards vs, whose goodnesse hath beene so long in continuance, and so liberall towards vs, that first he predestinated vs; then hee called vs, and those whom he called, them he iustified; and those whom he iusti­fied, also he will glorifie. Can he forsake those, whome he hath be­stowed so many benefits vpon, euen till he crowne them? Amongst so many benefits of God, shall we feare any of the wiles of our ac­cuser? but who dare accuse any of those, whom he hath chosen in Gods iudgement? can God the father, who hath bestowed them, cal his gifts back againe, and dismisse those from his fatherly fauour, whom he hath adopted to be his children? But perchance thou fea­rest least that the iudge will bee seuere: consider who shall bee thy iudge. To Christ hath the father committed all iudgement: can he condemne thee, who hath redeemed thee from death? for whome he hath offered himselfe? whose life he knowes to bee the wages of his death? shall he not say, what profit is in my blood, if I condemne him whom I haue saued? Againe, thou considerest him as a iudge, and not as an aduocate: can he pronounce sharpe sentence, vvho ceaseth not to request, that the grace of his fathers reconciliation may be bestowed on vs?

Here Ambrose first teacheth, the excéeding great loue that God hath towards his children, and that hee gaue his sonne for [Page 187] euerie one of vs: And shall not then euerie particular man em­brace this so mercifull and gracious a gift in his owne armes, that is, by the faith of his owne soule? And lastlie, the great as­surance that euerie Christian ought to haue of his saluation. Our Iudge is our aduocate, and shall wee feare the sentence of condemnation?

6. Of the reading of the Scriptures, and of their sufficiencie.

STaphilus a Papist, Counseller to the Emperour, Staph. of trans­lating the Bi­ble into the vulgar tongue. whose Apologie was trāslated by Thomas Stapleton student in Diuinitie, in his Apologie writes thus: Surely I could neuer yet find in holy Scripture, that the common people ought of necessity to read the scrip­ture: but that of the reading thereof, much Schisme, and the destru­ction of manie soules hath proceeded, daily experience teacheth vs; and holy writte warneth vs, where our Sauiour thus speaketh: It is giuen to you to know the mysteries of the Kingdome of God, but to the rest in Parables, that seeing yet they see not, and hearing they vnder­stand not. Who are those vnto whom our Lord saith: To you it is giuen? &c. Surely the Apostles, and their successours, the rulers of Christs flocke. And Who are they that should learne by parables? Surely such men, as were better not to know y^e mysteries, least misu­sing them, they procure to themselues a greater damnation. For pre­cious stones ought not to be cast before hogges: and such of al like­lyhood, are the Lay ignorant people. Thus farre Staphilus.

Let all true Christians marke what commendations the pa­pists yeeld vnto the scriptures, that dailie experience teacheth, that the destruction of many soules haue procéeded thereof: when as Gods spirit calles the scripture alwaies, The word of life, Ioh. 6.68. 1. Tim. 1.10. and the holesome doctrine of Christ. The one marke were sufficient to descrie, of whose spirit they are, that write this of the scriptures.

But it is also worthie the marking, Lib. 2. ca. 21. de offic. bon. patr, how in this point the pa­pists disagree among themselues. Viuiennus a Papist writes thus: I counsell thee and all other, which haue not as yet purchased to themselues the sound knowledge of the holy scriptures, that [Page 188] they eschew that booke of his (meaning Ouid:) and in the meane while, that they reade the Bible, and other godly mens works. For it is not possible, that he which is not very expert in the scriptures, should not stumble very dangerously, and that his faith should not by some meanes be shaken and weakned.

Hector Pintus also a Papist, of the holie scripture writes thus: But amongst all other, they beare the bell, who being guarded with the furniture of vertue, giue themselues to the study of the holy scriptures, that they may behold with the eyes of their mind, the hie mysteries of God, clearer then the sunne it selfe: for the know­ledge of the holy scriptures is that heauenly philosophy, wherewith the soules of men are refreshed, and are nourished to euerlasting life. This is the finder out of vertues, and expeller of vices, which eases our soules, takes away vaine cares, deliuers vs from wicked desires, and giues vs tranquillity of life: wherfore the course of a mans life being well passed ouer, and according to the precepts thereof, is to be preferred before all the prosperity in the world. The diuine and Kingly prophet foreseeing that in his mind, calles Him blessed that studies in the law of God day and night. For as the same in ano­ther place testifieth: The law of God is an vndefiled law, conuerting the soule, and the Testimonie of the Lord is faithfull, and giueth wis­dome euen to children. For such is the excellency of Gods law, that it conuerts the minds of men from an euill custome, to an honest kind of liuing; and to those men which wander and goe out of the way, it shewes the right path to obtaine euerlasting glory. Thus farre Pintus. The which his saying if it bee true, (as it is most true) then is Staphilus and Maister Stapletons sentence false, that the reading of the scriptures should leade manie soules to destruction: it leades them the waie to euerlasting life, which wander and go out of the way, saith Pintus.

Pintus pro [...]em. in Dan. And of the authoritie of the scripture also he yéelds this excel­lent Testimonie. The most part of the Papists saie, that the Scriptures take authoritie of the Church: but Pintus of them writes thus; Euen as (saieth hee) that same strange precious stone called Draconites, is not polished, nor admits any art or cunning a­bout the dressing of it; but of it selfe is very beautifull and bright: so the diuine scripture is not adorned with child [...]sh eloquence of words, nor stands need of the skill of mans Rhetoricke; being fa­mous and excellent by her owne maiesty and proper brightnesse. [Page 189] Thus farre Pintus.

As this precious stone of it selfe caries a Maiestie and glorie with it, it needes not the helpe or skill of man to polish it: So much lesse the scriptures. They glorifie themselues: their au­thoritie is their owne maiesty. And no doubt, as in the hand­ling of them (of which Pintus seemes here to speake) so also in the discerning of them. Who requires a witnesse to prooue that the sunne shineth? Here the thing it selfe is a sufficient witnes: So the scriptures by their owne Maiestie especiallie beare wit­nesse to themselues. To Infidelles perchance, which neuer knewe nor read the Scriptures, the authoritie of the Church maie bee an Introduction to beleeue them, as that wo­man was to the Samaritanes, to beleeue in Christ, &c. But after they shall haue once read them, and hauing also well me­ditated vpon them day and night, and laid them vp in their harts, Ioh. 4.42. Luk, 2.51. as Mary did the words of Simeon and Anna; they will then saie, as the Samaritanes also saide to the woman: Now we beleeue, not because of thy saying: For wee haue heard him our selues, and knowe that this is indeede that Christ, that Sauiour of the world: So they will also saie of the Churches Testimo­nie.

Pintus of reading the holie scripture writes thus: Pintus in 3. cap. Ezech. All holie Scripture giuen by inspiration of God, is profitable to teach. In all mens Books may errours be found, be the Author thereof neuer so wise, nor neuer so learned: for euen as in a fruitfull field, some­times amongst holesome hearbes, grow those that bee hurtfull; so mens wittes, sometimes amongst holesome counselles, yeeld also manie errors. The heathen Philosophers, although setting apart all priuate and publike actions, they gaue themselues wholy to search out truth, yet they haue committed to writing their own vaine deui­ses, and innumerable vanities. For, All men are liers, as the Psalmist sayeth. What shall I speake of the vnprofitable fictions of the Poets? The Poets sing of strange, but not credible matters. If sometimes they affoorde vs any thing that is good, they mingle it vvith a thousand lyes. But all the holy Scripture is true, all to bee read, all to be searched, all to be deuoured. As they which digge mettalles, doe not lose the least scrappes; but if so bee that they find any mine of gold, they diligently search after euery vaine, and they take out the earth also with the Gold, and they are very cir­cumspect: [Page 190] so wee must doe in the holy Scripture, we must passe o­uer nothing, we must not make light account of one word of the ho­ly Scriptures; yea we must be much more desirous and diligent in searching out this treasure, and wee must endeuour to bring all to light. For here is no earth mingled with gold, it is all most pure gold, tried to the vttermost; yea as the Psalmist saith, Aboue thou­sands of gold and siluer. In the holy Scriptures, because God is the author of it, Who can neither be deceiued, nor deceiue anie, whatsoe­uer is written, is truth; whatsoeuer is taught, is vertue; whatsoeuer is promised after death, is immortality and euerlasting felicity. The word of God giueth light, and directs vs the way to heauen: for the diuine Psalmist saith: Thy word is a lanterne to my feet. Therefore all that loue God, desire to heare it: therefore saith Christ our God: He that is of God, heareth Gods word. And in Saint Lukes Gospel: Blessed are they which heare the word of God and keepe it. O woon­derfull reliques, being so precious, and in the world so little estee­med! If we make great account of the garments of the saints, and if we reuerence some parts of their garments, and that rightlie, because they touched their bodies: how much more ought wee to esteeme the words of Christ, which issued from his heart, by his most blessed mouth, and touched both his tongue and his lippes? They are all heauenly, full of holinesse, breathing heauenly myste­ries. Moyses beganne his booke from the generation of the crea­tures: but Saint Matthew began his from the generation of the crea­tor saying: The booke of the generation of Iesus Christ.

And after: This booke is the Chronicle of Iesus Christ, this is his te­stament: what sonne will not reade the Testament of his father? who is it that wil not giue good heed to his fathers last wil? This new Te­stament is an infinit treasure, which can neuer be spent, of heauenly wisdome and celestial treasures.

And after: The word of God ought to be in our hands, that we might neuer forget it: but it cannot be in our hands, vnlesse it be first in our heart: and therefore before God saith, My words shall bee in thy hand, he saith, They shall be in thy heart. He that will not fall into sinnes, let him keepe Gods words in his heart. The holy Pro­phet would teach vs this in these words; I haue hid thy words in my heart, least I should sinne against thee. He loued the word of God so greatly, that as a most precious treasure, and most excellent Iew­elles, he kept them laid vp in the closet of his heart. And Salomon in [Page 191] the Prouerbes, speaking of the law of God: Bind it (saith he) al­waies in thie heart, and compasse it about thie necke, and when thou walkest, let it go with thee. As in the arke of the Testament, was the law of God & manna, as the holy scriptures do record in many places: So in the soule where the word of God is kept, Christ that hidden and heauenly manna is there by his grace; of whome Esay saieth: Truelie thou art a hidden God. And the same Christ in Saint Iohns Gospell saith, I am the liuelie bread, that came downe from hea­uen. In that soule, which is refreshed with this heauenly food is the law of God written, not with inke (that I may vse Saint Pauls words) but with the Spirit of the liuing God; not in Tables of stone, but in the fleshie Tables of the heart. Saint Paul saith, That those which haue the law of God imprinted in their mind, that they shew the worke of the law written in their hearts. And these obey and loue GOD, whereof the truth it selfe saith in Saint Iohns Gospell; If anie man loue me, he will keepe mie saieng: And in Saint Lukes Gospell; Bles­sed are they which heare the word of God and keepe it. For as saint Paul in the Epistle to the Romanes saith: Not the hearers of the law are iust before God, but the doers thereof shall be iustified: And saint Iames saith in his Canonical Epistle: Be ye doers of the word, not hea­rers onelie, deceiuing your owne selues. Euen as he which will make an assault vpon his enimies, or defend himself from them, stands need of a sword, the which being taken in his hand, he may strike them, that he may obtaine the victory: So he that will triumph ouer the world, the flesh, and the diuell the most cruell enemies of the soule, he must carie in his hands, that is, in his works, the word of God. For the word of God is the sword of God, whereof saint Paul speakes to the Ephesians; Take vnto you the Sword of the Spirite, which is the word of God, &c. Thus farre Pintus.

The scriptures are most pure gold, and shall wée not earnestly labour for them? They are our fathers will and testament; and shall wée not reade them? They are the onelie sword to haue in our hands against the world, the flesh, and the diuell our most deadlie enemies, and shall wée goe vnarmed amongst so manie and so cruell enemies? Or shall Priests onelie haue this sword, as the Papists teach, and not Laie men? As though these ene­mies onelie assaulted them.

Granatensis also takes awaie Maister Staphilus his obiection: Lib. 1. de. ora [...]. & med. cap. 1. Thou wilt say peraduenture (sayeth hee) that this exercise of pray­ing [Page 192] and meditating of the holy Scriptures, belongs onely to religi­ous men, and to Priests; and not to men that are occupied about worldly businesses. It is true (sayeth hee) that that belongs chief­ly vnto them by reason of their estate and office; yet the men of the world cannot be excused, if they haue not also a certaine manner of prayer (although they be not in that degree of perfection, which the other be in:) if so be that they desire euer to liue in the feate of God, and not to sinne mortally. For it is necessary, that worldly men haue faith, hope, and charity; humility, and the feare of God; contrition also and deuotion, and the hatred of sinne. And there­fore as all these vertues, for the most part, as we haue said, proceede of the affection of the mind, which must necessarily flow from some consideration of the vnderstanding; if the worldly man haue not these considerations, how can he preserue these vertues? How can a man continue faithfull, vnlesse hee often meditate on those things which faith commandeth? How can hee bee inflamed with cha­rity, strengthened in hope, brideled through the feare of God, bee moued to deuotion and contrition, and the contempt of himselfe, wherein consists the vertue of humility, which belongs to all these vertues; if he doe not frame himselfe to meditate vpon those things, by which those affections (as we haue proued before) are woont to be kindled?

And a little after: Hitherto may be added the dangers of the world, and that great difficulty which man feeles herein, that he can hardly keepe himselfe free from sinne, in such a fraile body, in such a dangerous world, and amongst so many enemies which we haue. Therefore although thou be not a religious man, and thy conditi­on doe not bind thee, yet looke that the greatnes of the perill thou art in, do bind thee. I confesse truly, that the state of a religious man is very hard and great; but thy danger is greater, then his. The re­ligious man is looked vnto of his superior; he is kept in of his cloister, he is fenced as it were, and walled about with his attendance, with his obedience, with prayer, with fasting, with saying his seruice, with the strictnes of his order, with good company, and with all other ex­ercises and businesses, which belong to the monastery. But the man that liueth in the world, besides that he is naked and destitute of all these helpes, he is compassed about on euery side with Dra­gons and Scorpions, he walks euer vpon serpents and Cocatrices, both at home and abroad, both in himselfe, and without himselfe; [Page 193] in his doores and windowes night and day, a thousand kind of snares are set in his way, amongst all which hee is bound to keepe a pure heart, chast eyes, and a cleane body, euer in the midst of the flame of his youth, and of the euill companies and examples of this life; wherein he sees or heares nothing that tasteth of God. Wherefore if the religious man (who is a Souldiour by profession) ought euer to go armed, how much more behooueth it, that a man of this world should euer goe armed; who is not so safe as the other, not so much for the strict bond of the state of his perfection, then as for the great­nesse of the dangers, wherein he is. Those which haue some e­nemies, whom they doe feare, doe goe no lesse armed then Souldi­ours: those for their othe wherewith they are bound; these for ne­cessity. Amongst these weapons, we put not onely prayer, but fasting also, and silence, and reading and hearing of the word of God, the receiuing of the Sacraments, the eschewing of the occasi­ons of sinne, and other corporall exercises, which all are as it were aSalsitudo quae­dam. brine (as we call it) which preserue this our carnall nature prone to vices, least it putrifie, and wormes be ingendered in it. Thus farre Granatensis: wherein he plainelie prooues, that Laie men, as well as cleargie or religious men, are bound to studie and reade, and meditate vpon the Scriptures. For how else can they haue faith (sayeth hee) or hope, or charitie, without which none can bee saued? how else can they withstand their enimies? amongst the midst of whome we dailie walke. They haue béene traitours to their brethren, that haue spoiled them of this spiritu­all Armour.

Againe the same Granatensis,De Deuot. li. 1. ca. 9. of the reading of the Scrip­tures, verie excellentlie writes thus: The deuout reading of heauenly Bookes profits to this guard and puritie of the heart: for as Saint Bernard sayth, our heart is like to a Milne, which neuer rests but euer grinds that which is put into it; if Wheat, it grinds Wheat; if Barlie, it grinds Barlie. Therefore it is very profitable to be oc­cupied in the reading of holy Bookes, that when the mind would thinke or meditate of any matter, it might meditate on those things wherewith it was occupied. For this cause Saint Ierome doeth so greatly commend the reading of the holy Scripture in all his Epi­stles, but especially in that which hee wrote to Demetriades the Virgine: in the beginning wherof he sayeth thus O thou daughter of God, I wil commend this one thing vnto thee, and one aboue all [Page 194] other things: and repeating it, I will giue thee counsell thereunto a­gaine and againe; that is, that thou occupy thy mind with the loue of the reading of the holy Scripture, neither that thou receiue into the good ground of thy heart, the seedes of Darnell or Oates. And in the end of his Epistle he repeates the same counsell againe, say­ing: I ioine the end and the beginning together: neither I thinke it sufficient to haue admonished thee once; loue the holy Scriptures, and wisedome shall loue thee; loue hir, and she shall preserue thee; honour hir, and she shall embrace thee.

Here wee maie plainelie see, how that Granatensis, Bernard, and Ierome, are not of Staphilus and Stapletons mind, that the reading of the holie Scriptures doe not hurt the soules of the faithfull; which thing if it had doone, as some of our latter Pa­pists thinke, then these men would neuer haue so earnestlie per­swaded all men vnto it.

In 2. Act.Ferus also in this matter is of the same opinion: first that onelie the Scriptures are of force to prooue and perswade: Hi­therto (sayeth hee) Peter hath preached Christs resurrection, by his owne testimony, and of the other Apostles very liuely: now he prooues the same out of the Scriptures, that hee may giue vs to vn­derstand, from whence, and with what Testimonies wee ought to confirme our sayings in our Sermons: for it is not enough for vs to say; we thinke thus, vnlesse we can also iustly affirme, that the Scrip­tures doe agree with vs. And therefore by the testimony of Dauid, Peter here also confirmes the resurrection of Christ.

Fer. in 3. c. act. Of the knowledge also of the Scripture Ferus writes thus: It behooued them, which from their Cradles were brought vp in this holsome doctrine (as the Iewes were in times past and we are now) to be so expert and cunning in Gods words & works, that at the first sight they could iudge what God spake or did: therefore they are greatly to be blamed, which saie now of the words of the Gospell and of the holy Scripture; we neuer heard these things: Why then hast thou beene a Scholler so long in Christs Schoole? Ibidem. And after vp­on these words of the Acts; (I know that of ignorance yee did it,) Marke here (saith hee) that euery wicked man, is an ignorant man: for hee knowes not what hee doeth. Marke also how dangerous a thing it is, to lacke the knowledge of God: for then wee fall into most grieuous sinnes. Marke also how foolishly they doe, which fly from the word of God, by which they might get the knowledge [Page 195] of God; nay they will not heare any thing of God. Thus farre Ferus: he makes ignorance of the Scriptures the mother of de­struction; and not the reading of them, as Staphilus doeth. A­gaine, hee takes awaie that common excuse, that manie simple soules will make, who when they are reprooued for their grosse ignorance in the time of poperie; they will saie, In cap. 9. Act. they had a good meaning in those daies, they ment well. But we must marke here (sayeth Ferus) that zeale pleaseth not God, without knowledge. Saul thought he did God seruice, when as of all others hee offended him most grieuously. So did Saul, so did the Iewes. Therefore it is a dangerous thing to lacke the knowledge of God. Therefore my people is ledde into captiuity, because they had no knowledge. And he that knowes not, shall not be knowne. A good meaning sufficeth not, vnlesse it agree with the word of God.

And a little after: The faithfull called themselues the Disci­ples of Christ, for they knew no other maister. I would to God all Catholikes would call themselues by that name, Disciples. This is an ancient name: it would put them in minde to looke on Gods Booke.

And speaking of Paul, hee writes thus: These things are very excellently set downe here, which are required to Christian righte­ousnes. First he heareth the word of God. Secondly, he seeth. Third­ly, he ariseth by faith from sinne: he rouseth vp himselfe vnder a hea­uy burthen, but onely through confidence of the mercy of God. Fourthly, he is filled with the holy Ghost: fiftly, he is baptized: and sixtly, he is comforted with meate. And after is conuersant among the Disciples of God. The first steppe therefore that Ferus makes here of Christianitie, is to heare the word of God.

And againe after. To the true Saints of God there is nothing more precious, then the word of God, which the counterfeit Saints doe loathe. Wouldest thou then bee a true Saint? let the word of God be thy chiefest Iewell.

And of Tabitha hee writes thus: First she is called a Disciple: by which word is signified, that with great desire she heard the word of God. I would to God our women also would all bee Dis­ciples.

But let vs a little consider the ground of Maister Staphilus his assertion, he saith, that Vnto the Apostles and their successours it was giuen,Mat. 13.10.11. that they should know the mysteries of the Kingdome [Page 196] of God. But hee doeth greatlie mistake the Text: for it is thus written: His Disciples comming said vnto him. Why doest thou speake in Parables vnto them? And he answering, said vnto them. Because to you it is giuen to know the mysteries of the Kingdome of God: but to them it is not giuen. For to him that hath shall be gi­uen, and he shall abound and he that hath not, euen that which hee hath shall be taken from him. Our Sauiour here plainlie speakes to all his Disciples, not to his Apostles onelie.

Now all Christians are the Disciples of Christ, are his schol­lers: And to all these hee saide a little before: He that hath eares to heare, let him heare. And of these he saieth also in these words: He that hath shall haue more giuen him. So that here our Saui­our Christ maketh a difference betwéene his schollers and Disci­ples, which doe beleeue in him, and the Infidels which doe not be­leeue in him: but like the deafe Adder stop their eares. To these it is not giuen to know the secretes of the kingdome of GOD: but to all the other, not to his Apostles onelie, as Maister Staphi­lus expounds it, it is giuen. And they shal daily haue more giuen them, and shall encrease in knowledge.

Hom. 31. Oper. imperf. in Mat.Chrysostome also is of the same iudgement, and expounds that place thus: All vnderstanding (saieth he) is of the holy Ghost, and is the grace of God: yet there is one grace, which God gaue to all men in creating them, and another grace which he giues not to al men; but to the more worthy and excellent, and to those whom he hath chosen. Euen as a house-keeper hauing many seruants, to e­uery one of them he giues a simple coat and simple fare, because he is their master; for he could not be his seruant, vnles he were clothed and fed of him; but to certaine which are more faithfull and trusty about him, he giues a better liuery and better fare, not because he is their master, but because of their good conditions: So God giues his generall grace, that is, the vnderstanding of good and euill to all men, in that they are men; for otherwise, we should not seeme men created to the Image of God, vnles we had a diuine vnderstanding; but to the more worthy he giues a speciall grace, that is, of knowing his mysteries, not for the necessity of nature, but as it were a reward of their good will, or of their good works. Here wee maie plain­lie see, that hee restraines not this gift of God of knowing the mysteries of the Kingdome of heauen, to the Apostles and their successours, as Staphilus did; but also to all his faithfull, and [Page 197] most trustie seruauntes.

And concerning that place in the Gospel: Giue not that which is holy to Dogges: The Iewes in the beginning, thought by all likelyhood that the Gentiles had beene those Dogges: but Ferus saieth, Our Sauiour Christ cals them not Dogges or Hogges,Fer. in cap. 11. Act. which are Gentiles, but such as despise the word of God, and doe slander it, or do vse it to cloake their vnrighteousnes withall. These onelie are hogges by his iudgement. And that of great likelyhood Sta­philus affirmes the Laie men to bee those hogs our Sauiour ment: Ferus also in another place teacheth the contrarie; Fer. in cap. 7. Mat. By an outward example (saieth hee) he teacheth how and to whom the Gospell ought to be preached. There is none so mad, which vvill throw a precious Pearle before Hogges or Dogges. For first preci­ous stones are not fodder for bruite beasts: A Swine had rather haue durt and mire, then gold: and a Dogge had rather haue a rotten Carion, then all the holy things in the world. Againe, the things themselues should be lost. After the same manner, saith Christ, ye possesse those things which are holy indeed, and which farre surpasse all precious stones, be they neuer of so great price; therefore giue not to Dogges, &c. I would haue you willing to doe good to all men, bearing with those, which do you wrong, hauing compassion on those which fall through mans infirmity; yea euen towards the froward, I would haue you cary that mind, that you had rather haue them corrected and amended, then perish: Yet in preaching the Gospell to those which openly despise holsome doctrine, and in whom there seemes to be no hope of amendment; yea by occasion of your preaching which shall seeme to be worse then they were be­fore; to such I will not haue you impart the secrets of the heauenly doctrine, least that befall you which happeneth, as if one should throw pearles before swine, or should giue dogges that which is ho­ly. For euen as a dogge by eating a holy thing, is not made holier, but prophanes the holy thing; and a swine is not made more beau­tifull with pretious stones, but defiles their brightnes: so men that are past grace, doe not onely scoffe at and slaunder wholesome do­ctrine; but are made worse thereby, and doe persecute those who haue deliuered it to them. Thus farre Ferus. Whereby we maie plainly sée, how he cals not lay men swine, as Staphilus did, but obstinate and wicked men; men past grace, of whose amend­ment there is no hope. And to such he saith, that our Sauiour [Page 198] would not haue his Gospell preached. How iniurious is Staphi­lus and Stapleton to their brethren, and to Gods Church, that say: of all likelyhood they are those swine,Ioh. 21.15.16. 1. Cor. 6.15. 1. Cor. 16.1. Phil. 1.1. which our Sauiour meanes: What greater iniury can there be, then to liken the Lambes and sheepe of Iesus Christ; nay his verie members, and those whom he cals his brethren, and the Apostles often call Saintes, to filthie swine and dogges? Is not this to dishonor the Saints of God? And yet they slaunder vs, as though we did not honor the saints. But let all men iudge hereby, whether we honour the Saints of God more then they or no?

Granatensis also of the secular artes, and liberall sciences, whereof they haue made so great account in times past, and haue spent most of their age before they would come to studie the Gos­pell of Iesus Christ, Lib. 1. de de­ [...]ot. cap 38. writes thus: The which studies, although for the alteration of times and in the importunitie of heretiques doe seeme as it were in some sort to be necessarie: yet in truth they are to be accounted plagues of our life, when as they steale away from vs such a great part of our time, and make vs as it were outlawes so many yeeres, from the sweet and louing embracing of Iesus Christ; especially whē as we shal consider, that al the doctrine & writings of the Ethnicks, as Nazianzen witnesseth, to be as it were the scourges & plagues of Egypt, which for our sins haue comed into the church. But now, because the estate of our miserable life hath driuen vs to this necessitie; we must waite for a conuenient time to be employed to this kinde of studie: that is, first of all we must take care, that our workes haue a sure foundation, and that vertues houses be first built surely, especially in yoong Schollers; that they may be able to sustaine the waight of this studie without any dammage. But when as yet our works are raw, and the youth is nursed with the milke of Christ, to haue him called away from his breasts to the pease coddes of the heathen Philosophers, where nothing is to bee found but subtilties and sophistrie, it is a lamentable thing. For tell me, I praie you, if we marke this thing well, what is it els but to do as Pharaoh did, that he might destroy the people of God, when as he commanded all the males, as soone as they were borne, to be cast out and drowned in the waters of Egypt? And what els doe we see in these our daies, then that there is scarce any one, as soone as he is regenerate in Christ, be­fore he begin to grow, and to receiue the strength of the new man, but that he is throwen ouer the eares into these waters, that he may [Page 199] be choked and loose againe the spirit he hath receiued? Granaten­sis in this his discourse plainely prooues, the Popes kingdome to haue béene that spirituall Egypt, whereof saint Iohn makes men­tion in the Reuelation. For who knowes not how in those daies, not only their children, but also euen their olde fathers, spent most of their time in studying Aristotle & their Dunses commentaries, which wrote vpon him: So that their youthes (as Granatensis here witnesseth) were not first noursed with the milke of Iesus Christ. They knew not the scriptures, with Timothie, from their childhoode. But they were euen drowned as soone as they were borne in these waters of Egypt; and so in them continued most of their life after: And shall we not say that these follow the steppes of Pharaoh, euen as Granatensis confesseth it?

And the same Granatensis also of the reading and studying the scriptures writes thus: Gra. de ration. bene viuend. ca. 10. A good resolution is much furthered by reading of godly and profitable bookes: For this is a thing most profitable; as contrariewise, the reading of vaine matters is most pestilent and dangerous: For the word of God is our light, our phi­sicke, our meate and our guide. The word of God filles our will with good desires, and it gathers together the distracted senses of our mindes, and kindles deuotion in vs, when as it seemes now quite to be smothered in the ashes of our infirmities, and as it were quite put out. Besides this also, this reading driues away idlenes which is the originall of all vices, as we will teach hereafter. To conclude, as cor­porall foode is necessarie to the preseruation of naturall life; so the word of God is necessarie to preserue the spirituall life: And there­fore Saint Ierome saith, It is the foode of the soule to meditate day and night in the word of God. For by this exercise, the soule is fed with the knowledge of the trueth, and the will with the loue and sweetnes of it. And when as the vnderstanding and the will are as it were, two principall wheeles of a clocke, that is, of a life that is rightly gouerned, if they moue in order, and as they ought, all the whole worke and whatsoeuer dependes thereon, shall be perfectly ordered. In this holy reading a man seeth his wants: he resolueth his doubts: he findes remedies to keepe in store against tribulations: there are good counsels also afforded him: there he learns many my­steries; he is strengthened by the examples of vertues, and he learnes the profit that comes by them. And therefore Salomon so highly commendes it in his Prouerbes: Keepe (saith hee) my sonne the [Page 200] precepts of thy father, and forsake not the law of thy mother. Binde them in thy heart continually, and knit them about thy necke. When as thou walkest any whither, let them go with thee; and when thou sleepest, let them preserue thee: and when thou awakest talke with them, because the commaundement is a lanterne; the law a light, and the nurture of discipline the way of life. Thus farre Granatensis. Where he plainely condemnes that position of other Papistes, that the reading of the scripture is daungerous: Nay hée con­demnes that which in their blind kingdome, when as Gods word was banished, they allowed, that is, the reading of vaine Histo­ries; as of Beuis and such like. That (saith he) is most dangerous. The author also of that booke, called the Resolution, agrees with Granatensis herein. Who is there now adaies (saith he) which ma­keth the lawe or commaundement or iustifications of God (as the scripture termeth them) his daily meditation:Part. 1. ca. 2. as king Dauid did? Neither onely in the day time did he this, but also by night in his heart; as in another place he testifieth of himselfe. How many of vs doe passe ouer whole daies and monethes, without euer entering into these meditations: Nay God grant that there be not many Chri­stians in the world, which know not what these meditatiōs meane. We beleeue in grosse, the mysteries of our Christ ā faith: as that there is a Hell, a Heauen, a reward for vertue, a punishment for vice, a iudgement to come, and an account to be made and the like; but for that we chew them not well, by deepe consideration, and doe not digest them well in our hearts, by the heat of meditation, they helpe vs little to good life, no more then a preseruatiue put in a mans pocket, can helpe his health, &c.

This author, besides that he commends the continuall studie and meditation of the scriptures, séemes to mislike with that ge­nerall faith & knowledge, which the Church of Rome teacheth we must not beléeue in grosse (saith hée) but we must particularly muse vpon and applie the things to our selues.

Ferus also of the princely authoritie of the scriptures writes thus: And here thou feest the great boldnes of trueth. Only trueth can say,Fer. part. 2. pass. I feare no man: No other doctrine is so perfect that it can say so, besides that which God hath reuealed in his word.

And after he writes thus: That Christ suffered all other iniuries with silence; besides this blow on the face, which the high Priests ser­uant gaue him. He replies to that (saith Ferus) least that he should [Page 201] thinke that it were not lawfull to reprooue princes with the word of God: whereas the word of God spareth no bodie. It is the iudge of all men; &c. If the word of God be the iudge of all men; then of the Pope: hee must submit himselfe vnto it; he cannot dis­pense with it.

The same Granatensis also, De deuor. Lib. 1. cap. 44. of the authoritie of the scriptures writes thus: The controuersies that arise about trust or credite of bargaines betweene man and man, and of ecclesiasticall decrees & commaundements, the Maisters and Doctors of that facultie know best. And those same spiritual matters also are diligently to be exami­ned; that we may see if they agree with the rule of the diuine scrip­ture: He makes the holy scripture the rule of spirituall matters.

Granatensis also in another place yéeldes this excellent testi­monie to the scriptures. Med. 7. vitae Christi. Mat. 2. And as these men (speaking of the wise men) made no account of this wisedome, and of the argumentes of the flesh, after that they saw a contrarie witnesse and testimonie gi­uen them in heauen; so neither must thou thinke, that the iudge­ments and opinions of the world to be of any force, when as thou seest the word of God, and the most holy gospell to teach the con­trarie. Let the world reproue; and let it gainesay, as much as it listeth, the words of God; let all the wise men of this worlde storme against it; let them alledge olde customes; let them op­pose the examples of Kings and Emperours: all these are but va­pors and smoke; neither are they of any force against the worde of God, and his holy gospell, and his heauenly wisedome. And after. Where art thou which art borne King of the Iewes, the lawe of all deuout men, the captaine of all miserable men, the sight of all blind men, the life of the dead, and the euerlasting saluation of them that shall liue for euer. And a fit answere followes: In Bethlehem Iu­dah: Bethlehem is expounded to be the house of bread, and Iudah confessing. For there Christ is found, where after the confession of our faultes, the bread of the heauenly life, that is, the doctrine of the gospell is heard mused vpon, and kept in a deuout mind, that it may be practised in deed, and also may be declared to others. There the child Iesus with his mother Mary is found, whereafter sorrowfull contrition and fruitfull confession, the sweetnes of heauenly comfort, is tasted: sometimes amongst streames of teares, where praier him, whom she founde almost in despaire, now leaues reioysing and presuming of pardon, &c.

And in another place he writes, As concerning the first we must consider that it ought to be the chiefe and most principall exercise of a christian, that he should meditate in the lawe of God, and in the doctrine of the commandements: And therefore among the com­mendations of a iust man this is one of the chiefest, that he should meditate in the law of God day and night.Med. 11. vitae Christi. And the kingly Prophet in his Psalmes doth almost euery where make his boast of the loue, which he had to the law of God; and that he daily meditated in it: And that the wordes of God were more sweete to him, then hony and the hony combe. If it were so delectable and pleasant to that most holy King to reade, meditate and studie the words and precepts of that olde law, how farre more pleasant should the reading and me­ditation of the words of the Gospell be to vs? All the commande­ments of that were for the most part corporall; but the commande­ments of this are spirituall: the commandements of that were tem­porall, but of this, are eternall: that was the law of seruants, this of children: that was giuen by the hand of man, though a holy man; this by the hand of the word it selfe of the eternall father and wise­dome of God. By the excellencie of the law-giuer appeares the excellencie of the law. The best wine of the feast was reserued for that Lord, whose duety and office it was to turne the cold water of the law, into the precious wine of the Gospell, &c. This studie of the lawe of God and especially of the Gospell of Iesus Christ, should be the chiefe studie of all christians, by Granatensis iudge­ment: and it is of verie manie their least and last studie: Naie the church of Rome hath hidden them from her children as a sharp knife, least they should cut their fingers therewith. But shee should not haue done so, by Granatensis his iudgment.

In 6. cap. Luc.Stella vpon these wordes, And they came to heare him: writes thus: As the soule of Christ was the instrument of the Deity to worke miracles in the bodies of men: so the wordes of Christ were the in­strument of the same Deitie to worke miracles in their soules. And as it was a wonderfull thing, that Christs hand should giue sight to the blinde, and should cleanse the Lepour; so it was farre more won­derfull, that his very word should giue life to dead soules. For the words of Christ did not only stirre vp the mindes of his hearers, nei­ther did only perswade them as other preachers are wont to doe, but they had also such a vertue and power, that they seemed euen to compel the hearers, that they should doe that which he preached. [Page 203] Therefore the words of Christ gaue grace also, without the which the minde cannot once moue her selfe to that which is righteous be­fore God. And a little after: He that is of God heareth Gods word: therefore you heare them not, because you are not of God. Euery one is glad to heare the noble actes of his country-men. If any bee a Frenchman, hee delights to heare any man tell the noble actes of Frenchmen: but if one in the presence of a Frenchman should tell of the noble acts of the Hungarians, he would make no account there­of, he would giue no eare: So by nature euery one delights to heare of the famous actes of his kinred, and of his auncestors, because hee comes of them: But if men chance to talke of those thinges which belong not to his, he makes no account of them, but he goeth away. So they truely which are Gods children, delight to heare those things which are of God: but they which are not of God, but haue the Diuell to their father, as obstinate children they delight not to heare Gods word: And therefore the Lord said vnto them; There­fore you heare not, because you are not of God. Whose are they then? You (saith he) are of your father the Diuell: and therefore you de­light to heare his wordes, and communication; as murmurings, blasphemies, filthie and dishonest words. One of the chiefest signes whereby it may be knowne, whether one be predestinate or no, is this: whether he delite to heare the word of God, and sermons? For if he delite and take pleasure to heare the word of God; surely it is a great argument that he is elected, and of the householde and fa­mily of God. O what a great company is there, which are weary of hearing sermons, and haue not tasted or sipped of the words of life! So there is a great company of them that goe to hell. They will haue leasure enough to read prophane & filthy bookes, wherin is nothing handled, but of the world and the flesh: but they cannot abide a holy and deuout booke in their handes, no not halfe an hower; yea if a sermon last aboue halfe an hower, how will they goe home murmu­ring and grudging? That now that saying of Paul may be verified of our miserable and vnhappie time: There shall come a time when they shall not endure holsome doctrine, but they shall heap to themselues teachers, according to their owne lusts, hauing itching eares, and shall turne alwaie their eares from the trueth, and shall be giuen to de­light in fables.

Oh that all Christians would acknowledge this mightie power of Gods word which Stella héere teacheth. It is as for­cible [Page 204] and mighty euen now to heale soules, as Christs hand, when as hee was here, was of force to heale bodies. And that if they would apply it often to their soules, it would heale all their infir­mities. Secondly, that they would delight to heare Sermons. It is the chiefest signe to knowe whether one be predestinate or no; and who would not gladly be assured hereof?

In 6. Luc. And after, speaking of the ground of Gods Lawe, he writes thus: Wherein (O good Christ) is thy law founded? Not in power. For thou hast compelled no man to receiue thy faith, neither hast thou forced any to embrace thy law. Neither is it grounded on natu­rall reason: for although it be not against naturall reason, but doth presuppose it; yet it is aboue it: for it surpasseth all the bounds of rea­son, and goes beyond all the wit of man, be he neuer so quicke wit­ted, and subtill. In what thing therfore is this law grounded? Sure­ly onely in his Authoritie: for only because Christ hath spoken this, therefore we must beleeue it. His word must be our only and suffici­ent warrant in all our actions.

2. lib. de Abra­ham Pat. ca. 5. S. Ambrose verie excellentlie writes of the daily reading of the scripture: And that thou maiest know that it is good that the be­ginning and the ende should agree together, good Iesus him selfe hath saide: I am Alpha and Omega, the beginning and the ende: Therefore let our minde be euer with him, let it neuer depart from his Temple and from his word, let it euer bee occupied in reading the Scriptures, in Meditations, in Prayers, that the worde of him who is in deede, may euer worke in vs, and that daily we either go­ing to the Church, or giuing our selues to prayers at home, we may beginne with him, and ende with him: So the whole day of our life and the whole race of the daie, shall beginne in him and ende in him. For euen as in the beginning of our life, to beleeue in God and to follow him, is our saluation: so perseuerance to the ende is necessarie. And it is the best care that a soule can haue, that mar­king wel the word of God, it do nothing against reason, wherewith it may be made sadde, that euer knowing well what shee doeth, shee maie keepe the ioy of a good conscience. Here Saint Am­brose puts downe the whole course of a Christians life, dailie to studie the Scriptures and to direct all his actions according vn­to them.

De Iacob. & beat. vita. 2. lib. cap. 2. And againe he writes in another place thus: Blessed is that man that hath not walked in the counsell of the vngodly, nor stand in [Page 205] the way of sinners, nor sit in the chaire of pestilence. The Scripture meaning this: That he is blessed that hath separated himselfe from the fellowship of the wicked (for this is the part of vngodlinesse to acknowledge no author of life, nor parent of saluation) or that hath not dwelt in sinne, or that hath not continued in Ryot and wanton­nesse. But that he studying in the law of God day and night, shall be like a tree that shall yeelde his fruite in due season. The former are merits of rewards, but this is a reward of merits. Let vs marke here how Ambrose prefers the studying of the word of God to all other good workes.

But some Papists perchance will obiect, Stel. in Luc. 21. that our Sauiour Christ taught his Apostles manie things priuately, and in secret: And that therefore the Scriptures are not to bee knowen of all men: for these secrets are contained in them. To this obiecti­on Stella answeres: All things (saith he) which Iesus reuealed to his Apostles, although he tolde them to them neuer so secretly, they ought to preach them publikely: for they were (as it were) the con­duit pipes, by which the water of the doctrine, which Christ the liuely spring preached vnto them, should come to all the faithfull of the Church. And therefore the Lord said vnto them: That which I say vnto you in darkenesse, speake ye in light: and that ye heare in the eare, preach ye in the houses.

And here I cannot but maruell, 2. Tim. 3 16. Psal. 12.6. Reu. 22.18. that séeing the Scripture is in­spired of God, as Saint Paul testifieth, and is siluer purified seuen times in the furnace, as Dauid affirmeth, and as to Saint Iohns Reuelation; so no doubt to anie other booke of the holy Scrip­tures; hee that shall adde, or diminish, or alter any thing shall bee plagued of God: that the Papists in their allegations of the scrip­tures maintaine their old translation, against the verity of the o­riginal of the Gréeke and Hebrew: wheras it differs from them. As for example, Philippus de Dies alleageth a text of Saint Iohns gospell to good purpose, following their olde translation. But in the Gréeke originall it is not so, as hee alleageth it: spea­king of the carefull bringing vp of children, hee writes thus: Phil. de Dies Summa praed. titulo adoles­cens. The diligence of parentes is not onely necessary to this purpose, but also the great care and watchfulnesse of pastors or prelates, which thing our Lord Christ doth aduertise vs in Saint Iohns gospell. For when as he committed his Church to Saint Peter, and made him vniuersall pastor, hee said twise to him feed my Lambes: but after [Page 206] hee saith but once, feed my sheepe: wherein, the heauenly Maister taught that a prelate, although he bee bound, both to feede Lambes and sheep: yet he ought to haue more care & attendance of Lambes then of sheepe. That is, greater care of children then of parents &c. The scope of this doctrine is not amisse, but it is not well groun­ded on this place, for it is in the Greeke twise repeated, [...]: That is to say, feede my sheepe, feede my sheepe. And but once said, [...]. That is, feed my Lambes. And yet the common translati­on, which Philippus de Dies followes, hath twise to gather in the first places pasce agnos meos, that is, feed my Lambes; and after, but once feed my sheepe: where as in the originall ( [...]) which signifieth a Lambe, is but once vsed: and ( [...]) which sig­nifieth a sheepe is twise, what great presumption is this, to dare to go from the originall?

7. Of the sufficiencie of the Scriptures.

THE Rhemistes first vpon the gospell of Saint Iohn note, In cap. 16. v. 12 that the scriptures are not sufficient: and expounde that place of the gospell: I haue yet ma­ny things to say vnto you, on this manner: This place conuinceth, that the Apostles & the faithfull be taught many things, which Christ omitted to teach them, for their weaknesse; and that it was the prouidence of God, that Christ in presence shoulde not teach and order all things, that we might be no lesse assured, of the things the Church teacheth, by the holy Ghost, then of things that himselfe deliuered. How contrarie this their exposition is, to the exposition of Ferus vpon the same place, which hereafter follow­eth; Let euery true Christian iudge, and sée who comes néerer to the marke and trueth.

