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, 〈 in non-Latin alphabet 〉 , as the Gréeke worde ſignifies, to thinke a good thought, much leſſe to doe a good worke. There remained not in man, as in one that ſléepeth, his former ſtrength, ſo that hee néedes nothing,Gen. 3.10. but wakening, to doe his dutie; but he was now quite ſpoiled and robbed thereof, and left naked: as Adam himſelfe confeſſeth, and now ſtands néede of a ſupplie of newe ſtrength to be giuen him. And therefore our Sauiour (to let paſſe all Metaphors and allegories) tels Nicodemus in plaine termes, That vnleſſe a man be borne againe, Ioh 3.3. he cannot enter into the kingdome of heauen. This is more then the helping of a man vp that is fallen downe; or wakening one that is a ſleepe. Man muſt be borne againe: he is ſtarke dead: he muſt haue new life put in him, if he euer will enter into the kingdome of heauen. And this muſt all Gods children confeſſe. This was the firſt leſſon concerning his ſaluation, that our Sauiour Ieſus taught Nicodemus: and as manie as do minde to be ſaued muſt alſo learne it:Mat. 5.3. and this will make them poore in ſpirit, which is the firſt ſteppe to bleſſedneſſe. Nay our Sauiour there plainly teacheth, that that which is borne of the fleſh is fleſh. Whereby we maie learne what we are by our owne nature, nothing but fleſh, ſonnes of Adam, hauing no goodneſſe left in vs: but that we maie become the ſonnes of God, we muſt be borne againe, and receiue Gods ſpirit; and by it, be now not helped (as the Councell of Trent teacheth) but quickened and made aliue againe to do good works. And therefore Saint Paul agréeing to this doctrine of our Sauiour writes:Eph. 2.8. that by grace yee are ſaued, through faith; and that not of your ſelues, no not in parte; as the Councell here would haue it. For it is Gods gift (ſaith the Apoſtle:) and dare we imagine that Gods gifts, are not moſt free, moſt ample? Dare we our ſelues challenge anie part in them: this no doubt were diueliſh pride & proud preſumption. Nay but that which followes, plainlie prooues the ſame: Not of workes (ſaith Saint Paul) leaſt anie man ſhould bragge. In this matter of our ſaluation, God will haue all the glorie himſelfe; man maie challenge no part thereof: God will not haue him bragge, no not of a mite thereof: he will haue all the glorie thereof aſcribed to himſelfe alone. As all the Saints of God in the Reuelation to our inſtruction, doe alſo confeſſe:Reu. 7.10. And they cried with a lowd voice, ſaying: Saluation commeth of our God, that ſitteth vpon the throne, and of the Lambe. Shall they thus alowde crie out this leſſon to vs; and ſhall we not heare them? ſhall they all with one conſent teſtifie this; and ſhall we not beléeue them? But Saint Paul to make this matter more manifeſt goeth on forward: For wee are his workmanſhip created in Chriſt Ieſu to good workes, which God alſo hath long prepared before, that wee ſhould walke in them. This is an inuincible reaſon, able to ſtoppe the mouths of all bragging Phariſes: we are Gods workmanſhip againe, as wel in our Regeneration, as in our Creation; and we are new creatures: can he that is created, challenge any part of his ſtrength to himſelfe? Such is mans eſtate to that which is good, after his fall; and to all good workes: he is regenerate vnto them. And the ſame doctrine Saint Paul teacheth in another place:2. Cor. 5. • 7. If anie man be in Chriſt, he is a newe creature. Olde things are gone, and behold all things are newe. Here firſt this leſſon is generall: If any one be in Chriſt, he is a new creature. It concernes all Chriſtians: they were all in the ſame caſe.