Andradius also writes thus; That the scriptures are not sufficient, when as God would helpe the frailty of mans memory,Lib. 2 Ortho­dox. Explicat. by the wor­king of his Gospell; yet he would but so haue such a short abstract, or abridgement of his matters committed to writing: that the grea­test part,Lib. 4. de verbo dei non scripto cap. 4. as a treasure of great price, should be left to be inclosed or kept in the minde of man. And M. Bellarmine plainely affirmes: that the scriptures without tradition, neither to haue beene simplie [Page 207] necessarie, nor sufficient. So that by his iudgement, the wants of the scriptures, must be supplied by traditions. But first saint Ie­rome of the scriptures writes otherwise.

It was impossible (saith Ierome) that she which brought forth the man child, & was in childbed, should lacke aboundance of milke,In cap. Es. 66. for the bringing vp of that people, and of those little ones, that were borne at once, that she might giue them her two pappes, not as be­fore in Egypt, swampt (as we say) or brused, but with virginall bew­tie, now full and strowted out, that is, the olde and new Testament, to giue that reasonable milke. The olde and newe Testament are by Ieromes iudgement two pappes, full fraught with suffi­cient milke, to the nourishing of all the children of Gods Church. Serranus also a papist, Serranus in 47 cap. Ezech. of the sufficiency of the scriptures writes thus: Euery part of scripture containes trueth alike, and is alike ab­solute and perfect, in the Reuelation of mysteries: euen as the num­ber of a thousand, is whole and perfect: so all is plainely reuealed, and through faith shewed, that pertaines to our redemption, salua­tion and instruction. Wherefore wee must goe forwarde, the scripture beeing our guide: But to goe about, to search the reasons of it, to examine the causes of the articles of our beliefe, and with the finger of reason, to teach all things, and preach the incom­prehensible iudgement of God, and to haue a will to know that vn­searchablenesse, which Paul wonders at; is to passe the boundes of the angell the Prophets guide; and to endeuour to passe ouer that sea, which no man can passe ouer, whereat the angell himselfe makes a stoppe: is diuelish presumption. Wherefore, commending these things, to be worthy euerlasting consideration and memorie, that, heretikes and proud persons, which will examine all things at their owne pleasures, without the faith of the Church, may plucke in their combes, he addeth, hast thou seene these things? Who denie the sufficiency of the scripture? but the Church of Rome: who will teach all things with the finger of reason? but that syna­gogue: As their doctrines of the supremacy, fréewill, reall pre­sence, inuocation of saints, do plainly declare.

Ierome of the scriptures writes thus to Eustochium:In praef. Esai. Thou compellest me (O Christian virgine Eustochium) to passe ouer now to the Prophet Esay, and to performe that to thee, which I promised to thy mother Paula, while she liued: Therefore I pay both to thee and by thee, to her, that which I doe owe, obeying the commaun­dements [Page 208] of Christ, who saith, search the scriptures. And againe: seeke, and ye shall finde: least I should heare with the Iewes, you erre, not knowing the scriptures, nor the power of God. For if accor­ding to the Apostle Paul, Christ be the vertue of God, and the wise­dome of God; and he which knowes not the scriptures, is ignorant both of the vertue of God, and of his wisedome: the ignorance of the scripture is the ignorance of Christ. Eustochium a virgine, was so in loue with the scriptures, that she compelled Ierome to write his commentaries vpon the Prophet Esay: And shall not our women studie, know and loue them? The ignorance of the scriptures is the ignorance of Christ, as Ierome heere plainely auoucheth: how can it be then the mother of deuotion, as the Pa­pistes affirme?

In cap. 16. Io. Of the sufficiencie of the scriptures, Ferus writes thus: I haue as yet many things to say vnto you: That which he said before seemes contrarie to this: Whatsoeuer I haue heard of my father, I haue de­clared vnto you. But they are not contrarie: For first that which he saies, I haue declared vnto you; he takes the preterperfect tense, for the future tense, for the certaintie of this doctrine; which is a familiar thing in the writing of the prophets: As, when as Esay saith, He was wounded for our iniquities, which notwithstanding chanced long af­ter.Compare this doctrine with the Rhemists doctrine. Then, Christ also in trueth hath reuealed all things vnto vs, ne­cessarie for our saluation, because hee hath preached the Gospell, which is the fountaine of all trueth: For whatsoeuer the spirit here­after hath reuealed to the Church, proceeded our of this fountaine. So that trueth, which the holy Ghost reuealed in the first councell of the Apostles, that is, that circumcision and other legall ceremonies, were not necessarie to saluation; came not from any where else, then from the gospell; where Christ plainely shewes, that we haue sal­uation through faith in him, and not of the workes of the law. So that trueth, that the sonne is consubstantiall to his father, which ap­peared in the Nicene Councell against Arrius, issued out of the gospel: for although that word Homousion or consubstantial, be not found in the Gospell; yet there are found there other wordes of as great force: as I, & my father are one. Héere we may note first, that that place: I haue many things to say vnto you: by Ferus a papists iudgement, makes nothing for traditions, or vnwritten veri­ties. Secondly that the holy Ghost reuealeth to the Church no new or straunge doctrine, but that which is contained in the scrip­tures: [Page 209] whereas other papistes affirme, that the holy Ghost doth reueale doctrines to the Church, besides the scriptures, which are as firmely to be beleeued, as those which are contained in the scriptures: Lastly, that that same doctrine of Christes equalitie with God his father, Ferus acknowledgeth to be gathered out of the scriptures.

And after vpon the same wordes, he writes thus. I haue as yet many things to say to you: The Apostles had forgotten many things; and many things they did not vnderstand aright; many things also Christ had spoken obscurely, the which might be drawen into a wrong sense; the which after chanced in the heretikes. Therefore the holy Ghost was necessarie for them, which might bring into their memories those things they had forgotten, and should lighten those things they vnderstood not, and should giue the true meaning of all obscure sayings. Therefore this word may be referred to the whole gospell, as though he shoul say: although I haue taught you many things, yet you neede further instructions, for the causes now mentioned. He shall speake all things which he shall heare; that is, which truely are, and indeed stand fast, and haue authoritie in the scriptures; deuising nothing of his owne, peruerting or misconstru­ing nothing: heere we may learne, what is to be preached, & taught in the Church, or else we shall heare that: I speake not to them, and yet they prophecied.

Héere we may plainely sée, what doctrine Ferus would haue taught and preached in the Church, onely the scriptures, and such as the holy Ghost doth drawe out of them, In cap. 14. Ioh. not any vnwritten verities or traditions of the Church, or inuentions of man.

And in another place, he writes thus of Christ: I am the way of life, the trueth of doctrine, and the life of saluation: all men desire the way, the trueth and the life. These are not any where found certaine or sure, sauing in Christ. In cap. 2. Mat. And of the ex­cellency of the scriptures, he writes thus. As in the latter daies, the word of God came clad with flesh into the world; and it was one thing that was seene, and another that was vnderstood; the sight of the flesh in him was apparant to all men, but the knowledge of his diuinitie, was giuen but to a few and to his elect: so the word of God, and the spirit is couered with the vaile of the letter: The letter is looked vpon, as the flesh; and the spirit lying hid within is perceiued, like the deitie. And as the sheepheards being taught of [Page 210] the Angels, knew Christ in his ragges and simple swathling clothes, who otherwise would neuer haue beleeued that, that childe was Christ, although they had seene him a thousand times, his clothes were so base & of no great cost: So the letter of y^e Scripture is plaine, and it seemes often to speake, of matters of no waight: Therefore vn­lesse we be lightened from aboue, it doth not seeme, that we should finde Christ in them. Ferus here doth not make the Scriptures a bare or dead letter, as some other Papistes doe, but a liuing letter; vnder which (being read and studied) Gods spirit lieth hid, euen as vnder Christs flesh his diuinitie.

Oh wonderfull force and maiestie then of Gods words! Oh that all Papists would confesse thus much, and beléeue it! It would make them reade the scriptures. And herein Ferus agrées with the doctrine, Ioh. 6.63. euen of our Sauiour himselfe, who saith: That the wordes which I speake are spirit and life: which saying of his, is to be referred to all the Scriptures of the Gospell. For he doth not say the words I haue spoken, a little before; but the wordes I doe speake, are spirit and life: and therefore are my flesh. For euen as that which containeth a mans spirit and life, is his flesh; euen so (saith our Sauiour) that which containeth my spirit and life, is also my flesh. So that by this short sentence, he exhorteth all men to the reading of his word. Wouldest thou be partaker of Christs life and spirit? then eate his flesh; that is, read his word, muse and meditate therein day and night. And no doubt, beleeue the saying of thy Sa­uiour; his wordes he hath spoken shall be spirit and life vnto thee. Thus we may sée how Ferus doctrine most manifestly agrées with the doctrine of our Sauiour. Manie for want of eating of this flesh, which feede their bodies daintily with the flesh of fishes, and foules at this daie, haue faint and pined soules; nay dead soules, void of the life and spirit of Iesus Christ.

In Mat. cap. 7.Ferus also of the certaintie of our saluation, and of the suffici­encie of the Scriptures, writes thus: What (saith he) do men so greatly desire, as securitie? How much would the Emperor of Rome giue, that he might be safe from his enemies? How much would e­uery iust man reioice, if he were certaine of his estate; if he knewe, that he should neuer fall? how greatly would euery sinner reioyce; if safetie were assured him, against death & hell? But all these things, doe Christs words onely performe. This saith Ferus. But the Ro­mane Correctors in their copie do command to put out onely. [Page 211] They are loth that so much should bee attributed to the Scrip­tures.

Of the sanctification also of the sabboth, In cap. Mat. 22 Ferus hath this nota­ble lesson: The chiefest worke of the sabboth (saith he) is to cease from thine owne workes, and to giue place, that God may worke his in thee: that is, faith, charitie, patience, longanimitie, chastitie. The second worke is, that we apply our selues to doe good workes, and to meditate in the Law of God, to heare the word of God, to pray in spirit and truth. Especially therefore the word of God is to be heard, without which, there is no hallowing of it: know that this is commanded thee of God, that thou heare his word and keepe it: and of this, he will require an account of thee, in the day of iudge­ment. Neither is it enough for thee to heare it once or twise, vnlesse thou heare it often. The Diuell is euer assaulting thee, and thou must euer by the word of God resist him, by which alone he is ouercome. Againe, thou must meditate of the word of God, or els thou hearest in vaine. And two things especially are to be meditated out of the word of God, that is to say, our sinnes and Gods goodnesse. And by these two, as in Iacobs ladder, sometime we must descend into our selues, and sometime ascend vnto God. Thus farre Ferus. If this be true, how hallowed they the Lords sabboth, in the daies of our forefathers, when Gods word was neuer, or seldome prea­ched to them? If this be true, that we should meditate on this Law of God, then must we know it. And here the Romane ad­dition to Ferus, detractes from the word of God againe, that dig­nitie, which Ferus giues to it: By which alone (saith he) the Diuell is conquered: but they blot out alone.

Of voluntarie religion Ferus writes thus: Then,In cap. 4. Ioh. their wor­shippings had not the warrant of the word of God, and how can then they be certaine or sure to please God, for they onely followed their owne reason, and the examples of the fathers. For thus they reasoned with themselues: If an earthly or fleshly calfe pleased God, offered at Ierusalem: how much more shall a calfe of gold, seeing it is more precious, & lasteth longer. Also if it were lawfull for our holy fathers to worship God in this mountaine, why is not the same lawfull for vs? But in the worship of God, neither mans reason, nei­ther the examples of the fathers, but Gods word, are to be followed. Thou shalt not doe (saieth he) that which seemeth good in thine owne eies, but that I command. Here Ferus sets downe the only [Page 212] true, and certaine ground of Gods true worshippe, that is, the word, and commandement of God. Here the reason of man, or the examples of the fathers are denied to bee sure grounds of Gods worshippe: and yet the Papistes doe builde their faith on these.

Dom. 1. Sexag. Of the Scriptures also, Philippus de Dies writes thus: The matters which faith teacheth, are so excellent, that no mans wit, be it neuer so sharpe and subtile, can attaine vnto them: for if it could, then it were no faith. And therefore to obtaine this faith, we must heare the word of God: as the Apostle exaggerates saying, howe shall they beleeue in him, which they haue not heard? And after he concludes, saying: Faith is by hearing; and hearing by the word of God. And so it appeareth how to the obtaining of faith; it is ne­cessarie to heare the word of God. Behold how God, which is the fruit which we hope for, is not obtained without charitie; and cha­ritie is not obtained without faith; and faith is not obtained, without the preaching of the word of God. And therefore for the verie great agreement and likenesse that it hath; the Lorde called his worde seed. What other doctrine doe we teach, at this day here in Eng­land, of the necessitie of hearing and knowing the worde of God?

In 3. cap. ad Col.Theodore also vpon that place of the Apostle to the Colossians; Let the word of God dwell plentiously among you, writes thus: The olde law also commanded the daily meditation and studie of Gods word: Thou shalt meditate in them (saith the Lawe) sitting at home in thy house, rising vp also, and lying vpon thy bed, and going in thy iourney. This thing the Apostle commandeth; that we should also carrie about with vs, the doctrine of the Lord; and that we should praise him, and that we should sanctifie him with our tongues, with spirituall songs. That phrase also (in your hearts) is as much to say: As not in your mouthes onely. That same note, which the Hebrew text yéelds in that same Psalme we vse daily to repeat, is worth marking: Psal. 95. v. 7. In the Hebrew it is thus; Because he is our God, and we are the people of his pasture, and sheepe of his hands; If to day, you will heare his voice. Here is the full point in the Hebrew text; and here endes the verse: and not where the common translation ap­points it to ende. So that then we are his people and shéepe of his pasture. Here are great priuiledges; & such as none could be wished greater; such as euerie man would desire to be partaker [Page 213] of. But as euery one desires to be partaker of these priuiledges and blessings; so let him as well marke the infallible, and most plaine condition annexed vnto them, that is, If so bee we to day heare his voice. Oh let euerie good christian heare his voice to day, that is, with all spéede possible, that God maie be his God, that he maie bee one of the people of his pasture, and a shéepe of his hands. The doctrine is plaine, the contempt thereof is very dan­gerous. Who now will be a Recusant?

The Prophet Dauid, discoursing excellently of the corruption of our nature, doth thus vnfould the sins thereof: Psal. 53.5. Haue they no knowledge? Here is the roote of all sinne, to be ignorant; to lacke knowledge: now followes the branches: Working iniquitie, ea­ting my people as though they would eate bread; they haue not called vpon God; they feared where no feare was. These are the fruits of ignorance, to doe wickedlie, to deale cruellie with Gods people; not to call vpon God; and to be fearefull and superstitious. These are the workes of darkenesse: these are the workes of the ser­uants of the prince of darkenes: these are the fruits, which pro­céede of ignorance of the Scriptures. And I pray God for want of this roote, the like fruits of doing wickedly, of dealing cruel­lie, of praying idolatrously, and of fearing superstitiously, be not in manie at this day.

Stella writes thus of the blessed Virgine: Stell. in 2. cap. Luc. The most wise Vir­gine had not a fooles heart, of which the wise man saith; It is like a broken vessell, and can hold no wisedome: But she was like the Arke of the couenant, wherein both the tables of the new law, that is, of the Gospel, and of the olde law also, were contained or laid vp. For whatsoeuer things were spoken before of our blessed and mightie Sauiour; or what things himselfe our Sauiour, opening his mouth, taught his Disciples and the rude multitude; all those things the pure Virgine without wearinesse kept in her faithfull heart, and did ruminate or meditate vpon them. Let vs learne therefore, being stir­red vp by the blessed Virgines example, to meditate vpon heauenly things, and to carrie in our mindes those things which God teach­eth: the which we shall excellently doe, if we shal daily meditate vp­on Gods mysteries. In the olde lawe, those beasts, which did not chew the cudde, as swine and such like, were accounted vncleane, and by Gods commandement the people of Israell might not eate of them: So doe thou alwaies meditate, and as it were chew the end, [Page 214] as concerning those things which the Lord God the creator and ma­ker of all things, hath done for thee: how for thy sake he tooke the shape of a seruant, how he suffered most bitter death for thee a mise­rable sinner. &c. Thus farre Stella.

Where we may note, that he wisheth all Christians to be like the blessed virgine, Heb. 9.4. in this, that she had both tables of the Testa­ments laide vp in her heart: And how can they be like her here­in (which séeme otherwise verie deuoutly to honour and reue­rence her, Reu. 22.9. euen more then she requires, euen as Saint Iohn did to the Angell) which will scarcely take the tables of the Testa­ments, that is, the holy scriptures, into their handes? How can they haue them in their hearts? nay surely if this be the onely marke of cleane beastes to chew the cudde (as Stella affirmeth) that is, to meditate vpon the word of God; then they surely which thinke they are not bound to know the scriptures, and so cannot meditate vpon them, and therefore doe not chew the cudde, are euen as swine and vncleane beasts before God; how religious or holy otherwise outwardly they appeare.

Ferus of Marie writes thus: when she saw Christ: Marke heere the good workes of Marie; Ferus in 11. ca. Io. nay thou shalt see here the roote and true order of good workes, When as she did see Iesus (saith hee:) This is the roote of all good workes, the knowledge of Christ. For he which sees him not, that is, doth not know him, will neuer fall down before him, nor pray vnto him. Afterward she fell downe at Iesus feete. For the throwing downe of our selues, immediately followes the knowledge of Christ. He falles downe happily, that falles before the Lord. And againe, he standes vpright vnhappily, which be­fore God doth not humble, but aduance himselfe: As did that chiefe Angell, and that Pharisee in the Gospell, who standing not onely in bodie, but in minde did bragge of his good workes. Héere we may learne, that Ferus affirmes, that knowledge is the roote of all good workes: and if this be true, how could they do anie good works in poperie, in their great blindnes and ignorance? Sure­ly it could not be but that they erred often: and if they did any, it was by chance rather, as a blinde man may doe a thing right­ly, then by anie certaintie.

In 2. ca. Luc. Of the excellencie and sufficiencie of the scriptures, Stella al­so writes thus: The giuing of vs the lawe, wherein we should liue, should most of all mooue vs; and euen force vs to loue God with all [Page 215] our heart, and to serue him faithfully. For although the gift of our creation to his owne image and likenesse, and that he would make vs capable of that heauenly inheritance: although I say this were a great and an excellent gift; yet notwithstanding, if God had not gi­uen vs his law, wherein he should declare vnto vs his will, shewing vnto vs also, what we should doe, that we might obtaine that same blessednesse, for which we were created; without all doubt our life had beene sorrowfull and miserable. If a King should say to any one: if you shall doe that which pleaseth me, I will aduance you to great honours; so that none in my kingdome shall be compared vnto you: but contrariwise, if you shall not doe that which plea­seth mee, you shall not escape vnpunished; yea being fast bound in chaines, and as it were buried in a darke dungeon, you shall die mi­serably. What thinke you would this man doe, what would hee chiefely care for? Certainly to know the Kings pleasure, and then with all his endeuour to doe it. For by this meanes, he should gaine the greatest good thing in the world: and contrarily if he did not this, he should purchase himselfe euerlasting confusion. But if the King would not declare to this man his pleasure, and what thing he delighted in, or what he hated: surely this man must needs liue a mi­serable and sorrowfull life, vntil he could come to the knowledge of the Kings pleasure. So Nabuchadnezzar commanded his wise men vpon paine of death, that they should shew him the dreame he had dreamed. But now if the king should declare to this man al his plea­sure, & should disclose to him faithfully his very hart; how glad would he be, & how greatly would he reioice; because now he saw plainly the gate of his pleasure opened vnto him. We know assuredly, being led not only through faith, but also by reason, that there is one only God in the world, & there is no mā doubts, but that he is good, mer­ciful & iust. We know also assuredly, that they which obey the will of this most holy God, to be crowned with most excellent rewardes in that heauenly kingdome; and againe, that those which offende him impudently with sins & offences, shall be thrown with great shame & reproch into that miserable & darke dungeon of hel. If now God had not giuen vs his law, wherin he had declared to vs as well those things which were to be eschewed, as those things which were to be embraced, sorrowfull surely and most sorrowfull & heauie had beene the life of man. For although we had knowen that we had bin crea­ted to euerlasting felicitie, yet we should haue bene vtterly ignorant, [Page 216] how we should haue obtained it: Therefore that great God and pa­rent of all things, hath bestowed vpon vs a singular and most excel­lent benefit, when he did proclaime his law, by which all Christians may plainely vnderstand, what was necessarie to obtaine euerla­sting life, and what was also required to eschewe that darke dun­geon of hell.

So the notable Psalmist speaking to God saith: Because of thy law I haue endured thee patiently: If thou hadst not giuen mee thy law, I could neuer haue endured this life. So the same Psalmist saith againe: Thy word is a lanterne to my feet, & a light to my pathes. That benefit was no small benefit, by which God bound all men to him, when as he gaue them his lawe; to the square and leuell whereof, they should frame and apply all their actions, &c.

What can be said more in the commendation of Gods word, then this? It makes knowne to vs, Gods pleasure and will: It is a rule and square to frame all our actions by: It is Gods lan­terne, to direct our steppes in the darke night of this world: and what neede we then anie other? Is not this sufficient?

And after he writes thus: Wilt thou know how excellent, and of what great force the law of God is? consider with thy selfe but a little this one thing, that God himselfe did not disdaine to submit himselfe vnto it, and to obey it. O then a most excellent and prince­ly lawe! and shall not man submit himselfe vnto it, and obey it? Nay shall anie man say, that he is aboue it, and hath power to dispense with it? Ibid. as the Pope now doth. Of mans will, the same Stella also verie excellently writes thus: The beginning of our miserie and vndoing, was the pride of our first parent, when as he refused to keepe that commaundement, which he ought to haue kept. He had rather doe his owne will, then Gods will: Therefore when God came to redeeme vs, it was necessarie that he should come humble, to cure our pride; and obedient, to cure our disobedience; which disobedience was the fountaine and cause of all our euils. There is nothing burnes in hell, but mans owne will; the which man had rather fulfill then the will of God. So the Lord God himselfe witnesseth: Of olde times thou hast broken the yoke, and burst my bonds, and hast said I will not serue the Lord, but will walke after mine owne deuises. From the smallest to the greatest, all will fulfill their owne willes: euery one is ruled by his owne iudge­ment, & doth that which seemeth good to himself. Thus farre Stella. [Page 217] Where we may learne, that we must not doe our owne willes; Mat. 16.24. Psal. 119.115. Io. 15.15. we must denie our selues, as our Sauiour teacheth in the gospell; and that especially in Gods seruice. we must do the will of God. And his will is reuealed to vs in his word.

To the same effect the same Stella writes thus againe, in the same Chapter: In these fewe wordes (saith hee) the Euangelist saith thrise. According to the law of God: first: According to the law of Moses: Secondly, As it is written in the law of the Lord: And thirdly. As it is said in the law of the Lord. Wherein the E­uangelist would signifie vnto vs, how studious our thoughtes ought to be, and our wordes and workes, howe greatly they ought to be conformable to the law of God. Because Christ, whatsoeuer he did, he did it according to the law of God. The which thing Dauid also declared in the Psalme saying: What loue haue I vnto thy law, O Lord: All the day long is my studie in it. If this be true, what degenerate Christians be they, which thinke they ought not to know the law of God? which all their life neuer care for it? These follow not Dauids steps nor the holy steps of Iesus Christ. And after, let vs also wōder at Iesus Christ beleeuing those things stedfastly, not which ap­peare outwardly, but which the holy scriptures & the Catholike saith do testifie: according to that: whē thou entrest into the house of God, stand fast & draw neere, that thou maist heare: for we cannot see the maiestie of God with our eies, neither comprehend it with all our witte, but with our faith, and hearing only, without any more search or enquirie. Beware of that. He that searcheth the Maiestie of God, shall be confounded of his glory. So many Iewes, Philosophers, and Heathens were confounded, erred, and were deceiued, who because they would not captiuate their vnderstanding into the obedience of Christ, and according to their knowledge worship him, fell into ma­ny errors and heresies. For euen as in Isaake now being olde, all his senses were deceiued, when he blessed his sonne Iacob, besides his hearing: so about the vnderstanding of our Sauiour Christ, all mans senses are deceiued, besides hearing. The voyce (saith hee) is the voyce of Iacob: In this thing onely, he said trueth: but he was de­ceiued in that he said, thy handes are the handes of Esau. So thou (O faithfull Christian) when thou hearest Simeon confessing Iesus Christ to be the light and saluation of the world, and Anna confessing that he is the King of Israell, and that the redeemer which was so greatly looked for is comed: beleeue that these things are true: for Isaackes [Page 218] hearing was not deceiued, &c. I would to God the Papistes would obserue this rule in their worship of God; their inuocati­on of Saints; their Latine prayers; their images haue no war­rant in the worde of God: where heare they that these are com­manded? That which hee saith after, of hearing the Church and the Martyres, is true, if they shall speake that which they haue heard from God: for they maie not speake of their owne heads, Gal, 1.8.

Againe, of the excellencie of the Scriptures, he writes thus: The word was vpon Iohn (he saith) because it descended vpon him. For Esay saith; Euen as the showers and snow doe descend from hea­uen, &c. so shall the word be that proceedeth out of my mouth. For that word (vpon) signifieth an excellencie, because the word of God doth not ascend vp into the hart of man; but the word doth descend to the heart; and the heart ascendeth vnto the word. So holy Dauid cals all his Psalmes, by the Hebrewe article Lamed, which is the signe of the Datiue case; as though they were giuen to Dauid from aboue: and not Dauids Psalmes, with the signe of the Genitiue case: as though they were of his owne making or inuention. So saint Paul saith: 2. Tim. 3.16. The whole Scripture is giuen by inspiration of God. And saint Peter saith: Pet. 2. ep. 3.15. Iames 1.5. As our beloued brother Paul, according to the wisedome giuen to him, wrote to you. And saint Iames saith: If any man lacke wisedome, let him aske of God, &c. Hereof is the maiestie of the holy scriptures and worde of God: it descendes from aboue, all mens hearts must climbe vp to it: no man nor Church is aboue it: so that we maie iustly saie thereof, as Dauid said: Psal. 138.2. Thou hast magnified thy name and thy word aboue all things.

Osor. lib. 3. de Sapientia. Of the authoritie of the scriptures, Osorius writes thus: If thou be afraide to walke in darkenesse, and desirest to be filled with the light of saluation; doe not search for those causes and reasons of things thou canst neuer attaine vnto: but onely giue credit to the heauenly testimonies; and be content that thou maiest be sure, that those thinges which thou beleeuest, are confirmed by Gods [...]ne word and sentence. This is the rocke of all Christians: [...]at they knowe, that those things which they doe beleeue, are ratified by Gods owne word. The words of all the Angels in heauen, nor of all the men and Churches in the world, without this word, could not quiet and assure our consciences. Therefore we beleeue and are as­sured, because we know God hath spoken it: and whatsoeuer hee [Page 219] hath spoken, we doubt not of, though he haue but once spoken it: as Balam did,Num. 22.11.20. after Gods answere he went to aske him the second time.

Againe, of the excellent commoditie, which is reaped by study­ing the scriptures, he writes thus: And that we may begin,Lib. 5. de Sap. from hence it is euident, by Gods owne mouth, that true wisedome con­sists in true obedience, and kéeping of the law of God: For thus it is written: This shall be your wisedome and vnderstanding be­fore all people, that they hearing these commandements may say: Behold a wise, and an vnderstanding people. As though hee should say: let others loue the studies of the Mathematiques; let them search out with all their endeuours, the hidden secretes of nature; and if they thinke good, let them measure out the heauens, and let them endeuour to bring to light that which is shut vp in the bowels of the earth; let them bragge of their wisedome, and vaunt of their wits; let them walke with the titles of great learned men, and let them in­trude themselues euerie where, as correctors and amenders of com­mon wealths: But you, keepe firmely with you one kinde of wise­dome onely, that is to say, study you in the Lawe of God day and night: let that neuer slippe out of your mindes. Other studies can neither saue you, nor aduance you, nor deliuer you out of perils; nor to conclude, can bring you any fruit or commoditie in aduersities. Nay it may so fall out, that that same false opinion of wisedome, may oftentimes bring you into the danger of your life, and maye throw you headlong into euerlasting destruction. For he is not called blessed which is skilfull in the artes which mans braine hath deui­sed; but he that studies earnestly in the law of God day and night. And after he concludes thus: This Oration plainely declares, that all wisedome is contained in the studying of the law of God. If this be true, why then are not all men in the Popes kingdome exhor­ted and pricked forward to this blessednesse? why are some kept backe from it, and forbidden it? If all wisedome bee contai­ned therein, what state haue they béene in, which neuer knew it?

And Ferus herin also agrées with Osorius:Fer in c 9. act. As vnreasonable beasts are guided and holden in with a bridle; so to man is giuen reason, and to Christians the word of God, by which they may be gouer­ned. He accounts Christians lacking the knowledge of the word of God, like bruit b [...]astes without a bridle, or like men without reason. And againe: The word of God is that sharpe and piercing [Page 220] sword, wherewith the Diuell is repelled, and put to flight. He there­fore that will liue without care & danger, let him take into his hands this sword. Thus saith Ferus: but the Pope saith not so; he will not haue euerie one meddle with this sword.

In cap. 20. act. And againe: These are the weapons, wherewith the enemies haue hurt the Church, that is to say, peruerse doctrine: and all do­ctrine is peruerse & wicked, that agrees not with the rule and square of Gods worde.Ibidem. And a little after, vpon these words, And to the word of his grace: He addes this, as though he should say: If any thing as yet bee wanting, let it be taken out of the word of God: For Gods word is a Lanterne vnto our feete. Aboue all other things, chiefly in all aduersities, the power and authoritie of God and the word of truth doe comfort vs, and doe defend vs against all inuasions of heretiques, the Diuell and the world. He doth not say, as some Papists doe nowe saie, that the wants of the Church must be supplied by traditions; but by the Scriptures. It is a­ble to supplie all wants. And againe vpon these words, Saying none other things then those, Fer. in act. 24. which Moses and the Prophets did saie should come: The doctrine of Christians must bee agreeable to the Scriptures: And if Paul were not ashamed to preach the Scriptures, how much lesse we? And after, speaking of Pauls Nauigation: Let vs vse all fit meanes (saith he) but especially let vs trust in God.In Act. 27. If we cannot escape y^e danger of our body, yet let vs haue a care that our soule may be safe. And marke here, that the longer we are on this sea (meaning the world) wee doe saile the more dangerously. Againe: There is neuer more dangerous fayling, then where there is famine of the word of God. If we would then not suffer ship­wrack, Col. 3.16. let vs haue the anchor in our houses, as Saint Paul coun­sels vs.

And a little after: As these men in so great dangers had nothing els to comfort them, but the words of Paul: so also now the word of God only comforts vs, which God giues vs abundantly. But wo be to our vnthankfulnesse, which despise it. The houre shall come, when we shall desire to heare the word of God, and it shall not be granted vs. Wo to him that despiseth it: for he shall be despised. Let all Recusants marke this.

Marke diligently also (saith he) that Paul spake but thrise in the shippe: first he warned them that they should not saile: secondly he comforted them. And here thirdly he forewarneth against immi­nent [Page 221] dangers. So the Apostles teach three things: first the law, that is, what we must doe, and what we must eschew. Secondly the gos­pell. Thirdly, they bring remedies against perils. But he especially counsels them, that they should take meate: for there is nothing more necessarie to thē that be in danger, then the bread of the word of God. No man can swimme out and escape from death, vnlesse he first strengthen himselfe with the bread of life. Wouldest thou es­cape death? then follow Ferus his counsell; strengthen thy soule with this bread.

8. Of Pilgrimages.

FIrst concerning Pilgrimages,Ioh. 4.21. the Gospell teacheth vs these lessons. And Iesus said vnto the woman of Sa­mariah: Woman beleeue me the houre commeth, when ye shall neither in this mountaine, nor at Ierusalem wor­ship the Father, &c. No nor in any other set place. But the houre commeth and now is, when the true worshippers shall worship the Father in spirit and truth: that is in euerie place.Mal. 1.11. And this is that which Malachie also prophesieth of Christs kingdome: From the rising of the sunne vnto the going downe of the same, my Name is great among the Gentiles: and in euery place incense shall be offe­red in my name. Here are two things of vs to be considered. First that Gods name alone shall be great among the Gentiles: and of it shall proceede incense: that most swéet smelling sacrifice vn­to God in euerie place. And what is this els but prayers to bee made in all places in the name of Iesus Christ? The same lesson also grounded no doubt of this Prophesie, Saint Paul teacheth al christians: I will therefore that men pray euery where, 1. Tim. 2.8. lifting vppe pure hands without doubtfulnesse. No doubt this prayer in all pla­ces is that sacrifice and most pleasant incense, whereof Malachie spake before. But that place of Saint Paul most manifestly o­uerthrowes all Pilgrimages. The word is neere thee, Rom. 10.8. euen in thy mouth and in thy heart. This is the word of faith which we preach: for if thou shalt confesse with thy mouth the Lord Iesus, & shalt be­leeue in thy heart that God raised him from the dead, thou shalt be saued. For with the heart man beleeueth vnto righteousnesse, and with the mouth man confesseth vnto saluation. The word of faith, [Page 222] the worde of saluation is nigh thée saith Saint Paul: thou néedes not go to Rome or to any other place for it. For if at home, in thine house, thou shalt beléeue in the lord Iesus, & confesse him with thy mouth; thou shalt be saued: thou néeds not make any great long iournie for to obtain thy saluation. Nay our sauiour Christ himselfe most manifestly makes it a signe of heretikes to teach this doctrine of pilgrimages. There shall arise false Christes (saith he) and false prophets &c. Mat. 24. Wherefore if they shall saye vnto you, behold he is in the desart, goe not forth: behold he is in secrete places, 23. or in their cels & cloisters, beleeue them not. For as the light­ning commeth out of the East and shineth into the West: 27. So shall also the comming of the sonne of man be. Not onely in his com­ming to iudgement, but also to euerie faithfull soule, as saint Luke seemes to expound this: For as the lightening that lighteneth out of the one part vnder heauen, shineth vnto the other part vnder heauen: Luke. 17.24. so shall the sonne of man be in his day. Where as that which saint Matthew calles his comming, saint Luke calles his day, And saint Luke before calles the light of the Gospell, the daie of the sonne of man, which in the thicke darkenesse of Antichrist, he saith,Vers. 22. Men shall desire to see but one of them, and shall not see it: Christ in his kingdome as the true sunne of righteousnesse, to illuminate & to quicken things nowe dead thorow sinne, shines not onely at Rome, but thorow the whole world.

9. Of Traditions and ceremonies.

AS concerning traditions and ceremonies,Deut. 16.1. and what account to make of them, that shadow of the lawe may seeme to teach: Thou shalt keepe the moneth of Abib or new corne; as Ierome translates it, that is, when as corne growes to be eared:Reue. 11.1.8, And thou shalt celebrate the Passeouer vnto the Lord thy God. For in the month of Abib the Lord thy God brought thee out of the land of Egypt. The comming out of that corporall Egypt, was a signe no doubt of the comming out of the spirituall Egypt, as S. Iohn teacheth vs in the Reuelation. And amongst manie other resemblances,Rom. 15.4. that the one of these hath to the other, this is not the least, and to be obserued of vs: that they came out of the land of Egypt in the moneth of Abib: when corne waxed ripe and began to be eared. And this God wils them here to remember. And surely no doubt, for our learning and in­struction, That we also should come out of Egypt in the moneth Abib, when as the Lords corne shall waxe ripe; when as the doctrine of the Gospell shall growe to perfection; when as the [Page 224] séede of the Gospell shall not now be newe sown, as it was in the daies of the Fathers, but now shall be eared and be comed to per­fection,Mat. 13 26.30. Mar. 4.28. and be readie for the reapers to thrust in the sicle and reape it into the Lords barnes: As our sauiour teacheth: The earth bringeth out of her selfe, first the blade, then the eare, and after the full corne in the eare: Such like is the growth of the seede of the worde in the Church. I would to God all Israelites, which nowe amongst vs belong to the Lord, would remember this moneth Abib; when we shall come out of the spirituall Egypt, as the other Israelites came out of that corporall Egypt: the Lords corne shall waxe ripe, and shall growe to perfection. Manie Israelites ob­serue not this. They will haue the ceremonies and rites which the Fathers obserued, euen now to be obserued still: as though corne being greene and like grasse had not the hoses or huskes be­longing to it, which (it being now ripe) do wither away and fall downe as nothing, which in the beginning grew aloft and flou­rished. Surely this lesson, the moneth Abib must teach vs: the Lordes corne is now waxen ripe: and therefore wee must not looke for those rites and ceremonies, those hoses or huskes which in the beginning, when as the Lords corne was greene, the Fa­thers tolerated, or perchance made great account of, that part of the corne which in the spring flourished most and grewe aloft, is now become withered, and quite fallen to the ground: The true worshippers (as our sauiour teacheth) worship the father in spirit and trueth. Io. 4.23. And the name of the whore of Babylon is a my­sterie as saint Iohn sheweth vs:Reue. 17.5. that is, she is full of ceremonies and mysteries.

Wee are made partakers of Christ, if we keepe and holde fast, [...]:Heb. 3.14. That is, the beginning of our confidence, our vnderpropping; that is, of our faith, as Chrysostome ex­pounds it, euen vnto the ende. That is, asmuch to say, as if wée kéepe fast the faith in the beginning taught and preached. They that holde not the beginning of their firmitie and first faith, haue lost their part in Christ. The traditions of men will not war­rant it them: as saint Paul also writes to the Galathians: O ye foolish Galathians, Gal. 3.1. who hath bewitched you, that you should beleeue another Gospell? Euen then, Sathan began by little and little to chaunge the Gospell of Christ, & to bring in his traditions, and so to make the first Christians to loose their benefit in [Page 225] Christ: let vs beeing warned by their example beware this his sleight.

Ferus of the markes of the true Church, writes thus.In 2. cap. M [...] That also is the true Church, which the starre declares, that is, where the word of God is taught and raigneth, and where they liue according to the word of God; and where all things are done according to the word of God and of Christ, in what corner of the earth soeuer it be. The new Testament (saith Ferus) is nothing else but a manifestati­on of those things which were sealed vp in the old, vnder the rude let­ter & vnder diuers figures. The which thing is excellently declared vnder the figure of a booke sealed, which none could open but the Lambe that was slaine: and hereof it came to passe that the Apo­stles in their preachings opened the scriptures; and hence it is, that Christ wrote nothing, but preached by worde of mouth, that which was conteined in the olde lawe. And also sewe of the Apostles wrote any thing: And if any of them did write, they would onely teach things that were contained in the olde. If this be true, then the scripture, which the Papists cal traditionē, is not of like force with that which is scripta, or written. Secondly, then the traditi­ons which we are to beléeue, are commended to vs in the worde of God: and are the same, that are contained in the written word of God.

For such traditions onely, the Iewes were commaunded to obserue. As we read in Ieremie; Stand by the waies, Ier. 6.16. marke and enquire of the auncient waies, which is the good way, and walke in it, and you shall finde comfort for your soules. But the traditi­ons of the fathers, besides the word, were vtterly forbidden them as we read in Amos: Thus saith the Lord, for three transgressions of Iudah, and for foure, I will not turne: Am. 2.4. but because they haue cast away the lawe of the Lord, and haue not kept his commaundementes. Their lies caused them to erre, after which their fathers haue walked. Sée how the following of their fathers steppes could not iustify them, neglecting or making light account of the law of the Lord: no traditions of fathers besides, are warranted them. So saint Paul writes to the Thessalonians, That they should keepe the tradi­tions, which they had learned eyther by word or by Epistle. 2. Thes. 2.15. That is, no doubt such traditions, as either were written in other parts of the scripture, or were agréeing to the worde written. How greatly soeuer the nature of man delightes in traditions, [Page 226] in the seruice of God; yet our Sauiour telles all men plainlie: They worship me in vaine, Mat. 15.9. teaching the doctrines and commandements of men. God will be worshipped of all his, according to his own commandements. All other worshippe be it neuer so statelie or costlie, is vaine worship, and displeaseth God.

Then by Ferus iudgement, that doctrine, which is not contai­ned in the olde Testament, vnder some type or figure, is not to be beléeued in the newe. And then, as the olde Testament con­demned all traditions, besides the lawe written: so that from that the Iewes might not depart, neither to the right hand nor to the left, so doth also the new Testament.

In cap. 4.30.The same Ferus of the worship of Christians, writes thus: The true worshippers shall worship the father in spirit and truth. Waye (saith he) our worship according to this rule; and see whether it be not more like Iewish, then Christian worshippe. Nay be sure that thou art not as yet a true worshipper, although thou obserue al out­ward things neuer so exactly, vnlesse thou worship God in spirit and truth. How manie euill worshippers were then, in the daies of our forefathers, by his iudgement, in the midst of Popish dark­nesse.In. cap. 16. Mat. Also Ferus writes thus of this matter: There is nothing more pestilent then euill doctrine, and therefore Christ doth shadow it, by the name of Leuen: and that not vnfitly. For first, as Leuen is added outwardly, and is of another nature; so it is false doctrine whatsoeuer is added to the word of God, or is mingled with it, as either an externall or a contrarie thing: for the word of God is pure bread, not mingled with any other thing, to which nothing must be added, or put to of man: according to that, thou shalt adde nothing to my words.

In cap. 4. Mat.And in another place, he writes thus: Then our workes please God, if they bee done of the spirit, that is, if they bee agreeing to Gods commandements, and the Scripture: for all that is not good, which seemes good to thee. Thou hast an example hereof in Saul, who of Amelecke reserued oxen for the sacrifice of God, to whom it was said: Doth God delight in burnt offrings? They are like to him, to whom those things seeme better, which they chuse themselues, then Gods commandements: yea, they despise Gods commande­ments, for their owne inuentions. To conclude, there is nothing good, that is contrarie to Gods commandements: for the will of God is the rule of righteousnesse: and his commandement is a signe [Page 227] of his will: therefore doe not that which seemeth good in thy own iudgement. Thus much Ferus. And yet such like were manie of their workes, they did in Poperie; they had no commande­ment in the word of God to warrant them. And all such works by Ferus iudgement, could not please God, no more then Sauls sacrifice of the shéepe of the Amalekites did: and yet manie Ca­tholikes will vse such works still.

And in another place hee writes thus:Fer. in 11. cap Mat. So it is also a staffe of reede, whatsoeuer is taught or deliuered besides the word of God. It is onely the word of God, the which we may safely leane vpon; that hereby thou maiest learne what kinde of froward deceiuers they are, which giue vs for the word of God, onely their owne dreames: that is, a staffe of reede. This sentence is quite left out in the co­pie of Ferus printed at Rome.

The vncertaintie also of Traditions should cause anie good Christian to doubt, to build his faith vpon them. Augustine saith, That their [...], or loue feasts, Gagneius in cap. 14. ad cor. which the ancient Christians did commonly vse at their communion, were euer made before their communion; as Christ did first eate the Paschall Lambe before he celebrated his sacrament: but Chrysostome saieth, that these loue feasts were euer made after the communion: which of these traditi­ons should we beléeue now?

Maister Bellarmine also of the signe of the Crosse which Con­stantine saw, writes thus:De laicis lib. 3 cap. 40. That Eusebius himselfe in the life of Con­stantine writes, that he sawe it in his iourney, and that Constantine himselfe told him so. But in his ecclesiasticall Historie translated by Ruffinus, it is recorded, that he saw it in his sleepe. And that An­gels stood by him, and said to him: In this signe thou shalt ouercome. It is very likely saith Maister Bellarmine, that this was added of Ruf­finus. If there were additions in those daies, euen by Maist. Bel­larmines iudgement, and forgeries against the truth: what shall we looke for in our daies?

Ierom also of Origens bookes writes:In pref. in E [...]. That in his daies manie were lost, and some were vnder his name forged. That subtile Sa­than, who durst be bold to corrupt and forge Origens works, would not sticke also to forge other fathers.

Stella also, of customes and old rites writes thus: Christ (saith hee) and his Parents were verie carefull in keeping godly and holy customes: but we quite contrarie, dissent from Christ; In 2. cap. Luc. keeping the [Page 228] olde custome and wont, as we say, in our garments, vsuries, and vn­lawfull bargaines; we ought in this matter consider this, whether that such customes agree with the Gospell or no? The which if they doe not; then they are to be forsaken of vs: but if they agree with it; then they ought to be followed. For the law of God ought to be a rule and square, by which euerie rite & custome is to be exemined. For an euill custome is no law, but a wicked abuse of the law, &c. So no doubt all customes, not onely of bargaining, but of wor­shipping God, by this rule and square are to be examined.

But it is obiected of the Papists, that Saint Basill speakes ve­rie earnestly in the defence of Traditions. He doth so: but no­thing for Popish Traditions. Almost all the fathers doe make mention of Traditions, and outward Ceremonies, which were vsed in the Church in their daies, which they did reuerentlie obserue and kéepe: but they were not such vnwritten verities, as the Papists now,Lib. de Spirit. Sanct. cap. 27. vnder the name of traditions, do teach men to beléeue. Basils Traditions are almost all externall thinges, and no points of doctrine: As signing those which are baptized, with the signe of the crosse: to pray towards the East: to dippe the childe baptized, thrise in baptisme. That forme of prayer which is vsed in the Lords supper, is not written, saith he: and the annoin­ting of the baptized with oyle, Amb. lib. 1. de faer. cap. 2. of which Ceremonie also Ambrose makes mention. These are all outward things, neither are they substantiall points of doctrine: And of these, our church hath re­tained some, which séeme not repugnant to the Scriptures, and others she hath refused. The fathers surely in their daies through their ouermuch deuotion and zeale in religion, considered not that Antichrists kingdome should be a mysterie, 1. Thes. 2.7. Reu. 17.5. Mark. 15.38. and that Christ now suffering, the vaile of the Temple did rent asunder; to teach vs, that the true Sonne being now comed into the world, all sha­dowes should vanish awaie; but they began againe, euen then to load the church with outward ceremonies, and obseruations; in so much that Austen complained in his daies,Ep. 119. ad Ia. that the church and the religion, which Gods mercie would haue free, with the cere­monies and mysteries in her seruices of God, and as plaine and as fewe, as might be; some did now oppresse againe with slauish bur­dens; in so much that the Iewes were in better case then we. Austen then perceiued, whither this immoderate deuotion would grow vnto: hee vrgeth that libertie, whereinto we are brought by the [Page 229] mercies of Christ, and in the which Saint Paul wils vs to stand,Gal. 5.1. and to maintaine.

But although S. Basill doe vrge the obseruation of these out­ward things, besides the expresse commandement and warrant of the scriptures: yet concerning doctrine, about the which, be­twéene the Papistes and vs is the greatest controuersie, hee writes plainly, that he would haue that tried by the scriptures.

For speaking of Heretikes, he saith:Ep. 80. That they might blame vs thus: they saie that it is against their custome, and that the Scrip­ture doth not agree thereunto. But what doe we answere to this? We thinke it not meete, that that manner of speech which hath ob­tained the name of a custome among them, should be accounted for a rule and canon of true doctrine: Let vs both stand to the iudge­ment of the holy scriptures, inspired by God; and amongst whome are found opinions agreeing to the diuine Oracles, let the sentence of truth bee pronounced on their side. What can be plainer then this? Custome must not be the canon and rule of truth in doc­trine, but Gods worde; and they which haue that on their side, let them haue the victorie. The like offer now we make to the Pa [...]ts.

But that booke of S. Basill is of Erasmus suspected to be forged, and that not without iust cause: as the most Reuerend Father in God, the L. Byshop of Winchester, in his booke called, The difference betweene Christian subiection and vnchristian rebellion, hath verie learnedly prooued.

Of Christes doctrine, Ferus writes thus;Fer. de pass, part. 2. and he quite ouer­throwes the verie ground of Traditions: Christ proueth (saieth he) the truth of his doctrine by two arguments: First that he neuer taught secretly, but openly: For he that doth euill hateth the light: but he that doth the truth, comes to the light. Secondly, he giues his hearers leaue to iudge, I (saith he) spake openly in the world in secret I spake nothing, that I would haue kept secret, or not come to light: yea, he plainly cōmanded his Apostles; That which I tell you in darknes, preach you in the light: He told his Disciples many things alone, but for no other cause, then that others were not able to comprehende them. For whatsoeuer Christ hath taught, he will haue it publi­shed, and made knowne to all, least any should excuse himselfe. And hereof Saint Paul saith: If our Gospell be hidde, it is hidde in those that perish. For in truth Christ speakes openly in the world, [Page 230] euen now wisedome cries in the streets. Therefore no man can iustly excuse himselfe of ignorance.

And this also is most true, that he taught in the Synagogues and Temple of the Iewes, where all were wont to assemble themselues; yea & not onely in the Temple and in their Synagogues, but in ships and hilles, Luke. 6. and plaine fields: That is, publikely, where men most commonly mette together: therfore they can haue no excuse. There­fore at another time he said vnto them; If I had not comed and spo­ken vnto them, they had had no sinne, &c. This quite ouerthrowes the Popes Religion: Christ will haue his doctrine knowne to all; and the refore he frequented common places. They goe about to kéepe it in secret, and thinke it not conuenient that all shoulde know it. Againe he deliuered all things openly, and nothing by tradition secretly.

Lib. 5. Eccles. Hist. ca. 2.4. Eusebius also of Traditions writes thus: Not onely (saith hee) of the day of Easter is the controuersie, but also of the manner of fasting: for some thinke that the fast ought to be kept but one day; some other but two daies; other moe daies; some fortie daies: so that counting the howres of the day and night together, they make a day; which varietie of obseruations began not in our times but long before vs, of them (as I suppose) who holding not surely that which was by tradition deliuered in the beginning, haue eyther by their negligence, or vnskilfulnesse afterward falne into another cu­stome. Héere we may learne, that traditions are no safe and sure kéepers of trueth, as the papists would make vs beleeue. How soone had they lost the true tradition of fasting which the A­postles practised, euen in Eusebius daies: And shall wee nowe in the ende of the worlde, grounde our faithes vpon traditions?

Ier. de ord. Ec­cle. part. 3. c. 9.Saint Ierome also concerning the authoritie of Bishoppes, and Elders in the Church, writes thus: If any of vs could know the custome of the time past, I would proue that which I say, to haue beene obserued euer, and to haue beene obserued when as the Apostles preached in the Church. And after: by the spite of cer­taine, some things were corrupted, and some things were presumed. Héere Ierome affirmes, that what was done in the Apostles times, he could not then certainly learne, much lesse we nowe. Such an vncertaine rule in matters of faith tradition is.

And Austen also of Antichrist writes thus. But what is the [Page 231] cause of the delaie that he may be reuealed in his time, you do know: De ciu. del lib. 20. ca. 19. that which he said that they knew, he would not vtter. And there­fore we which know not, which they knew, desire to come to the knowledge of that which the Apostle ment, with great labour; nei­ther can we attaine vnto it: because that those things which he added haue made the sense also more obscure: for what meanes this; nowe the mysterie of iniquitie worketh; let him onely that now hol­deth, holde till he be taken out of the waie, and then that wicked one shall be reuealed: I plainely heere confesse my selfe to be igno­rant what he hath said, yet I will not keepe close the suspitions and surmises of men which I haue read or heard concerning this matter.

In Austens daies, that tradition which was deliuered by saint Paul to the Thessalonians concerning Antichrist, a most great and weightie matter, was forgotten: and doe we thinke that till our daies the Church hath kept traditions of lighter matters inuiolably?

Irenaeus to Florinus an heretike writes thus: I saw thee, Euseb lib. 5. Eccle. hi. ca. 19. when as yet being but a childe, I was with Policarpe in Asia, who then didst verie well, whilest as yet thou remainedst within the Empe­rours palace, and didst studie to please Policarpe. For I remember farre better the things which were done then, then they which are done now, because those things we learne whē we are children, grow vp in vs with our minde, and doe cleaue fast vnto it. Wherefore also I can tell thee, the place wherein Policarpe did sit, when as he did dispute; and also his manner of going, his countenance, the maner of all his life, and also his apparell; and also his sermons and dis­courses he made to the people; and also howe he liued with Iohn; and how he was wont also to tell of others which had seen the Lord; and also how he remembred all the words which the Lord spake, which he had heard of them; and of his miracles and doctrine: and yet notwithstanding, he reported all these, agreeing to the scriptures: the which things I then of the mercie of God, which he vouchsa­fed to bestow vpon me, hearing attentiuely and diligently, did write not in papers, but in my heart, and which thinges (by the grace of God) I yet keepe faithfully, and doe as it were chew them ouer againe with my selfe, without ceasing. I take God to witnesse, and in his sight I affirme vnto thee, that if that blessed & Apostolical man Policarpe had heard any such matter, as thou nowe teachest, he would by and by haue cried out, and would haue stopped his [Page 232] eares: and as his manner was, he would haue said: O good God, into what times hast thou reserued me, that I should heare these things? Would not he also, by and by haue fled from the place, where sitting or standing he should haue heard such words? Héere we may plain­ly see what maner of traditions they were, which the fathers kept, and in the commendations wherof, they wrote: that is, such tra­ditions as were agréeable to the scriptures, and no other. And this one place of Eusebius, may be a rule to square all other places of fathers whosoeuer, when they highly commend traditions. To teach all Christians that they meane no other traditions then Po­licarpe and Irenaeus, that is, such as are agréeing to the scriptures.

Among the Iewes, that olde and subtile serpent Sathan, had sowen tares amongst the Lordes wheat: Munster. in annot. in cap. 1. Gen. as appeareth by the manifolde dreames and strange opinions of the Rabbins, besides the scriptures. As that before the world, God had created seuen things, that is to say, paradise, the law, the iust men, the throne of maiestie, Ierusalem, and Messias. Againe, they say that the moone was in the beginning created equall in light with the sunne: but that this her light was di­minished, In annot. in 7. cap. Gen. for her pride. Againe, All the Rabbines of the Hebrewes thinke generally, that the waters which increased in the floud, were hotte, and that so the fishes also perished. What are all these; but sathans plantes? so ouershadow the Lords trueth. So likewise amongst vs Christians in the time of the Gospell, hee hath not beene idle: He hath mixed his drosse amongst the Lords gold: as appeares in the Popes Legend and other Histories. Longinus was a certaine Centurion, who standing with other soldiers (saith their Legend) by the commaundement of Pilate, Legend. aurea de sancto Long. thrust the Lords side thorow with his speare. And after: seeing the signes which then happened, that is, the sunne to be darkened, and the earthquake, he beleeued, but especially for this cause (as some say) that when as his eies were dimmed, either by some infirmity, or by age, by chance some of the blood, which ranne out of Christs side, running downe his speare, touched his eies, and presently he saw most cleerely. This is one of their traditions. But Granatensis as should séeme not liking this fable, in his meditations of Christes passion: I thanke thee (saith hee) O Lord Iesu, Orat. 6. parad. prec. that thou wouldest suffer thy side to be pierced of a certaine soldier: He names not Longinus, but a­greeth with the scripture, and goes no further, that a certaine sol­dier pierced him to the heart with his speare.

So likewise they haue added manie things to the other scrip­tures of God: as in an olde printed booke in verse, made in those daies, I read thus of Putifats wife and Ioseph.

He said (Madam) I will be true to my Lord; Traitor will I neuer be to my Soueraigne: Therefore beleeue me at a word, Rather then do so, I had rather be slaine. With that loude did she crie and brake her lace in twaine, And smote her nose that it gusht out all on bloud: And rent down her serket that was of silk ful good: She told the Knights that Ioseph would by her laine, And that he tare her robes all asunder. And helpe had not come the thiefe had me slaine.

Heere is no mention made howe she kept his garment, when he fled away from her, whereof the scripture makes men­tion: but of dashing her selfe on the nose, and rending her robe, whereof in scripture there is no mention.

Of the first originall of bonefires in their Legend,Leg. aur. in Nat. Ioh. bap. thus wee may read: The bones of dead beastes being out of all places ga­thered together, are burnt of some vpon this daie, whereof there is two causes, as Iohn Beleth saith: one an obseruation of an auncient custome: for there are certaine beasts called Dragons, which doe flye in the ayre, and swimme in the water, and goe on the earth: and sometime when as they goe on earth, they are inflamed with lust, and doe throw their seede into springs and flouds, whereof fol­lowed a plaguie and vnholsome yeare. Against this, this remedie was founde out, that a fire should be made of the bones of beasts; and this fire would driue them away: and because this chanced a­bout this time; therefore yet this of some is obserued. Another cause is, to signifie vnto vs that the bones of Saint Iohn Baptist were burnt, in the Citie called Sebasta of the infidels. Also then they carie in their hands burning firebrands, because Iohn was a light shining & burning. And they turne about a wheele, because then the sunne declines in his circle, to signifie that the fame of Iohn, who was sup­posed to be Christ, did descende and diminish. What preser­uatiues against Dragons; what doctrines for their soules, were these?Io. 5 35. Especially when as they neuer then heard in the scrip­tures read, that Iohn was a burning light.

But that fable of Formosus is notable,Fasc. Tem. 6 aetate. Christi. an▪ Dom. 9 14. which Fasciculus Tem­porum makes mention of. This Sergius (saith that booke) when as he came to Rome by the ayde of the French men, tooke Christopher the Antipope, and sate in his steed. And to reuenge his repulse, he [Page 234] drew the body of Formosus out of his graue, and being clothed like the Pope, he commanded his head to be chopt off in his pontificall chaire, and to be throwne into Tiber. But the fishers brought him into the Church, the Images bowing themselues vnto him, and sa­luting him reuerently, as all they did see which were present. This is reported in that historie. And after, Fulbertus Byshop of Car­notensis, in his sicknesse was visited of the blessed Virgin Marie, and restored againe with her most blessed milke. Also of the visitation of Elizabeth, they saie in their Legend, that the blessed Virgin car­ried with her Cousin three moneths, waiting vpon her, and that she tooke the childe being borne in her holy armes from the ground; as it is written in the Scholasticall historie; and did most diligently the dutie of a nurse carrying him about. This teacheth their Legend. Whereas the Gospel saith, that she abode with her thrée moneths, and after returned to her owne house:Luc. 1.56. and that when Elizabeths time was comed, that she should be deliuered, she brought forth a forme; and her neighbours and Cousins reioiced with her. But this as should séeme, was after Maries departure. And this Stella af­firmes also in 2. cap. Luc. Thus they erre not knowing the Scrip­tures.

That miracle is strange of Germanus the Byshop of Antisio­dore,Fasc. temp. Fol. 50. which is written of him, that he restored three dead men to life againe; and also his Asse. That he would shew a miracle vpon his asse, séemes verie strange. But to conclude this matter (for of miracles I shall haue an occasion to speake hereafter) Ludo­uicus Viues a Papist writes thus of Legenda aurea. Lud. Viu. de caus. corr. art. lib. 2. The French men (saith he) write of the French, and the Italians of the Italique, and the Spaniards of the Spanish, and the Germans of the German, and the English men of English affaires; and some others, to please some other countrey. And the Author thinkes, that he hath suffici­ently plaied his part, if he haue commended as much as he can that nation: he respects not the truth of the matter, but the glorie of the countrey. Neither in the writings of the acts of the Saints is there a­ny greater regard of truth, in which all things ought to be exact and absolute. Euerie one wrote their actes, as he was affected towards them: so that the Authors affection indited the historie, and not the truth. How vnworthy of the Saints and christian men is that histo­rie of the Saints, which is called the Golden-Legend, which I cannot tell why they call it golden, when as it was written of a man hauing [Page 235] an yron mouth and a leaden heart: what thing can be named more dishonourable then that booke? Oh what a great shame is it to vs christians! that the most famous actes of our Saints are not more truely and sincerely committed to memorie, either for the know­ledge or imitation of so excellent vertues, as were in them? when as the Greeke and Roman writers haue written so diligently of their captaines, Philosophers and wise men. Thus much Ludouicus Viues affirms. He smelled Satans sleights in these matters. He was not ashamed to confesse his blacknesse: and that euen the most part of their Legends are lies. I could wish that all true Catholiques would doe the like, and marke well what S. Paul teacheth, that Antichrist shall come by the working of Sathan, 2. Thess 2.9. with all power and signes and lying wonders, in all deceiueablenesse of vnrighteousnes among them that perish, because they receiued not the loue of the truth, that they might be saued. Let all true Catho­liques hate all lies whatsoeuer, though they be in their Legend; and loue Gods word, which is truth it selfe. Psal. 119.142.

Osorius of the Iewes writes thus:De Sap. [...]. lib. We haue not as yet touched the greatest euill, wherewith they are afflicted: and what (I pray you) is that, you will saie vnto me? their raging madnesse, by which they hauing forsaken the studie of the law and the Prophets, they haue gotten vnto themselues other learned helpes. Search the Scrip­tures (saith the Lord himselfe) for they beare witnesse of me. That this thing, which Christ commands, the Iewes might not easily doe; Sathan by his sleight and subtiltie deuised, that they despising the study of the holy Scriptures, might spend all their life in studying of poysoned and hurtfull doctrines. The Greeke and Latine Poets faine many things, but yet wittily and finely, not to deceiue any but to delight; from whose fables many things may be verie fitly applyed to our maners and to our life: but the Iewes inuent and coine such things which haue no delight in them at all. For they are verie absurd and foolish, not beautified with any eloquence of wordes or of speech, which they haue committed to writing; not that they might delight the mindes, but that they might intangle them with errors. For they say that God did not make perfect the heauens, and that the light of the Moone was diminished for her pride & en­uie. And that our first father Adam before Eue was created, had copulation incestuously with all other beasts: and that all other trees, when as he had transgressed the Law of God, did lift vp aloft from [Page 236] him both their leaues and fruits, least he should take any commodi­tie by them; and that only the figge tree, because she was guiltie of his offence (for it was the fruit thereof (they say) which our first pa­rents did taste against Gods commandement) did yeeld to them her leaues, wherewith they might couer their priuie parts, &c. Such vanities Sathan deuised for the Iewes, to kéepe them occupied withall, when as they forsooke the studie of the Scriptures. And hath he not done the like in the Popes kingdome? When the studie of the scriptures was neglected, as before hath béen shew­ed. This Osorius confesseth, and wee haue by experience proo­ued true.

And after he writes thus: Thus much onely I will say; when as Mahomet in his Alchoran hath fained many things not onely impu­dently and wickedly; but also foolishly and blockishly: yet in many places the Iewes in the monstrousnes and impudencie of their fables, haue gone beyond Mahomet. So that Mahomet being compared to them, may seeme to bee some bodie: And yet these Maisters of the Rabbines are read and learned, and with these wicked disciplines (as Esay prophesied) their youthes are intangled, and these are im­printed into them in their tender yeeres, as Gods testimonies. Sure­ly the like maie wee saie of the monstrous lies and fables which Sathan deuised in time of Popery, and were giuen to be taught children in steed of Gods worde: as were the fables of Beuis of Hampton, Valentine and Vrson, Houleglas, Clyme of the Clough, and such like. Surely all these like apples grew of the same trée, came no doubt from that father of lies, and from that prince of darkenesse Sathan.

And being (saith he) delighted with these studies, they despise the studie of the law of God, and they verie seldome take the Prophets into their hands, and they place the chiefe wisedome nowe in this shoppe of madnes, rashnes, and wickednes. And doe not manie euen so amongst vs, who will seeme religious? They will delight to heare a plaie, or to reade some vaine historie: but the Lawe of God they will not take in their hands.

But (saith Osorius) as concerning the maners and dealings of their liues, with what errors and wickednes doe they pollute the puritie of the lawe? For that they expound the law, that it is necessarie, that he which is condemned of the greater part of the iudges, shall suffer punishment: But he that is condemned by the sentences of all the [Page 237] iudges, shall be acquited. And he that shall go about to kill a Citi­zen, by false witnesse, shall die; but he that shall kill one shall be ab­solued. As though the purpose of hurting, without taking effect, were worthy of punishment; but hauing obtained his purpose, were worthy of praise. It is also lawfull for them by the decrees of their Rabbines to defraude Christians of their money; to take their liues from them; to beguile any nation; to inuent crafts and deceits; & to wish a plague day & night to the innocent, &c. With such corrupti­ons and false expositions of the law is that doctrine stuffed, which they call Talmud; which professeth that it obserueth the letter of the law verie diligently.

And doth not the Pope so expound Gods law, that yet if anie man kill another, he maie dispense with him: Nay that it may be lawfull for the subiect to rebell; nay to kill the Prince: what is this but in expounding the law of God to imitate the Iewish Talmud?

But what shal I speake of the other part of their law, which they cal Cabala? what great matters doth it take vpō it? & about what trifles is it occupied? what great promises doth it make? And how euil doth it perform them? It promiseth men heauenly things, and it leaues not miserable wretches scant those things which concerne man. For this it vndertakes, that it will expound the inward meaning of the law, & that it will search out, not the outward letter, but the inward hidden mysterie: And it iudgeth that we must lead our liues according to the meaning and not according to the letter of the law, &c. What can be greater, what more statelie then this promise? But in the end what more vaine or friuolous? They spend their whole life in expounding the name of God, which they cannot attaine vnto, &c.

With one of these two knowledges, the Iewes which are de­sirous of learning, being greatly delighted; read the scriptures carelesly, and they thinke that they are not to be expounded: but by the iudgement either of the Talmudists or Cabalists: And do not the Papists follow their steps? They haue bin altogither oc­cupied in reading & studying the Maister of the Sentences & the Schoolemen: they haue read the scriptures carelesly or not at all; and they haue thought that they were to be expounded according to their iudgements. And whereas (saith Osorius) that it was esta­blished by Gods law, that soothsayers, which whisper in their inchāt­ments, should not be sought vnto; but that all the dealings of our [Page 238] life should be referred to the square of the law of God, and to the te­stimonie: the Iewes in steed of the holinesse of the law of God, seeke to the dregs and corruption of the law, & place the art of magicke which they call Cabala, in Gods place. What can be said or imagi­ned more haynous then this? And haue not the Papists likewise done so, for all things almost? For their diseases, for their things stolne or lost, for the mischances of their cattell in séeking to wit­ches and coniurers? This is too manifest.

But to concide; as Osorius writes to the Iewes; the same pe­tition I would make to all true Catholikes. I request (saith hee) but two things at your hands; the one is, that you would detest that poysoned learning, which came nowe from no place else but euen from the bottomlesse pit of hell to the plague of mankinde, and that you would onely aske counsell of the law of God, and of the testi­monies of the Prophets. The other thing is, that you woulde not come in your praiers and requestes to God, bringing any thing with preiudicate mindes from your forefathers, but with a simple heart you would earnestly desire of that most high fountain of loue & mer­cy, that he would vouchsafe to open to you mercifully, that which is necessarie for your saluation. The which if you shall do, I doe not doubt but that he will lighten your mindes, with the brightnesse of his holy spirit, that then at length you may see, what Godhead and power lies hid in Christ, nailed vpon the crosse. These two requests I would also make to all Catholikes, that they would now loath the intricate doctrines of the schoolemen,2. Cor. 11.3. Reue. 9.2. Psal. 19.3. and loue the simplicitie of the Gospel of Iesus Christ? Surely, this is that smoke that came out of the bottomlesse pit, which darkened both the sunne and the ayre, that is, Iesus Christ, who is the true sunne of righteousnes; and the aire, that is, the word of God, which is the aire and life of our soules. And of this ayre Dauid saith: I opened my mouth and drew in my breath, Psal. 119.131. for I loued thy commaundementes: And that these would onely in matters of saith and religion nowe aske counsell of the law and worde of God: and that they would lay aside that preiudicate opinion of their fathers; that because their fathers beléeued so; that therefore they also will beléeue so. Osorius telles the Iewes this is no sure argument, and so most I tell them: and that they would pray vnto God with a single heart, to shew them which is the right way: and then they should sée what power remaines in Iesus Christ? so that they néede not the [Page 239] merits of any saints, but his alone; nor the mediation of any Angels, but his onely to their saluation.

10. Of the Popes Supremacie.

MAster Bellarmine, of that place of our Sauiour in the 16. of Matthew, writes thus:Vpō this rocke. Bellar. de Ro. Pontifice. li. 1. cap. 10. Of the first question there are foure opinions. The first is, that common o­pinion of all Catholikes: That Peter was that rocke (v­pon which Christ said he would build his Church) that is, that person which was called Peter: yet not as he was a par­ticular person; but as he was Pastor and head of the Church: After he reckons vp three other opinions: the second of Erasmus, who saith vpon this place, that euerie faithfull Christian is this rocke. The third of Caluine, who saith that Christ is this rocke: and the fourth of Luther, who saith, that faith, or the confession of faith; to be the rocke which our Sauiour ment. But he concludes, that the first opinion which is truest, is plainely gathered out of the text: for that pronoune (this) when it is said, and vpon (this rocke) de­clares some rocke, which the Lord had spoken of a little before. But immediatly before the Lord had called Peter a rocke: for he spake in the Siriake tongue, and in the Siriake tongue Peter is called a Cephas, as we read in the first of Iohn: and Cephas signifieth a rocke, as Ierome teacheth, vpon the second Chapter of the Gala­thians: so that Master Bellarmine would haue Peter to be that rock whereon Christ did build his Church: and that because his name which Christ gaue him in the Siriake tongue, signifies a rocke. But he might as well consider, that his name [...], which no doubt the holy Ghost gaue him, by the Greeke interpretor of S. Matthewes Gospell, properly signifies a stone: So that whereas Cephas in the Siriake, signifies eyther a rocke or a stone; [...] in the Gréeke, doth seeme to restraine it & to expound it. (Zonah) in the Hebrewe signifies an vachast woman, or a victualer; by which name Rahab was called in the Hebrewe:Ios. 2.1. Heb. 11.3 [...] but the Gréeke restraines the ample signification of that word, and calles her [...]: which is an harlot.

But if it be graunted, that Christ spake of a rocke, mentio­ned a little before; why may it not be then of that rocke which [Page 240] Peter confessed; which he might call that rocke? And so a greater man, then Master Bellarmine, euen Gregorie the great, and sometime a Bishop of Rome expounded it: and shall we not be­leeue him, rather then Master Bellarmine? he writte thus of our Sauiour Christ:In. 5. Psal. penit. I am Α and Ω, the first and last; the beginning and the end. In this beginning, was the earth founded, because in him is the Church founded: and therefore the Apostle saith, No man can lay any other foundation, besides that which is laid alreadie, which is Ie­sus Christ. So doth Theo­doret also ex­pound it. This foundati­on Peter laid or rather the Lord himselfe. Theo. 1. Cor. 3. And therefore the mediator of God and man said to the prince of the Apostles: Thou art Peter, and vpon this rocke I will build my Church. For he is that rocke, from which Peter tooke his name, and vpon the which he said he would build his Church. (And after.) But the Church founded vpon the strength of that rocke, whereof I haue spoken (meaning Christ Iesus) neither is shaken with the stormes of threates, nor moued with the waues of persecu­tion. Here we may note, that Gregorie affirmes, that the rocke, vpon which the Church must be built, must be strong and firme, which no stormes nor no waues can be able to moue: but such strength is in no mortall man. Secondly, that Christ is that rocke, & that no other can be put. This was the Catholikes doc­trine in his daies. And heereby we may plainly see, how now the common & receiued opinion of Catholikes dissents from him.

And although some other of the Fathers haue called Peter the rocke, vpon which our Sauiour said he would builde his Church; and M. Bellarmine saith, that saint Austine, when as he had also sometime affirmed the same, retracted it after, because he vnderstood not the Hebrewe tongue; and thought that Cephas did not signifie a rocke, but some thing deriued from a rocke: as if we should say: rockish, or of the nature of a rocke. I answere, that Austine vnderstood the Gréeke tongue, which plainely expounds this word Cephas to be Petra; as appeares not onely by saint Matthewes Gospell,Io. 1. 42. but also by saint Iohn, where our Sa­uiour himselfe saith: Thou shalt be called Cephas, which is in­terpreted Petrus, or a stone: no doubt the holy Ghost foresaw how some would goe about by this worde Cephas, to make Peter the rocke, whereon the Church should be builded. And therefore, to stop the mouthes of all such expositors whosoeuer, it selfe hath expounded, that Cephas is by interpretation not a rocke, but a stone. And this interpretation of the spirit of God is sufficient, [Page 241] to settle anie true Christians conscience, against any other mans interpretations whatsoeuer. And Austin himselfe distinguisheth Peter farre otherwise then M. Bellarmine doth:Tract. in Ioh. 133. Forasmuch (saith he) as belonged properly to himselfe, Peter by nature was one man; by grace one Christian, and by his more abundant grace, Primus. Aposto­lus. that he had more then others, one and the same * first Apostle. But when it was said vnto him, I will giue thee the keyes of the kingdome of heauen; and whatsoeuer thou shalt bind on earth, &c. he signified the whole Church, and not one person. M. Bellarmine distinguisheth Peter as one person; and againe, as he was head of the Church. But S. Augustine distinguisheth him as he is one person, and in that consideration he saith, by that abundant grace he had more then others: he was not head of the Church, as M. Bellarmine saith, but onely the first Apostle. And in his second consideration, he represented the whole body of the Church, when hee receiued the keyes, which is tossed with many waues and is built vpon the rocke; so in this consideration, Peter himselfe was built vp­on the rocke.

But to make the matter without all doubt, not all the Ca­tholikes, as M. Bellarmine affirmeth, do auouch Peter to be that Rocke whereon the Church was built. For Ferus expounds Ce­phas to be taken for a stone, and not for a rocke, when it was gi­uen to Peter his words: are these; Thou art Peter: [...] (saith he) in Greeke, Cephas in the Chaldee tongue, in Latine is a stone. Ferus in 16. cap. Matth. Ther­fore we must search out the reason of this name; for he did not with­out cause call him Peter, which before was called Simon. We reade in Iohn, when as Andrew had brought Simon his brother to Christ, by and by as soone as Christ sawe him, hee said: Thou art Si­mon the sonne of Iohn: Thou shalt be called Cephas. At the very first sight of him, hee foretold that hee should haue another name, and that not any name whatsoeuer; but such a name as should signifie a stone: neither did hee notwithstanding giue a reason of that name in that place, neither in any other place of the Gospell, as hitherto ye haue heard, why he is called Peter, but only in this place: for when Peter had said; Thou art Christ the sonne of God: he heard by and by: Thou art Peter. As though he should say: Hi­therto thou hast beene called Simon: and thou hast beene called the sonne of man, now thou art the sonne of God, and thou art Peter: now thou art worthy of this name, now thou art truly a stone, be­cause [Page 242] thou standest vpon the rocke. Thou seest that Peter was so called for the confession of the faith. And this changing of the name also concernes vs: For thus it is prophesied of the beleeuers: For Sions sake I will not hold my peace And thou shalt be called by a new name, because the mouth of the Lord h [...]th spoken it. It is not a newe name, that one should be called Peter, that is a stone. It is not for man, that he should be a rock; euen as Iob saith. My strength is not the strength of stones. Nay on the contrary, All flesh is grasse, and euery man liuing is altogether vanitie It belongs only to Christ, that he should be a rocke. And he gets this new name, who is built vpon this rocke, as thou seest in Peter. Thus far Ferus: Where we may learne eui­dently that he agrées not with M. Bellarmine, who expounds Ce­phas to be a rocke: but he agrées with vs, and with the interpre­tation thereof set downe in the Gospell, and cals it a stone: and so also makes Peter himselfe to be. Nay, he addes farther (which quite ouerthrowes M. Bellarmines assertion) that all Christians which are built vpon the rock, which is Iesus Christ, get to them­selues this new name: why then, if Cephas signifie a rocke, then all Christians should be rockes; and vpon them also, as well as vpon Peter, should the Church be builded? But to put the matter out of all doubt, he saith plainly, that it is not for any man to be called a rocke, no not for the Pope then, if he be a man. And yet to make it more euident, if it were possible; what was his opi­nion and iudgement concerning this matter, he addeth: It belon­geth only to Christ to be a rocke: What can be more manifest then this? Therefore all Catholiques, as M. Bellarmine affir­meth, do not affirme Peter to be the rocke, whereupon the Church was built; or if they do, they do erre, as here Ferus forced with truth, doth very manifestly proue and confesse.

And here I cannot let passe a sleight, which some Catholikes haue vsed to salue this matter: whereas in a copie printed at Paris 1594. after Ferus death, we read thus as I haue alleaged: It belongeth onely to Christ that he should be the rocke. In a copie printed at Rome 1597 it is thus read: It belongs to Christ that he should be the first & chiefe rocke: where the word Onely is quite left out, and the word first or chiefe is put in or added. What dealing is this; to adde or put out at their pleasures? and that to maintaine the Popes supremacie. Ferus in his first copie saith, that It belongs only to Christ to be a rocke. And the Catholikes in [Page 243] their copie printed at Rome say, It belongs to Christ to be the chief rocke: and put out onely and adde chiefe, because they would haue the Pope ioined with him. And Ferus himselfe did not al­ter this during his life, for both the copies were printed after his death. That at Paris by Philippus Agricola, preacher at Mogun­tia; and as it should séeme, Ferus successour. But howsoeuer they would salue the matter, with the word chiefe or first, Ferus hath so plainely put downe his iudgement heerein, as all the world may sée and perceiue their iuggling: for he said before: It belongs not to any man to be a rocke. Therefore hee takes awaie plainly all secondarie rockes of Peters successors, which they would establish.

But to declare plainly what Ferus meant by the chiefe Rocke, which perchance sometime he vseth, he addeth after, vpon these words, And vpon this rock I wil build my church. What the Church is (saith he) we haue declared else where: but now we must search out, what is the rocke vpon which the Church is built. The scripture sometime takes a rocke for strength, firmity and securitie, as in the Psalm. He hath brought me out of the lake of miserie, and hath set my feet vpon the rocke: By which words he meanes nothing else, then that he was placed in a safe and sure place, that is, in safetie. So also in another place he saith. Set me vpon a rocke. When as Christ ther­fore saith: I will build my Church vpon this rocke, hee meanes no­thing else, then he will build his Church vpon a sure and vnmouea­ble foundation, against which all the assaults of his enemies can bee able to do nothing. By this it is manifest, that Christ built not his Church vpon Peter, as a chiefe foundation For we are built vpon the foundation of the Prophets and Apostles, Iesus Christ himselfe being the head corner stone) or vpon any other man: for no man is so firme or constant that he cannot be moued, as we may also see in Peter: Therefore another rocke is to be sought for. And truly in the Scrip­tures Christ himselfe is often called a rocke or stone, as in Esay, I will put in Sion a corner stone, approued and chosen, whosoeuer belee­ueth in him shall not be confounded And in the Psalme. The same stone which the builders refused is become the head stone of the corner. And Peter comming to Christ, as to a liuing stone is to be built vpon him. Thou hearest what Peter saith, that Christ is that stone: then he wils that we all should be stones, which then is done, when wee are built vpon Christ. And he is built vpon Christ, that beleeues in [Page 244] Christ, and trusts vpon those things which Christ hath, and is able to do. Christ therefore is principally the rocke vpon whom the whole Church is built, according to that: Another foundation can no man lay besides that which is laid, Iesus Christ. Then because, by a true faith we are ioined to Christ: we also, after a maner (if wee may so speake) as it were become rockes. All Christians are secundarie rockes. And therefore the Christian faith it selfe, and the truth of the Gospell, is that firme and vnmoueable rocke, on which Christ hath built his Church. Thus far Ferus.

And héere we may note first that the rock, whereon Christ will build his Church, must be firme, sure and vnmoueable, against which the assaults of no enemies can preuaile. Secondly, he saith that Peter was not such a rock, as we may manifestly perceiue. Againe, whereas he saith, that he built it not vpon Peter, as on a chiefe foundation, he addeth. For we are builded vpon the founda­tion of the Prophets and Apostles. Amongst whom he reckons Pe­ter. And lastlie he concludes, that principally or chiefly Christ is the rocke, vpon which the whole Church is built. And secondly, the Christian faith or truth of the Gospell, is that firme and vn­moueable rocke, vpon which Christ built his Church. So that where Ferus doth say that Christ is the chiefe rock, he meanes not to make Peter or his successours the second (as the Papists doe conceiue) but Christian faith and the truth of the Gospell. But afterward hee also declares most euidently what was giuen to Peter, To thee (saith he) I wil giue, &c. he promiseth that he wil giue him the keyes; he gaue them not in this place: therefore let vs seeke where he gaue him the keyes indeed. And we shall find in no other place, but that which is in Iohn, Receiue yee the holy Ghost, whose sinnes you forgiue, they are forgiuen them: and whose sinnes you shall retaine, they shall be retained. The keyes therefore of the kingdome of heauen are power to forgiue or retaine sinnes. The which also is proued out of this place: For Christ forthwith added; Whatsoeuer thou shalt bind on earth, &c. But what means this here, to Peter only the keyes are promised, & yet they are also giuen to the other Apo­stles? Here I will alleage the sentence of S. Ierome: For the ordinary Glosse alleageth him. The other Apostles haue (saith he) power of Iurisdiction, to whom it was said after the resurrection, Receiue. E­uery Church also hath this power in her Bishops and Priests: but therefore they are promised specially to Peter, that all men may vn­derstand, that whosoeuer shall separate himselfe from the vnitie of [Page 245] the faith, and from the fellowship of the Church, which is but one; neither to be loosed from his sins, nor can enter into heauen. Thou hast heard what be the keyes and what is the ecclesiasticall power: let vs marke the vse of the keyes, and the execution of this power. Thus far Ferus. Here we may note most manifestly, both by Ferus and Ieromes iudgement, that the power and authoritie here promised to Peter alone, was afterward giuen indéede to all the Apostles, and that euerie Church, in her Bishops and Priests hath now the same power: what then can the Bishop of Rome Peters successour, or the Church of Rome brag of, more then any other bishops or Church? Euerie Church (saie Ierome and Ferus) hath this power, which was promised to Peter, in her bishops and priests; and not the Church of Rome or Peters successours onely: as now the Patrons of the Church of Rome teach. But where­fore were they then promised specially to Peter, if he alone recei­ued them not? Ierome answers: For a mystery, not for any supe­rioritie, to signifie that there should be but one faith & one Church: from which vnitie, whosoeuer did swarne should not be partaker of this remissiō. Agréeing herein with Cyprian, who plainly affirmes that the other Apostles were the same that Peter was, Cypr. de simp. praelat. endewed with the same power and authorititie: but to him alone this was spo­ken, to declare the vnitie of the Church. In this waightie matter, if authoritie be sought for, here is the authoritie of the scriptures, one place expounded by another: here is the consent of the an­cient Fathers, and euen of Ferus, a friend of the Roman Church; and yet in this so euident a matter of truth forced to ioine hands with these.

I would to God all other fauourers of the Romane Church would do the like, and would not séeke by indirect meanes and fraudulent dealings to peruert and obscure the truth, as is most manifest that they do, euen in this very matter. For whereas Ferus in his copie printed at Paris, and published by Philippus Agricola the Emperours Chaplaine, and dedicated to him; and therefore no doubt, being the verie true copie of the Originall, alleaging that place of Iohn for the explication of Mathew, saith, that it cannot be found in any place else, where th [...]s promise was performed: And the ordinarie Glosse citing this place of Ierome for the explication of that pl [...]ce of Ioh [...]: the copie printed at Rome after A [...]no Dom. 157 [...]. [...] out both that place of Iohn, and [Page 246] of Ierome: belike they thinke that the promise was not perfor­med then, as Ferus most euidently affirmes it was; or else Ie­romes exposition pleaseth them not. And yet they would make the world beléeue, that both Fathers and the Scriptures are on their side, and do make for them. If this be true, whie should they then purge out, as some lothsome thing, this saying of the scrip­ture, and this exposition of Ierome, for so they say in their copie printed at Rome: Commentaries of Ferus at Rome perused and purged. Do they vse to purge such things out? By this we may learne what account they make of the scriptures and Fathers. But this their corrupt dealing is not only in this place, but fol­lowes verie often after in this matter of Peters prerogatiue, as shall appeare.

It followes thus after in Ferus in the true originall: Neither can they simply, at their owne pleasure and will remit sinnes or re­taine them, but by certaine meanes. Let vs seeke therefore what they be: And truly in Matthew and Marke, they are most mani­festly expressed; for so we read in Matthew, Go teach all nations & baptize them: and in Mark, Go you into the whole world, and whose sins you remit, they are remitted vnto thē: He that beleeueth and shall be baptized, &c. Behold these are the meanes by which the Eccle­siasticall power of forgiuing sinnes is executed, that is to say, the preaching of the Gospell, and administration of sacraments: nei­ther do I find anie other thing else giuen to the Apostles, by which they may execute their power, then these two things. Here are the meanes Ferus plainly set downe, by which this ecclesiasticall po­wer promised to Peter, and giuen to him with the rest of the Apo­stles, is executed: that is, the preaching of the Gospell, and the administration of the sacraments. And in these two the bishop of Rome hath no more authoritie then anie other bishops or pa­stors of anie other church. So that Ferus still kéepes his former iudgement, that he cannot find but that which Ierome also auou­cheth, that euery church hath in her bishops and priests, that which was promised to Peter: and that this power is executed no other­waies, then by preaching and administration of the sacraments. Then plainely by Ferus iudgement, he cannot find that the bi­shop of Rome hath any power left him to execute this ecclesia­sticall authoritie granted to Peter and to other bishops, in ma­king of pardons; the which is a principall meanes by which he [Page 247] executeth this autthoritie. Ferus can find but two means in the scripture, by which this power is executed; the preaching of the Gospell, and the administration of the Sacraments. The ma­king of Pardons is a meane deuised to enrich the Pope, not found in the scriptures. Nay if this be true, he makes in effect the Pope to be Antichrist: for if y^e power of the true keies consist in preaching the gospell, and in the administration of the sacra­ments, then the Pope himselfe which neuer vseth anie of these, but is altogether occupied in other matters; as in making of pardons, in confirming and deposing kings, vseth counterfeit keyes in the house of Iesus Christ, & vseth not the true keies: and therefore himselfe is a counterfeit seruant,Luke. 11.23. and euen Antichrist himselfe. For our sauiour hath said, Hee that is not with me is a­gainst me, and he that gathereth not with me, scattereth abroad. But our Sauiour Christ, when he was on earth here, gathered his shéepe togther by preaching, as is most apparant in the Gos­pell: Therefore the Pope which doth not by this meanes gather with him, scattereth abroad, and is not a faithfull shepheard, but an hireling; not a [...]atherer, but a scatterer; not a fauourer, but a destroyer of Christs flocke. This doctrine of Ferus is manifest and truly grounded on the scriptures.