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

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

Luk. 10.30.That man that deſcended from Ieruſalem to Iericho, may reſemble a man regenerate, and now falling into greeuous ſinnes; or if he ſignifie Adam, falling from Gods fauour into the hands of the diuell; let vs marke what a miſerable caſe hee was in: hee had no power to helpe himſelfe, no not a tongue to aſke helpe, and being helpen vp, was neither able to ſtand, nor to goe: but was ſet vpon the good Samaritans owne beaſt, to beare him. Hee was halfe dead; the fleſh liued in him, his worſt halfe: but his ſpirit and power, to doe good, was quite dead. If this man, which came from Ieruſalem, was in this caſe; what ſhall wee ſaie of them which neuer ſaw Ieruſalem? It was not the helping vp that would ſerue the turne; but hee ſtood in neede of other legges to beare him, of Wine and Oile to be powred into his wounds: and not of theſe onelie, but his wounds were to bee bound vp, leaſt theſe heauenlie graces, being powred in, ſhould runne out againe; and of two pence to be giuen him, to paie for his charges. Such a caſe was this man in, he had nothing left him; hee was quite robbed and ſpoiled of all his riches:Pſal. 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 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. 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 〈 in non-Latin alphabet 〉 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, 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 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? 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 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 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, 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 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 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, 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 he might crie: O Lord, what wilt thou haue me doe? Thou ſeeſt therefore, how true repentance differs from that which is falſe and counterfeit. For vnleſſe all the hart be kindled with this earneſt deſire, that it ſay. O Lord, I couet to forſake mine owne euill waie, and to doe that which thou wouldſt haue me doe, it is but hypocriſie, it is no repentance. But this earneſt deſire no man can frame to himſelfe, vnleſſe God touch his heart. Therfore the beginning, the middle, and the end; is of God, and is Gods worke.

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

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

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

And after: The light of nature ſeemes to be reaſon: but in diuine matters, they are but ſcales hindering the ſight: as thou ſeeſt here in Paul. Theſe ſcales ſignifie that couering which is ouer Moſes face, yea ouer the hearts of all the Iewes, before faith. Thoſe ſcales alſo which claue together in the body of Leuiathan, are wicked men; amongſt whom Saul was. All theſe when the light commeth, fall downe to the ground, &c. The light of nature by Ferus iudgement, 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 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 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 this place of the regenerate, ſpeaking of the ſtrife that was betwéene Abraham and Lot, which he allegoricallie applies to the ſoule of man.Lib. 2. de Abra. cap. 6. Hereof comes (ſaieth he) the diſcord of our cogitations, when as the fleſh rebels againſt the ſpirit, and the ſpirit againſt the fleſh. Then there is no ſmall combate, when as the Apoſtle himſelfe, the Lords choſen veſſell ſaith: I ſee the lawe of my fleſh, reſiſting the law of my mind, and bringing me in bondage vnder the law of ſinne, which is in my members. He himſelfe coulde not pacifie this combate: and therefore he fled to Chriſt, ſaying: O vnhappy man that I am! who ſhall deliuer me from the body of this death? that is, that I cleaue not to the pleaſures of the fleſh. Who is it, that ſhall looſe me from theſe bonds, and ſhall ſet me free; and ſhall writh rather the ſenſes to the ſobriety of the mind, then to the drunkennes of the body? but becauſe amongſt men he could not find ſuch a guide; turning to God, he ſaith: The grace of God by our Lord Ieſus Chriſt. If he that was ſo ſtrong truſted not in his owne ſtrength, that he might eſcape the body of death, but ſought for helpe of Chriſt; what ſhall we do who are weaker? &c.

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

2. Of Juſtification.

De indulg. POligranes a Papiſt of Chriſts merites, writes thus: We muſt know that Chriſt the ſon of God, by his works and paſſions, did deſerue many things of God his father. To himſelfe glorie and exaltation, as Saint Paul ſaith: for which cauſe God hath exalted him, &c. He hath deſerued alſo to men a generall ſatisfaction, for their ſinnes. For by his bloud, hee hath waſhed away the faults, and by his death, hath reſtored the grace of iuſtification. You are iuſtified freely (ſaith the Apoſtle) by his grace, Rom. 3. by the redemption which is in Chriſt Ieſus. But by this his merit, he hath ſo freely waſhed away the faults, that according to the faith of the Church, and of the holy ſcripture, he hath left ſome part of the puniſhment vnredeemed, which is either here to be redeemed, with the workes of mercie, or els to be paied hereafter. And therefore thirdly he deſerued; that he which of himſelfe hath deſerued it, through ſpeciall faith and deuotion, might forgiue this puniſhment himſelfe, which we 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 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 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, 〈 in non-Latin alphabet 〉 . 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 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 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 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 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 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 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 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 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 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 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, 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 in the faith of Chriſt, as well as ours: they all beleeued that Meſſias ſhould come, as we now do beleeue that hee is comen: and yet becauſe by theſe their workes they went about to iuſtifie themſelues,Rom. 9.32. God condemned them and their workes; they loſt all their coſts,Ioh. 3. ver. 8. and paines, and labours whatſoeuer. Let all chriſtians learne to bee wiſe, by their examples, that they alſo looſe not the workes which they haue wrought. God cannot abide this mind in anie of his ſeruants, that they ſhould goe about to iustifie themſelues in his ſight: Rom. 3.19.27. Pſal. 115.1. All mouthes before his Maieſty muſt be ſtopped: All glory muſt be aſcribed to him alone. And therefore were we made and predeſtinate, Epheſ. 1.6. that we ſhould be to the praiſe of the glory of his grace. Let all men marke well this end.