But now let vs sée how the Popes Patrones haue corrup­ted and peruerted it. Ferus (as I haue before cited him) hath thus plainlie declared his iudgement in the copie printed at Pa­ris: but in his copie printed at Rome, thus there they haue per­uerted his doctrine. When as they count simply, or at their owne pleasures, or at their owne willes forgiue or retaine sinnes, but by certaine meanes, let vs search them out; and they truly in Matthew and Marke are most manifestly expressed: for so we read in Mat­thew▪ Go teach all nations, and baptize them. And in Marke; Goe into the whole world, he that beleeueth, and is baptized, &c Behold these are the meanes by which the Ecclesiasticall power of forgiuing of sinnes is executed: that is to say, the sacraments, which if he re­ceiue, now the kingdome of heauen is opened vnto him, now his sinnes are forgiuen him: Neither find I any other thing giuen to the Apostles, by which they ought to execute their power and autho­ritie. Thus saith the Romane copie, where they leaue out the principall meanes of executing this power, that is preach ng the Gospell, to confirme no doubt and maintaine their dumbe Pope [Page 248] and his Clergie: and whereas Ferus can find nothing but these two, they leaue out the preaching of the Gospell, and these words (then these two) and they say, neither can I find any thing els gi­uen to the Apostles to execute their authoritie: meaning the sacra­ments. What dealing is this, thus to mangle his words? what truth, to take away the principall meanes of the power of forgi­uing sinnes from the pastors of Christs Church? And whereas Christ hath giuen them as it were two keyes, to steale one from them: what is this else, but to throwe Gods people into hell? and this dealing to bee at Rome, which calles her selfe the mo­ther Church, the mistresse of all pietie and religion; what a sinne is this?

But as Ferus goeth on further in setting forth the truth; so do they also in their corrupt dealing. The execution therefore (saith Ferus) of the Ecclesiasticall power consisteth in these two, that is to say, in preaching of the Gospell, and administration of the Sacra­ments: Neither do we read that the Apostles did any other things. To which Ierome agrees vpon the 14. of Esay. The Apostles (saith he) loose by the word of God, the testimonies of the Scriptures, and exhortations of vertues; and as they loose by the word of God, so also they loose by the sacraments, which are adherents and ap­pendants to the word. Here the Roman copie leaues out Ferus drift: The execution (saith Ferus) of Ecclesiasticall power consists in these two, that is, in preaching the Gospell, and administration of the sacraments: Neither do we reade that the Apostles did any thing else. This sentence they leaue out, which is the summe of all. They after alleage Ierom (as Ferus doth) That they loose by preaching: But that the execution of the power Ecclesiasticall consists on­ly in these two points; that they leaue out, which ouerthrowes all their Popish pardons. And after Ferus saith: These things therefore I alleaged in this place, that thou mightest see, that my o­pinion wherein I said, that the execution of the power ecclesiasti­call did consist in the preaching of the word, and administration of the Sacraments, to differ nothing from the saying of the saints. This sentence in the Roman copie is quite left out. That conclusion of Ferus they do not like.

Of these things which haue beene spoken (saith he) is that que­stion dissolued easily, which troubles some, how Priests can forgiue sinnes, when as that only belongs to God, according to that, I am [Page 249] he that doth blot out thine iniquities. And also that Christ alone hath the keyes of death and hell. To which thus it may be answered: That onely God forgiues sinnes by power of dignitie and excellency: but the Apostles and their sucessours, like seruants, apply these things, by which God forgiues sinnes, and giues grace, as are the word of God and Sacraments. Here we may learne plainely by Ferus iudgement, the power and authoritie of forgiuing of sinnes re­maines only in God: the pastors and ministers, like poore and humble seruants to this great cure, doe but applie those medi­cines and remedies, by which God cures. There is no power nor authoritie in them: that is in God alone. Here the Romane co­pie leaues out, that only God forgiues sinnes by power of dignitie and excellencie: It is likely they woulde haue that power in their priests: They saye that God alone remitteth sinnes, but they leaue out these wordes, by the power of dignitie and excel­lencie.

To conclude (saith Ferus) these keyes of the Church are no­thing else then power of binding and loosing; of forgiuing sinnes, and retaining them. But the Roman copie leaues out, are nothing else: To conclude (say they) the keyes of the Church are power of binding and loosing, of remitting and retaining of sinnes. Ferus procéedeth, To thee will I giue the keyes. Some labour to proue, that this was said only to Peter, because hee said, To thee I will giue. O­thers say the contrarie. But lest I should determine anie thing rashly, I will shewe not mine owne but Augustines opinion, Aug. in Io, tract 120. who in the 120. Tract. vpon Iohn, saith thus: Peter (saith he) bare a figure of the Church. For properly as much as belongeth to himselfe by na­ture, he was but one man, and by grace one Christian, and by his more aboundant grace but one and the same first or chiefe Apostle. But when it was said to him, To thee I will giue the keyes of the king­dome of heauen, he signified the whole Church. Also in his booke of Christiā doctrine, the first boke and eight chap. he teacheth plainly that the keyes were giuen to the Church. Here we may plainly see by Austines & Ferus iudgement, what Peter was in his grea­test excellencie, but one & the first Apostle, giuing him no more prerogatiue, then the Gospell yéelds vnto him, who in the num­bring of the twelue Apostles, saith, the first Simon Peter. He was as it should séeme most ancient, therefore in order to be prefer­red before the rest. Thus much concerning his owne person, Au­stine [Page 250] and Ferus attribute to him: but the keyes were giuen to him in another person, that is, in the person of the Church: and therefore in her name he receiued them, not in his owne name, or for himselfe and his successours. So that by Austines iudge­ment, these keyes were not giuen to Peter alone, but as Ierome before also professed, that euerie Church in her Bishops and priests receiues that which was giuen to Peter.

This is Ferus opinion in his true originall: but the Romane copie hath thus mangled him. Some (say they) labour to proue that this was spoken to Peter alone, because he said, To thee I will giue, &c. to whom others are contrarie. Thus far they go in the Roman copie, but they leaue out Ferus opinion concerning this matter, and that grounded vpon Saint Austine. Here we may sée againe, how little they doe estéeme the fathers: and how lit­tle in truth they do make for them. In this waightie matter of the Popes authoritie, they haue reiected both Augustine and Ie­rome. If they had liked their sayings, why should they haue pur­ged them out? And after where Ferus declareth how the Church, and also how Peter receiued y^e keies. I answere (saith he) that both is true, that the keies are giuen to the Church, as to the mystris or spouse, but to Peter not as a Lord or maister, but as to a minister. And to this belongs that which St. Paule saith. Let a man so esteeme vs as the ministers of Christ. And the same sayeth againe: I am a debter both to the wise and foolish. And hereunto belongeth the names of the Apostles who in the scriptures are called pastours, watchmen, laborers. To conclude, saith Ferus; heare what Bernard writes to Pope Eugenius in his second booke of Consideration. Thy predecessors (sayth he) the Apostles heard that the haruest is great and the labourers few: challenge therefore the Fathers inheritance; be watchfull in this, and be not idle, least it bee saide vnto thee, why standest thou all the day idle? much lesse it becommeth thee to bee either found dissolute through pleasures; or effeminated with pompe and state. The will of the testator giues thee none of these. But what? If thou bee contented with that which is conteined in them, haue a more care of the inheritance and of the worke, then of glorie and riches: For what did the holie Apostle leaue thee, that which I haue, sayth he, I giue thee. And what is that? not gold nor siluer, when as he had none of that, but what? care ouer the Church. But what did he leaue thee? a Lordshippe. Heare what hee sayeth, [Page 251] not ruling as Lords ouer the Lords inheritance, but being made a paterne of the flocke. And that thou mayst know that these things are so in deede, Christ sayth in the Gospell. The kings raigne ouer the nations: but you shall not do so. Of these it is plaine that Lord­ships are forbidden the Apostles, the which whosoeuer doe chal­lenge to themselues, are of the number of them of whom God complaines thus: They haue raigned but not by me. And after: they are the ministers of Christ, and so am I, and hee addeth, I speake as vnwise, I more, being in many labours. O excellent ministerie: if thou must glorie let the patterne of the holy Apo­stles be set before thine eies, acknowledge thine inheritance in Christs crosse, in many labours: happie is hee that can saye, I haue laboured more then they all. Thus farre Bernard: let them marke well this (saith Ferus) that glorie in their authoritie. To Peter therefore were the keies giuen, but as to a minister. This Ferus alledgeth out of Bernard to beate downe the Popes idle pompe and pride: and to extoll the excellencie of the ministerie of the gospell. The name whereof nowe to be called a minister. the catholikes cannot abide. All this sentence of Bernard and Ferus, haue they of Rome in their edition left quite out: they like not that Peter should receiue the keies as a minister, that he should be matched with other pastors, as he both ioineth himselfe,1 Pet. 1. Gal. 2, 9. and Paule ioineth him. They like not that Bernard giueth him not a Lordshippe or dominion ouer Christs Church, which Christ onelie challengeth to himselfe,Iohn 23.3. I am sayth he your Lord and maister: but a ministerie or seruice, and therefore impaires his authoritie: that he should not be Christs vicegerent here on earth. Ferus repeates that twise that to Peter were the keies gi­uen, but as to a minister. This they leaue out in both places; It pleaseth them not that Peter should be a minister. Thirdly that is also to be marked sayth Ferus, that it is expresly sayd, I will giue thee the keies of the kingdome of heauen: hee doth not say of the kingdome of the earth. These wordes belong nothing to earthlie iurisdiction, which notwithstanding they goe about to establish on these words, affirming that Peter not onely in spirituall, but also in externall and worldly affaires to haue receiued fulnesse of authoritie.

The which thing Bernard to Engenius doth manifestly reproue:Ber. lib. Io. d [...] consid. your authoritie (saith he) is in trespasses not in possessiōs, because for those and not for these you haue receiued the keyes of the kingdom [Page 252] of heauen. It followeth, whether power seemes greater to thee, to forgiue sinnes or to deuide landes. These earthly and base things haue their Iudges, the kings and princes of the world: ney­ther doe you enter into another mans bounds: why doe you thrust your sickle into another mans haruest? why will you be greater then your maister, who being requested of one saying, speake to my bro­ther that he may deuide the inheritance with me: Answered, who hath ordained me a Iudge betweene you? Thus far Barnard.

Héere most manifestly both Bernard and Ferus, take one of y^e Popes swords from him: that he hath nothing to do in world­lie matters: that he cannot translate kingdoms at his pleasure, which hath béen a gainefull sword to the Pope, which sword gat him both his Peter pence & his popes power, while by this sword, he made all Christian Kinges to be at his commaundement.

This third note of Ferus and assertion of Bernard is thus per­uerted in the Roman addition. Thirdly say they, that is to bee marked that it is expresly sayde. And I will giue to thee the keies of the kingdome of heauen, as though hee should say, the keies are mine: therefore vse them according to my pleasure. They quite leaue out, that it is expresly sayd that to thee, I will giue the keies of the kingdome of heauen, and not of the kingdome of the earth, as al­so all the sentence of Bernard which confirmes the same.

Ferus also alleadgeth Ierome. To conclude (saith he) that is to be marked which he saith: I will giue thee the keies. Thus (saith he) Ierome writes on this place in the 16 Chapter of Matthew, Bishops (saith he) and Priests not vnderstanding this place, take some thing vnto them of the pride of the Pharisees, that they thinke they maye eyther condemne the innocent or loose the guiltie, when as with God not the sentence of the priests, but the liues of the offenders are required. Christ therefore willing to reproue this presumptiō, sayth, I will giue the keies, as though he should say, The keies are mine, ther­fore vse thē according to my pleasure, and not acccording to thine owne pleasure.

This saying of Ierome also is omitted in the Roman editions: It séemes to giue to Bishops and priests interest in that saying of our Sauiour, and I will giue to thee the keies of the kingdom of heauen, which they would haue belong to Peter: It quite ouer­throwes the Popes pardons. The Pope cannot pardon whom he list, nor sell his pardons to those, whose liues he knowes not, [Page 253] as he vseth commonly to do: For with God saith Ierome, not the sentence of the priests: but the life of the penitent sinner is re­spected. All the pardons in the world without true and heartie repentance are nothing auaileable to any man. And true and hartie repentaunce, with a liuely faith saueth without all popes pardons. If all men knew this, it would make the Popes par­dons lesse saleable.

To conclude, Peter (saith Ferus) receiued power, but not any earthly power, that hee might giue or take away or alienate kingdomes and gouernments, nor such power that it might be law­full for him, to do what he list (that which many dreame, he did) but he receiued power of binding and loosing, of remitting and detay­ning sinnes, of openning and shutting: neyther that according to his owne pleasure, but as a seruant or minister doing his maisters will. This sentence also in the Roman edition is quite left out.

And héere all men may sée that will not wilfully shut their eies, whose kingdome they maintaine, that deale thus deceitfully: E­uen Sathans that prince of darknes, who was a lier and a de­ceiuer from the beginning. Truth needes no such shiftes.

And here also euerie faithfull christian may obserue another sleight, which the Papists vse to maintaine their Popes autho­ritie.Hect. Piu [...]. in Dan. Ca. 1. Hector Pintus a verse learned papist cites out of Eusebius Clemens, that that Cephas, which Paul reprehended in the 2. of the Galathians, was not Peter the Apostle: but another, one of the 72. Disciples, who was also called Cephas, as he proueth out of Doro­theus and Hippolytus. And he séemes to be himselfe of the same opinion; for sayth he, After the comming of the holy ghost vpon the Apostles, it is not likely that the pillar of the Church shold haue fallen into so great a fault, and haue erred in so great a matter of faith, that is, concerning the abrogation of the legall ceremonies: To whom Christ committed his Church, and appointed him generall pastour, and teacher, and maister of the faithfull, and left him his Vicar vpon earth &c. And againe, It was not meete that the high Bishop and Prince of the Apostles should bee reproued of Paul so publiquely and sharply. But this his smoake manifestly obscu­reth the truth: for what is the drift of Paul in that place by the iudgement of other learned papists themselues, but that he con­ferred y^e gospell with the Apostles, not that he should learne any thinge of them, whom he witnesseth to haue added nothing vnto [Page 254] him: but lest they should not haue allowed it, of whom onely he receiued the ministerie of gathering of almes. And he shewes himselfe in somuch not inferiour to the Apostles, that he feared not to reproue Peter their prince, as it were compelling the gen­tiles to Iudaisme. And after he shewes that we are Iustified by saith and not by the Lawe. Gal. 2.16. This is Gagneus opinion in his argu­ment of the second chap. to the Gal. So that if Paul conferred not his gospell with Peter & the rest; if he rebuked not Peter euen to y^e face, as he there writes: neither his owne authoritie, nor the au­thoritie of his gospell which he preached amongst the Galathiās, had béene of such great authoritie,Gal. 2.1. as hee there goeth about to proue vnto them. And againe he writes that he went to Ierusa­lem where the Apostles abode: and he reckons vp by name those that were chiefe amongst the Apostles, Iames, Cephas, and Iohn: and if Iames and Iohn were the Apostles he conferred with; so also was Peter no doubt, the Apostle he after reproued: nay hee cal­leth Peter also Cephas, by both his names, lest hee should seeme to forget the priuiledge giuen him of our sauiour. Nay hee cal­led them pillars: and is it likely that any of the 72 disciples should be called by that honorable name? Nay he addeth, that they gaue him right hands of fellowshippe: now what great mat­ter had it béen, if any of the 72 disciples had made Paul equall with them. And hee addeth after (no doubt of the same Peter and not of any other) that when as hee was come to Antioch hee withstood him to his face. We may note here that the Papists are so blinded with the loue of their Pope, that they will not sticke to discredite S. Paul, and to diminish (as much as in them lieth) his authoritie, and the authoritie of the gospell which hee preached, to maintaine their Popes authoritie.

But this their exposition is not onely against the scripture: but also against the Fathers. Ierome and Augustine hadde soone béen agréede, if they had credited any such matter, who so earnestly wrote one against the other,Aug. epist. 9. concerning this reprehen­sion: when as Austin sayd, Peter erred in deede: and Ierome, that he dissembled only, and that Paul did not iustly reproue him. But Ierome in his commentaries vpon the Galathians makes men­tion of this opinion and reiects it.Hanmer: in trans. Dorothei de 70. discip. Nay also in Dorotheus latin copie there is no such Cephas numbred amongst the 72 disciples, although in the gréeke, such an one is named. This diuersitie of [Page 255] copies, argues some of Sathans subtilties. And here may bee a true and forcible argument drawne, against the Popes supre­macie: If Peter had béen head of the Church, hee ought not so publiquely & sharply to haue béen reproued of Paul, saith Pintus: but as Gagneus and Austen and almost all the auncient fathers, and truth it selfe, doth witnesse Paul did so openly and sharply re­proue him; therefore he was not head of the Church.

Ferus how resolute he is in this his opinion, concerning the Popes authoritie, it is worth the marking: howe plainly in o­ther his workes, as occasion offers, hee shewes his iudgment herein: If therefore (saith hee) wee will haue the Church safe, let vs especially pray for the holy ghost: for it is he wherein the Church is vnited, gouerned, spread abroad and preserued. He alone is the on­ly tutor, gouernour, teacher, and comforter of all the faithfull. To the vnitie of the church, as other papists doe, hee requires not the vnitie of a ministeriall head, to gouerne the church, but y^e vni­tie of the holy spirit. And after speaking of Peter he writes thus: He stood in the midst of his brethren. In which word the humilitie of Peter is commended. For he did not alone by himselfe puft vp with vaine arrogācie dispose the ecclesiasticall affaires, according to his owne pleasure: but in the midst of his brethren he dispatched all thinges, which were to be done. For it is not lawfull that the eccle­siasticall affaires, and what thinges belong to the whole Church, should bee ordered by the pleasures of a fewe: but rather that those thinges should be disposed to the glorie of God, according to the rules and appointment of the scriptures, by the mutuall consent of good men. Neither is that fit that any one shall take vpon him any office whatsoeuer. For the Apostle sayth, Let all things be done de­cently and according to order. Therefore it was necessarie, that one of the Apostles should orderly doe those necessarie affaires: and therefore Peter stepps forth who had béen euer hitherto both more zelous, and more apt, and luckie in dispatching businesses. Peter alone like the Pope, presumptuously dealt not in ecclesiasticall affaires. And after speaking of Peter: Hee calles them brethren, though he were the first in order amongst the Apostles. For others are not to be disdained because of our higher estate aboue thē: last­ly, he begins his oration of the holy scrip u [...]es: Neither doth Peter this by mans fancie, but by the mouing of the holy scriptures. And if the chiefe of the Apostles did this: what thinke we that we ought [Page 256] to doe? Therefore let ciuill matters be discussed by ciuill, iust, and equall lawes: And those things which are diuine, let them be weigh­ed in the ballance of the scriptures. For there ought nothing to bee established, or decreede in the Church, but first of all wee should aske coūsell of the holy scriptures. The which thing I would to God had been obserued till now: but now that is cōmonly put in practise of many: So I wil haue it: This I command to be done: my pleasure is a sufficient warrant. Surely Ferus in these words toucheth the Popes peremptorie authoritie. And after vpon these wordes: Let another take his Bishopricke, he calls his bishopprick, his Aposto­lical office or functiō, not an empire or a Lordship. And not without cause: for they expound a Bishoppricke to be a watching, or an o­uerseeing; the which is the proper office of the Apostles. But the Pope will not onely haue an Empire, but be aboue Emperors. And after. But what constant and true witnesses needs Iesus Christ? He that is one of Christs witnesses needs not to the execution of his office an externall sword, & weapons, but rather a readie and exer­cised toung, by which he may do & exercise faithfully the charg com­mitted vnto him. For it is the dutie of an Apostle, to excell in tongue, & worde. And againe, The authoritie of the christian faith is great, which is declared to vs of witnesses, which haue declared vnto vs not onely thinges heard; but thinges seene and most assured. Peter and Iohn the chiefe amongst the Apostles, haue witnessed this vnto vs most assuredly. Here wee maie note how he ioines Iohn with Peter, as two principall or chiefe amongst the rest of the Apostles. If Peter had had this prerogatiue to him commit­ted alone of our sauiour, Ferus had done him wronge, to haue ioined Iohn with him in this primacie. And againe: Speaking of the election of Matthias, none of these although now verie skilful in the gospell by himselfe, cares for, procures or goes about this busi­nes, but being all called together without preferring themselues, or disdaining one of the other; they all waite for indifferently the sen­tence of the holy ghost. They waited not for Peters sentence, but for the sentence of the holy ghost, as Christs vicegerent in his Church: And the same as he was Christs vicar generall (as they terme him) in the beginning, so shall he be for euer: so the Apo­stles after in their councell place him in the first place. It seemes good (say they) to the holy ghost and to vs, not to Peter and to vs. And againe Ferus saith, It is no maruaile though we teach diuers [Page 257] doctrines, F [...]r. in ca. 4. Act when as wee all are not gouerned and doe not speake with the same spirite. The spirite here, by Ferus his iudgment, keepes the vnitie of the church, and not the Pope. Againe:Fer. in 2. Act. In Peter we are to marke the example of a good shepheard: the peo­ple being in an vprere, Peter steps forth into the midst, not that he should with violence staie the murmurers, but that out of the scrip­tures he might reueale, and teach the will of God. Peter stoode not onely in bodie but in minde. And he tooke to him the other eleuen, least he should seeme to exercise tyrannie among thē. He was the first in order of the Apostles, & he was the first that ought to speake, whēsoeuer the matter required an euangelicall teacher or preacher. These things of Peter are to be imitated of all pastors. There are o­ther things read of Peter: as that he disswaded Christ from his passi­on; Let that be farre from thee ô Lord, saith hee, &c. Also that hee slept in the garden, whē as notwithstanding he had promised Christ that he was ready to goe to pr [...]son and to death with him. And also that being ouercome through mans frailnes, he denyed Christ at his passion: also that he vsed the materiall sword, when Christ was ta­ken. But these things of Peter are not to be imitated of pastors: for in these he was alwaies chiddē of the Lord: Although in these in our daies he hath more followers, then in that, wherin he chiefly is to be followed. Ferus here plainely teacheth, that Peter was but first in order amongst the Apostles: and hee n [...]ppes priuilie the Pope and his cleargie, who rather follow Peter in his sléeping and in his materiall sword, then in his diligence, and preaching. And after he writes thus vpon these words,In 3. ca. Act, Peter and Iohn went vp to praie: Behold (saith he) the chiefe of the Apostles goe before. A good shepheard must goe before, and then his sheepe doe followe him. He makes here againe Peter and Iohn the chiefe amongst the Apostles, as he had done also before. And againe,Fer. in ca. 6. Act. The Apo­stles of all thing accompt this the chiefest that belongs to their of­fice, to preach: but of this now some are ashamed. No doubt hee meanes the Po [...]e, who neuer preacheth himselfe. And a little af­ter: The highest office in the Church, is the ministerie of the word: To this we ought to imploy our chiefest care: for vnlesse the worde of God be purely and diligently taught, all thinges else whatsoeuer are corrupt: therefore Paul after here in the 20 chapter doth nota­blie expresse, what is the chiefe part of the office of an Apostle, or Bishoppe. You know (saith he) how I haue kept nothing backe from [Page 258] you, but that I might declare vnto you all the counsell of God &c. If the ministerie and preaching of the word of God, be the highest office in the Church, by Ferus iudgment; then the Pope is not the highest officer and person in the Church, as other Papists would haue him, who neuer executes this office. And if this be the office of an Apostle, hee is not the successor of the Apostles, who neuer doth his office.

And after he writes thus to the same effect: The proper dutie of an Apostle, is to praie and preach. For prayer obtaines of God what is to be taught, and that by and by the fruit of the word heard may follow the preaching. And hereof Paul sayth: I make mention of you in my prayers, &c. Therefore they are not to be accoūted in the nū ­ber of the Apostles, which neglect either both these, or either of them; much lesse they which giue themselues to ease and pleasure. Thus far Ferus. And after in another place speaking of religion, which is maintained by fighting, & not by preaching; by the sword, & not by the word;Fer. in 10. ca. Act. as now a daies y^e Pope goes about to main­taine his: O miserable religion (saith he) which cannot be defen­ded otherwise, thē with the weapons of desperate villaines, and by the iniuries and spoyles of tyrants. And after he nippes in another place the Popes couetousnes: Here we see (saith he) that in the be­ginning of the Church hyprocrisie and couetousnes crept in; In ca. 8. Act. (speaking of Simon Magus) but Peter verie diligently withstood both of them: whom I would to God his successors had followed. And after: Peter neuer spake more bitterly then against Ananias and Sapphira: for no plagues are more hurtfull in the Church then hypocrisie and couetousnes: So Christ threwe out of the temple those which sold. If he stroke them with such a terrible sentence, which would haue bought: what would he saie of our sellers, which open and shut heauen for money, which kill soules and quicken them againe for a handfull of barlie? Thus farre Ferus. No doubt he toucheth here the Popes pardons.

And after hee makes the holy ghost teach Peter this lesson: Thirdly, In ca. Act. 10. Whom God bindes, doe thou not loose: and whome hee looseth, do not thou binde: for thou hast not power at thy pleasure to place soules in heauen or hell; but according to the worde of God. For all soules are mine, saith the Lord. Fourthly, whome I haue serued, let it not grieue thee to serue them also: for the disciple is not aboue his maister. I haue been a seruant to all, do thou so also. [Page 259] Fiftly, whome I haue not as yet condemned, doe not thou iudge rashly or condemne least thou be condemned thy selfe. He glaun­ceth at the Popes authoritie, in pardoning and condemning whomsoeuer he pleaseth.

And he is no changling: as in his Commentaries vpon Ma­thew; In ca. Act. 10. so here also he quite writhes y^e Popes temporall sword out of his hand, vpon these words: Arise Peter: By an excellent me­taphor (saith he) the office of the Apostles is described, whose office is to rise, not to take their ease, and to watch & take care for their flocke; and then to kill, not with the materiall sword, (for that was forbidden Peter) but with the sword of the spirite, which is the word of God: which sword the Apostles are commanded to buye, if they sold their coate for it. And they kill, when they preach the lawe and shew men their sinnes, and doe teach that our strēght and righteousnes is nothing; yea that wee are nothing, but euen damned and miserable sinners.

And after also hee makes Peter subiect to the Church:In ca. 11. Act. Peter (saith he) an Apostle, & the first and chiefe of the Apostles, is for­ced to yeeld an account to the Church: neither doth hee take this grieuously, as a thing not agreeing to his authoritie. For hee knewe wel enough that he exercised the office not of a Lord or maister, but of a seruant of the Church. The Church is the spouse of Christ; and she is the Ladie of the house: Peter is but a seruant and minister. The Church therefore hath authoritie not onely to aske accompt of her seruants; but also if they bee not fitte, quite to put them away. So heretofore it hath been often done in generall councels. But nowe wicked Bishoppes will not be reproued nor rulde by the Church: as though they were Lordes and not seruantes. Therefore by the iust iudgment of God, they are despised of all men. Ferus agrées here with Austen, and the auncient Fathers, that the Church rules: she is Christs vicegerent: shee calles to accompt and deposeth whome it pleaseth her. The fathers called this, the Colledge of priests: and hereof Cyprian called Cornelius Colleague. This ho­ly Colledge of priests ruled through the world, not anie one pre­late, as now the Papists teach. Euerie one seuerallie euen Pe­ter & the Bishop of Rome are but a seruant the Church is y^e Lady, as Ferus termes her. They are wicked Bishops, sonnes o [...] perditi­on, that wil not be ruled by the Church: this is Ferus iudgment.

And againe he writes thus, vpon these words:In cap. 9. Act. Hee went tho­rowe [Page 260] euery Citie; confirming and stablishing that which the other had taught; or adding to that, which they had not done sufficiently: he caried that scrole imprinted in his heart, which Christ last of all commanded Peter saying: Feede my sheepe if thou louest me. In Pe­ter thou seest the office of B shops, that is, to visite all: according to that saying: Heale that which is weake, and binde vppe that which is broken, &c. They which are Bishoppes, and doe sleepe, and are i­dle, doe not know in what a dangerous estate they are; nor doe not thinke that the bloud of all that perish, shall be required at their hands. Heere hee makes Peter a patterne for all bishops to followe, and not a type of the Pope, and his successors And af­ter vpon these words, Behold three men, &c Marke (saith hee) that these wordes spoken to Peter doe belong to all pastours. For so it is sayde to euerie one of them: Behold men: as though hee should saye: These sheepe committed to thy charge doe require care, and help; the sinner succour; the weake, strength; those which go astraie, doctrine; the vnrulie, correctiō; those which are tormen­ted through afflictions, comforte; the whole church now disper­sed, peace. Secondly, Arise: thou art not a Lord, but a seruant: this is not a time of ease, but of labour: hitherto thou hast done nothing: through thy negligence the Wolfe hath entred in, that is, the Di­uell. For he is a Wolfe, howe greatly soeuer he shewe the face of a friend &c. Peters lessons Ferus attributes to all pastours. And againe:In ca. 10. Act. In Peter thou seest expressed what becomes Bishoppes, that is, to goe vp aloft, to fast, to praie. Thou seest the contrarie in wicked and euill Bishoppes, they onely take care of tempo­rall thinges themselues; they committe spirituall things to others. They liue like Princes, not like shepheards, they neuer praie, they giue themselues to pleasures. And after hee writes thus: In this Chapter, Luke dooth prosecute the historie of Paul and Barnabas pilgrimage, and hee names certaine countries which in their prea­ching they passed through, Fer. in Act. ca. 14. that here al men may see how couragi­ously these two Apostles preached to al men the word of saluatiō to the great shame of those, which brag themselues to be the successors of the Apostles: whē as they are nothing else but slothfull & vnfaith­full seruāts, sharply to be reproued of the Lord, nay iustly to be con­demned. No doubt he condemnes here the Popes proud and idle state. And after he writes thus of the first generall councell, of [Page 261] the authoritie of Iames: Iames confirmes the sayings of the three Apostles, & pronounceth sentence as Bishop of Ierusalem. If Peter had been dead of the vniuersall Church, he should now haue pro­nounced sentence and ratified the councell, as the Pope doth now: But then this one thing verie euidentlie proues, that there was no such authoritie acknowledged of Peter, seeing that in the first generall councell, in his presence, Iames pronounceth sen­tence and as it were confirmes the councell.

And after: Marke, that he saith not, that thou shalt haue much people; but I haue much people in this citie. As though he should saie; the people is not thine, but mine. So he sayd to Peter: Fer. in Act. cap. 18. Feede not thy sheepe, but my sheepe: As though he should say; they are mine; I haue redeemed them with my bloud; I loue them; I take care of thē: therefore thou shalt not rule ouer them at thy pleasure: thou shalt plaie the part of a shepheard and not of a Lord. If Peter had Christs authoritie committed to him, and were his vicegerent; then he had a kinde of Lordship ouer his sheepe: But this Ferus denies. And writing of Apollo, he saies thus: Mention of him is made in this place very fitly, for he was such a great man, & the Co­rinthiās made him equall with Peter, and Paul: I (say they) hold of Paul: I of Apollo: & I of Cephas. If y^t Corinthiās had béen taught this principall point of religion, which nowe the catholiques accompt the chiefest point of all other, that Peter had béen ordai­ned of Christ his Vicar generall, they would neuer haue mat­ched Apollo with him. By this it is likelie, y^e there was no such superiority among the Apostles taught in the primitiue Church.Fer. in 21. Act. And again vpon these words; Thus saith the holy Ghost: the Lord as a most wise gouernour of his doth foreshew the crosse which is appointed to his; but sodaine destruction falleth on the wicked. He makes the holie Ghost the gouernour of the Church. And in a­nother place: No congregatiō can conti [...]ue without order: Ther­fore it is a great matter in the reformation of the Church, that order be kept. Therefore they offende grieuously, which in the Church of God disturb, rent asunder and quite take away all order. Fer. in 23. Act, Christ him­selfe ordeined an order: some Apostles some Prophets some doc­tors. He makes in this order appointed of Christ no one visible head. And after speaking of the Apostles hee writes thus: It is the office of the Apostles to be seruants, or ministers, and witnesses of Christ. They haue all one office by Ferus iudgement.

The same Ferus also of the supremacie, writes thus: The ser­uant (saith he) is not aboue his Maister. Fer. in pass. part. 1. By this worde therefore Christ doth bridle all the pride and ambition of ecclesiasticall per­sons: for admitte whosoeuer they be, whether Popes or Bishoppes, or Cardinals, or Doctours, what are they else but seruants? And if they be seruants (as no man will denie) they ought to behaue them­selues so, as that they should not climbe aboue their maister: howe this is done among them, let them looke to it. For here is not a place (as we saie) to rake in this filthie fenne or lake. Their owne consci­ences will tell them, in what thinges they are vnlike to Christ: nay wherein they endeuour to climbe vp aboue Christ, &c. Here Fe­rus is loth to meddle with the Popes pride, as should séeme: but for all that, hee glaunceth at it, and giues him, as wee saie, an Item.

And a little after he discouers some parts of this pride. In worldly affaires no man dare preferre himselfe before his maister, or will seeke to take more ease then his maister doth: but in spirituall matters we see it farre otherwise. There is no man but coueteth and wisheth to be in better estate thē Christ was in, Christ whē as he was in the shape of God hūbled himselfe: we vile wretches cānot abide humilitie. Christ ministred to vs, who were his seruāts: we thinke scorne to minister or do seruice to any. Christ did good euen to the simplest: we thinke much to do good euen to our brethren. Christ laboured & tooke paines: we seeke our owne ease. Christ although hee were the brightnes of his fathers glorie: yet patiently endured the reproches of men; we are of a contrarie minde. Christ being the iudge of all men; notwithstanding suffered himselfe to bee iudged: we disdaine to be iudged or reproued of any. Christ by the crosse and death entred into his glorie: we thinke to come thither, by riot and pleasure. What therefore doe we else, but preferre our selues before our maister, and desire a better estate then hee had? There­fore not without cause he vrgeth this word so often, & so vehement­ly vnto vs: He will haue vs knowe that we are seruants. Againe, that we should consider what he hath done and suffered: he that markes this diligently will bee most readie to doe all good, and most pati­ent to endure all euill. He séemes here also to glaunce at y^e Popes pride and pompe. Againe, howe Peter was chiefe amonge the Apostles, he writes thus, of the washing of the Apostles féete: It is most likelie that he began at Peter, who was the first or chiefe [Page 263] amonge the Apostles, not in calling; for Andrew followed Christ before him: but in the election of the Apostleshippe, for there Peter is placed in the first place, &c. So that by Ferus his iudgment, Pe­ter was the chiefe among the Apostles, because when as Christ chose his xij. Apostles, he first chose Peter: he was the first in or­der; the first chosen of the twelue.

And againe, that the Pope ought not to haue both swords,Fer. Part. 2, pass. he writes thus: Christ speakes thus to Peter: Hinder not my death; but rather studie to imitate it. Awaye with thy sworde which kills men: my sworde which I haue committed vnto thee cuts off vices; but saues men. Therefore put thou that materiall sworde into thy sheath againe, or as the other Euangelists saide, into his owne place. The proper place of the materiall sworde, is the ordinarie power, that is, the ciuill magistrate. Put thy sword therfore into that sheath: let the ciuill magistrate vse it, and not thou.

In this place as in manie other places alledged in this dis­course; Ferus plainlie teacheth that the Pope ought not to haue both swords, because Peter had them not: and therefore he quite ouerthrowes the Popes supremacie. This is the very foundation thereof: that the Pope hath the right of both the swordes. And after: Againe he teacheth by this worde, that the gospell is not to be defended with worldly weapons; nor with mans ayde: but the defence thereof is to be committed to God. So saith Paul: the wea­pons of our warfare are not carnall: so Christ neuer vsed any sword; nor his Apostles are euer read to haue been girded with swordes. They taught the word: and the word it selfe fought with his owne power: And the Apostles went euer away conquerors. So Christ in Luke sayth, I will giue you a mouth and wisdome, which your ene­mies shall not be able to resist. Therefore Christ, especially by this word, forbiddes his Apostles the externall sword: for they haue, and they ought to haue the sworde of the spirite, which is the worde of God. And hence Esay prophesieth; that the battell of the Apostles shalbe as in the day of Madian, that is, as Gedeon ouercame the Madianits, not with weapons, but with trumpets and breaking of pitchers: so should the Apostles do spiritually, that they should sub­due the whole world to Christ, by the trumpet of the word of God, and by suffering afflictions, &c.

Here also Ferus plainly teacheth, y^e the gospel must not be main­tained with armes and swords, with fire and fagotte, as the [Page 264] Pope séeke nowe to maintaine his kingdome. And Ferus of Christs kingdome,Part 3. pass. writes thus: My kingdome is otherwise go­uerned then a warlike kingdome: for this is gouerned with a mate­riall sword, but my kingdome stands in no neede of that sword, for the sword thereof is the word of God. The kingdome of the world hath Cities, Castles, Townes, Villages, Armes, Weapons: but my kingdome only requires the hearts of men. The world raignes ouer mens bodies and goods: but I ouer mens hearts & consciences. The world raignes with fleshly power, but it obeyes the spirituall power; but I make no accoūt of fleshly power, but I raign spiritually against fin, death, and hell, &c. The Popes kingdome is far vnlike this.

And of Christs crowne of thornes he writes thus: The crownes of the kinges of this world, Fer. part 3. pass are some of iron, some of siluer some of golde. By which is declared, that the kingdome of the world con­sisteth of fleshly power, glorie and nobilitie. But Christs crowne is a crowne of thornes; that by this token thou maiest knowe that Christes kingdome consists of thornes and afflictions. And what kinde of king Christ is himselfe, such like kings he makes vs, that is, subiect to afflictions: No doubt then the Pope was neuer made king by Christ: he is farre vnlike him, as hee was here in this world. Nay this his thornie crowne plainly condemnes that his triple crowne of golde.

In cap. 16 Mat. Titilman a Frier also vpon these words: Ʋpon this rocke I will build my Church; writes thus: Vpon this rocke, vpon this truth of faith which thou hast confessed, and hast vttered saying: Thou art Christ the sonne of the liuing God: and also vppon my selfe a most sure rocke, which in thy foresaide speech thou hast confessed; I will build and founde my Church, &c. So that all catholiques as M. Bellarmine affirmes, doe not expounde Peter to be that rocke.

Cyril. in Io. ca. 5.6. Cyrill of the authoritie of all the Apostles writes thus, vppon these words: And hee breathed vpon them. When as hee woulde make his disciples famous and excellent for the great dignitie of their apostleshippe, and would ordaine them the holy guides of his mysteries, he forthwith sanctifies them with his holy spirite, which by breathing he bestowed vpon them. Here is the authoritie com­mon to all the Apostles. And although hee affirme that, Christ built his Church on Peter, as it were vpon a rocke or stone; yet of Peter he writes thus, and of that his thréefold loue. Peter euer went before the rest: for beeing especially in loue with Christ, hee [Page 265] was euer most readie both to do any thing and to make answeare: therfore euen now a little before seeing the ship came slowly to the land, he girding his coate about him, leaped into the sea. Cap. 64. And whē as our Sauiour asked his disciples saying, whō do men saye that I am? When as againe after their answere, he demaūded of them againe: But whom doe you saie that I am? as the principall and head of the rest, he first cried out: Thou art Christ the sonne of the liuing God, He also smote off Malchas eare, thinking by this meanes that he should euer cleaue to his maister. Therefore of good right Christ asked him if he loued him more then the rest, and that thrice. Peter also confessed that he loued him, and he calles none other to be wit­nes of this his loue, but Christ himselfe. And in euery one of his con­fessions the words being a little altered, he heard that he must haue a care of Christs sheepe. But this speech doth bring to light a h [...]gher matter: for because Peter with the rest was adorned by Christ with the name of an Apostle, and he denied him thrice at his passion: by good right now the cōfession of his three-folde loue is required, that his three fold deniall might be requited with the like nūber of his cō ­fession. So that which was committed by words, was cured with words. He asked of him if he loued him more then the rest: for he which had tried the greater clemēcie of his maister towards him, by good right ought to haue loued him more. And although all the Apostles generally were stricken with great feare, when the Lorde was betrayed: yet Peters fault was the greatest, that in so short a time denied him thrice. Therfore seeing by the mercie of our Saui­our he obtained forgiuenes of a great sinne, iustly of him greater loue is required. All pastors of the Church hereby learne: that they can no otherwise be beloued of Christ, then if so bee that they shal studie with al their maine & might, that his sheep be wel fed, & like well. Such a one was Paul, &c. He proues that Peter had his Apostleship common with the rest of the Apostles, & that by this place it was restored him againe, and no primacie granted him ouer all the church: And that all doctors heere haue receiued a charge, not Peter onely: He concludes thus. By Peters threefold confession, his three folde sinne of denying is done away. And hee sayde to him; feede my Lambes: restoring to him againe the dig­nitie of his Apostleshippe, least through his deniall which chanced by mans frailtie, it had seemed to haue beene disanulled. Héere is a restitution of Peter: heere is no prelation, as the Papists [Page 266] teach, of the supremacie. Ierome writes thus: The arke of Noah was a figure of the Church; Ierom. contra lucifera nos. as Peter saith: In the arke of Noah a fewe, that is, eight soules were saued by water; As now also baptisme saueth vs. As in that were all kinde of beasts; so in this are men of all countries and conditions. The arke had her nests: so the Church her mansions. Eight soules of men were saued in the arke: and Eccle­siastes biddes vs giue part to seuen, and part to eight; that is, beleeue both the testaments. And therefore some psalmes are written for the eight; and by eight verses, which are put vnder euery letter. And in the 118. psalme the iust man is instructed: and the blessings by the which the Lorde signifieth his Church in the mount, are eyght, &c. A Crowe is sent out of the arke, and returneth no more; and af­ter the Doue sheweth the peace of the earth: So in the baptisme of the Church, that blacke birde being expelled, that is, the Diuell, the Doue of the holy ghost declareth the peace of our lande. The arke beginning of 30. cubits is built, by little and little decreasing into one cubite: So likewise the Church consisting of many degrees, at length is finished with Deacons, Priests, and Bishops. Héere wee maye plainly sée that Ierome makes the whole order and brotherhood of Bishopps, to bee that one cubite, in which the arke was fini­shed; and not anie one Bishop, no not the Bishoppe of Rome. For in the same booke he alleadgeth thus Cyprian, writing to the Bishop of Rome: He ends (saith he) his discourse which hee had made to Stephen Bishop of Rome after this manner: We haue she­wed these things to your conscience (most welbeloued brother) both for our cōmon honour, and for my sincere loue I beare vnto you, ho­ping that those things please you for the truth of your faith and reli­gion, which are both true and religious. But wee knowe some that will hardly refuse that which they haue once tasted; nor chang their resolution easily: but the knotte of peace and concorde, being kept safe among their fellow Bishops, wil keepe some priuate opinions to themselues, which they haue once liked of. Wherein wee will not vrge nor prescribe a lawe to any man, when as euery one in the Church hath free power and authoritie to gouerne, as he will; and e­uery one is set ouer the Lords flocke, beeing to giue account to the Lord of his doing. Here is plaine by Cyprians and Ieromes iudg­ments, the common honour of all Bishoppes, that one of them cannot enforce another: And that they haue euery one of them frée power of gouernment in their seuerall charges, whereof they are [Page 267] to giue accompt to the Lord. And of the authoritie and necessitie of Bishops he writes thus in the same booke: If at the praier only of the Bishop, the holy ghost descended; then they are in a lamen­table case, who beeing baptized by priests and Deacons in villages, townes & far distant places, haue died before euer they were visited of the Bishops. The health of the Church consisteth in the dignitie & reuerence of the chiefe priests, to whom if a peereles & chiefe au­thoritie be giuen of all men, there will bee so manye schismes in the Church, as therē are Priests, &c. Héere wee may plainly see first, the iurisdiction of Bishops ouer manie villages and countrey townes, in which onelie Priests and Deacons were placed, in Ieromes daies: And that euen then, as some now a daies thinke, euerie pastor was not a Bishop in his flocke. Secondlie, what y^e authoritie of euerie Bishop was, it was Exors, it was péerelesse, he had none aboue him in this world in his charge; noe, not the Bishoppe of Rome. And lastlie, that whereas M. Dorman in his booke against M. Nowell, doth alleage this place to proue the Bi­shoppe of Romes authoritie, and would proue that S. Ierome in this place ment him, Marianus Victorinus Reatinus Episcopus, who hath corrected S. Ieromes workes and newly imprinted them, being a great Papist, affirmes, that this place is ment of euery Bishoppe in his Diocesse. Hee calles (saith he) the Bishoppe the chiefe priest; whose authoritie also to be greater thē the other priests, hee doth otherwhere plainly and manifestly auouch. So the Apo­stles whose roome the Bishops now occupie, & succeede in, were a­boue the 72 disciples, whom as blessed Damasus the Priest doth wit­nes, the Priests do now succeede. So Aaron and the other hie priests, were euer aboue the Leuites. So that by his iudgment, by this chiefe priest is not ment the Pope, but euerie Bishop: And that euerie Bishops authority is péereles. And this vnitie of Bishops makes Ierome to be the vnitie of the Church.

Augustine writes thus: The scribes and Pharisees sitte vpon Mo­ses chaire, doe what they say: but doe not as they doe. You see that in the chaire of Moyses, to which hath nowe succeeded the chaire of Christ, that also euill men doe sitte, and yet notwith­standing the good thinges which they are about to teach, doe not hurt their hearers. Wherefore doest thou for the wicked mens sake, forsake the chaire? Returne againe to peace, returne againe to vni­tie, which hurt thee not. If I speake well, and doe well, followe me: But if I doe not as I say; thou hearest the counsell of the Lorde; [Page 268] Doe what I say; but what I doe, doe thou not. But yet depart not from the catholique chaire. Héere we may sée that this chaire of Christ was in euerie countrey, and that euery Bishop sate in it, not the Bishop of Rome onelie. Austen himselfe sate in it, and to the vnitie of the chaire he exhorts schismatikes, that they would returne. Secondly we may note, howe this chaire then was called, Christs chaire, not Peters chaire; As the Pope nowe calles his.

Of the strickt vnitie that is betwixt Christ the head and his Church y^e bodie,Aug. in psal. 37. he writes thus: Whē as Christ speaketh, somtime he speaketh in the persō of the only head, because he is a sauiour borne of the Virgin Marie; sometime in the person of his bodie, which is the whole church, dispersed through the whole world. And we are in his bodie, if our faith be pure, our hope sure, and our loue inflamed. And after where hee saith: The wordes of my sinnes; there is no doubt but that it is the voice of Christ. But how come sinnes, but of his bodie which is the Church? because both the bodie of Christ and the head speakes. Why speakes he alone? because they shal be two in one flesh. This is a great mysterie (saith the Apostle) I meane of Christ and of his Church. And a little after, If he hath sayd: now they are not two, but one flesh; what maruaile is it, if one flesh and one tounge vtter the same words, as of one flesh, one head, and of one bodie? let vs heare them as one; but yet the head as the heade, and the bodie as the bodie. The personnes are not deuided, but there is a differēce of their dignities; because the head doth saue, the body is saued: The head shewes mercie, the body bewailes her mi­serie: the head is to purge sinnes, the bodie to confesse sinnes: and yet one voice of them both. Héere we may sée the narrowe vnion betwéene Christ and his Church. They are one flesh: hee is an adulterer that intrudes himselfe betwéene these. The Church sinneth, euen the Pope himselfe, if he be a member of this body, by Augustines iudgment; and the head alone saueth: Christ alone is the head; and all the rest are members.

Quaest. ex v­tro (que) testā. quaest. 101. Augustine of the Deacons of the Church of Rome, which e­stéemed themselues better then the order of those, whome they called presbyters, writes thus: But because they are the ministers or deacons of the Church of Rome: therefore they thinke thēselues more honorable then in other Churches, for the statelines of the Ci­tie of Rome, which seemes to be the head of all other Cities. Let vs [Page 269] marke héere what priuiledge Austen giues to the citie of Rome, and whie the Deacons thereof might perchance aduance them­selues aboue other Deacons, because the Citie of Rome (saith he) Was the head of all other Cities. If it had been accompted the head of all other Churches: no doubt Austen would haue here gi­uen it that commendation; but hee saith no such thinge thereof: but that the magnificence thereof consisted in that it was y^e head of all other Cities. What can be plainer then this? Shall wee not beleeue Austen? And in another place of the foundations and bulwarks of the Church, he writes thus:Epist. 56. Heretiques goe about to vndermine, or ouercome the most sure foundations of the Church by the shew of reasō: but that mercifull Captaine of our faith, hath as it were with a most stronge tower defended his Church, by the solemne assemblies of all nations & people, by the seats of the Apo­stles, and by certaine excellent learned, godly and spirituall men, & also he hath fenced it with the plentifull furniture of inuincible rea­son. These are all the visible bulwarks and towers of defence of the Church, which S. Austen knewe in his daies. First generall councells: then the apostolicall seas (no one apostolicall sea more then the rest, no not Rome) and lastly some especiall godly lear­ned men, with their inuincible arguments and forces of reason. Where also we maie note: that as he preferreth no one apostoli­call sea before all the rest, so that he doth preferre generall coun­cels before them all. So that by Augustines iudgment a gene­rall councell is to be preferred before the Church of Rome. And here Augustine declaring the bulwarks of Gods Church against heretiques, had shewed himselfe to be a verie vnskilfull Captain of the Lords armie, if so be that he had quite forgotten the chiefe bulwarke aboue all the rest against them, that is, that the Pope cannot erre. This had been the forciblest bulwarke that the Church could haue had against all heretiques. But Austen in his daies knewe no such, and therefore no doubt hee makes no mention of it.

And also in another place of Peters prerogatiue, he writes thus: As some things are sayd which seeme properly to belong to Peter himselfe: and yet they are not rightly expounded, In psal. 108. vnlesse they be referred to the Church, of which hee is acknowledged in a type to haue borne the figure, for the primacie that hee had among the A­postles: As this, To thee I will giue the keies of the kingdom of hea­uen, [Page 270] and other speeches of our sauiour to him like to this; so Iudas likewise as it were sustaineth the person of the Iewes, that bee ene­mies vnto Christ: which then hated Christ, and now also their wic­kednes continuing, as it were by a succession doe hate him still. Here Austen acknowledgeth a primacie of Peter amongst the Apostles. But for all that by this his primacie by Austens iudgement, hee gaineth nothing to his successor, or to the Bishop of Rome: but to the whole Church, whose Image he sustained because he was y^e chiefe among the Apostles. He plainly affirmes: that Peter was a type of the whole Church, & to it conueyed that priuiledge giuen to him; and not to his successor the Bishop of Rome, as y^t papists now would haue him. And to expound that saying of our Sa­uiour: To thée will I giue the keies of the kingdom of heauen, (as the papists doe nowe) to Peter himselfe, is not rightlie to ex­pound them, what can be plainer then? As Iudas sustaineth the persons of all the wicked Iewes, so doth Peter not of the bishop of Rome, but of the whole Church. This is Austens iudgment concerning this matter: and he ouerthrowes the papists exposi­tion of these words. To thee will I giue the keies, which referre them to Peter himselfe and his successors.

And to Austen agrées Chrysostome both concerning the autho­ritie of Rome and of Peter, he manifestlie preferres Antioch be­fore Roome.Ho. 17. ad pop. Ant. What (saith he) is the dignitie of our Citie? it chanced first (saith he) that the disciples at Antioch were called Christiās, this dignitie hath no citie else that is in the world, no not Romulus his citie. And therefore she, that is Antioch, may lift vp her eyes and o­uerlooke all the world beside, for this fire of her loue toward Christ, for this her great confidence and boldnes, for this her valiantes. He cals Rome but Romulus his citie: if she had béen then accounted the catholique mother church, as the papists nowe affirme that she is, he would not haue béen too bould with her: he would haue giuen her some more honorable stile, then to call her Romulus his citie; nay he would not haue preferred Antioch before her: yea and not onlie Chrisostome but the Emperor himselfe yéelds that same priuiledge to Antioch.Ho. 21. ad pop. Ant aeditione Harma 21. And haue I not (saith hee) alwaies preferred that citie before all other, and haue I not accompted it dea­rer to me, then mine owne natiue countrie? The Emperor pre­ferred Antioch before all other cities in the world, and therefore before Rome: and it is not likelie that he erred in iudgment.

And after, of the Emperors authoritie in the same homilie Chry­sostome writes thus. Oh howe great is the force of Christian re­ligion! It restrained and bridled a man [...], that on earth had none to be compared with him, that Lord that can ouerthrowe and destroy all things and taught him such hea­uenly philosophie, as a meane man would neuer haue embraced, &c. He plainly here affirmes that the Emperor is the chiefe man here vpon earth. And that there is none equall to be compared with him, no not the Pope.

Victorinus an auncient father vppon the Reuelation concer­ning y^e church, writes thus: These seuen starres, are seuen churches, Victor. in 1. cap. Ap. which he calls by their names, and to whom also he writes his Epi­stles: Not that they were the principall Churches of all other; but that which hee speakes to one hee speakes to all: for there is no diffe­rence, as when one doth preferre the standerd of a fewe souldiers to a greater number. Paul taught first, that all the churches of the world were but seuen, and those seuen, which he named, to be that one ca­tholique Church. The which thing that he might obserue him selfe, he exceeded not the nūber of seuen Churches: but he wrote to the Romanes, Corinthians, Galathians, Ephesians, Philippians, Col­lossiās, and to the Thessaloniās. And afterward he wrote to particu­lar persons, least he should exceede the nūber of seauen Churches. And briefly knitting vp togither the whole summe of his preaching he saith to Timothie. That thou maist know how thou oughtest to behaue thy selfe in the Church of the liuing God. We read also that this type was declared by the holy Ghost, by the prophet Esay, of seuen women, that should lay hould of one man. Christ is that one man, which was not borne of mans seede: the seuen women are the churches, taking their bread, and with them (that is their garments) they are couered, who desire that their reproch may bee taken from them, and that the name of the Lord may be called vp­pon them. They take their bread, which is the holy Ghost, which nourisheth into his eternal life, promised them by faith, and their gar­ments also, which are promised thē which desire that they may be clothed. Of which S. Paul speaketh, this mortalitie must be clo­thed with incorruption, and this mortall must put on immortalitie. And they desire that their reproch may be taken away: their reproch is their old accustomed sinne, which is taken away in baptisme, and a man then beginnes to be called a Christian: which is as much to [Page 272] say, as let thy name be called vpon. Therefore in these seuen chur­ches it may be that of one Church is made seuen, &c. Victorinus here plainly makes but one catholique Church, and the Romane church (being one of the seuen whereunto S. Paul wrote his Epi­stles) a member thereof.

In psal. 99. in praelat. Austine writes thus: Eyther our Lord Iesus, doth hee not now & euer gouerne the worlde with his Father? and whether to this matter, doth he call any man making him his imitator or follower, that with him he should gouerne heauen and earth and all? Christ by S. Austines iudgement, calles no man to bee partaker with him in his gouernement of heauen and earth: therefore not the Pope.

Primasius also S. Austines scholler writes thus: Let no man glorie in men, in false Apostles, no nor in any eyther king or priest, for all thinges are yours, In 1. ep. ad Cor. cap. 3. eyther Paul, or Apollo, or Cephas, or the world, or life or death, we are yours: you are not ours &c. Nowe if Peter had béen Christs vicar, then the saints had béene his as they were Christs, whose place he sustained: But Primasius saith plainly that the Corinthians were Christs; they were not Peters: Therefore Peter was not in any respect their head, but their ser­uant or minister.

That Christ alone is the head of the Church, Theodoret writes thus:Theod. in 2 ca. ad Col. Againe (saith he) he cals Christ the head, and the congrega­tion of the faithfull the bodie: And he hath put downe all this place metaphorically; for euen as in the bodie, the braine is the root of the sinewes, and by the sinewes the bodie hath feeling: so the bodie of the Church, by Christ our Lord receiues both fountaines of Doc­trine and matter of saluation. And that thing which sinewes are in the bodie, that are Apostles, prophets, and teachers in the assem­blie of the Church. Thus much Theodoret: the Apostles are but ligaments or sinewes by his iudgement: nowe it is monstrous and against all reason to make a sinew a head.In 1 ep. Co. 10 And in another place he writes thus: This is required of Stewards that they bee founde faithfull, not that hee should take vnto him the honour o [...] dignitie of his maister: but that he should keepe his maisters good will. In 1 ep. ad Cor. cap. 9. And in another place of S. Paul hee writes thus: Am I not free? that is as much to say: I am vnder no mans iurisdiction, I am not in the place of a disciple: But to whose credite the whole world was committed, because he was called after Christs assump­tion. [Page 273] And the same prerogatiue he yeelds also to S. Paul in ano­ther place vpon these words (whereof I am made a minister.) The saluation of the Church was committed to me, meaning S. Paul, & to me was committed the office of preaching, that I should fill you all with heauenly doctrine. And that word (you) doth not onely meane them, but also the faithfull that are in the world.

Gregorie also writes thus:In 5. psal. penit. Christ is one person with his whole Church, which either now is conuersant here on earth, or is in hea­uen now with him: And as there is one soule, which quickens the diuers members of the bodie; so one onely holie spirit quickens and lightens the whole Church. And as Christ which is the head of the church, was conceiued by the holy Ghost; so the holy Church which is his bodie, is filled with the same holy spirit, that it may liue: and by his power is strengthned, that it may stand in the ioining or coupling togither of one faith and charitie. By which the whole bodie being ministred vnto & built by ioints and couplings, growes to the increase of God. Gregorie here makes plainly Christ & his Church, whether in heauen or in earth, to be but one bodie. And that by the holie spirite he quickens, strengthens, and gouernes the same; euen as our soule quickens and gouernes our bodies: And that by ioints & couplings, not by any ministeriall head, as the pa­pists do imagine: nay he saith, that his triumphant and his militant Church is but one bodie. So that then if they will make Peter y^e head of the militant Church, he must also be the head of the tri­umphant, which I thinke they will not graunt.

Lastlie to conclude, to make the matter more plaine, and to shew how farre Gregorie was from imagining Peter to bee the head of the whole Church, he writes thus in another place:In psal. penit. 3. & 5. The Apostles were called feet, because that as feet carrie the bodie; so the Apostles carried Christ into the knowledge of al nations, which were moued, when they doubted that he whom they saw did suf­fer, was the sonne of God. In the bodie of the Church he com­pares Apostles to féete, not to heades; and that verie fitlie; al­ledging that place of the Apostle:Ro. 10.15. How beautifull are the feete of thē which bring glad tydings of peace? And of the gouernment of his Church, by his holie spirit, our sauiour most manifestly spea­keth himselfe: And I will praie the Father, and hee shall giue you another comforter, that he may abide with you for euer; Io. 14.15. euen the spi­rite of truth: As though he should say, you are discomforted, be­cause [Page 274] I goe from you; but I, in my stead, will send you a com­forter, which shall neuer forsake you, but shall abide with you for euer. And after: I wil not leaue you like Orphans without a guide or gouernour, but I will come vnto you (meaning by his holie spi­rite.) The holie spirit then is the gouernour, and guardian of Christs Church here on earth: wee are not orphanes. And the same lesson he taught al his Apostles again immediatlie before his ascension: It is not for you to know the times and seasons which the Father hath put in his owne power: Act. 1.7.8. But you shall receiue the po­wer of the holy ghost when he shall come on you. Héere is the autho­ritie, heere is the power, and the gouernment of the Church. And you shall be witnesses vnto me, both in Ierusalem, and in all Iu­dea, and in Samaria, and vnto the vttermost part of the earth. Héere also is the estate and condition of all the Apostles put downe; no one of them is made better then an other. They are all appointed witnesses of him: no one of them Lord or Iudge. And this authoritie and office of gouernment in the Church, to declare that it was of God giuen to the spirit of God, the spirit of God expresly oftentimes executed: As when Peter doubted what the vision ment,Act. 10.19. the spirit sayd vnto him: Behold three men seeke thee: Arise therfore and get thee downe, and goe with them, & doubt nothing: For I haue sent them. What can be more plaine then this? The holie ghost sent those thrée men from Caesarea to Ioppe; and also sent Peter with them. Is not this to gouerne? If Peter had béen head appointed by Christ vnder him, he might haue gone by his owne authoritie; but here he is namelie sent of another: to declare that the authoritie was not in himselfe. And when Peter came again to Ierusalem; Act. 11.3. They of the Circum­cision contended with him about this matter: And he alleadgeth this commission and commandement of the holy spirit for his warrant. Now this same disputing and reasoning taught, that Peter was not their head: The brethren make him yeeld account of his doings to them,Act. 8.39. as to his equals. So the spirit caught Phil­lip awaie from the Eunuch, and placed him at Azoto, and he walked too and fro, preaching in all the cities, till he came to Caesarea.

The like practise of this authoritie and gouernment of the ho­ly spirit in the Church, we read in the Acts c. 13.2: Now as they ministred vnto the Lord & fasted, the holy ghost saide: separate me Barnabas and Saul, for the works whereunto I haue called them.

And after they had fasted and prayed, and layd their handes on them, they let them goe: and they, after they were sent forth of the holy ghost, came euen to Caesarea; and from thence sailed to Cypris. Is not this to gouerne? Amongst a number, to elect out cer­taine men, and to send them to certaine countries.

The like testimonie of this gouernment in Gods Church of Gods spirit, yeeldeth S. Paul to a great number of pastors in a solemne synode:Act. 20.28. Take heede therefore vnto your selues (sayth he) and to all the flocke; whereof the holy ghost hath made you ouer­seers.

To place pastors in the Church, is it not to gouerne? And this S. Paul attributes heere to the holie ghost: and as hee af­firmes this of the pastors of Ephesius, so no doubt of the pastors of the whole world. They are placed in their cures by the holie Ghost.

All the Apostles likewise attribute this power and authority to the holie Ghost: In that great controuersie about circumci­sion and obseruing the lawe of Moses, Act. 15.28. doe they not conclude thus? It seemes good to the holie Ghost and to vs: Héere is the ho­lie Ghost first put as head and gouernour, and decider of this great controuersie; and they themselues, all alike, but as as­sistants vnto it. And is not this to gouerne?

And as the holie Ghost did then expreslie shew his gouerne­ment in the beginning; so no doubt, by his most mightie po­wer, and secret inspiration, he gouernes the same still: and as y^e Apostles acknowledge him the gouernour of the church, & no one of them; but him as the head commanding works & placing ministers, and deciding controuersies, and themselues all as hands and féete, as Gregorie makes them; fulfilling his will

Philippus de Dies writes thus out of Ambrose, of the authority and pleasure: so let vs and no other. [...] of all the Apostles:Dom. 2. posi. pasc. conc. 1: To this end S. Paul doth confesse that him­selfe and his fellowe Apostles receiued grace and Apostleship; we haue receiued (saith he) Grace and Apostleshippe, that all nations might obey the faith: That is, that all nations might obey those thinges which faith teacheth. For his name, which S. Ambrose expounds, as Christs Vicars, occupying his roome in the Church: And this is that which the same blessed Apostle saide before. Wee are Embassadours for Christ. But Theophilact expounds it thus: For his name; That is, for the aduancement of the name of Christ, that [Page 276] the virtue of his name might bee spred through the whole worlde. Thus farre Philippus de Dies. Ambrose and he makes all the A­postles Christs vicars, and not the Pope onelie: and Theo­philact testifieth that it is the chiefe part of the apostles to teach, that the virtue of Christes name might bee spred through the whole world; but the Pope hath dyminished the virtue of this name, by adding other names vnto it, euen as when many hearbs in a medicine are mingled togither, one hindreth the o­peration of an other: what néeds any more, if one be sufficient?

Of Antichrist.

Fer. in cap. 4. Io. OF the succession of place, howe little it auaileth, Ferus writes thus: As the Iewes bragged of the citie of Da­uid, and of the Temple of Salomon: so the Samaritanes had the dwellings of the former patriarkes; who dwelt in those places. And by reason of these places, they defended and comforted themselues against the Iewes, when as they had no­thinge of Iacobs religion; as also the Iewes nothing of Dauids ho­lines. Thus farre Ferus. The like may be said of the succession of the Romane Bishop. Succession of place without faith is nothing.

Ferus of the preaching of the Gospell thorough all the world, before the ende of the world, writes thus: The gospell came be­fore the destruction of Ierusalem, euen to the verie end of the world: but it shalbe fulfilled more perfectly, before the end of the world. Let vs marke how (he saith) that the gospell shall be preached fur­ther and more perfectlie nowe, In cap. 24. Mat. then in the Apostles daies. And af­ter: Behold the goodnesse of God, hee might iustlie condemne vs, and yet he deferreth his iudgment till all be called to mercie. Be­fore he destroied all men with the floud, Noe admonished them an hundred yeares; before he destroyed Egypt, first he sent Moses▪ Euen so before the vniuersall iudgement, first he calles all to mercy, by the gospell. And after: To the good the gospell is to their sal­uation, but a testimonie against the wicked. Let all men take heede then now, that make light accompt of the gospell, & marke not the doctrine conteyned therin, least it be a testimonie against them, to condemne them.

And againe, he writes thus: Marke that that Ierusalem, on whom Christ pronounced the sentence of destruction, signifies the world; and the Temple of God in the world is the Temple of the faithfull: Therefore in the Church he foretold, that there shoulde be an abhomination before the end of the world. To abhorre, is to execrate, to loath, to disdaine, not to suffer; to throw a thinge a­way, with disdaine or indignatiō. Hence an abomination or a thing abominable that is called, which engenders an abhorring, loath­ing, or detestation: But no outward vncleannes God doth loath, but our sinnes. Hereof verie often, and for the most part, they are called abominations in the scripture, as for example: The way of the vngodly is abomination vnto the Lord; but the greatest abo­mination of all other in the scriptures, is Idolatrie, impietie, he­resie, and falling away frō God. Therfore after this māner, Christ doth saie, that there shalbe abomination in the Church, that is, an apostacie or departing from God; And that not any meane depar­ting or falling away; but such a one as shall bring desolation with it: that is, shall vtterlie goe about to ouerthrow christian religion. And this abomination, S. Iohn meanes in the Reuelation, some­time by the beast, to which the Dragō hath giuen his power; som­time by the woman sitting on the beast and making all Nations drunken of the wine of her fornication. Of which S. Paul speaketh more plainely, vnlesse (saith he) that a departing come first & that, that man of sinne be reueiled, &c. Therefore this abomination is nothing else, then the kingdome and tyrannie of Antichrist, or the falling away from god, which shalbe vnder his kingdom. And sée how euidentlie, in these fewe wordes hee describes this kingdome of Antichrist: first, It shalbe nothing else but an abo­mination. Secondly, it shall make a desolation of true faith and religion. Thirdly, it shall sitte in the Church. This abominati­on shall rest in the hearts of men, that externally they shall séeme the temples of God: but inwardly in stead of Christ, an Idoll shall sit: That is, this abomination shall polish it selfe, with a faire shew; that it shall be able to beguile the saints, vn­lesse they were by Gods power preserued.

What can be more manifestlie sayde then this? that there shalbe in the Church of Christ such an abomination, that shall quite ouerthrow all true religion; and shall polish it selfe with a great shew of holines? Doth not this plainly paint out pope­rie: [Page 280] who will venter the health of his soule vpon the name of the Church, wherein his abomination shall rest, and that with such a great shew of holines? But he goes forward: When you shall see the abomination, that is, when that sonne of perdition shall make himselfe manifest, (For he shalbee made manifest.) Al­though his kingdome begun by and by in the Apostles time, as Paul saith, Now the mysterie of iniquitie worketh: And Iohn saith. Now there are many Antichristes: yea euen as Christs kingdome began from that iust Abell; so the kingdome of Antichrist, from that wicked Caine yet in the end of the world, that impietie shall manifestly discouer it selfe: and of this Christ here puts vs in minde. And Christ hath added: He that readeth let him vnderstand: By which word he giues vs to vnderstād, that that abomination & apostasie shall creepe in so secretly, that none vnlesse he be verie at­tētiue & watchfull, shalbe able to perceiue the same. The which is most worthie of marking, otherwise the same thing shall happen to vs with Antichrist, as befell to the Iewes, with the true Christ: for they onely looked for in Christ promised an earthlie kingdome, worldlie iurisdiction and peace: This they gaped after, and do as yet gape for. In the meane while, they knew not Christ being pre­sent amōg thē: yea they cōdemned him, as a wicked man to death: who, if they had cōpared Christs doctrine & miracles to the scrip­tures, might easilie haue knowne him. So it falles out, for the most part with vs; we marke onely those thinges which are externally spokē of Antichrist, which as long as we see not, we liue carelesse. And in the mean time, no mā marks that this abomination, in ma­ny things is fulfilled dayly, which one shall easilie perceiue, that compareth Christs doctrine to our times. Marke therefore, that as Christ came first secretly; so that he was knowne, but of a few, nei­ther did it appeare who he was, before that he had ouercome the Diuell and Death; but these being ouercome, when as he raigned, then at last, he appeared to the world, by the preaching of the A­postles; All power (saith hee) is giuen to mee, goe yee therefore and teach, &c. So the kingdome of Antichrist enters in secretly; ney­ther shall it be perceiued, till he hath gotten possession of the tem­ple, and then shall Antichrist himselfe appeare. To conclude, if Christ at the first had shewed who he had been, all men would haue receiued him: So the Deuill, if in the beginning, hee should haue shewed his wickednesse manifestly, all would haue fled from him. [Page 277] Againe, as Christs kingdome began, before hee appeared in the flesh; for all the elect from Abel, euen to the worlds ende, belong to the kingdome of Christ, and are one bodie with him: So Anti­christs kingdome began before he appeared himselfe, as S. Paul saith, the mysterie of iniquity worketh, which shalbe reueiled in his time: yea all the wicked from Cain, euen to the last of them, doe belong to the kingdome of Antichrist, & are one bodie with him. Let euery bodie nowe consider himselfe, and search the Temple of his hart least peraduēture he find any thing of Antichrists kingdom & abomination, that is of Idolatrie in himselfe. Which that thou maist the better doe: Take with thee the first commaundement, wherein wee are taught, to haue but one God. If thou findest any thing in thy selfe, wherein thou trustest, besides God, whether it be any externall thing, as to trust in thine owne righteousnes and merits, now thou hast that abomination in thy heart and that true Antichrist: For Christ teacheth contrarie thinges. If thou hearest or seest any thing in the Church, which is repugnant to the doctrine of Christ & to his life, that truly belonges to the kingdome of Anti­christ: for this is a true saying, He that is not with me, is against me.

Thus farre Ferus. And secondlie here we may not, that An­tichrist shall come in closelie and priuilie, that he shall possesse y^e temple, that is the heart of man; and that the onelie way to discouer him, is by the scriptures; that all doctrines contrarye to them are Antichristian: And that this is a principall braunch of antichristian doctrine (to taste of one for all) to trust in our owne merits, or righteousnes. And is not this most euident­lie to affirme, that the Church of Rome is the seate of Anti­christ, who hath taught, and doth teach this doctrine?

Againe vpon these wordes; Behold here is Christ, or there, Ferus writes thus: Doe the false prophets preach Christ? yea vere­lie: for to preach Christ, is to preach righteousnes, sanctification, forgiuenes of sinnes, and redemption. For Christ is become al these thinges vnto vs. And these thinges the false Prophets preach, how we may obtaine righteousnes and redemption: But they teach not that we must looke for and seeke these thinges onely from Christ, and onely by Christ. Yea they neglecting Christ, doe teach to seeke for righteousnes and forgiuenes of sinnes in other thinges: Behold say they: here or there is Christ, which in deede is to seduce, and leade out of the way. For these thinges are founde no where else [Page 280] but in Christ. There is no other name vnder heauen, by which wee must be saued. Thus farre Ferus. If this be true, then let all the world iudge, who be false prophets, whether the Papists or wee, who teach all men to trust onelie in Christ, and by his meanes onely, to séeke for all good thinges at Gods handes: when as they teach men to trust in their owne works, and to hope for re­mission of sinnes, by the merits of their friers: which things on­lie are to bee founde in Christ, saith Ferus, and in nothing else. This doctrine Ferus taught, & we teach. But the latter edition of Ferus printed at Rome, hath thus corrupted Ferus. To preach Christ, is to preach righteousnes, sanctification, remissiō of sinnes, & redemptiō; for Christ is become all these thinges vnto vs. These thinges also the false prophets preach, how we shall obtaine righ­teousnes and redemption, but they teach not vs to obtaine these things by Christ, & his sacramēts, and following his steps: yea they neglecting these, do teach vs to seek for righteousnes, & remissiō of sinnes, through a vaine & rash confidence. Behold (saie they) here & there is Christ: The which is in truth to seduce: for these things are to be founde no where else, then in the Catholike Church his spouse by Christ. Thus the Romane edition enterlaceth and addes to Ferus. They doe mislike, that righteousnes and remis­sion of sinnes should be obtained from Christ, and by Christ: They will haue (as should séeme) our owne workes, and their sacraments of pardones ioyned with him, and their Church: For that they meane by the Catholique Church. This they would force Ferus to teach, which he neuer taught.

But Ferus in his true originall concludes this matter thus: Christ therefore meanes in these wordes, that wee should hope or looke for no other Christ, but him, that is, that we should seek for righteousnes, saluation, remission of sinnes, of him alone; nothing regarding if the false prophets taught any other thinge. Secondly, of these wordes thou hast taught thee that Christ is tyed to no place, outward shew, peculiar kinde of worshippe or state of men, that he should be found there alone, and no where else; otherwise all men must be forced to goe to one place, or to be of one trade. He is not bounde to Ierusalem nor to any other Citie, that there all men should finde him: neyther that he should bee founde of any other, but of him that went thither: Christ may be founde in euery Citie, and in euery state and trade of mans life, which is not repug­nant [Page 281] to the word of God. There are two things, to which he hath bound himselfe, & wherein he hath foretold that he may be found, that is to saie, his word, and his sacraments annexed to his worde. There thou shalt finde Christ in deede, neither is hee a false Pro­phet that sendeth thee thither.

Thus farre Ferus. Where wee may note, that to teach men to séeke for righteousnes, in any other thinge, then in Christ, is to looke for another Christ: is to denie Christ to becomed in the flesh: And therefore is to be a disciple of Antichrist. Though they séeme neuer so much to reuerence Christ with their toongs, if they beleeue not with their hearts, that he is such a Christ, as the gospell teacheth, that he alone is our righteousnes: they are of Antichrist. Secondlie, if we will haue Christ, we must séeke him in his word: He is tyed to no place but to it. How greatlie then did they beguile our forefathers, which taught them to goe a pilgrimage, to vndertake great iournies to séek Christ at Ie­rusalem, and other places; and in the meane time negelectd and neuer regarded his word? Surelie they taught men the wrong waie to finde Christ, if this be true that Ferus taught; which is most true. No nor if Christ bee not tied to any one state of men more, then to another: then not to their Friers (as they bragge he is) more then to anie other kinde of men. If this doctrine had been taught our forefathers, I thinke they would not haue be­stowed their landes vpon Frieries and Monasteries, as they did. Lastlie, whereas Ferus saith, that Christ is only tyed to his word, and sacraments annexed to his word: the Romane editi­on leaues out (Annexed to his word) as though there might be sacraments not annexed or grounded vpon the word of God: As in truth manie of their sacraments are.

Againe, Ferus vpon these words (Let them that be in Iewrie flie vnto the hilles) writes thus: But whither must we flie? To the hils, to the higher places, As he did which saide, I haue lift vp mine eies vnto the hilles, from whence commeth my helpe. And also, In thee O Lord, haue I put my trust, I shall neuer bee put to confusion: And, I haue lift vp my soule vnto thee. Happie is hee that hath fled to the hilles, he shalbe safe in deede. Ferus heere by these hilles, meanes heauen, and that we must trust onelie in God: as is most ma­nifest by the scriptures he alleadgeth. The Romane edition ad­deth, Wee must flie vnto the hilles, that is, to the Catholique [Page 282] Church And to the superior places, as he did shal said: I haue lift vp mine eies vnto the hilles, &c. They would haue men trust in their Church, as should séeme: And so they abuse both Ferus meaning, and the Scriptures he alleadgeth; which cannot be re­ferred to the Church, but to God alone.

Gagneius vpon that place of S. Peter (Babylon Coelected) writes: That the Greeke scholia, and al other interpretors doe interprete Rome to be Babylon, which he so calles for the confusion of their Idols. Where we maie note first, that Peter makes himselfe equall with other elders, calling himselfe Compresbyterum, that is, a fellowe elder, in his former epistle. And in this his second epistle (If Babylon be Rome) as Gagneius séemes to affirme, he makes it equal with other Churches, calling it Coelected, that is, equallie chosē of God with other Churches. And what preroga­tiue then can either Peters successors, or the Church of Rome challeng? Secondlie, if by al interpretors iudgments, as Gag­neius affirmes, by Babylon Rome is vnderstood; then no doubt this séemes to giue a light to S. Iohns Reuelation, foreshewing where that Babylon should be, which he should prophecie of. For all the scriptures are as a golden chaine, one linked within a­nother; and like that strange whéele Exechiel sawe: A wheele appeared on the earth by the beasts, hauing foure faces. The fashion of the wheeles and their worke was like a Chrisolite; Eze. 1.15. and they foure had one forme, And their fashion and their worke was, as one wheele in another wheele. This strange whéele, no doubt, represented the gospell: The scriptures agrée altogither: S. Peter and S. Iohn did meane one Babylon. And that former is Rome by Gagnei­us and all interpretors iudgments: And surelie the second also. Who will now then, if he doe but marke these two places con­ferred togither, (for in scriptures one place expoundes another) looke for anie good from thence?

Againe: if Peter had béene made head of the Church, by our sauiour; he had sinned in not taking that power and authoritie vppon him, in debasing himselfe and making himselfe equall with other pastors.In 1. cap. Luc. Stella saith; That it is humilitie to accept a­ny honour offered of God: And it were pride to put any let or hin­derance vnto it. How then did not Peter here by Stella his iudg­ment, offend in pride, in putting a stoppe or hinderance to that authoritie, which our sauiour had giuen him; when as he makes [Page 283] himselfe equal with other pastors? That place of S Paul, which they alleadge for the authoritie of the Church of Rome ouer all the world: I thanke my God, thorowe Iesus Christ for you all; be­cause your faith is published thorowe the whole world: In 2. cap. Luc Stella ex­pounds, That is, in manie places. Stella also of the obedience to the ciuill magistrate, writes thus: That wee are taught in this place, first by this fact of our Sauiour, that the authoritie of a kinge is of God, which is both worthie of honour and reuerence. So hee payde tribute to Caesar, and to the tol gatherers of Caesar, he would that tribute should bee paide of Peter: and being asked whether tribute should be payde to Caesar; hee answered: Giue to Caesar the thinges that are Caesars. He would be subiect to lawes euen from the beginning of his birth, least he which should bee to others an example of life, and holinesse, should trouble the cōmon wealth; which also came to amende that was amisse, that he might also in­sinuate, that a iust Empire hath lawes acceptable to all mē, while the common wealth is maintained in peace & iustice. And for this cause no man ought to resist the higher powers, when as Christ the example of humilitie would be subiect vnto them. Thus farre Stel­la. He excepts none from that subiection, and obedience, and pay­ing of tribute, neither Pope nor cleargie. And whereas the Papists saye that one ministeriall head is necessarie for the gouernment of the Church,August. in psal. 56. and that such a head is the Pope; S. Austen concerning this matter writes thus: Because all Christ is a head, & a bodie, which I doe not doubt but that you knowe well enough, our Sauiour himselfe the head, who suffered vnder Pontius Pilate, who now after he rose from the dead, fitteth at the right hand of his father: The Church is his bodie, not this Church or that Church, but that which is spred ouer the whole world; nor that onely which is among men, which now present­ly liue, but they also belonging to her, which were before vs, and those also which shalbe after vs, to the worlds ende. For the whole church consisting of all the faithfull, because all the faithfull are mē ­bers of Christ, hath now that head which is now placed in heauen, which gouernes his bodie. And although hee bee separated from sight, yet hee is not separated from loue: Therefore, because all Christ is a head and his bodie, therfore in al Psalmes, let vs so heare the voice of our head, as we also heare the voice of his bodie: For he would not speake seuerally, because he would not be separated. Saying: I am with you euen vnto the ende of the world: If hee bee [Page 284] with vs, he speakes in vs; he speakes of vs; and hee speakes by vs; because we speake by him. And therefore we speake truth, be­cause we speake in him. For if at any time wee shall speake in our selues, and of our selues; we shall continue liers. Thus far Austen: where he saith plainly, that Christ himselfe is a head, gouer­ning his Church: And that which is the chief part of a gouernor, he speakes vnto it; and that not by anie one, but by all his ministers:Fer. in 14. ca. Ioh. To whome hee hath promised, He wil be with to the end of the world. And how this gouernment is executed, that is by his holie spirit, Ferus verie excellentlie declares: Christ alwaies (saith he) doth the part of a most faithfull Father. For euen as a father his children being yet young, doth not onely leaue them his inheritance, and all the goods he hath, but also placeth Tutors and guardians ouer them, that may keepe that inheritance for his children, and may resist those that would iniurie them; which thing the children themselues & orphanes could not doe. So Christ here being not content by his testament to leaue vs his inheritance and his goods but moreouer he promiseth and appointeth the holie spirit to be our tutor and guardian, who should take vpon him the care, and guardianshippe of his Orphanes, and should in euerie court before any Iudge, King, or tyraunt, defende by his lawfull pleading, the inheritance of the father bequeathed them in his testament; nay written with his owne bloud: and should haue a care, least the children by their owne negligence should lose their inheritance: Thus farre Ferus. Now to be appointed tu­tor or guardian of the church; what is it else but to be appointed gouernour of the Church?

Ieron. in 4. ca. Mal.The Papists doe teach, that before Antichrist, Elias in his owne person shall come. Concerning which thing, Ierome writes thus: The Iewes, and heretiques following the Iewes, before their Messias thinke that Elias shall come, & shall restore all things: And hereupon in the Gospell this question was made to Christ: Why the Pharisees doe say, that Elias shall come? To whome he answered: Helias truly shall come; And if you beleeue, he is comed alreadie, by Elias meaning Iohn. Thus much Ie­rome: Where we may note, that Ierome calles them Iewish heretiques, that looke for Elias: And yet the Papistes at this daie looke for Elias. If this had béen a point of Catholique doc­trine, in the Church in Ieromes daies, no doubt, hee would not haue béen ignorant of it: neither would he haue called the pro­fessors [Page 285] thereof, heretiques. So that it should séeme, the papists opinion concerning Antichrist, was comed since Ieroms daies: whereof this comming of Elias, is a principall braunch. And that the Papists are of this opinion, Gagneius writes thus: Neither in this place, a mystical exposition of the number, Gag. in cap. xx. Apoc. can fitly be applied, when as in deede in the time of Antichrist, that Elias shall come and preach, according to the testimonie of Malachie, we holde for a suretie. Maister Bellarmine also affirmes the same:De Rom. pont. lib. 5. cap. 6. The third demonstration (saith he) is drawne from the comming of Enoch and Elias, which as yet liue; and liue to this ende, that they may oppose themselues against Antichrist when he commeth, and should preserue the elect in the faith of Christ, and at the length should conuert the Iewes. These are the cau­ses why Maister Bellarmine saith, that Elias and Enoch shall come.

But these causes haue no ground in the scripture, and ther­fore the effect of them shall not follow. For S. Paul saith,Eph. 6.17. that the word of God is the sword of the spirit; with which sworde, no doubt, all Gods enemies, amongst whom Antichrist is chiefe, must be wounded and confounded. And S. Paul saith plainly, that Antichrist must be consumed, with the breath of Gods mouth: 2. Thess. 2.8. that is, no doubt, with this sword. And as our Sauiour Christ fought against Antichrists father the Deuill, saying:Luk. 4.48. It is writ­ten; and not saying, thus it is taught by tradition: so must all his souldiers fight against his sonne, the sonne of perdition Antichrist himselfe, saying, Thus it is written: Euerie Christi­an armed with the sword of the spirit, that is with the word of God, must oppose himselfe against Antichrist. This sword is able to confound him and cut off his head. There néedes not Elias and Enoch to come to oppose themselues against him. They blunt the edge of this sword, which teach this doctrine. And with this sword also Saint Iohn armes euerie Christian against Antichrist: These things haue I written vnto you, 1. Ep. 2.26. as con­cerning those that deceiue you: and the annointing yee haue re­ceiued of him, abideth in you; so that no man needeth to teach you any thing, no not Elias nor Enoch. We may note here, how that he armeth the faithfull onely with the Scripture, and the holie spirit, against Antichrist; and that they neede no other armour. And againe: I write vnto you children, Verse 14. that you haue knowne the [Page 286] father; I write vnto you fathers, that you haue knowne him that was from the beginning; I write vnto you young men, that you are strong, and the word of God dwelleth in you. The worde of God, is the knowledge and light of olde men, against Sathan and his sonne Antichrist; and the strength also of young men, to wrastle and encounter with them both: and with this they being streng­thened, they are able to ouercome them.

Saint Paul also speaking of Antichrist and of his members, which by and by after his departure should succéed in the church, saieth thus:Act. 20 24. I knowe this, that after my departure, shall grieuous Wolues enter in amongst you, not sparing the flocke: and from a­mongst your selues, shall men arise speaking peruerse things, to drawe away the Disciples after them. Therefore watch ye, remem­bring how by the space of three yeeres, night and day, I haue not ceased to warne euerie one of you. And now brethren, I commend you to God, and to the word of his grace, which is able to build you further (then I haue as yet builded you) and to giue you an in­heritance amongst all those which shall be sanctified. Here Saint Paul teacheth, that Wolues shall succéede in the Church: and no doubt these were the members of Antichrist. Against these, as a faithfull Pastor, he commits his shéepe to God, and to the word of God, which is able to build them further; naie to pre­serue them safe and sound from all errors and dangers in the wildernesse of this worlde, and to bring them euen to heauen, if so be that they shall follow onely the direction of it. And here also, we maie learne an excellent commendation of the worde of God; it is a bottomelesse pitte; no man can euer come to the depth thereof: so that of it, that saying of Saint Austen is verified. So great is the depth of the holy Scriptures, that I should euerie day profit in the study of them, Aug. ep. 3. if from mine infancie till I were a verie olde man I should learne them, ha­uing neuer so much leisure, studying neuer so earnestly, and ha­uing neuer so good a wit: they are still able to build further. This testimonie Saint Paul and Saint Austen yéelde to the worde of God; and what néedes Maister Bellarmine then, to adde the comming of Elias and Enoch, as necessarie to preserue the elect in the faith? as though the worde of God were not sufficient. Our Sauiour himselfe in the Gospell teacheth the same doctrine, and that it is dangerous to beléeue anie [Page 287] rising againe frō the dead, whosoeuer they are, in points of sal­uation:Luk. 16.31. They haue Moses & the prophets saith Abraham the father of the faithful; if they will not beleeue them, neither wil they beleeue if anie arise from the dead againe; no, if it were Enoch and Elias. This lesson Abraham by our sauiours testimonie, hath taught all his children; and yet by Maister Bellarmine his iudgement, the faithfull must looke for Elias and Enoch to come to preserue them in y^e faith Esay also opposeth the word of God against all doctrines of dead men whatsoeuer:Esay 8.20. Should not a people enquire of their God? From the liuing to the dead (will you seeke?) To the lawe and to the testimonie. Psal. 119.105. The lawe and the testimonie must be a light to our feet; our counsellers in all controuersies and doubts, as also they were Dauids.

Chrysostome vpon Matthew, writes thus of Antichrist, and of the onely way to bewray him: Then, that is, Chrys. Ho. 49. in ca. 24. Mat. when Antichrists kingdome shall come, they which are in Iewrie, let them flie vnto the hilles. These things are to be vnderstood spiritually thus: Then when you shall see the abomination of desolation, sitting in the holy place, that is, when you shall see a wicked heresie, which is the host of Antichrist, standing in the holy places of the Church: at that time, they which are in Iewrie, let them flie to the hilles, that is, they which are Christians, let them get them to the Scriptures. For as the true Iewe is a Christian, as the Apostle saith, not he which is a Iew openly, but he which is a Iew in secret: so chri­stendome is true Iewrie, whose name signifies confession or thanks­giuing: and the hilles are the writings of the Prophets and Apostles, of which hilles it is said, Thou wonderfully giuest light from the eter­nall hilles. And againe, of the Church he saith, the foundations are vpon the holy hilles.

And why doth he command all christians at this time to get them to the scriptures? Because at that time since that heresy hath taken place in the Church, there can be no other proofe or triall of true christianitie; nor any other help for christians, which thē would know which is the true faith, but the holy Scriptures. Before by many meanes it might be shewed, which was the church of Christ, and which was the heathenish Synagogue. But now, they which will know which is the true Church, can know it by no meanes else, but onely by the Scriptures. And after, Therefore the Lord knowing what a great confusion of all things should be in the lat­ter [Page 288] daies; therefore he commaunds, that Christians which would be sure to know the true faith, should flie to nothing else but to the Scriptures. Here we maie first learne, what Antichrist is, not a Deuill incarnate, as the Papists imagine; but a wicked heresie, which shall take possession in the Church: nay in the beginning of that Homily he saith, That when as all heresies are as it were the host of Antichrist: yet especially that, which shall take vpon it the face and roume of the Church, Quae obtinuit ec­clesiae locum, & stetit in loco sancto, ita vt videatur quasi verbum veritatis stetisse; cum non sit verbum veritatis, sed abominatio de­solationis, id est, exercitus Antichrists, qui multorum animas reddi­dit desolatas à Deo: which hath borne the shew of the Church; so that it seemed to haue continued in the holy place, as the word of truth; when as it is not the word of truth, but the abhomina­tion of desolation, that is the host of Antichrist, which shall make many mens soules destitute of God. And dare anie man then venture his saluation vpon the bare name and shewe of the Church? He saith here plainlie, that Antichrists heresie shall haue the roume and shewe of the Church. Therefore it is dan­gerous onely to relie vpon the Church, as manie doe nowe. Chrysostome (or whosoeuer he was that wrote this booke) a ve­rie auncient and learned Christian was of this iudgment long before Antichrist came: and shall we now not beleeue it, seeing it with our eies? And he addeth, that the onely way nowe to trie the truth, is by the Scriptures: This is his counsell. And the Pope herein by disswading men from reading the scrip­tures, declares plainely, that hee is Antichrist: for as the Gospell teacheth, He that doth euill hateth the light, and will not come neere it. Why should the Pope debarre men from rea­ding the scriptures, but that he feares they would discouer his darkenesse and false doctrines? Neither is the comming of Elias and Enoch necessarie for the conuersion of the Iewes. The scriptures doe teach vs other meanes of their conuersion: Euen to this daie (saith Saint Paul) when Moses is read, 1. Cor. 3.15. there is a vaile put ouer the hearts of the Iewes; but when they shall returne to the Lord, the vaile shall be taken away. It is God alone which must take awaie the vailes from their hearts, and then they shall be conuerted.Psal. 119.18. As Dauid also prayeth: O Lord take awaie the vaile from mine eies, and I shall beholde the wondrous things of [Page 289] thy law. And in another place saint Paul writes thus: If the reiecting of them were the reconciliation of the world, Ro. 11 15. what is the resumption and taking them againe, but euen life from death? The conuersion of the Iewes then, and their resumption is euen as it were of dead men to make liuing men. And this is the worke of God alone. And this worke doth he worke euen in a moment as many histories do proue. That hereof then, no Christian may dreame of any long continuance of this world, because the Iewes are not as yet conuerted, when as their conuersion is of the hand and power of God, as saint Paul plainly teacheth, and not of the comming and preaching of Enoch and Elias; and is as it were putting life into dead men, which God can doe in a minute.

And of the ouerthrowing of Antichrist,2. Thes. 2.8 Saint Paul also writes thus: That he shall be consumed by little and little, by the Spirit of Gods mouth, and shall be quite abolished by his glorious appearance. Iesus Christ himselfe by his word, and by his owne presence shall consume and quite destroie Anti­christ: he shall not need the ministerie of Elias and Enoch. The prophet Zacharie also prophecying most manifestly of the con­uersion of the Iewes, attributes it to Gods extraordinary mercie, and not to the preaching of Elias and Enoch: And I will powre out (saith God) vpon the house of Dauid, and vpon the in­habitants of Ierusalem the spirit of grace and prayers, or of mercie. (For the hebrew word may signifie both.Zach. 12.10.) And they shall looke vpon him whō they haue thrust thorow, & they shall lament ouer him as one doth ouer his onely begotten, and the whole land shall lament family to family by themselues; the family of the house of Dauid a­part, &c. And here in this waightie matter concerning the ful­filling & explication of this prophecy, to let all mens interpreta­tions passe, the holie ghost it selfe, by whom the prophet spake, is the best interpreter of this prophecie, and teacheth vs most plainly in whom, and when it shall be fulfilled. As concerning the first, in whom it shall be fulfilled, saint Iohn in his gospell tels vs plainly: That it shall be fulfilled in those Iewes that put Christ to death, and caused him to be pearced with a speare.Io. 19.37. For he saith that therefore, one of the souldiers thrust him thorow with a speare, that that scripture might be fulfilled. And they shall behold him, whom they haue pearced. That was done then, that [Page 290] this might be fulfilled hereafter: So that of the persons, vpon whom this prophecie shall be fulfilled, it is plaine, that by Saint Iohns interpretation, they are the true naturall Iewes; and not as some haue here allegorically gone about to expound this place, the spirituall Iewes, that is, vs Christians. And if S. Iohn here do plainly affirme, that this latter branch of Zacharias prophecie shall be fulfilled in the true Iewes; I will adde that then likewise the former branch of this prophecie, that is, That God will powre vpon them the spirit of grace and mercie, shall be ful­filled in them. We may not dismember the prophecies of God: If the latter part be verified in them; then surely it necessarily inferres, that the former is verified also. And at what time all this shall be fulfilled, the same saint Iohn in another place de­clares. Behold (saith he) he comes in the clouds, and all eies shall see him, Reue. 1.7. yea euen they which haue pearced him, and all the tribes of the earth shall lament ouer him. Amen. That this shall be ful­filled in the day of iudgement, here saint Iohn plainly affirmes: and he also ads that wéeping, whereof Zacharie maketh men­tion, to make the matter more plaine.

And that this wéeping which Zacharie speakes of, shall be of such as shall be saued, is manifest hereby: first, that the prophet saith, That God will powre vpon them the spirit of grace and mercy. This powring this aboundance of grace and mercie, argues, no doubt, the hainousnes and the miserablenes of their estate, wherein they are euen now: also it argues their fauourable acceptation and pardon at Gods hands. And that also it shal be of such as shall be saued, appeares hereby, that the prophet declares the manner thereof so apparantly, euen twise togi­ther. They shall lament him (saith he) as one that lamenteth bit­terly for his onelie sonne, and they shall be sorie for him, as one that is sorie for his first borne. No doubt this argues that this their repentance shall be syncere,Gen 34. Heb. 12. Mat. 27.4. Luke. 7.3. Mat. 26.7 8. euen from the bottome of their hearts: not like Esaus or Iudas his repentance; but like Marie Magdalens, and Peters. So that to expound this place of vs Christians, who are spirituall Iewes, seemes not to agrée naturally with the text, and also to gainsay saint Iohns exposi­tion. Who saith, that Christ was pearced with a speare, that the scripture might be fulfilled in them: and that not then, but hereaf­ter: And they shal see him whom they haue pearced. Neither do we [Page 291] read of anie such generall mourning required or practised of the spirituall Iewes, that is, of vs Christians when we were conuerted. In the Acts of the Apostles:Act. 2.37.41. They were pricked in their hearts we read; and of their baptisme: but of the teares of anie, we read not.

Neither was it fulfilled in those women, which when Christ was led to his passion, came weeping after him. Luke. 23.27. For these were but certaine women: neither do we read that they wept a­part, but altogither, neither that anie men wept with them, but women onely. And those women wept before he was pier­ced; but this which Zacharie speaks of, shall be after. Neither was it fulfilled in the destruction of Ierusalem, as some other haue expounded it. Because the incredulous Iewes, hauing now quite forgotten the death of Christ, when as Ierusalem was destroyed, neuer thought of Christ: neither that they suf­fered all those euils for his sake, but rather for the sins of some seditious persons, and of some other that then were in the citie, as Iosephus himselfe thought: I will not refuse to speake that (saith hée) which sorrow enforceth me to speake: I suppose, Lib. 6. de bel. Iudaic. cap. 16. that if the Romans had not comed against those wicked persons, that either the citie should haue beene destroyed by some earthquake, or ouerflowed with some Deluge, or should haue beene consu­med with thunder and lightning from heauen, as was Sodom. For she then had brought forth a farre more wicked brood then euer Sodome did. To conclude, togither with their wickednes, past all cure, the whole people also perished. So that this prophecie is to be fulfilled in the true naturall Iewes, and as yet it hath not béene fulfilled in them.

And no doubt our blessed Sauiour himselfe in the Gospel had relation to the prophecie of Zacharie, Mat. 24. [...]0. who speaking of the day of iudgement, saith: Then shall appeare the signe of the sonne of man in heauen, and then shall all the kinreds of the earth weepe: And they shall see the sonne of man comming in the clouds of hea­uen with power and great glorie. What other signe can any man iudge here to be meant, then the signe of the crosse? the glorie & brightnes of Iesus Christ going before him cannot be that signe, for of that he ads a little after: Then shall they see the son of man come in the clouds of heauen with power and great glorie. But before this great glorie, shall this signe appeare: So [Page 292] that, it cannot be properly this great glorie. They are two distinct things. Let vs marke diligently here also, how the Euangelist cals it the signe of the sonne of man, and not the signe of the sonne of God. And therefore shall be an humble and not a glorious signe. All the whole life of our Sauiour was humble: but especially in his death on the crosse he de­clared this his humilitie. That he touched leapers: that he tal­ked so familiarly with that sinfull woman of Samaria: that he was baptised of Iohn: Mat. 8.3 Io. 4.7 Mat. 3.15. Ioh. 13.5. Phil. 2.6. nay that he washed his Apostles feete: but aboue all other signes of his humilitie, this was the greatest, that he died vpon the crosse. And therefore saint Paul saith, who when he was in the shape of God, and thought it no robberie to be equall with God: but he made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man. He humbled himselfe and became obedient vnto the death, euen the death of the crosse. Wherefore God hath also greatly exalted him, and giuen him a name aboue euerie name. On the crosse appeared his greatest humilitie. So that the crosse in this respect, may verie fitly be called the signe of the sonne of man. And this also the spéeches of the Iewes spoken to our sa­uiour, may insinnate. If he be the king of the Iewes let him come down from the crosse: And we will beleeue in him. It was the crosse that they stumbled at:Mat. 27.42. Gal. 5.11. Es. 9.6. that to this day is that that offends the Iewes: And that is Christs greatest glorie; His principalitie is v­pon his shoulder, as Esay saith. Nay it shall be such a signe, as shall make all the tribes of the earth to wéepe, which beleeue not in Christ. And surely what other signe can this be, then the signe of the crosse? What other signe in heauen could make the Iewes to wéepe, but the signe of the crosse? No doubt the sight of this will euen breake their hearts, & make them burst out into teares: and to fulfill this prophecie of Zacharie.

Dom. 24. Post. Pent. Conc. 1.To this effect Granat. hath a notable sentence, and to the con­firmation thereof he cites Eusebius Emissenus, and he writes thus: Before the comming of this heauenly king, the triumphant signe of the crosse more cleere then the sunne shall appeare. And then saith the Lord, all the tribes of the earth shall lament: because in that signe all the wicked shall manifestly see their condemna­tion. The infidels, because they haue blasphemed the crosse of Christ; the faithfull which haue liued wickedly, because they haue [Page 293] made no vse of such a great benefit and remedie. For as Eusebius Emissenus saith, So farre more greater shall be the sinners of men, how much more Gods benefits haue stretched forth themselues vnto them. Therefore (saith he) it is to be beleeued, that the Lord will pronounce and speake to the vessels of iniquitie at his iudgement, that same voice which he spake at his resurrection, declaring the precious prints of the wounds, which he receiued on his crosse. Put thy finger in hither, and behold my hands, and bring hither thy hand, and thrust it into my side: and acknowledge (O wickednes of men) what for thy sake, and of thee I suffered. For those same signes of his nailes, healthfull to the godly, but terrible to the wicked, which shal not be done away vntil the day of iudg­ment, no doubt are reserued to cast men in the teeth withall. Thus farre he. Neither shal that crosse condemne onely our ingratitude, and make it void of all excuse: but our slothfulnes also and our idlenes, for by what meanes possible, can a wicked man excuse himselfe, when as he seeth the crosse of Christ, which is a most forcible remedie against that excuse of our infirmitie, and all other our euils? Wherefore to all other crimes, wicked man may haue somthing to say, but to these (that is his slothfulnes and ingrati­tude & infirmitie) nothing at all; for if it shall be laid to his charge: Thou hast beene an extortioner, an adulterer, thou hast cursed, for­sworne & blasphemed: He may answere perchance, I am a fraile man; conceiued in sin; I was prone to sin, I was compassed about with sinful flesh. But when the Iudge shal replie: Is there not Rosine in Gilead, and is not there a phisition there? which is, as though he should say, were there not medicins in my Church, were there not sacraments which flowed out of my side? Was there not confes­sion there, a remedie of former sins, & the Eucharist a treacle and preseruatiue for those which were to come? was there not in my crosse, most vehement procurements of charitie and most cleare examples of most great humilitie, patience, obedience, and of all vertues by which thou mightest haue caried thine infirmity, wher­fore then is not the wound of the daughter of my people healed? That is, wherfore hast thou not healed thy wounds with these me­dicines? which the heauenly phisition hath bought for thee with the price of his bloud, & hath bestowed freely vpon thee what to these things shall those most miserable men answere? what shall they say for themselues? what shall they doe? surely euen that which [Page 294] our Sauiour euen here saith. Then shall all the kinreds of the earth lament, &c. Thus farre Granatensis.

But here some will say; all the infidels in the world shall wéepe at the beholding of this signe: And shall they all be saued? I answere. The scripture saith not that all those which then wéepe shall be damned: And therefore where the scriptures hold their peace, let man take héed, how he pro­nounceth sentence. Let vs leaue them to the mercy of God: God may among those weepers saue some if it please him; as among two théeues he saued one on the crosse.Luke. 25.43. Hab. 3.1.

That saying of Abacucke may then be fulfilled; When thou art angrie thou wilt thinke vpon mercie. And Dauid saith; I will sing of mercie and iudgement. Psal. 101.1. Luke. 16.9. Iudgement excludes not mercie, euen in that terrible and great day of account. Mercie must saue all Christians:Io. 2.13. and why may it not at that time saue some Iewes also? Especially séeing God promiseth here by his prophet, that he will powre vpon them the spirit of grace and mercie, and then they shall weepe. This wéeping thall pro­céed of grace: and therefore shall be healthfull.

This powring forth of the spirit of grace and mercie, and this hauing respect then to him, whom they haue pearced, and this weeping, belong all to one kind of people, and are fruites and effects the one of the other. The former, the powring out of the spirit of grace and mercy, doth belong to the elect; and this latter, the beholding of him whom haue they pearced, and these teares, to the reprobate: As Ribera would haue it, on that place of Zacharie. And that the crosse was taken for the signe of the sonne of man, in the primitiue Church, Eusebius testifi­eth:Rib. in za. c. 12. For so when as the Christians admitted vnto their society one Basilides, he saith they gaue him the Lords signe. And the next day he was martyred. And he that translated Eusebius addes in the margine, that by the Lords signe he vnderstands the crosse. But if we shall not admit his exposition,Eus. lib. ca 5. let vs heare what Si­bylla an ancient Prophetesse, prophecieth of Christs com­ming to iudgement, and of this signe.

Which Verses are thus turned into English.

Here Sibylla in her Achrostickes, as she doth most truly and plainly paint out vnto vs Christes name and his merits: This King (saith she) whom we haue described in the first letters of our verses, is our God and our eternall Redeemer and Sauiour, who suffered for vs: And of his comming againe to iudgement, why should she not also saie the truth in y^e appearing of this the signe of the crosse? It is a great argument to make one be trusted, if he shall haue borne true witnes often before in other mat­ters: The true faith of Sibylla in the former, may also win her credit with vs in this latter. And to confirme the authoritie of her prophecie,Cic. lib. 2. de Diuin. Au. de ciuit. dei lib. 18. ca. 23. that it is no new thing forged of late since Christs passion, Cicero makes mention of this her Achrosticks who was before Christ; and Lactantius in his booke often cites her verses: And saint Austen saith; That a certaine noble man called Flactianus, who was the Emperors Lieutenāt, when as they two talked togither of Christ, shewed him a Greeke booke saying, that they were the verses of Sibylla Erithrea, and that he shewed him in a certaine place of that booke in the beginning of euerie verse, letters set in such an order, that these words might be read therein; Iesus, Christ, Son of God, Sauiour. This account all these famous men made of Sibylla her verses, and shal we discredite them? Gualter also a learned man of our daies, of famous me­morie, so expoundes that place of saint Matthewes gospell, and by the signe of the sonne of man, vnderstandeth the signe of the crosse. These be his wordes: Most of the auncient fathers ex­pound the crosse, to be this signe, whose image (as Eusebius witnes­seth with this inscription, In this signe thou shalt ouercome) appea­red to Constantine, when he made warre against Maxentius, that he might helpe the Church, which seemed then forsaken. In cap. 24. Euan. secun, Mat, For because Christ by the merit of the crosse, ouercame all the power of the enemie; the signe of the crosse appeareth most fitly before any other to our victorie, and by it also we shall ouercome. And it is verie profitable for vs often to muse vpon this: and it is a shame for vs, to feare any misfortune, when as the verie name of the crosse promiseth vs most certaine victory. Thus farre Gualter. [Page 296] Wherein he doth not onely declare his owne opinion, but also the opinion of the fathers concerning this matter. That same learned father also Thomas Cooper sometimes Byshoppe of Lincolne, in his visitation there, agreed with Gualter in this his exposition, who spake to this effect to his cleargie in Latine in my hearing: all the rest of his Sermon being in English: Annon potestis ferre fratres mei, Anno Dom. 1583. signum illud formari hîc in terra, quod ante aduentum iudicis erit conspicuum in coelo? Can you not abide (my deere brethren) that that signe should be made here on earth, which shall appeare manifestly before the iudge come in heauen?

In cap. 4. Ioh. Ferus also of the conuersion of the Iewes, writes thus: Al­legorically as the foresaid woman of Samaria was a figure of the Church of the Gentiles: so this noble mans sonne was a figure of the Iewes. And it makes much to the purpose, that the woman came to Christ at the sixt houre, but he was healed first at the se­uenth houre. For the Church of the Gentiles beleeued, the true sonne of Righteousnesse Christ Iesus ascending into heauen: but when as he shall begin to come downe againe, that is, when he sendeth before him the signes and wonders of his comming to iudgement, then shall the people of the Iewes beleeue. Ferus thinkes that the verie signes and wonders, which shall imme­diately precede Christs comming to iudgement, shall cause the Iewes to beléeue; and not the preaching of Elias and Enoch. And it is verie likely that he means among those signes, which shall appeare immediately before the iudgement, which shall conuert the Iewes, shall be the signe of the Crosse.

And of this conuersion of the Iewes, and of this their wée­ping ioyning hands as it were with the Prophet Zacharie, Ier. 50.1. the Prophet Ieremie prophesieth thus also, saying: The word, which the Lord spake concerning Babylon, and the land of the Chaldees, by the hand of Ieremie the Prophet: Declare among the nations and publish it; set vp a standarde and conceale it not: say, Babel is fallen, &c.

And in those daies and at that time (saith the Lord) the chil­dren of Israel shall come, they and the children of Iuda togither go­ing and weeping, they shall go and seeke the Lord their God.

And that this destruction of Babel shall be in the end of the worlde, Saint Iohn witnesseth, who out of Ieremy cites this [Page 297] Verse: Go out of her my people, that ye be not partakers of her sins, Ier. 50.8. Reu. 18.4. & 21. Reu. 18.21. and that ye receiue not of her plagues.

And after, A mightie Angell tooke vp a great stone like a mil­stone, and cast it into the sea, saying: With such violence shall the great Citie Babylon be cast, and shall be found no more.

And this is also Ieremies conclusion of his prophesie, concer­ning Babel: Ier. 51.6 [...]. And when thou hast made an ende of reading this booke, thou shalt binde a stone to it, and cast it into the midst of Eu­phrates: And shalt say, Thus shall Babel be drowned, and shall not rise from the euill I will bring vpon her, and they shall be wearie. Thus farre are the words of Ieremy. So that this destruction of Babylon, and this wéeping and conuersion of the Iewes, shall be at one time; no doubt in the verie latter ende of the world, immediately before Christs comming to iudgement. The Babylonians shall still striue to maintaine their king­dom, but they shall not prosper: they shall be wearie. I would to God that all Seminaries and Iesuits, that take such great paines to establish the Popes kingdome, would marke but this one word, and the last of Ieremies prophesie, it would make them cease from their vaine labours.

And that testimonie also which Saint Paul cites out of Esay for the conuersion of the Iewes,Rom. 11.26. Esay 59.17. plainly prooues that they shall be conuerted in the verie latter end of the world, and euen by Christs comming to iudgement. For thus saith the Prophet: He shall put on righteousnesse as an habergeon, and the helmet of sal­uation vpon his head, and he shall be cloathed with the garments of vengeance for cloathing, and was clad with zeale as with a cloake: As to make recompence, as to requite the fury of the aduersaries with a recompence to his enemies: he will fully repaie the Ilands. So they shall feare the name of the Lord from the West, and his glorie from the rising of the sunne, when the enemy shall come like a floud. But the spirit of the Lorde shall chase him away, or shall lift vp a standard (that is, Gods word) against him; as it is in the Hebrew. Is not here a most plaine and euident description of Christs comming to iudgement?Phil. 2.7. In his first comming he came as a sauiour, clothed in his apparell like a man: but now he comes like a iudge, to requite his enemies; now he comes cloathed with the garments of vengeance: And shall he not come thus at his second comming? Doth not now also Antichrist and e­nemies [Page 298] assault the Church of Christ like a floud? and doth not the spirit of God put them to flight? doth it not raise vp the standard of Gods word against him,2. Thes. 2.8. as Saint Paul also pro­phesieth, that by that meanes Antichrist shall be ouerthrowne? And then next after this, followes in Esay that prophesie, which Saint Paul alleadgeth for the conuersion of the Iewes: And the redeemer shall come vnto Sion, and he shal turne iniquitie from Iacob. So that by the comming of Christ to iudgement, the Iewes shall be conuerted, and not by the comming of Elias and Enoch.

Acts 3.20.The same lesson also Peter taught the Iewes: Amend your liues, and turne, that your sinnes may be done away when the times of refreshing shall come from the face of the Lord, and he shall send Iesus Christ who hath been preached to you before: Thus farre Pe­ter. This refreshing, no doubt, argues the great heate of af­flictions the Iews haue endured. And these comfortable times shall come to them, but not from the face of Elias and Enoch, (which they now dreame of) but from the face of the Lord him­selfe, when he commeth to iudgement. For before that time now after his ascension they cannot sée his face: For Saint Peter there saith, that the heauens must containe him till all things be restored, which God hath spoken by the mouth of all his prophets, since the world began. This Sermon of Peter may séeme to be a perpetuall lesson to the Iewes for euer. Dauid also in the Psalme most euidently declares the sin of the Iewes against Christ;Psal. 59. their dispersion; and also the manner and time of their conuersion.Verse. 2.3. Deliuer me (saith he) from the wicked doers, and saue me from the bloudie men. For loe they haue laid waite for my soule: the mightie men are gathered against me, not for mine of­fence, nor for my sinne, O Lord. Here is first Iesus Christ pain­ted out most liuely vnto vs, who alone might saie; The migh­tie men are gathered togither against me, not for my sin, O Lord: who euer could say so els? Now verely here is the sinne of the Iewes, they conspired against him, they sought his life being a poore innocent.Verse, 11. Slay them not, least my people forget it, but scat­ter them abroad by thy power, and put them down, O Lord our shield. Here is their dispersion, and continuall and grieuous punish­ment like Caines; whose posteritie they are, for their bloudie and haynous offence against their brother.Gen. 4.12. And thou O Lord [Page 299] God of hosts, O God of Israel, awake to visit all the heathen: Verse, 5. and be not mercifull to those that offend maliciously. Is not here plainly the last iudgement? What is it els, for God to awake and to visit all the heathen, and not alwaies as it were to be a sleepe, and to keepe silence, as it is in the 50. Psalme, but to come to iudgement? And then followes the time of their conuersion:Verse, 6. They go to and fro in the euening; they howle or barke like dogs, and go about the Citie. Their conuersion shall be in the euening: they shall weepe or howle like vnto dogs: Is not this plainlie to agree with Zacharie? that they weepe and lament wofully one by one euen as dogs vse to doe. And after, their zeale fol­lowes: And in the euening they shall go to and fro, howle like dogs, Verse, 14. and go about the Citie: they shall run here and there for meate, and surely they shall not be satisfied, though they lie without doores all night. This declares the great zeale that they shall haue, and the loue to Iesus Christ, when as they are once conuerted: they shall be like Marie Magdalen, as zealous of him at his second comming, as she was at his resurrection. Peter and Iohn, when as they had come to the graue and found not his bodie there, went home againe by and by;Ioh. 20.10.11. but Marie tarried still by the graue weeping; shée loued him better then so: so zealous of Christ shall the Iewes be, when as he shall arise also to them.

And here also is insinuated to vs a good lesson: why God wil then shew them such mercie, and to make vs beware least we fall from Gods mercie: Oh saith Dauid, Psal. 59.5. bee not mercifull to those that offend of malicious wickednesse. Rom. 10.2. As though he should saie: those that offend ignorantly, yet zealously, but not ac­cording to knowledge (as Saint Paul witnesseth that the Iews doe now) be mercifull to those, O Lord. But be not mercifull to those that offend maliciously, which knew their masters will, Luk. 12.47. and yet will not doe it: such shall be beaten with many stripes. And this lesson concernes vs: those sins are the sins which Da­uid cals the greatest sins: sinnes of presumption. Psal. 14.13. 1. Tim. 1.13 And so Saint Paul also writes of himselfe, that he obtained mercie, because that he sinned ignorantly through vnbeliefe. And so also it séems here by Dauids prayer, that the Iewes also shall obtaine mer­cie.

The man also that appeared to Daniel, Dan. 10.14. that was cloathed in linnen, whose loines were girded with fine gold of vphaz: telles [Page 300] Daniel that he is sent to shew him what shall come to his people in the latter day: but yet the vision is for many daies. And Daniel thus is instructed of this man verie manifestly of the calling of the Iewes:Cap. 12.1. At that time Michael the great prince shall stand vp, who stands for the children of thy people: and there shall be such a time of trouble, as there was neuer since there was any peo­ple, till this time; and in this verie time shall the people be deliue­red, all that shall be found written in this booke. And many that sleepe in the dust of the earth, shall awake; some to euerlasting life, and some to shame and perpetuall contempt. Thus much this heauenly man reueiled to Daniel; that the Iewes shall be called in that troublesome time. And our Sauiour referres this troblesome time both to the destruction of Ierusalem, and also to the ende of the world: as we maie plainly sée in Saint Markes Gospell, Chap. 13. v. 20. & 24. And those daies shal be shortned for the elects sake, or els no flesh should be saued. Ther­fore by this prophesie of Daniel, it maie be verie necessarily col­lected, that séeing this troublesome time shall immediatly pre­cede Christs comming, and that in that time they shall be con­uerted, and that those daies shall be shortned, that they maie be conuerted euen immediatly before the comming of Christ. For he addes the Resurrection, as the next thing that should follow their calling: and what is that els, but the verie appea­rance of Christ himselfe?

Ier. 30.7. Ieremy also agrees with Daniel, both concerning the day and the Iewes deliuerance: Alas for this day is great, none hath bin like it; it is euen the time of Iacobs trouble: yet shall he be deliue­red from it. Ieremie séemes here to come néerer then Daniel: and to saie, that not onely in that troublesome time, but in the latter daie thereof, which no doubt is the daie of iudgment, that then Iacob shall be deliuered: What great daie is this, then the which none hath béene like, but the daie of iudgement? And so the Prophet Ioel also describes that daie: A day of blacknesse and of darknesse, Ioel. 2.2. a day of cloudes and obscuritie. And Zacha­rie also of this strange daie writes thus:Zach. 14.7. And there shall be a day (it is knowne to the Lord) neither day nor night, but about the euentide it shall be light. In this strange and great daie, (saith Ieremy) shall Iacob be deliuered.

Thus we maie plainly sée, how that all the other Prophets [Page 301] almost do agrée with the prophet Zacharie; that the Iewes shall be called at the day of iudgement.

But to let passe the scriptures and to come to the fathers,Iust. [...]. apol. and to shew what some of them haue thought concerning this mat­ter; Iustine the martyr affirmes, that this generall wéeping the Prophet Zacharie speaks of, shal be at the second comming of Christ, who writes thus: The prophet Zacharie hath foretolde what words the people of the Iews shal say, when as they shal see him comming in his glory, I will commaund the foure winds (saith God) that they may gather togither my dispersed children: And then in Ierusalem shall be great mourning, not mourning of coun­tenance and face, but of heart. And then they shall not rent their garments, but their minds: And they shal lamēt tribe to tribe. And they shall see him whom they haue pierced. Thus farre Iustine. And he plainly referres this prophecie of Zachary to be fulfilled in the end of the world.

To whom agrées also Theodoret who writes thus:Theo. in ca. 12. Zach. And it shall come to passe that at that day, I will destroy all nations that fight against Ierusalem; and I will powre vpon the house of Dauid and the inhabitants of Ierusalem the spirit of grace and mercie. &c. Vpon these words Theodoret writes thus: I haue euen loaden them with all kind of benefits, I haue killed their enemies by diuers meanes. And contrariwise, to them I haue opened the fountaines of my mercy, and haue filled them with all kind of graces. But they haue betraied me comming into this world in­to the hands of mine enemies, and hauing nailed me, and lifted me vp vpon a crosse, they haue thrust me to the heart with a soul­diers speare, and haue railed vpon me, and haue laughed me to scorne: but notwithstanding, when as within a little while after, they shall see me comming in my diuine maiestie, then they shall bewaile and lament this their madnes.

And a little after, speaking of their lamentation, he saith: Lastly, he inferres that all the other tribes shall also seuerally weep and lament. This selfe same thing the Lord in his gospell also hath foretolde. Then they shall see the signe of the sonne of man in heauen, and then all the kinreds of the earth shall lament. It is most certaine that all they which haue not receiued the preaching of the gospell, shall lament, looking for nothing else but vtter destructi­on. But these things shal be fulfilled in the time of the verie end; yet [Page 302] I will defend them (meaning the Iewes) although I am not igno­rant how they shall crucifie me, and kill me comming into this world, for my benefits bestowed vpon them, &c.

He referres the fulfilling of this prophecie plainly vnto the end of the world, and that God will defend the Iewes, for all this their ingratitude.

De ciuit. Dei. lib. 20. ca. 30.Saint Austen also referres this prophecie of Zacharie, to be fulfilled in the end of the world: It shall repent (saith he) at that day the Iewes, yea euen those which shall receiue the spirit of grace and mercy, hat in this passion they haue triumphed ouer him: when as they shall haue respect vnto him comming in his maiestie, and shall know, that this is he, whom being humble be­fore, and of no account among them, they haue laughed to scorne in their parents: Although their parents, the ringleaders of that most hainous offence, rising againe shall see him also, but to be punished, not to be pardoned. Therefore in this place he meanes not them, whereas he saith: I will powre out vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the spirit of grace and mercie, and they shall now haue a speciall regard of me, for that they made a iest of me: but only those which come of their progenie, which at that time shall beleeue by the meanes of Elias. Thus farre Austen: where he also thinkes, that this prophecie of Zacharie shall be fulfilled in the end of the world, and in the ofspring and progenie of those Iewes, which put Christ to death.

But Austen here saith that Elias shall come. But what then? Ierome denies it,Ier. in cap. 4. Mat. and cals them heretiques that say so. And whether of these now shall we beléeue? The Angell also taught Zacharie, that in Iohn Baptist that prophecie of Malachie was fulfilled, and he repeats the verie words of that prophecie, that he shal turne the hearts of the fathers to the children, &c. least any one should doubt,Luk. 1.17. whether he meant that prophecie or no. And our sauiour also in the gospel plainly teacheth that Elias was thē come, and that they had done to him, whatsoeuer they would: There­fore he is not to come, and to be killed againe of Antichrist, as the papists teach.Luk. 17.12. Likewise also (saith he) shall the sonne of man suffer of them: They may as well say that Christ shall come and suffer againe, as to say that Elias shall come and suffer a­gaine: for Christ himselfe compares both their sufferings to­gither. [Page 303] And speaking of the prophecies which should be fulfilled: All the law and the prophets (saith he) prophecie, but vnto Iohn: Mat. 11.13.14. And if ye will receiue it, he is Elias which was to come. What can be more planly spoken? The prophecie of Malachie is ful­filled, & Iohn is not a type or figure of Elias, as the papists would haue him: but he is Elias, which was to come, saith our Saui­our. And shall we not beléeue the Angell that taught Zacharie, alleadging the verie words of the prophecie of Malachie, that Iohn should fulfill it; nor our Sauiour, who agrées with the Angell, and saith, that that prophecie is fulfilled: Nay, who saith plainly, that Iohn is Elias which was to come? In this matter being so plaine, to doubt, surely is great incredulitie. Nay our Sauiour addes yet more, to make vs very wel to marke and beléeue this:Vers. 15. He that hath eares to heare let him heare, (saith he). And yet for all this, shall we not heare this do­ctrine of our blessed Sauiours owne mouth? shall we not be­léeue it? So that then the prophecie of Malachie is fulfilled al­readie: And what néds then Elias to come againe to fulfil it? But they will say, Elias neuer died: but all men must die: And therefore, he must needs come againe to suffer death.1. Cor. 15.51, Must all men die? Those that liue when Christ comes againe to iudge­ment shal not die, vnlesse you cal that their change to be a death:2. Cor. 5.4. They shall not be vncloathed, but cloathed vpon; which thing saint Paul himselfe desired. And so no doubt Elias and Enoch haue died already, and are chaunged. And therefore their bodies now, vnlesse God should create them new bodies, cannot suffer death: And therefore for this cause they néed not, nay they cannot come.

Now if Austen, Gal. 1.8. nay if an Angell from heauen shall teach any thing contrarie to the gospell, let him be acursed, saith Saint Paul. neither doth Saint Austen affirme this out of the scrip­tures; but rather by tradition: No man (saith he) will denie the iudgement, but he that will denie the scripture. But we haue learned that at the daie of iudgement or about that time, these things shall be, meaning Elias the Thesbite, the conuersion or the faith of the Iewes, that Antichrist shall persecute, Lib. 20. de ciui. ca. 30, that Christ shall come to iudgement, that there shall be a resurrection of the good, and a spoile of the wicked, a consuming of the world by fire, and a renewing of it againe. All which that they shal come, [Page 304] we must beleeue, but in what manner and what order they shall come, experience shall then better teach, then now any mans wit can perfectly comprehend. Lib. 20. ciu. ca. 29. But I thinke that they shall come in order, as I haue said. And of Elias comming thus he writes in another place: By this great Elias and wonderful prophet, that the Iewes shall beleeue in the true Christ, that is, in our Christ, before the iudgement, by Elias, who shal expound the law vnto them, it is a verie common thing in the mouthes and hearts of the faithfull. It was as should séeme a common spéech among the Christi­ans in Saint Austens daies, that Elias should come; but we must ground our faith vpon the scriptures, & not vpon spéeches. To these fathers,Rup. lib. 5 in Zac. Rupertus a latter writer agréeth: And it shall come to passe that in that day, I wil destroy al nations, which come against Ierusalem. This (saith he) needs no fauourable exposition: for although this word conterere may sometime signifie mer­cie, yet no man doubts, or is ignorant, but in that day of iudge­ment, God ought to breake in peeces, or destroy al nations, which come against Ierusalem, which haue shed so many martyrs bloud and haue not repented. But before this the remnant of the Iewes are to be conuerted. And therefore he saith; And I will power vpon the house of Dauid, and vpon the dwellers of Ierusalem, the spirit of grace and prayers, that is, the spirit of the rem ssion of their sinnes, which is the chiefest and greatest gift of grace. And it shall come to passe, that they shall be the house of Dauid, and the inhabiters of Ierusalem. And after, this shall be the great day of iudgement of which he said, In that day I will seeke to breake in peeces all nations which come against Ierusalem. And therefore by and by he addeth: and they shall behold me whom they haue pierced, and they shall lament ouer him, as ouer their onely begotten sonne, &c. Here is Rupertus iudgement, that God will powre vpon the Iewes the spirit of mercie and grace, and euen then by and by after shall follow the iudgement.

Lumnius devi­cinitate extre­mi iudicii lib. 1. cap. 15. Lumnius a Papist concerning the comming of Elias & Enoch writes thus: That although they shall preach but three yeeres and a halfe; yet that the day of iudgement shall be neuerthelesse vncertaine to the world. Although (saith he) we beleeue that Elias shall come, and although the remnant of the Iewes be said to be conuerted, when as the fulnes of the Gentiles shall haue entred in: yet we must thinke that this must be done secretly, and by little [Page 305] and little. So that all the world shall stand in doubt of the person of Elias, and of the time of the conuersion of the Iewes, euen as the world stood in doubt of the persons of Iohn, and of our Sa­uiour Iesus. Thus farre Lumnius.

But this his exposition agrées not with the rest of the pa­pists,Reu. 11.6. for they expound those two witnesses in the Reuelation literally to be meant of the persons of Elias and Enoch. And that they shall haue power in the daies of their prophecies, to open and shut heauen, and to turne water into bloud. If they shall do these euident signes, surely no man can say that they shall come secretly. These signes also are so manifest, that no man can doubt of their persons.

Nay Saint Iohn there saith,Vers. 9. that all people and nations shall see their bodies lie dead in the citie that spiritually is called Sodome and Egypt, and that they shall be glad of their deaths, and shall send pre­sents one to another, because they were slaine: For they shall vexe the people of the earth; and not conuert the Iewes, as they ima­gine. These prophets then shall not come secretly when they come, as Lumnius imagineth, but all the world shall heare of them and hate them. They shall be enemies to their car­nall mirth and spirituall fornication. How angrie will the adulterer be, to be depriued of his pleasure; so pleasant also is spirituall fornication to flesh and bloud. These two witnesses then are the preachers of the gospell,Mat. 24.12. which shall preach the gos­pell to all nations In testimonium, and not in patrocinium, for a testimonie of their condemnation, & not for a helpe of their sal­uation, as the same Lumnius alleageth out of Hilarie: Lum. ca. 14. Reue. 10.11. Which vnder the type of Iohn in the chapter going before, haue receiued the little booke yea from the hand of the Lord, to preach againe to nations, peoples, tongues and many kings, not Elias and Enoch.

Ferus also of the vncertaintie of the day of iudgement writes thus: If you enquire of me the daie and howre, I will not tell you: In 24. ca. Mat. but if you will know the seasons and beginnings, I will hide no­thing from you; I haue shewed you in many words, how that that day is not vnknowen vnto me: But I haue brought you to the gates onely thereof: for he had said before, know ye then that it is euen in the verie gates. But it is for your profit, that I will not open the gates vnto you, least you should waxe carelesse. For so it is [Page 306] written of me: I am thy God, teaching thee profitable things one­ly: as much as might profit you, I haue taught; but that which might engender in you a false securitie, I conceale from you. Here therefore thou seest the cause, why he would haue both the day of our death, and of iudgement vnknowne vnto vs, least we should be more slouthfull: but being alwaies vncertain of this, we should euer liue in feare, & should euer watch, being careful, as though we should be iudged the next day; and that we should looke for him euerie day, whō we know not when he wil come. Thus far Ferus.

Here is then a Christians life, euerie day to looke and waite for Christ, and so to liue as though he should not liue til to mor­row; according to that saying of the heathen Philosopher. Who being bidden to a feast against to morrow: Surely (said he) I neuer thought that I should liue til to morrow, these many yeeres. And it is reported that Saint Ierome, that in all his doings he thought he heard that last trumpet sounding in his eares: Then Elias comming shall not giue Christians warning thereof, thrée yéeres & an halfe before it come; as the Papists do teach.

In ca. 11. Mat. Ferus also, writing vpon these wordes, And if ye will receiue him, he is Elias which is to come; saith thus: As though he should say, that you may plainly see that there is no other prophet to be looked for of you, who should shew you that Messias should come; Iohn is that verie same Elias, which Malachie promised vnder the name of Elias. And in these words he makes answere to a que­stion couertly: all men were perswaded, that Elias should come before Messias came, whom because they saw not, they doubted of Christ: And therefore the Apostles, when they saw the Lord transfigured, said: Wherefore do the Pharisees say, that Elias must first come? To whom he answered, Elias is come alreadie. But who this Elias was, here he signifieth; Iohn himselfe is Elias, not in person, but in spirit and power. For as Elias with great zeale was zealous, that he might bring the people of Israel to the true God, and for this cause he spared not kings: so Iohn, by the same zeale, endeuoured to bring the people vnto Christ. After Iohn therfore no other thing is to be looked for, but that great & terrible day of the Lord. The which also followes in the same prophet. Thus farre Ferus. If after Iohn nothing is to be looked for, but that terrible day of the Lord; then not Elias and Enoch accor­ding to master Bellarmines assertion.

Cuthbert Tunstall Bishop of Duresme thus writes in a Ser­mon put in print, which he preached before king Henry the eight on Palme sunday, vpon this text: Let the same mind be in you, that was in Iesus Christ: These many yeeres past (saith he) lit­tle warre hath beene in these parts of Christendome, but the Bi­shop of Rome either hath beene a stirrer of it, or a nourisher of it; and seldome any compounder of it, vnlesse it were for his am­bition and profit. Wherfore seeing, as Saint Paul saith in the four- 10. chapter of the first Epistle to the Corinthiās, That God is not the God of dissension but of peace, who commaundeth by his word al­waies peace to be kept: we are sure that all those that go about to breake peace betweene Realmes, and to bring them to warre, are the children of the diuell, what holy names soeuer they pretend to cloake their pestilent malice withall; which cloaking vnder hypo­crisie, is double diuellishnes, and of Christ most detested, because vnder his blessed name, they do play the diuels part. And there­fore since Christ is on our side, let vs not feare thē at al: but putting our confidence in Almightie God, let vs cleaue fast to the Kings Maiestie our supreme head in earth, next vnder Christ, of this Church of England; as faithfull subiects, by Gods law ought to do. Though they go about to stirre Gog and Magog, and all the rauenours of the world against vs, yet we trust in God verily, and doubt not but they shal haue such a ruine and ouerthrow, as is pro­phecied by Ezechiel in his 39. chapter, against Gog & Magog go­ing about to destroy the people of God: whom the people of God shall so vanquish and ouerthrow on the mountains of Israel, that none of them shall escape, but their carcasses there to lie, to be de­uoured by kites, and crowes, and birds of the aire. And if they shal persist in this their pestilent malice, to make inuasion into this Realme; then let vs wish that their great captaine Gog (I meane the Bishop of Rome) may come with them, to drinke with them of the same cup, that he maliciously goeth about to prepare for vs, that the people of God might after surely liue in peace. Thus far Bishop Tunstall. By whom we may learne these notable lessons: that the Pope hath béene no peacemaker, but a maker of wars, these many yéeres; and therefore he is the child of the diuell, by his iudgement. Secondly, that all true subiects ought to trust in God and their Prince: and not to feare anie inuasions, he shall deuise against them. Thirdly, that he is [Page 308] that Gog, that hidden and hypocriticall enemie of Christ, of whom Ezechiel prophecieth, and that he and all his shall be de­stroyed, and all their attempts against Gods Church shall not prosper. Tunstal a man of great learning and iudgement saw thus much in his daies, when the daie of the gospel began but to shine: and shal not we now in the cléere sunshine ther­of, acknowledge so much.

But to returne to Master Bellarmine againe: he answeres to the former place,De Rom. pont. lib. 3. ca. 6. that I haue alleadged out of Ierome vpon Malachie: That although Ierome in this place was of this iudge­ment: yet in his Commentaries vpon Matthew he taught the contrarie. But Master Bellarmine doth mistake Ierome: For Ierome himselfe doth not say vpon Matthew, that Elias shall com before the second comming of Christ,In Mat. ca. 11. but he there shewes the opinions of others. These be his words. There are some (saith he) which thinke that therefore Iohn was called Elias, that as in the second comming of Christ, according to Malachie, Elias must come before, & must shew the comming of the Iudge: So Iohn did in his first comming. And so they both are messen­gers either of his first comming, or of his second. Ierome shewes here the opinion of others, and not his owne, why Iohn was called Elias, which he had set downe before in these words. That Iohn was called Elias, not according to the opinion of some foo­lish Philosophers, and certaine heretiques, which bring in transmi­gration of soules from one bodie to another; but because accor­ding to another testimonie of the gospell, he came in the power and spirit of Elias, and that he had the same grace or measure of the holy spirit, which Elias had. And also, the austeritie of life, and courage of mind, both of Elias and Iohn, were equall. Hee was in the wildernesse; so also was he: He was girded with a gir­dle of a skinne; so also was he: He because he rebuked Ahab and Iezabell of their wickednes, was compelled to flie; he because he reproued the vnlawfull mariage of Herode and Herodias lost his head. These are Ieromes considerations, why he thought Iohn might be compared to Elias. Then he addes. (There be some others that thinke, &c.) As though that which followes, were not his opinion, but the opinion of som others, whom he also makes mention of in that other place of Malachie, which I haue before alleadged. And there he cals them plainely Iewish heretikes. [Page 309] And the same opinion of others concerning the comming of Elias, Ierom alleadgeth in other places, and he inueieth against all such followers of Iewish fables. Iohannes Viualdus a Pa­pist (in opere regali de duodecima persecutione ecclesiae Dei) af­firmes plainly, that Ierom thought, In explic. orat. Ier. in cap. 29. Ezec. that Elias should not come in his owne person: but that the vertue and power of Elias should come. But he himselfe saith, that he followes rather Austen, Thomas and Vincentius. So that Ierom in this matter is not contrarie to himselfe, as Master Bellarmine would haue him: but all one: Nay he is so farre from being of the Papists opini­on concerning Antichrist, that although the booke were sealed and this matter concealed from the fathers, and by degrées, & not all at once opened to the church (as we maie note in the Reuelation:) yet euen by that small light of Gods word,Reu. 5.2. & 6.1. which at that time was giuen the Church of this matter, he aiming at the truth, doth quite ouerthrow the Papists opinion.

For vpon the second Chapter of Malachie, he writes thus: The Iewes (saith he) vnderstand that which is spoken here of the prophet (Behold I will send my Angell) of Elias the Prophet: and that which followes (The Lord whom you seeke for, shall by and by come to his temple, and the Angell of the testament whom you would haue) they referre to their Messias; that is, to their Christ, who they say shall come in the ende of the world. But I maruell how that the verie experience of the things which haue chanced, hath not taught them the truth: for what temple shall their Lord find, which is ouerthrowne to the verie foundation? Or is it to be buil­ded vp againe, of any other before Christs comming? What shal their Christ do more? when as all things are restored to their for­mer state of another. Our Lord in the Gospell, expounding Eli­as to be Iohn Baptist, saith: If you will vnderstand, he is Elias which is to come, of whom also this same Prophet, whom we now expound, speakes of in the end of his prophesie: Behold I wil send you Elias the Prophet before that great and fearefull day of the Lord come. But how Iohn also might be called Elias, he gaue vs also to vnderstand, saying, that he came in the power and spirit of Elias. Thus farre Ierome. Where he plainly out of the scriptures, re­futes the Papists opinion concerning Antichrist: Whom they teach shall be borne in Babylon, of the tribe of Dan: and when he shall come to Ierusalem, circumcising himselfe, he shall say to [Page 310] the Iewes, I am Christ promised vnto you. Then all the Iewes shall flocke vnto him: and they shall build againe the temple de­stroyed of the Romans. And he shall sit there, saying that hee is God: and shall kill Enoch and Elias. This is the Papists opi­nion concerning Antichrist; as it is set downe in their Catho­licon, by Ioh. de Ianua a Frier. And this their opinion Ie­rome in this place manifestly refutes, who saith, that the temple shall not be built againe, and that Elias in his owne person shal not come, but that in Iohn the prophesie of Malachie was fulfil­led, and that all things are restored alreadie, which is the ende for which our Sauiour saith, that Elias shall come. And Iohn Baptist shall turne the hearts of the fathers vnto the children, and the vnbeleeuers to the wisedome of the iust, to make a perfect people to the Lord, as the Angell teacheth, which is the end also why Malachie saieth, that Elias shall come. So that then both the ends and offices of Elias being fulfilled alreadie, by the te­stimonie of an Angell, and of Saint Ierome in this place, what néede is there, why Elias should come. And in that other place, which I haue cited before, Ierome in this point calles them Iewish heretickes, which teach that Elias in his own person shall come: he would neuer haue changed his opinion, and embra­ced that doctrine which himselfe before had called heresie, with­out some great and waightie reasons: and also he would haue set downe the reasons.

In explic. orati­onis Ierem.And this opinion of Fathers (as should séem) he often men­tions in other places, but neuer as his owne. For thus hee writes: In that he saith, renew our daies as from the beginning: he saies it, to desire this, that as in the beginning he made the first Pa­triarkes deuout vnto him through perfect faith and charitie; so he would vouchsafe through the same his grace to make them faith­full and deuout vnto him. The which thing many thinke is pro­mised them by Malachie the Prophet by the comming of Elias. And I will send you Elias the Prophet before that great and terri­ble daie of the Lord, &c. Many saith Ierom, thinke thus: but he saith not that he doeth thinke so: he is the same still that he was before.

And vpon the 29. of Ezechiel, he inueies against those, which followe and beléeue Iewish fables. But to make this matter yet more plainer, that Ierom did neuer change his opinion con­cerning [Page 311] this matter: Let vs heare the opinion of Rupertus, Rupertus in Malac. a great learned Papist, who touching this matter writes thus: Of the comming of Elias, I dare determine nothing, be­cause some of the Doctors, to whom we almost all agree, doe be­leeue that he shal come in deed, and that he shall restore all things, and that he shall be put to death. Others thinke the contrarie: to whom S. Ierom that famous man seemes to agree, saying: Al­though also there be many amongst vs, that thinke he shall come in deed, and that he shall restore all things, and that he shall suffer death: yet our Lord being asked of the Apostles, concerning the comming of Elias, answered: Elias is now comed alreadie, and they knew him not; but they haue done to him whatsoeuer pleased them, willing them to vnderstand Iohn in Elias. And therefore by and by after be addeth: If ye will receiue him, Iohn is that same Elias, which is to come.

Here we maie plainly sée that by Rupertus his iudgement, Ierom neuer changed his opinion; as Mast. Bellarmine would make vs beléeue, that he did. Againe, we maie note here Ie­roms bulwarke against all the sayings of the fathers in this matter, which must be ours also, not onely in this; but in all other doubts and controuersies whatsoeuer. He alleadgeth the authority of the Gospel against all the sayings of the Fathers: and so must we doe, not onely in this, but in all other contro­uersies whatsoeuer: If all the fathers séeme to teach that which is contrarie to the scriptures, we must here with Ierom forsake them all, and cleaue to the authoritie of the scriptures. No doubt Ierom had read Tertullian, and Iustine, and Ambrose, and Austen, which all seeme to saie, that Elias himselfe shall come: but he preferres, as we maie here plainely sée, the authoritie of the Gospell before all these.

That resolution also of Theodoret, concerning this matter,Theo. in Gen. quest. 45. is worth the marking, who vpon Genesis writes thus: Hee makes this question: Into what place did the God of all things translate Enoch? He answereth, that we are not to enquire for those things, which are committed to silence: but we are to reuerence those things which are written. I thinke that the God of all things hath done this, to comfort his valiant champions. For when as Abel the first fruit of righteousnesse, being as yet vnripe, was cut vp by the rootes; and then no hope of the resurrection did com­fort [Page 312] men. The God of all things did translate Enoch, who was most acceptable vnto him, and did separate him from the societie of men, that whosoeuer did determine to liue godly, might per­ceiue what great account God made of him; when as the God of all things, who is iust, and doth iustly gouerne all things, did thus honour Enoch, nor suffered not Abel to want an ornament. For for this cause, he beheld him when he was slaine, and he also translated Enoch, that by him he might declare to all men the re­surrection, that should be. For he which in this life hath not ob­tained the reward of his vertue, shall most assuredly obtaine it in the life to come. I would to God all Christians would here fol­low the counsell of Theodoret, and not be curious in searching for the comming of Elias, or other such hard points, which the scripture hath not reueiled vnto vs: but reuerently meditate vpon those things which are plaine and are written. Ierom also takes away that same offence, whereat manie at this day stumble, which is the outward name and shew of the Church. Manie thinke, that so long as they embrace the Church, which hath continued so manie hundreth yéers, they are safe enough. But of the Church Ierom writes thus:Ier. in 2. cap. Soph. Of the Church it seemes at the first sight a blasphemous thing to say, that she shall become a wildernesse, and that no man shall walke in her, and that beasts shall dwell in her. And that hereafter, how scoffingly it shall be said vnto her: This Citie is plagued with all euils, which dwelt in hope, which said in her heart, I am, and there is none other besides me any more. How is she become a wildernesse, a pasture of wilde beasts? But he that shall consider that saying of the Apostle, wherein it is said: In the latter times shall be perilous seasons, men shall be louers of themselues, couetous, arrogant, proud, blasphemers, disobedient to parents, vnthankefull, wicked, &c. and also that which is writ­ten in the Gospell; that iniquitie being increased, the charitie of manie shall wax colde; in so much that at that time shal be fulfilled, But the sonne of man when he commeth, shall he finde faith vpon the earth? will not maruel at the last desolation of the Church: which (Antichrist raigning) shall become a wildernesse, and be giuen to wilde beasts, and suffer all things which the Prophet here nowe describes. It appeares here by Ieromes iudgment, y^t the Church shall not continue alwaies in one state: and therfore they, who do build their faith vpon the Church, build vpon no sure foun­dation. [Page 313] Master Bellarmine also concerning Antichrist agrées with their Catholicon, and writes thus: Adde this also (saith he) that as we haue shewed before, Antichrist shall be a Iew, and shall be Messias and King of the Iewes: And therefore with­out all doubt shall make his seat in Ierusalem, and shall go about to restore Salomons temple. For the Iewes dreame of nothing else, thē of Ierusalē & the temple: neither do they seeme that they will euer acknowledge any for their Messias, which sits not in Ierusa­lem, and after some sort repaires againe the Temple. Thus farre Master Bellarmine.

But Stella contrarie to this assertion of M. Bellarmine writes thus. If God promised by Aggee, In ca. 2. Luc. that Messias should come to that Temple while it remained, and that Temple now is ouer­throwen, neither is there now any such Temple, nor one stone thereof left vpon another; how madde are the Iewes, that will looke yet for a Messias? To what second Temple shall he come, if it be vtterly ouerthrowen, if no signe thereof remaine? Neither can the Iewes say, that they shall haue another temple, to which their Christ should come. For Aggee their Prophet speakes of that Temple which then was built in Ierusalem, and not of any other, as his words plainly testifie: nay he saith plainly, that there shal ne­uer be any other. Thus much Stella out of Aggee. And where is then Master Bellarmines temple, which he affirmes after a sort Antichrist shall restore? Where is his Antichrist, which shall lacke a seat, by Stellas iudgement. Nay vnlikelie is this to common experience: Iulian the Apostata, Egnat ca. 6. when he came to Ie­rusalē and saw the temple quite ouerthrown by Titus, in despight of Christian religion he commaunded Philip of Antioch that he should make fit the place, and should lay such a foundation of the temple, that it might be compared with the former in statelinesse. The which things pleased Iuliā & the Iewes wonderfully. But so­dainly there were heard terrible rorings in the earth, & hot burning firebrands rose vp among the foundations, which in a moment dispersed all things and consumed both the workemen and their tooles, and the signe of crosses appeared in many mens garmēts which could not be put out. If God so resisted then Iulian, do we think he wil now suffer Antichrist to build the temple againe?

But the seate of Antichrist, the seat of the Babylonish whore, Who shall make all men drunke with the wine of her abominati­ons; [Page 314] Saint Iohn saith, shall be a citie with seuen hils. And what other citie in the world can that be else but Rome.

And what other heretique can this be, then Antichrist? who shall make the chast spouse a whore,Re [...]. 17.4. and that by wine of fornication: what religion more pleasant or like wine, then the Romish religion? As their ordinarie musicke, of singing and Organs playing, of censing their precious Robes and Or­naments they vsed, wherein not the least part of their seruing of God consisted; do declare: besides their guilds & feastings, their fraternities of euerie trade and occupation. But to let all these passe: All things amongst them were pardonable for mony, And what more pleasant wine could be then this, to flesh and bloud?

But as this their wine, wherewith they made all men drun­ken is manifest: so is also their fornication no lesse manifest. It is spirituall fornication to trust in anie, to call vpon anie, to reueale the secrets of the heart to anie but to God. Honest matrons know thus much: For so they behaue themselues to­wards their husbands.Hos. 2.16. And God is the husband of his Church, as he oftentimes protesteth. But the Church of Rome hath taught men to trust in others, to cal vpon others, to reueale the secrets of the heart to others, then to God: And can this be a­nie thing else, then spirituall fornication? But they did this to saints: and therefore it was no sinne, neither can it be rightly iudged fornication.Psal. 73.25. Thus they say. But let all true Catholikes marke what Dauid saith: Whom haue I in heauen but thee? and I haue desired none on earth with thee. Here is the true spouse de­clared and the true Catholike religion grounded. Now fol­lowes the whore:27 for lo, they which withdraw themselues from thee (or as it is in the Hebrew, go farre from thee) shall perish, thou destroiest all them, that go a whoring from thee. To haue anie o­ther, yea in heauen, to trust in, to giue our hearts vnto, but God; is to commit fornication: And therefore let all true Ca­tholickes, that meane to be saued, take héed how they call vpon, or repose their trust in anie, no though he be in heauen, but in God alone,Reu. 14.8. as did Dauid, lest they commit fornication against him, and so be destroyed all. The same doctrine plainely, the angell crieth out To all nations, kinreds, and people, against the kingdome of Antichrist: and shall we be deafe? will we [Page 315] not heare him?Ibid. 6.7.8. Then saw I another Angell (saith Saint Iohn) flie in the midst of heauen, hauing an euerlasting gospell to preach to them that dwell on earth, and to euerie nation and kinred, and tongue, and people; saying with a loud voice; Feare God, & giue glorie to him: For the houre of his iudgement is come: worship him that made heauen and earth, and the sea, and the fountaines of wa­ters. And there followed another Angell saying: It is fallen, it is fallen, Babylon that great citie, for she made all nations to drinke of the wine of the wrath of her fornication. Here first is the euer­lasting gospell preached, with a loud voice of an Angel (which is) feare God, and worship him that made heauen and earth, and not anie creature or saint whatsoeuer. And shall we not im­brace this gospell? shall we not beléeue this Angell? this no doubt, is the true Catholike faith, this is the euerlasting gos­pel, whatsoeuer all the Iesuites in the world, teach to the con­trarie. And Babylon the mother of fornications, which taught a doctrine contrarie to this, is fallen. What can be more plain, then this? To worship anie, but him that made heauen & earth, is fornication. This Dauid and the Angell teach: And Baby­lon, who hath taught the contrarie, is fallen.

And as the wine of this whore is manifest; so is her seat al­so, as I noted before: so that as he is deafe, that will not heare the crying of the Angell concerning her poisoned wine; so he is blind wilfully that will not see her seuen hils, whereon she is situated.

Neither Saint Iohn onely, but other prophecies haue taught the destruction of Rome, and haue by these seuen hils portrai­ed her out vnto vs; Vae tibi septicollis &c. Vaticinium Leonis. Wo to thee O Citie built on seuen hils, saith a prophecie going vnder the name of Leo the Emperour, printed lately in Briscia, Anno Dom. 1596 For when as the twentie letter of the Alphabet with great shouts shall be receiued within thy wals, then thy ruine and vtter ouer­throwe is at hand. Let Rome take héed of this letter Cappa, which in numeration standeth for twentie; when as it shall be capped vnto and honourably receiued into Rome, Rome shall not raigne long after: Rome therefore shall be ouerthrowne. And some Cardinall may fitly fulfill this prophecie. And of the destruction also of the world, and of Rome, Sibylla prophecieth thus: That when as a firie Dragon shall come vpon the waues [Page 316] of the sea of this world, hauing her belly full to nourish her chil­dren, Sibil. orac. lib. 8 ol. 368. in a time of death and ciuill warre, that then shall the ende of the world draw neere. [...].

But first (saith Sibylla) shall be the inexorable wrath of God a­gainst Rome. O wicked Rome then, whose sins shall be so grie­uous (as it should seeme) that if all the saints and angels in heauen, which now thou makes so great account of, should in­treat for thée, they were not able to appease the heauy and grie­uous wrath of God against thée. Repent now therefore whi­lest thou hast time and space, being admonished here by Sibylla. And let all true Catholikes which are wont to reuerence anti­quity, herein beleeue Sibilla, agréeing with Saint Iohn; and in time forsake this wicked and sinfull Rome, least they perish with her in her sins.

Michael ab Isselt, of the great affliction that our Sauiour prophecieth of,Epist. nun cup. ad Torren E­pisc. Antw. which shall come vpon the world before the ende thereof, writes thus. It is comed alreadie as should séeme by his writing: and it is not marked. And the poore feele it; and the rich looke for it, when it shall be. His words be these. But we, vpon whom I may iustly say, that the ends of the world are fallen, haue hapned into those daies; wherein though all histones and all ancient bookes hold their peace, yet the world it selfe cries out, that it is now set to reuenge the sins of men. How often of late yeeres haue we seene the heauens inflamed, as it were with terri­ble firebrands? how many blasing starres haue beene seene threat­ning euils to the earth with their terrible shapes, and foreshewers of great calamities? Leu. 26. We haue had the heauens ouer our heads like Iron: we haue not had raine enough in winter to nourish the corne, nor in sommer the accustomed heat to ripen it. The earth as the scripture hath foretold, is become like brasse vnto vs. Our labour is employed in vain, the earth bringeth not forth her buddes & blos­somes, the trees beare not their Apples. The earth is as it were par­ched with drought, and her mould brings forth withered hearbs: the haile hinders the vines: we sow our lands in vaine, which the enemies deuoure. How many ouerflowings of the sea haue we seene? how often her fortresses being broken, haue we beheld the shepheard to swim with his sheepe, the mother with her children; and the house and the heard, to swim togither with their masters; [Page 317] and the huge sea flowing into the pleasant meadowes, to haue de­stroyed al things? Hereof we haue had of late the famine of Sa­guntum, which hath so afflicted not onely cities, but whole prouin­ces, that it turned the pitie of mothers into madnes, who gaue their deare children poyson to kill them, least they should heare their miserable crying. Others (as in Hungarie this last yeere) sold their children to the Turks and Barbarians for bread: others (I know not whether more pitiful) least their children should serue such tyrants, threw them into the water & drowned them. What shal I speak of wars? which within these twenty yeers haue so shaken both other kingdomes, but especially our Flauders, (in times past the paradice & pleasantest countrey in the world) that now townes being burnt, cities sacked, the stately Churches of the saints pulled downe, and being robbed of their riches, holy and prophane things being now accounted all one; she hath not any signe almost remaining of her former glorie. That now her mightie prouinces being giuen for a praie to the Germanes, Frenchmen, Englishmen, Scots, Irish men, and to other forraine enemies, obey now their vnsatiable and wicked pleasures. Neither is heere an end of our euils: But that all euils might come vpon vs at once, most grieuous plagues, new and straunge diseases haue taken away those, whom the sword and famine had spared, and haue made such great ouer­throwes of men, that skant the liuing sufficed to burie the dead. So that all the elements, and al the miseries in the world may seeme to haue conspired against vs altogither.

Againe, when as euerie liuing creature loues his like; onely now one man is afraid of another. For there are now so many publike periuries of natiōs, so many truces broken, so many vnderminings, thefts, deceits, slaunders, wiles, that now not vnfitly one man may be called a diuell to another. And if here were an end of our mi­serie, all were well: but it goes further. For those euils which we haue hitherto recited, are outward euils; and do neither adde anie thing, or take ought away from mans felicitie, if his soule within him were sound and free from these daungers and miseries. But the euils which are within vs, are farre greater then they, which are without vs. Our vnderstanding is blind; our will is prone to all wic­kednes; our memorie pliable to al earthly things. And there is such a disorder and a diuersity and contrarietie among themselues of our desires, that there was neuer any more troublesome kingdom seen [Page 318] in the world: In so much that if all the creatures should fawne vp­on man, and should doe him seruice; yet he should suffer the greatest persecution of himselfe, and himselfe should be to him­selfe the greatest tormentor. What shall I make many words? The times we liue in are such, that we may truly say that saying of Silenus: The best thing is neuer to be borne; and the next to die quick­ly. Thus farre Michael of Isselt.

And can there be any greater affliction then this? What shall I adde the daungers of princes, the heart burnings a­mongst noble men, the vncontented minds of gentlemen, the decaie of artificers, the oppression and pouerty of the husband­man, the laborers want of foode, worke, and wages. Euerie member is sicke,Es. 1.6. euerie member is afflicted; so that we may now truly say, that of Esay. From the sole of the foot to the crowne of the head, there is no health.

What shall I adde that greatest persecution of all other of Antichrist, who hath his inquisition in Spaine, and in other countries, where his authoritie can preuaile, to persecute most cruelly all those that professe the gospell: Who daily labours for nothing else, by his seminaries in all places, with all Kings and Princes to make warre, to stirre vp rebellions against them which professe the gospell in anie countrie. No doubt his hand hath holpen our rebels in Ireland. Who persecutes kings in their owne pallaces, in their chambers, in their closets, as the secret murthers of manie Princes and Kings by his fa­uourers in our memorie plainly testifie.

There lackes nothing but this, that when as he sees that all his priuie and secret practises can do no good, that he with open warre come into the field himselfe, and with his riches and treasures, wherein he abounds, and with all the friends that he can make, proclaime open warre against that great day of the God almightie, of which great day of battell both the pro­phet Ioel and Zacharie, and also Saint Iohn in his Reuelation may seeme to spake.Ioel. 3.9. Zac. 14.13.14. Rev. 16.14. Aust. de ciu. de lib. 18. ca. 52.

S. Austē saith, That some in his daies thought, that the last perse­cutiō of Antichrist should be like the eleuenth plague of the Egyp­tians, in which, while the Egyptians fiercely persecuted the Israelits in the red sea, the people of God going thorow on drie ground, they themselues perished. But Saint Austen doth not thinke [Page 319] that, by those ten plagues of Egypt, these ten persecutions of the Roman Emperours were prophetically signified. Although (saith he) of those which thinke thus, these are wittily and exquisitly compared the one to the other, but not by the spirit of prophecie, but by mans coniecture, which sometimes proues true, and some­times false. Saint Austens chiefe reason against this opinion is, because of the number: For that there haue beene, and may be more persecutions, then ten or eleuen against the Church of God. But to let the number go, the matter of this exposition may séeme fitly to agrée with the other prophecies of the scrip­ture: If Antichrists kingdome be spiritually Egypt, as saint Iohn calleth it; then Pharaoh was a type of Antichrist, and fitly may we coniecture that he shal both deale in Gods Church, perse­cute, and also perish, as he did. Is not the Pope like Pharaoh? Pharaoh killed the infants in the water: And hath not the Pope done so with Christian children?2. Tim. 3.15. 1. Ioh. 2.14. Timothie knew the scriptures from his childhood. And saint Iohn saith, You young men are strong because the word of God dwelleth in you. And Dauid, how shall a yong man cleanse his waies, (that through the filth of sin he perish not) but by keeping thy word? But the Pope hath taken this word from children, from young men, from all men: Therefore he hath taken away their strength, and in them he hath defiled and polluted their waies. And therefore he hath as much as in him lies killed them: For God hath testified, that the soule that sinneth shall die. And as also that other Pharaoh bur­thened mens backs and bodies; so hath he burthened all mens consciences with the obseruations of his superstitious lawes. And is he not then rightly Pharaoh? This persecution of Gods Church comming out of Egypt, makes also the same most manifest: Since the first day that Gods people began to for­sake his blinde superstition, he hath neuer ceased to persecute them. And as in his doings he is a Pharaoh; so he shall be Pha­raoh in his ende.

And here the papists opinion concerning Antichrist how ab­surd is it, and against all reason; that another Antichrist should be borne in Babylon, and should come with such a power, that he should persecute the Church of Christ more then euer it hath béene persecuted. I thinke, they thinke that Antichrist when he comes, shall not be able to ouercome their Pope; and [Page 320] yet this he must doe, if their opinion be true. The Turke hath not beene able to ouercome Christendome, for all his might, riches and power: and do they thinke that euer any shall arise mightier then he?Ians. har. Eu. ca. 22. After the affliction of those daies the sunne shall be darkened, &c. which without all doubt, saith Iansenius, belongs to the comming of Christ; to the which comming shall goe before the most grieuous persecution of the faithfull by Anti­christ. But surely it is not likely that euer anie shall come more mightie then the Turke and Pope: and therefore let vs thinke surely that this persecution is begun alreadie, & that Anti­christ is comed. The Pope hath taught thus much himselfe: For he decreed that none should preach of the day of iudgement, nor of Antichrist, Concil. Lat. ses. 11. although he had a Reuelation: vnlesse he first ex­amine him. What néede he haue feared if he had not béene guiltie, especially séeing we are commaunded to preach the iudgement?

2. Thes. 2.8.Nay how contrarie to the verie plaine and manifest text of the scriptures, is their opinion of Antichrist? Saint Paul tel­leth vs plainly, that the Lord Iesus shall consume Antichrist with the breath of his mouth; and shal quite abolish & destroy him with his glorious appearāce. What can be plainer then this? that Iesus Christ by his second comming shall quite destroy Anti­christ? But they teach, that Michael the Archangel shall destroy him with a thunderbolt. And that Antichrist being thus dead and slaine by Michael, Christ shal not by & by come after: but that there shall be granted to the elect 45. Iohes Vinaldus opere regali de 12. perse­cut. Eccles. daies after to repent in. And that then after those 45. daies no man shall know the time when Christ shal come to iudgement. And that then there shal be silence as it were in heauen and peace in the Church, that tribulation cea­sing: And that then Antichrists disciples shal reioyce, and shall be­ginne to marrie and to make feasts, saying, although our master be dead: yet now we shall haue rest and securitie: And so that day of the Lord shall come vpon them vnawares, &c. How this and saint Pauls doctrine doe agree togither; let euerie one in this great and waightie matter iudge but indifferently. And yet this they dare auouch euen contrary to the iudgement of Austen, whom there the same author alleadgeth, who writes thus, concerning this matter in his Epistle to Hesichius. I dare not number the times as concerning the comming of our Sauiour, [Page 321] which is looked for in the end: Neither do I thinke that any of the prophets haue set downe this number: but that rather ought to be of force amongst vs which our Lord himselfe said. Act. 1.7. No man can know the times, which the father hath put in his own power. Thus in their opinion the papists doe dissent both from S. Paul and Saint Austen But thus much of Antichrist.

12. Of Miracles.

FErus of this matter writes thus: Vnlesse you see you will not beleeue. In 4. cap. Io. This word condemneth vs, for we also require signes: That is, we will be otherwise certified then by the word: For when as we heare the forgiuenesse of sinnes and other promises of God; then we think we would beleeue, if we were assured by any sensible signes. But if thou be one of the faithfull, the word of God ought to suffice thee, with­out any signes: for God hath sufficiently yeelded to our infirmitie, that in the beginning of the law and gospell, he adioyned to his word certaine signes, as seales, by which we might be assured, that they were the word of God. But now he will not at our pleasure, giue any more signes: but he will haue vs beleeue his word. For we walke not by sight, but by faith. And hereupon he saith to Tho­mas, Blessed are they which haue not seene, and yet haue beleeued. Therefore not without cause he condemnes those, which as yet seeke for signes. For first not to beleeue without signes, is against the nature of faith: For faith is a substance of those things which are not seene: but are hoped for. Secondly, not to beleeue without signes, is iniurious to God; as though he could either deceiue or be deceiued. Thirdly, it is daungerous to giue more heed to signes, then to the word of God it selfe: for the diuell can shew signes, the which thing we see in the enchaunters of Egypt. Hereof also Moses forbiddeth that no credit should be giuen to the Prophet doing miracles, and in the meane while teaching against the law: because miracles cannot make the false word true, but seduce ra­ther; but if they be annexed to the true word, they confirme and seale vs the more in the truth. Lastly, faith conceiued by miracles is not so constant; for they which beleeue not, because of the word [Page 322] but by reason of miracles, oftentimes fall into incredulitie in the time of tribulation, neither continue stedfast in faith; as we may see in the Israelites, who verie often, when as the miracles ceased, fell a doubting.

Againe he writes thus: Then we may safely beleeue miracles if the doctrine agree with the word of God which they teach, that they are done in Christ.

And againe, of the ends of miracles he writes thus: God hath annexed miracles to his word,Fer. in 3 ca. act as it were certaine seales, by which we should be assured, that they were not the words of man but of God, which we see confirmed with such great signes, which belong onely to God to doe: for which cause Christ did not onely miracles himselfe; but gaue his Apostles also power to do the same; as also in times past to Moses and the Prophets. Thus much Ferus. Therefore miracles of themselues (if they be separated from the word) are of no force to establish anie doctrine.

13. Of Apparitions of spirits.

AGainst Appearing of spirits, Ierome wri­teth thus: Ierom. in 8. ca. Esai. This you ought to know, that euerie nation asketh counsell of their owne Gods, and enquires of the dead for the liuing, but to you he hath giuen his law for to helpe you, that you may say: The diuination of the heathen is not such; which often deceiueth the worshippers: And not like ours which without any gift is drawen out of the law of God. And af­ter. No maruell if you follow your traditions, when as euerie na­tion asketh counsell of their Idols (speaking of the Scribes and Pharisées following the traditions of their fathers:) There­fore we will not aske counsell of you being as it were dead, con­cerning the liuing; God hath rather giuen you a law, and the te­stimonie of the Scriptures, which if ye will not follow, you shall haue no light: but euer darknes shall oppresse you. May we not say the like of the Papists, who followed the apparitions of spirits and the traditions of the elders?

Saint Bernard also asketh a question of the blessed Virgine, of whom it is said that she cast in her mind what that salutation should meane: Oleast in 2. ca. Gen. And why she should suspect, talking with an An­gell; [Page 323] and he answereth: wilt thou (O man) be in daunger, with­out care? feare then securitie it selfe. Wilt thou be safe and sure from the diuell? then feare Angels from heauen: Thou hast heard that Sathan hath transformed himselfe into an Angell of light, that he might deceiue man. Thus much Oleaster alleadgeth out of Bernard. I would to God they themselues had followed this holy fact of the blessed virgin, who at the first suspected the An­gell that appeared to her; and that they had not giuen credit to the apparitions of Angels, nor of the Saints: No nor to the blessed virgin her selfe, or of the soules of any departed; of whom they haue learned most part of their religion. Sathan may seeme a saint, the blessed virgine; nay euen an An­gell of God. Beware therefore how thou at all beléeuest such apparitions, least thou be deceiued. Looke rather to Mo­ses and the prophets; according to thy Sauiours counsell, then to these doubtfull apparitions. And after: Why (O woman) dost thou lie, saying God hath forbidden, both to eate and touch the tree, when as God onely forbad the eating thereof? Note heere, that he calleth it a lie to adde to the commaunde­ment of God, though it seeme religious; as not so much as to touch the trée. This Eue might seeme to haue said of a de­uotion that she bare to the commaundement; that she would not so much as touch the trée: But that had béene superstition, that had béene more then God commanded: she might lawful­ly haue touched the tree. And many such superstitions, beside the word, Eue the mother Church of Rome, vpon a good intent for deuotion, bringeth now into the Church.

Stella also of Reuelations writes thus: Simeon beleeued the scriptures, which spake of Messias, and after he had Reuelations.Stell. in 2. Luc. Hereby we are taught that they are worthy to haue Reuelations shewed them, which beleeuing the scriptures obtaine those things which they beleeue, and doe them. Secondly, that those Reue­lations are certaine which doe not dissent from the Scriptures: Thus farre Stella. I would to God they had examined all their reuelations, and apparitions by this rule of the scriptures: then the papists by lying spirits had not béene so often decei­ued, as they haue béene.

Of the nature and sleights of the diuell, In orat. dom. Ludouicus Viues hath verie excellently writen thus: Thou (O Lord) art onely [Page 324] good, and whatsoeuer thou hast created are good, because thou art the creator of them. But he that is thy continuall enemie the diuell is naught and wicked: He is thy enemie, and therefore also ours; because thou accountest vs for thy children. He can hurt thee by no manner of meanes, but he can and is willing to hurt vs di­uersly, and he is euer readie to destroy vs, neuer sleeping his oppor­tunitie. And which of vs in any respect is able to resist him? for if we deale with him in strength, he is most strong; neither is there any power found vpon earth (as Iob saith) that may be compa­red vnto him. If by pollicie, he is most craftie, he will counterfait loue & fauor to thee, whose destruction aboue all others he longeth for; and to whom euery minute he imagineth mischiefe: Nay also he will seeme to beare a faire shew, as that he alloweth truth and vertue, which he hates most deadly; and he will professe him­selfe a schoolmaister of good dealing and integritie, condemning all euill actions, whereof he himselfe is the author and principall actor. That thing which he greatliest desireth, he will make a shew as that he could in no wise abide it; and that thing which he ab­hors and detests, he will seeme greatly to long for and desire, that he may more easily take vs at his pleasure. This is another point of his cunning, by vrging thy iustice, to make the mind sorrow­full, and to perswade desperation: and againe, by shewing thy mercie and clemencie, to make the mind presumptuous and sloth­full. Againe, of the consideration of euerie ones dignitie, to make them proude and arrogant. Againe, he will procure hatred against thy law, that is, euen against thine owne selfe, as though thou wast an enemie to the lawful desires of the flesh. It were to be wished that these sleights of sathan were knowne to all Christians: It would make coniurers take héed how they trusted Sathan: It would make simple christians also take heed how they belée­ued any apparition of spirits, or vaine fables, although it had a smocke or some sauour of truth or vertue. For this is one of sathans sleights, as here we may learne, to season his lies sometimes with some shew of vertue and goodnes, that he may beguile simple soules, and draw them on, and so cause them to beleeue lies. But here all those that are wise in Iesus Christ, must know that all is not gold that glistereth: And no doubt this was the root of that golden Legend, which the Papistes make so great account of, and wherein are manie fables ten­ding [Page 325] to vertue and religion: but they are but sathans lies, bur­nished ouer with a shew of truth and vertue: As Ludouicus Vi­ues here teacheth all Christians, that sathan can do cunningly. 2 Cor. 2.11. And saint Paul also saith: We are not ignorant of his sleights or deuises.

Of Apparitions and Reuelations, Granatensis writes thus: Gra. de Deu. lib. 1. cap. 53. If we ought not (saith he) to seeke for spiritual comforts & delights that we may wholy giue our selues vnto them, and delight in them, much lesse are reuelations, visions, inspirations, and such like to be desired: for they truly are the beginnings of diuellish illusions, nei­ther let any man fear that herein he is disobedient to God, if he shut all his gates against these. For God knoweth if he mind to reueale any thing to man to finde an entrie to come in at, and to open the gates so, that men need not doubt, but know assuredly that God is there. So he dealt with Samuel being yet a child, whenas he cal­led once and twise, and the third time, and he told him all things which he would that he should know, so plainly, that there now was no cause of doubting left, nor the Prophet now should doubt of his embassage.

Granatensis here suspects reuelations, and he plainly affirms, that they are the verie beginnings of sathans illusions. There­fore true Christians must not easily giue credit to such, but exa­mine them alwaies by Gods word. If he agrée not with that, it is sathan which appeares, though he appeare like an Angell of light.

14. Of Inuocation.

THe common receiued opinion of the Papistes is, that we may inuocate the saints in heauen. Poligranes a papist writes thus:Polig. de com. sanctorum. If they forsake Christ their aduocate and mediator in heauen, which call vpon saints; then much more they for­sake him, which do require the praiers of saints on earth. The which thing Christ hath not onely forbidden, but commanded. He makes no difference betwéene inuocation and a request: men may request one another to do anie thing; but to call vpon anie man is idolatrie, and forbidden by Gods word. But I would not haue them ignorant (saith he) that it is one [Page 326] thing to be a mediator of saluation, & another of intercession: one­ly Christ is the mediator of saluation, but there may be more of in­tercession &c. As though Christ had said, onely for your salua­tion if you begin it in my name, you shall obtaine it; and not generally of all things: Whatsoeuer you shall aske the father in my name, he will giue it you. If he be a Mediator, then he is a media­tor of all things: There is no exception in his most bountifull; large promise made to vs. But after as should seeme, not be­ing bold to giue inuocation to saints, he partly reclaimes his former sentence; so saith he: After some sort mans name may be called vpon. For Iacob s [...]ith to the sons of Ioseph. Let my name be called vpon them, &c. That is, I account them as my chil­dren, though they were borne in Egypt. Doth this place proue that they should in their prayers call vpon Iacob? but rather that they should of men be accounted the children of Iacob. It makes nothing for inuocation or prayer. Other papistes more sound haue defined prayer farre otherwise. Granatensis defines prayer thus: That prayer rightly made, is nothing else then a drawing neere of man to God, De orat. lib. 2. cap. 5. and an vnion of both their spirits. If this definition be true, then the praiers we do make to saints are no prayers:Stella in 5. Luc. And Stella defines prayer thus: Prayer is a climing or flying vp of the soul that liues in this world to God. And it is as it were a suit which we offer to our God, and to our King. Our God as he is a most mightie; so he is a most merci­full and bountiful prince. He will haue all suits to be made to himselfe alone:Psal. 68.19. He himselfe will bestow all his benefits; to make vs praise him alone: Praised be the Lord, euen the God of our saluation, which ladeth vs daily with benefits, saith Dauid. And Vocabularium Scholasticum, defines inuocation, to be calling of a thing into it selfe by effects, and diuine worship. But Stella teacheth: That the diuell cannot take any thing from our vnder­standing or will, because the operation of the diuell cannot direct­ly reach vnto the substance of our soule: Stella in 8. ca. Luc. no nor any Angell can do that, because it is only God which can enter into our soule & is truly in it; which also can worke in it: So that then God is only to be inuocated, who can enter into our soule, and not any Saint or Angell.Leu. 10.1.

First of all, that terrible example of Gods iudgement vpon Nadab and Abihu Aarons sonnes, should terrifie all Christians, [Page 327] They offering incense to the Lord, with a good intent, no doubt, with strange fire, & not with that which came downe from heauen (thorow their own blind deuotion breaking and transgressing Gods most holy commaundement) were sodainly of God consu­med with fire sent from heauen. And are not our praiers now in­cense, & sacrifices of God,Psal. 141.2. Heb. 13.15. as both Dauid & saint Paul do plain­ly teach? and dare we presume to offer them to his maiesty o­therwise, then he hath commaunded? shall we not alone kindle them with that fire,Luc. 12.49. Psal 119.105. Ier. 20.9. which Christ came to cast downe from hea­uen vpon earth, which no doubt is the fire of his holy word, which lightneth and inflameth all men, the which fire, his will is, that it should burne and flame? dare we prsume to fetch fire at any other, be he neuer so holy or auncient? Surely, if Nadab and Abibu, through their negligence, were thus seuerely punished in the shadow; we in the light, being also taught most plainly, and admonished concerning this point, how shall we escape vnpunished?Deut. 13.8. & 14.32. 1. Sam. 15.22. Let no mans good intent or blind deuotion here­in beguile him: It excused not them; neither shall it excuse vs. do that onely which I commaund thee, saith God. And obedience is better then sacrifice.

Ferus a Frier, to exhort all Christians to call vpon the name of Christ, verie excellently writes thus:Fer. in ca. 13. Io. He kneeles downe at their knees, he beginneth not to wash their hands, which had been a more honest seruice, but their feete, which of all other is a due­tie most abiect and most filthie: And he doth all these things alone, he alone powres out the water, he alone washeth, he alone wi­peth. Who will not here crie out with the Prophet: I haue consi­dered thy works, and I haue beene amased? I beseech thee consi­der with thy selfe, who did this? euen Iesus. And whose feet washed he? Of the dignitie of Christ we haue heard alreadie, who were more base then the Apostles? they were all poore and of no re­putation: besides all this, one of them was a traitor: another of them should denie his master: yet for all this, he did this seruice so louingly vnto them. What can he denie vs; who so greatly hum­bled himselfe? And the same Ferus writes thus: The scripture doth euer describe Christ vnto vs, louing and courteous, hauing no bitternes or sharpenes in him, In cap. 2. Mat. but altogither seeking our com­moditie, that we might be the more drawen to his bountifull good­nes to embrace this king. So Zacharie describeth Christ in the [Page 328] ninth chapter: Behold thy king commeth to thee meeke and gentle: And Esay: Behold thy God feeds his sheepe as a shepheard: And againe especially for this cause he would be made a child least any man should be affraid to come vnto him: he is altogether gentle and courteous, there is no sharpnes or discourtesie in him. There­fore wo to him that deferreth to come vnto him: how dare he be­hold the high Iudge, that hath despised his lowly Sauiour? Let vs therefore come to him while there is some time of Grace: Let vs call vpon him while he is neere: In cap. 4. Io. Let vs seeke him while he may be found. Againe, What is it to worship the father in the spirit, but to haue receiued the spirit of Adoption, by which we crie Abba father? and what is it to worship God in truth, but abi­ding in his son, which saith, I am truth, to cal vpon the father, and to pray in the name of the sonne? It is the same, as though he had said: The true worshippers by a true and necessarie distinction of the persons, shall worship one God the Father, the Sonne, and the holy Ghost: yea they shall worship the father by the sonne, in the holy Ghost. This is an excellent and briefe summe of true wor­ship and Christian religion.

The Iews did so despise the Samaritans, yea & al the Gentiles, that they would not vouchsafe to speake to them. Therefore this woman, seeing Christ to be a Iew, durst not haue spoken to him, vnlesse Christ had first spoken to her. So when as we all haue sin­ned, and know that God is offended with our sinnes, and there­fore displeased with sinners; none of vs durst haue spoken to God, vnlesse he had spoken to vs first: But now we speake to him safe­ly and boldly, and we can open to him all our necessities; as this woman afterward durst speake boldly to Christ: but in this also that he spake vnto a woman being a heathen and a sinner; he de­clared that he despised no man. God doth not onely speake to vs first, as Christ did to this woman; but commaunded vs to call and speake to him: and if his onely speech did thus encourage the woman to speake to him, though she were a sinner, shall not his commandement much more encourage vs? Fer. in 3. ca. Io. O we of little faith? And againe the same Ferus saith in another place: This is that true Ioseph, whom God hath exalted ouer all Egypt, & hath com­maunded that all should bow their knees before him: This is that true Ioseph, which hath his great barnes full of corne, to be giuen forth to the hungrie: To him the father sendeth vs, euen as Pha­raoh [Page 329] sent backe the Egyptians from himselfe, to Ioseph; Goe to Ioseph (saith he) and whatsoeuer he shall say that do: So our hea­uenly father, this is my beloued sonne heare him: This is he alone who in famine can saue. To him therefore let vs runne with the Egyptians, saying, we are thy seruants, our saluation is in thy hands. Thou onely haue regard vnto vs, and we will serue the king willingly.

Ierome also of prayers writes thus:Ieron. in 1. ca. Mal. That sacrifice of the soule is blind, which is not lightned with the light of Christ, nor hath an eie looking from the gospell: the prayer of him that prayeth is lame, which commeth to God with a double mind, which hea­reth that said vnto him which the Iewes heard said vnto them: How long will you halt on both sides? That prayer is faint and alto­gither weake, which hath not Christ the power of God, and the wisedome of God: such like prayers, which are made without the light of the truth, and haue no sure footsteps, and are as it were faint with diuers infirmities; if they should be offered to any one that beareth rule in the Church, to any other learned man or Teacher or Doctor, would they not be reiected and turned to his shame and discredit, that offereth such prayers? This is Ie­romes meaning, we would be ashamed to offer to anie learned man doubtfull suites or requests, and not vnderstood: and shall we presume to offer such to God?

Philippus de dies a Frier of this matter writes thus:Conc. 4. incar­nat. All the time, before the comming of Christ, may be called an emptie time: but Christ was borne in the fulnesse of time; because God, to become man, was to communicate himselfe more to vs then euer could haue beene. Euen as one hauing often distributed his riches, at last to shew the top of his liberalitie, giueth his chest and all his Iewels: So God before verie liberally had bestowed on the Iewes; but on vs, he hath bestowed the riches, and chest and all; that is, his sonne: In whom are all treasures of wisdome hid.

And therefore among other causes, for this, the time of grace is called the fulnes of time. And for this cause, the sonne of God is called the hand of the father, because as by the hand things are wont to be distributed: So the eternall father, by the sonne, hath giuen his heauenly gifts. This hand Dauid praied so earnestly for: send out thy hand from aboue, &c. If we lacke anie thing, we are wont to receiue it at mens hands, and not at their féet: [Page 330] So here, let vs receiue all things at the hands of God Al­mightie: let vs not seeke anie thing at Saints or Angels, which may resemble Gods féet.

In ca. 19. Esa. Ierome writes thus vpon these words: And they shall not re­member the former things. Although this may be said, that in the new heauen, and the new earth, all the remēbrance of our conuer­sation shall be quite blotted out; least this should be some peece of euill, to remember our former griefes and necessities. As the saints shall not remember their former anguishes or griefes, to impaire in anie respect their ioy: so no doubt, much more not the griefes of others. And againe: In all their trouble there shall be no trouble. And the Angell of his face shall saue them: that is, Iesus Christ, who is the Image of God, and appeares before God now for vs: or else who is like to vs, and is per­fect man. Psal. 118. v. 27. In times past as Dauid witnesseth, The sacrifices were bound to the hornes of the Altar, not to the postes of the house of God, though they were neuer so holy and gilded: So now we must binde our sacrifices, that is our prayers, to the Altar Ie­sus Christ, not to the postes of the house, that is, to the Saints.

In cap. 3. Io. Ferus also writes thus: Afterward Iohn expresseth the con­ditions of those that be Christes friends: he standeth (saith he) as readie to doe whatsoeuer is to be done: he heareth what the bride groome talketh with the bride; and he reioyceth in the glo­rie of the bridegroome. These are those thrée conditions of all the friends of Iesus Christ, which were bidden to the marriage, by Ferus his iudgement; and of all Gods Saintes. And no doubt, as they performed the two former, while they were here in this life; that is, they stood all readie to doe his commande­ments, and they gladlie heard his words: so likewise in hea­uen, they reioice in his glorie: his glorie is their glorie. They all with Saint Iohn here, doe put awaie all glory yéelded vnto them, and attribute it vnto him. And after, he must increase; I must decrease: we are taught by this sentence, that all the autho­rities, dignities, offices, righteousnesses, wisedomes, powers of all men are to be made no account of; that only Christs authoritie, dignitie, office, righteousnesse, wisedome, power, may be esta­blished. To conclude, it belongs to him to be exalted, it belongs to vs to be humbled. If this be true, what meanes all those [Page 331] hymnes, and songs, and prayers to the glorie of Saints, which the Church of Rome vseth?

In the councell of Rhemes cap. 2. celebrated vnder Charles the great, An. dom. 913. we are taught, that it is not lawful for a christian not to know without booke, the Lords prayer, or not to vnderstand it, or not too often vse it. If this be true, how many thousand Christians in the time of Poperie were transgressors of this lawe, who vnderstood not the Lords prayer?

Theodoret against prayers to be made to Angels, writes thus: They which defended the law, In 3. ca. ad Col. perswaded them to worship Angels, saying, that the lawe was giuen by them. And this fault remained long in Phrygia and Pisidia: wherefore also the synode, which met at Laodicea, which is the chiefe Citie of Phrygia, did forbid by law that they pray to Angels. And euen vnto this day, we may see amongst them and amongst their borderers, houses of prayer of S. Michael. They gaue men counsell to doe this, v­sing humilitie: saying, the God of all things could not be seene nor comprehended, nor that any man could come vnto him, and that they must get them the good will of God, by the means of the angels Is not this plainly the papists doctrine at this day? they build Churches to Angels; they teach that by the meanes of Angels, we must procure the fauour of God.

And after vpon these words, Doe all things in the name of our Lords Iesus Christ; because (saith Theodoret) they commanded to worship Angels: he commaunds the contrarie, that they should make glorious or acceptable to God both their wordes and deedes, by the remembrance of our Lord Christ. And (saith he) send forth your thankesgiuing to God your father by him, and not by Angels. The councell of Laodicea following this law, and hauing a minde to cure this olde disease; decréed,Conc. L [...]od. cap. 32. that they should not make any prayers vnto angels: & that they should not leaue out the name of our Lord Iesus Christ. Here we may note that we should not make anie prayers vnto Angels: and that we should neuer leaue out of our prayers the name of our Lord Iesus Christ, but that we should doe all things in his name: and that he alone makes our prayers glorious in the sight of God, and procures vs Gods fauour.

Stella also of the great mercie of our Sauiour writes thus: Secondly he touched the leaper, In 5. ca. Luc. that he might mooue vs boldly [Page 332] to come to him, and that he might take away all occasion of feare: let no man be affraid: let all come to him. Christ doth not loathe our Leprosie nor filthy corruption: but he pities vs more then any father doth his children, because he knowes whereof we be made. If a leprous sinner maie come boldly to Christ; what sinner shall be affraid to come? Also vpon the first of Luke, he askes a question why God sent an Angell to the virgin, could not God himselfe haue reuealed this mysterie to the virgin? he could truely: but he would send an Angell first, that he might declare the loue and charitie he beares vnto vs: so that he procures our re­demption euen by the ministerie of Angels. So Paul saith: Are they not all ministring spirits for those which shall receiue the inheri­tance of saluation? Out of which place man may drawe an ar­gument, that he may magnifie or thinke well of his owne estate, because Angels are sent to minister, and serue vnto him. And af­ter: If any prince or noble man should prostrate himselfe on the ground, that he might gather vp the crums which fell from thee, were he not despised and no account made of: So thou which art a noble and excellent creature of God, when as thou hast Angels to be thy seruants, oughtst not to bow thy selfe to these earthly things, which are vile and of no reputation. Thus farre Stella.

The same reason we make against praying to Angels: If God haue so exalted vs, that Angels are our seruants, why should we abase our selues to knéele downe to them, or pray to them? who will knéele or praie to his seruant? This reason the Angell himselfe vsed to S. Iohn, Reu. 22.9. when he would haue fallen downe, and worshipped him: he answered him, see thou do it not, I am thy fellow seruant, worship God.

In 2. ca. Luc.And in another place of angels writes thus: Now peace is reformed by Christs incarnation betweene men and Angels: and therefore he said verie fitly, that the Angels stand by them, as their friends and familiars: and in this he shewes and equalitie or famili­aritie; he stood not about them as before the exaltation of mans nature in Christ; because Angels then suffered themselues to bee worshipped: as Abraham did and others. The which they did not, after the worde tooke our humanitie vpon it: for Iohn the Euangelist being banished into the Ile of Pathmos, being willing to worship the Angell which appeared to him: The Angell said vnto him: See thou doe it not, for I am thy fellow seruant, and of thy [Page 333] brethren. Angels honoured the nature of man after the diuine in­carnation. And after, Angels are of a more excellent nature then we; yet the Lord loues vs better then them. If a mans right or left hand were cut off, and another should be giuen him of gold, or set with precious stones; would he chuse this second? No man would be so madde, that would desire his owne hand to be cut off, that he might haue another of gold or siluer giuen him. For although the hand made of golde or siluer be more worth; yet the hand of flesh is his owne substance, strengthened with his veines, sinewes, and bloud: so we are members of Christ, and his hand of flesh; but Angels are as it were a hand of gold or siluer. And although that kinde of mettall be more precious; yet God loues vs more, as his owne hand of flesh.

Ferus yeeldes this reason amongst other, why our Sauiour Christ prayed:Fer. in 11. c. Io. That our prayers might thereby be the more for­cible. For then (saith he) our prayers are effectuall when as they are grounded vpon Christs prayer, as vpon a foundation. But to encourage vs to make our prayers vnto Christ, and to no other, Stella writes thus:Stel. in 2. c. Luc My delight is amongst the children of men. He would be handled of vs: For, for this cause he was made man. The bride knew well the nature and qualities of this bride­groome, when she said, who will giue me my brother sucking the pappes of my mother, that I may kisse thee, and embrace thee? Our God is not like the men of this world. For to dispatch any bu­sinesse, thou must come a thousand times to their houses, and that (which is worst of all) thou shalt be so far off from dispatching thy businesse, as that they will not so much as heare thee. But what a good God haue we, how louing, how easie to be spoken to, how curteous? He takes awaie that obiection which manie make; that we must haue intercessors to Iesus Christ.

Osorius declares how Christ is said to praie for vs.Lib. 3. de sap. His prayer is the execution of his perfect and absolute office, that is, that he is our aduocate with great willingnesse: the offerings of his most precious bloud, the religion of his most holy and pure sa­crifice once done for vs, which all doe crie out euer to the father for vs, and doe desire our pardon of him, and doe earnestly craue for vs the gifts of the holy spirit. If these things doe euer ap­peare before the Maiestie of God for vs, what néede we de­sire anie thing els? If Christ continuallie with his most preti­ous [Page 334] bloud and most bitter passion, doe most willinglie make intercession for vs (as Osorius here affirmes) what néede we (if we beléeue this) the intercession of an other? Is not this suffi­cient? That were nothing els, but to light a candle before the sunne.

Lib. 4. de sap.And after he writes thus: When as men imagine God after their owne nature, and therefore conclude his power within nar­row bounds, and doe measure his goodnesse after their owne wit and capacitie; it comes to passe, that they often doubt of the pow­er of God, and that they giue no credit to many of Gods workes, for the wonderfull and strange example of his great goodnesse. And hereof all the pestilent opinions that euer mans wicked mind conceiued had their beginning: for men either doubt of the power or of the goodnesse of God, &c. And surely this is also the ground of Poperie, they measure not goodnesse and mercie according to his most holie and vnfallible word, but according to their own fancies and reasons: as in manie other points, so especially in this point of inuocation.

In 6. ca. Luc. Stella of Iesus Christ writes thus: Come thou now vnto Christ: for he is as able now to heale all thine infirmities, as hee was then, when so great vertue went out of him: for if thou be pensiue and sorrowfull, if thou be poore, if thou be sicke, if thou be ouerwhelmed with sins and wickednesse, if thou liest like a bond­slaue in the miserable captiuitie of the Diuell: Come to Christ, feare not, because he is able (who hath borne all our infirmities) to heale thy wounds. If these maie boldlie come to Christ in their owne persons without feare, who shall be affraid to come to him?

But some other papists haue not had this assurance to come to Christ in their affaires and businesses, and those that haue séemed to be great in the Popes kingdome. Campion, when as he should come into England to sow the Popes Darnell, com­mitted this his businesse and iourney to S. Iohn Baptist very often (as it is written in an Epistle that goes about in his name) as to his peculiar Saint and patron, and being before the Maior of Douer he prayed to God, desiring also Saint Iohn to pray for him. And another Papist doth plainely pray for, Fran. Euia di­rect. confit. and inuocate the grace of the holy virgin, and of all the blessed Angels, and Saints of that heauenly court. But Master Campion should here haue [Page 335] remembred, that Dauid teacheth him another lesson: Commit thy way vnto the Lord, and he shall bring it to passe; and to none els. And in another Psalme he saith: whom haue I in heauen but thee? speaking of God. And our Sauiour teacheth all chri­stians this lesson also in their prayers: Father, I thanke thee, Ioh. 11.42. be­cause thou hast heard me, I know that thou hearest me alwaies, but because of the people that stand by, I saide it, that they maie know, that thou hast sent me. We must praie to none but to him, that we know heares our prayers. And when we haue prayed, we must haue this faith in our prayers, which our Sauiour here teacheth vs by his example: for, for our learning he spake this, that after our prayers we must saie; Father, I thanke thee, that thou hast heard me. When we praie as in another place he tea­cheth vs, we must beléeue verily, that we receiue the things we praie for, and then they shall be done vnto vs. So he him­selfe prayed here, and we in all our prayers must also follow his steppes. S. Iohn also teacheth vs: this is our great trust that we haue in Iesus Christ, that when we pray, 1. Ioh. 5.14. we know he heareth vs: we haue not this assurance in anie other. And Dauid saith: Thou that hearest the prayer, to thee shall all flesh come. Psal. 65.2. & 86.7. And in another place: I will call vpon thee in the time of my trouble: for I know that thou hearest me. And therefore God is called onely [...] the searcher of the heart. Reu. 2.23. To make Saints and Angels heare our prayers, is to make them Gods: no man is sure whether they heare our prayers or no. And therefore sée­ing our prayers must not wauer, but must be a thing certain,Iam. 1.6. as S. Iames teacheth vs: we maie not praie vnto them. Dauid knew that the Angels pitched their tents round about the faithful, Psal. 34.7. and guarded them, euen as well as the Papists doe now; but for all that he neuer called vpon anie of them, but onely vpon God: and shall we now, hauing our Sauiour Iesus Christ as­cended vp into heauen, to this purpose to be our mediator, who is the beloued sonne of the father?

Saint Austen might haue taught also Master Campion this lesson, that the Saints do not know what things are done here on ea [...]th; neither that (which they obiect) doe now perfectlie be­hold the face of God; and therefore do not know all things,Aug. de Gen. ad lit. lib. 12. cap. 35. who writes thus: It is not to be doubted, that the soule being taken by the force of death from the senses of the body, and after death [Page 336] hauing now put off the flesh, and hauing passed from all the sha­dowes of corporall things, that it cannot behold that immutable essence of God, as the Angels doe, either for some other hid and secret cause, or els for this cause, that there still yet remaines in it a naturall desire of gouerning the body, by which desire it is as it were hindred: so that it cannot climbe vp with her whole desire to that high heauen, as long as she lackes the body; by the ruling whereof that desire may surcease. Furthermore, when as the bo­dy was such a thing, as it were verie hard and troublesome to go­uerne, euen as this flesh, which corrupts and burthens the soule, comming from the ofspring of sinne and transgression; much more is the soule quite turned away from the beholding of that most high heauen, wherein God dwels: therefore it was necessa­rie that she should be pluckt away from those senses of the flesh, that it might be shewed her how she might be able to attaine vn­to that. Therefore when she shall receiue againe this body, not fleshly, but by exchange made spirituall, being now made equall with Angels; then both the master and seruant shall haue the per­fection of their nature; both the quickner and that also which is quickened, with such vnspeakeable facilitie, that that now shal be a glorie, which before was a burthen. Here S. Austen plainelie teacheth, y^t the souls of the faithfull before the daie of iudgment, doe not perfectly behold the face of God; and that they are hin­dred, by a certaine loue and desire which they haue to their bodies: and therfore that he quite ouerthrowes here that same cōmon ground of Popish inuocation, That euen now they be­hold the face of God, and therefore know all things. No, Saint Austen saith plainlie, that that shall be fulfilled at the daie of iudgement, and not before, no not in anie Saint, no not in S. Iohn Baptist: and therefore we are not sure now that they heare our prayers. And that then shall be verified that saying of our Sauiour: That then the Saints shall be equall to the Angels; at the daie of iudgement, and not before; because still they na­turallie loue the bodie, they cannot climbe vp to that hie hea­uen, where God himselfe dwels. O that all catholiques would learne this lesson of S. Austen! It would make them praie more to God, and not so much to the Saints, as they doe. Who would venture but earthlie treasure, but he will know how he bestowes it? Our praiers passe al the treasures in the world. [Page 337] And therefore Dauid saith:Psa. 69.30. I will praise the name of God with a song, and magnifie him with thanksgiuing. This also shall please the Lord better, then a young bullocke that hath hornes and hoofs. And S. Bernard saieth:Ser. 5. de qua­drages. Let none of you (my brethren) make a light account of your prayers. For I tell you, that he, to whom we pray, makes no small account of it. For before it goes forth of our mouth he commaunds it to be written in his booke. And shall we praie to them, whom we are not sure whether they heare vs or not? What is this els, but as it were to cast our golde in the stréets? Let vs offer our golde to God, we are sure he is readie to re­ceiue it. As for Saints and Angels, we are not sure whether they receiue our prayers, and whether they heare vs or not.

But to make the matter more plaine,Aug. de cura pro mortuis a­gend. cap. 13. Saint Austen in ano­ther booke writes thus of his mother, to the same effect which he wrote before: Let euerie one (saith he) take this that I write, as he list (Belike he thought he should offend some with this his doctrine: there were some then that began to trust in them which were dead.) If the soules which are dead, knew what we did which are aliue, surely then they would speake vnto vs, when as we see them in our sleepes. And that I may let others passe, surely my louing mother would neuer a night forsake me, which followed me both by sea and by land, that she might liue with me. God forbid, that now hauing obtained a more happy life, she should become cruell, and should not now comfort her sonne, whom she loued so dearely, whom she could neuer abide to see sorrowfull. But surely that which the holy Psalme sounds in our eares is true; because my father and my mother haue forsaken me; but the Lord hath taken me vp. If therefore our parents haue for­saken vs, how know they our cares and affaires? And if our pa­rents know not this, what other dead men know what we doe, or what we suffer? Esay the Prophet saith: Thou art our father, for Abraham is ignorant of vs, and Israel knowes vs not. If such great Patriarkes knew not what became of the people which sprang of them, to whom (beleeuing in God) God promised that a people should spring of their stocke; how shall other dead men be present and intermingle thēselues to help & know the actions and affaires of theirs? How shall we say that God dealt wel with them, which died before the euils came, which followed after their death, if af­ter their death they also feele what things happen in the miserable [Page 338] life of man? Doe we peraduenture erre in saying these things of them? And doe we account them to be at rest; whom the disquiet life of the liuing grieues? &c. This doctrine Austen doeth not onely affirme; but also prooues by the example of his mother; and also by manie other testimonies of the Scriptures: and shall we not beléeue him? Surelie if the Saintes departed know not our affaires here in this worlde after their deaths, much lesse doe they know and heare our prayers. And there­fore as S. Iohn saith of our workes, Let vs not lose our works: so saie I of our most excellent worke, that is prayer, let vs not lose our prayers.

But here some maie obiect that Austen doth saie in the same booke,Cap. 4. that he that buries his friend nie the graue of a Martyr, reaps this commoditie thereby to his friend, that he commends the same soule to the Martyr, by his deuout prayer and affection: and that therefore Austen allowes prayers made to Martyrs. But how doubtfull in this his assertion he is, let all men iudge. This is his opinion,Cap. 16. which I haue noted before: That Martyrs ordinari­ly and by their owne proper natures cannot be present to the af­faires of the liuing, nor know what they doe; but by Gods power (saith he) they may; as Moses and Elias appeared to Christ. But how shall we know this; that as often as we praie vnto them, God giues that grace extraordinarilie vnto them, that they maie heare vs: no man liuing can ascertaine vs hereof. And of the miracles that are done at their verie toombes, where if they be in any place present, they should be most present, Au­sten writes thus: Although this question passeth my capacitie to know how Martyrs helpe them, whom it is certaine are holpen by them; whether they themselues are present at one time in so ma­nie places, and so farre one from another? or whether they may be present at all, where their memories are; or whether they may be present euery where, where their memories are not; or whether they being in places correspondent to their merits, and being quite remooued from the knowledge of all affaires; and yet praying ge­nerally for the necessities of such, as doe pray vnto them: As we also pray for the dead, whom we see not, neither know where they are, or what they doe: God almighty who is present euerie where, neither being mixt with vs nor yet separated frō vs, hearing y^e prai­ers of Martyrs by the ministerie of Angels, which are spred abroad [Page 339] here and there, yeeld vnto men these comforts, which he knowes they stand need of in this life, and so doth commend vnto vs by his wonderfull and vnspeakeable power and goodnesse, the merits of his Martyrs where he pleaseth, when he pleaseth, and how he pleaseth; but especially at their memories, because he knowes this to be most profitable for vs to edifie the faith of Christ, for the con­fession of which, they haue suffered. This matter is a greater mat­ter then I can reach vnto, and more deepe then I can search. Therefore whether of these two be true, or perchance whether they both, that at sometimes these things may be done by the pre­sence of the Martyrs, or at some other times by the Angels, ta­king vpon them the persons of the Martyrs: I dare not determine, I had rather learne these things of those that know them.

Austen here plainlie affirmes, that Martyrs by their owne natures ordinarilie know not what we doe here, but by Gods power they maie. Againe, that we praying for the dead, doe neither know what they doe; nor where they are: so the saints maie praie for vs generallie not knowing our estates.

And here, although he séeme to allow praier for the dead (as he doth also in other places of that booke) yet he declares here in what sense they then prayed for them; not knowing what they did, nor where they were: and therefore this their praying for the dead, makes nothing for the popish purgatorie. They knew not where they were, for whom they praied: therefore they praied not to helpe them out of purgatorie, as the papists teach. Therefore their prayers for the dead,Cap. 1. ciusd. lib. which S. Austen saith was vsed of the whole Church in those daies, makes no­thing for the praying for the dead, which now the Papists vse. They had another meaning in those their prayers, then they haue now. They praied as it were of a certaine Christian duetie; declaring thereby their affections and loue to the de­parted; but they praie now to helpe them out of purgatorie. And in this sense also S. Austen praied for his mother,Li. 9. conf. c. 13. which the Papists alleadge to confirme their prayers for the dead, which is nothing to the purpose. I beleeue (saith he, praying to God for his mother) that thou hast done already that which I pray for; yet O Lord accept the free will offerings of my mouth. Austen beléeued verilie, that God had alreadie done that which he praied for; yet to declare (as should séeme) his deuotion, he [Page 340] also wished the same. Such were the prayers which the Church and the Fathers, in those daies made for the dead.

And as concerning these prayers for the dead, this is his pri­uate iudgement, that not for all in general, but for those alone, who when they were aliue here deserued that those prayers might helpe, such praiers are auaileable. But how contrarie is this to the saying of the wise man?Eccles. 11.3. That the tree lies where it fals: after it be once downe there is no remoouing it. And how contrarie is this to that which S. Austen els where writes him­selfe:Epist. 86. That euerie one ought to be carefull of the last day of his life? For in what state soeuer, the last day of his life shall find e­uerie man, in the same shall the last day of the world also take him: because what kinde of one he now dies, such a one at that day shal he be iudged. If this be true, there is no hope of profiting any man after he be dead. And herein he séemes to agrée with S. Paul, Gal. 6.2. & 5. who saith, that now we ought to beare one anothers burthen, as long as we liue here. But after this life, euerie one must bear his owne burthen: then there is no bearing one anothers bur­then, no easing, helping, or relieuing one another. So that this opinion of S. Austen, of working here in this life, that hee maie be holpen hereafter, is both against the doctrine of the scriptures, & also contrarie to that, which himselfe hath taught in other places.

But to returne againe to the Martyrs: S. Austen in that booke writes;Cap. 18. That Martyrs or dead men appeare to vs after their deaths, as we appeare to others that dreame of vs, we not know­ing that we doe appeare. Nay he thinkes that those apparitions are of Angels, which appeare sometimes to men, and commaund that their bodies should be buried, when as they themselues whose bodies they are, know no such thing. If Austen smelled thus much in his daies, concerning burying of bodies of Saints, that they were not the saints themselues that appeared, but an­gels (the saints neuer knowing) we may suspect that they were also euill angels, that did appeare then, because they lied: but if they were good angels, as Austen thought, yet we maie iudge of the like thus much, that those apparitions which were in time of Poperie, which often appeared and craued to be holpen out of purgatorie, in the likenesse of mens soules; were not their soules, nor perchance the soules of such neuer knew anie such [Page 341] thing, but were lying angels.

Of the knowledge also of them which are dead, Austen in the same booke writes thus: Those which are dead, Cap. 15. may know some things here, which are necessarie for them to know: and againe not know, what is not necessarie for them to know: both things past, present, and also things to come, the spirit of God reue [...]ling it vnto them: as also not all men; but the Prophets, while they li­ued here, knew. Neither knew they all things; but such things, as Gods prouidence iudged fit for them to know. So that by S. Austens iudgement first it is vncertaine, whether the Saints know anie thing at all of our earthlie affaires or no. And a­gaine, if they know, they know not all things; but such things as God reueales to them, and thinks méete for them to know. And now in this vncertaintie of their knowledges, who will make their prayers vnto them, and not be sure whether they be heard or not? especiallie when as the same S. Austen in another place writes, If faith want, prayer dies: De verb. dom. secund. Lucam ser. 36. for who will pray, that beleeues not? Wherfore the blessed Apostle, when as he exhorted to prayer, said: Whosoeuer shall call vpon the name of the Lord, shall be saued. And that hee might shew faith to be the fountaine of praier, neither that the streame can runne, where as the head of the water is dried vp; he added and said: But howe shall they call vpon him, in whom they haue not beleeued? Therefore that we may pray aright: let vs beleeue, and let vs pray also that faith faile not, by which we pray. So that without cer­taine faith that our praiers are heard and obtained, praiers by S. Austens iudgment in this place are nought: but such praiers can no man make to saints.

Againe,Ser. 120. de temp. he teacheth that prayers are now the sacrifices of chri­stians: Therefore God commanded the Iewes to leaue the whole land, and to offer sacrifices in one place, and to pay their vowes, because then all the land was vncleane with the smoake of Altars, and with the sauour of graues, and with other pollutions, which from the sacriledge of the prophane Gentiles were brought vpon it. But to vs nowe that Christ is comed, and hath purged the whole earth, all places are become places fit for vs to pray in. And therefore S. Paul exhorts and commands to pray without cea­sing, and in euery place, &c. So that now in stoode of all Iewish sacrifices, praier is the Christians sacrifice: and in stéede of [Page 342] their one place Ierusalem, where they were bounde to offer their sacrifices onely, we maie now praie in all places. And againe,De ciu. lib. 10. cap. 4. he that sacrificeth to gods, but to God alone, shall be de­stroyed: for that I may say nothing of other things (which belong to the seruice wherewith God is worshipped) as concerning sacri­fice, there is no man dare say, but that it belongs to God alone. And againe, Who euer thought, that he ought to offer sacrifice but to him, either whom he knew to be God, or supposed or ima­gined to be God? So that praiers being now Christians sacri­fices; and sacrifices being due onlie to God: therfore praiers by Austens iudgement, should be due to God also onlie.

Lib. 22. ca. 10.And in another place of Martyrs he writes thus: We build not so our Martyrs Churches, as to gods; but memorials, as to dead men, whose spirits doe liue with God: neither there doe we erect Altars, vpon which we may sacrifice to Martyrs; but we of­ter all our sacrifices to our onely God, and also the God of the Martyrs. At which sacrifice as men of God which through the confession of his faith haue ouercome the world, they are named in their place and order: yet they are not called vpon of the priest, when he sacrificeth: for he offers sacrifice to God, and not to them; although he offer sacrifice at their memorials: for hee is Gods priest, and not theirs. And the sacrifice he offers, is the bo­dy of Christ, which he offers not to them, because they are it them­selues. Here S. Austen doth teach vs most manifestlie, these thrée things: That sacrifice belongs onlie to God, and that in­uocation is sacrifice; and that the bodie of Christ which the Priest offers, is not Christs naturall bodie (as the Papists teach and would haue vs beléeue, that S. Austen taught, when he speakes of the oblation of Christs bodie in the Eucharist) but his mysticall bodie: and the sacrifice of that bodie, I think the Papists will not saie, anie thing profits the dead. And if inuocation be sacrifice, as S. Austen here plainlie teacheth; shall we inuocate martyrs and saints? If the priests in those daies did not inuocate them: shall we now? This is S. Austens resolute iudgement. His speeches in his other booke of the care of the dead, are but doubts.

Rom. 8.26.Saint Paul of prayer writes thus: Likewise also the spirit hel­peth our infirmities: for we know not what to pray as we ought: but the spirit it selfe makes requests for vs, with sighs which cannot be [Page 343] expressed. But he that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints, accor­ding to the will of God.

We must alwaies praie in the holy Ghost, Iude v. 20. as S. Iude teacheth vs: but onlie God, which searcheth the hearts (as S. Paul here teacheth) knoweth and vnderstandeth the sighings of the spirit, and no angell or saint els: therfore we must make all our prai­ers to God alone, and not to anie saint or angell.

Prayer is a talking with God: and therefore Dauid saith;Psal. 5.1. Heare my words (O Lord) and vnderstand my meditation. But are we sure when we speake to a saint, that he heares vs? And who will speake to anie, that he is not sure whether he heareth him or no?

And Ferus also yéelds this reason,Fer. in cap. 12. Act. why we should inuocate onlie Iesus Christ: Christ (saith he) was present in the congre­gation at Antioche, according to his promise: Where two or three be gathered togither in my name, I am in the midst of them. And he was at the same time present with Peter at Ierusalem. For he fils heauen and earth. And this is the comfort of the godly, that God is present with them in all places; and therefore in all places they may call vpon him: for he is nie vnto them that call vpon him in truth. Here is a forcible reason whie we should call vpon God alone, because he alone fulfils heauen and earth, and ther­fore in all places we maie boldlie call vpon him. So are we not sure of the presence of anie creature els; so that when we praie to them, we maie perchance praie to the walles.

Ferus, speaking of the woman that powred the pretious oint­ment on Christ, writes thus:Fer. de pass. part. 1. Marke with what confidence this woman comes vnto Christ, whom notwithstanding that same ho­ly man Iohn was affraid to touch at Iordan: She conceiued this confidence by no other meanes, then of the often tried and appro­ued goodnesse of Christ: therefore it was not rashnesse in this wo­man, but great charitie and exceeding loue. So also the faithfull, although they be not now altogither without sinne; yet they dare boldly say vnto God, our Father. Ibid. Of Peters refusall also to Christ to washe his féete, he writes thus: Againe in this Peter also er­red, that as should seeme, because he would haue reuerenced Christ: therefore he refused this his seruice. Euen as in another place also he repelled Christ from him, when as he said; Depart [Page 344] from me Lord, for I am a sinner: yea, but if thou shalt thinke thy selfe to be a sinner; yet thou must not put the Lord from thee. This seemes to be a kinde of reuerence: but it is a preposterous reue­rence proceeding of flesh and bloud. As many for their vnwor­thinesse thinke that they dishonour God, if they pray vnto him, or receiue the sacraments: But faith thinkes farre otherwise; that is, that he dishonors God, which sins; and not he which craueth par­don, and vseth the meanes ordained of God to heale his sinnes: so he dishonoureth God, not which endures his seruice, but he that refuseth him, and preferres his owne iudgement before the will of God. It is a good thing to confesse our owne vnworthinesse: nay we ought to doe it. It is a good thing also to reuerence the Maiestie of God: but this goodnesse turnes it selfe into superstiti­on, if we exclude the seruice of Christ for out vnworthines. Ther­fore let vs not feare to come vnto God, because he commaunds vs to come vnto him, and to call vpon him: Come to me (saith he) all yee that trauell, &c. And againe, Call vpon me in the time of thy trouble. Nay thou yeeldest to God the greatest honour, if thou shalt call vpon him faithfully. And againe, thou dishonourest him with the greatest dishonour that may be, if he calling thee vnto him, and promising thee helpe; thou despise him, by not comming vnto him: so also thou yeeldest greatest honour vnto Christ, when as thou endurest his seruice towards thee. Hence it is, that Marie sitting as it were quietly and idly at Iesus feete, & enduring Christs ministerie which he yeelded vnto her by prea­ching, is farre more honourably commended, then busie Mar­tha. To conclude, if thou wouldest haue health, thou maiest not put away the Physition from thee; yea come thou so much the more boldly to him, as thine infirmitie or vnworthines is the grea­ter. So also in our necessities concerning these our temporall and worldly things, we respect neither our owne vnworthinesse, not the dignitie of any other; so that we may be helped and relieued. So he that is hunger-bit, and almost famished, will not feare to speake to any, be he neuer so honourable, being forced with the extremitie of hunger: doe thou so likewise, &c.

And after, Also hee couertly shewes his Apostles, by what means, and as it were greeses or steps, they must climb vp to God: For we cannot come to the father, but by Christ; for he is the way. And we cannot come vnto Christ, vnlesse we receiue his Apostles, [Page 345] that is, their words: therfore we must begin to climbe vp to God, by the hearing of his worde. He that receiueth this, receiueth Christ: and he that hath Christ, hath the Father: and he that hath the Father, hath all good things, &c. So that to heare Gods word is the first steppe to climbe to God: and then in what case are they, that refuse to hear Gods word preached. Secondly, by hearing Gods word, we are taught the next steppe, that is, to make our praiers to Christ only (for Gods word teacheth vs to make our praiers to God, by the means of no other) And ther­fore the inuocation of saints is no step of this heauenly ladder, by Ferus his iudgement.

Ferus of Christ being whipped and spit vpon, writes thus:Fer. part 3. pass. Thinke these things with thy selfe, O Christian: behold Christ in this forme and plight, and thou shalt neuer despaire of his grace: for he will neuer forsake thee trusting in him which suffred so great things for thee, deseruing nothing at his hands.

And of Christs mother the blessed virgin, hee writes thus: For at other times Christ seemed to vse hard speeches vnto his mo­ther: that is, when as the worke of God was to be done: Fer. de pass. part. 4. as in the 2. of Iohn, Mat. 12. Luk. 12. For when as Gods businesse is in hand, all mans affections must cease and giue place. But here on the Crosse he acknowledgeth his mother most faithfully and curteously, &c. In Gods affaires all motherlie affection must cease, saith Ferus: but the forgiuenesse of sins and such like, are Gods affaires; therefore in these matters, the blessed virgin medleth not.

Of the first word that our Sauiour spake on the Crosse (Fa­ther forgiue them; Fer. part. 4. [...] for they know not what they doe) Ferus writes thus: When as the Lord Iesus was made now a true sacrifice, and now he was come to the fulfilling of our redemption and saluati­on, although he were oppressed with vnspeakeable torments: yet remembring wherefore he suffered such things; that is, for our sakes: therefore forgetting all his griefes and paines, he begins to encounter with his fathers anger with his prayers, and now he be­gins to execute his office, he begins his priesthood, he is become a mediator betweene God and man, an intercessour and a defender of vs, and he sets himselfe wholy, as an inuincible wall, against his fathers anger: for he could not forget his naturall goodnes. There­fore whereas others would haue cursed, blasphemed, and rayled, [Page 346] he praies, and that not for himselfe, but for others; and not onely for others, but for his most deadly enemies, and his crucifiers; who notwithstanding had been woorthy, either to haue beene deuoured with fire from heauen, or to haue been swallowed vp of the earth.

And a little after, If Christ prayed so earnestly for his cruci­fiers, how much more now doth he make intercession for those which call vpon him and beleeue in him, &c. This great zeale and loue of Christ towards his verie enemies in the midst of all his torments; must néedes worke an assured confidence, that he will now heare vs which beléeue in him. And therfore we néede not flie to anie other in our prayers, but only to him. If he so willingly (saith Ferus) forgaue the sinne done against his owne person: he will no doubt farre more easily forgiue vs. Ther­fore we come boldlie and without all feare to God, hauing so louing a patron and aduocate.

Fer in 4. cap. Mat. Ferus also of Inuocation, that it is a part of Gods honour, writes thus: Thou shalt worship the Lord thy God. This adorati­on consists not in bowing of the knee, or such like; but in spirit and truth. To worship God, to beleeue in him, to serue him, to cal vpō him: without these thou art an Idolater, whatsoeuer thou doest, if thou loue or feare any other thing more then God; if thou in thy necessitie call not vpon him: for, for this cause he sends thee ad­uersities, that thou shouldest call vpon him: And they haue not inquired after the Lord, but haue trusted in the helpe of Egypt. And so many of vs do. Thus farre Ferus. Here we may plain­lie sée first that Ferus makes this Inuocation of God, a speciall part of Gods worship, or Latria: and that to this end, to make vs to call vpon him, he sends vs afflictions. Secondly, how he reprooues them that trusts in Egypt, that is, in man, either liuing or dead, or in what thing soeuer.

Dom. 23. post pent. conc 2. Philippus de dies also of prayer writes thus: Whosoeuer doth knocke at the doores of the tender mercie of God, with his pray­ers, with faith and reuerence, with humilitie and sure confidence, with all which, this woman was furnished; he truely toucheth the Lord, and drawes his vertue and spirit to him. Therefore happy is he, that truely can say with the Prophet, I will offer the fat burnt offrings. He offers to God fat burnt offrings, which offers him prayers full of humilitie, assurance of obtaining them, and deuo­tion. [Page 347] And he offers prayers without marrow, which offers pray­ers without loue, deuotion, or attention. And these, whether they be Clergie or Lay-men, although they pray a great number of Psalmes or of other prayers, as a taske, without any intention of the minde, blessing God with their mouths, but with their hearts giuing themselues to pleasures and delights, in the streetes: these truely thrust the Lord, they touch him not, because they onely touch him with their bodies, and not with their spirit. And there­fore they receiue from him neither any vertue or grace. What must we doe then brethren? Truely that of Saint Paul, I will praie with my spirit, I will pray with my minde; I will sing with my spirit, I wil sing with my minde. Thus much Philippus de Dies: Wherein he condemnes all the Latine prayers, made of the ignorant and simple people, which vnderstand no Latine. And such were al­most all their prayers in the daies of our forefathers, because they lacked this marrow of truth, and confidence of the assu­rance of obtaining their prayers at Gods hands, they lacked this minde and vnderstanding which S. Paul speaketh of. And as Dies truely affirmes, they that pray so, thrust and throng Christ, but they touch him not.

Stella also to the same effect writes thus:In 1. cap. Luc. My soule doth mag­nifie the Lord (saith the blessed virgin Marie.) And that verie fitly: for God is to be praised rather in heart and minde, then in voice, according to that of S. Paul: Sing to God in your hearts. And af­ter, My soule (saith she) doth magnifie the Lord, because my toong stambreth: neither can it number all the benefits bestowed vpon me. Therefore I offer the inward affection of my minde in giuing of thanks. And againe, Where we are taught that God is to be praised rather in minde and heart, then in body. But many haue the prayer of the voice onely and mouth, and not of the heart, to whom the Lord saith: This people honoureth me with their lips, but their hearts are farre from me. And of our Sauiour Iesus, he writes thus: In that they led Iesus with them to Ierusalem, Idem in ca. 3 [...] Luc. thou oughtest to learne, that in all thy iournies and in all thy trauailings most sweete Iesus ought to accompanie thee. Haue him alwaies before thine eies: let no worldly matter enter into thy minde, but in all thy affaires direct all thy thoughts to him, as it were to a marke. If we ought to haue him alwaies before our eies, why should we haue then anie other? And that Iesus Christ is so [Page 348] louing towards vs, that we néede not haue anie other, he writes thus after, preferring his great loue towards vs before the loue of Iohn the greatest saint in the world, and so by a con­sequent before anie other saint whatsoeuer: Therefore (saith he) Iohn preached in the wildernesse, because in the Citie there are so many sins, and abominations, that Iohn could not abide them. Iohn was grieued at the heart: neither could he digest so many sinnes. But when as he saw the Pharisees, he could not abide them, but he burst out saying: O ye generation of vipers, &c. But Christ hath a better stomacke to beare with our iniquities, and to cure our infirmities, as one that loues vs with all his heart, and with all his affection, and winkes at the sinnes of men, that they might repent. And for this cause Iohn would not enter into Cities, that he might not see the lying of artificers, the vsury of merchants, the vanitie and pompe of noble men, &c. Thus farre Stella.