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

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

Againe,Lib. 4. de Sapi. of the merite of Chriſts redemption the ſame Oſorius verie excellentlie writes thus: Gods iuſtice required that there ſhould be a iuſt recompence made of the law of God, tranſgreſſed by man through his ſins. There was nothing of ſuch force on earth, that was able to make this ſatiſfaction. But without a iuſt ſatiſfaction for the offence, the equity of Gods iuſtice did not ſuffer, that mankind which had offended the Maieſty of God, and was now ſpotted with all manner of ſinne, ſhould bee receiued into Gods 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 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 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, 〈 in non-Latin alphabet 〉 ,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 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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 ye 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 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 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: 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. 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 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 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, 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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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 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 ye 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, 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 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, 〈 in non-Latin alphabet 〉 . This 〈 in non-Latin alphabet 〉 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 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 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 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 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 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 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 or monkes to bee bought? what other doctrine doeth the Church of Chriſt nowe teach vs, that all ſhould repoſe themſelues moſt aſſuredlie in theſe merites of Chriſt?

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

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

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

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

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

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

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

3. Of ſpeciall grace.

MAſter Bellarmine of ſpeciall grace and mercie, Lib. 1. de iuſtificat. cap. 4. writes thus: The Catholiques diſſent from the heretiques, firſt in the obiect of a iuſtifying faith, which the heretiques reſtraine to the onely promiſe of ſpeciall mercie: but the Catholiques will haue it as generall as the word of God is; nay they affirme conſtantly, that the certaine promiſe of ſpeciall mercie doth belong not to faith ſo properly, as to preſumption. This is Maiſter Bellarmines reſolution, the Chiefetaine and Goliah of the Romiſh army. But marke (I beſéech you) how Goliah his head is ſtricken off with his owne ſword: In Mat. cap. 3. 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 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 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 yt 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 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; 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 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 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 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 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? 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 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 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, yt 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, 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 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 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 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 〈 in non-Latin alphabet 〉 , ſhewed grace or fauour to Abraham, 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 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, 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; 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 ye mercy of God, 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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:) 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 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 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 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 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 firſt of all anſweres him of regeneration. By this he hath taught all Preachers, that firſt they make the tree good, and then that they require good fruites, that is to ſay, that firſt they teach faith, whereby a man may be iuſtified; and afterward good workes: and in this one ſhort word, he comprehendeth the whole ſumme of Chriſtian religion. Man truly was created to euerlaſting felicity, but becauſe thorough his ſinne, he became accurſed, it came to paſſe, that not onely himſelfe, and all things that he had, but that alſo all his poſterity became accurſed: therefore becauſe wee are borne of Adam, we are all become vnprofitable and abhominable both in body and ſoule, in all our power and hability. Vnleſſe therefore, by the grace of God we be borne againe, and of Adams Sonnes, bee made the Sonnes of God, all things are in vaine that we doe, or endeuour, or thinke, or ſpeake; yea our ſelues are vaine, and all our reaſon, will, ſtrength, and works. Therefore he that deſires to enter into the kingdome of God, muſt become a new man: ſo alſo he that deſires to ſee the kingdome of God, that is, to vnderſtand the myſteries of the kingdome of God, and his heauenly doctrine; as God ſhewed to Iacob the kingdome of God, in that ladder lift vp, which reached to heauen: he muſt lay aſide all fleſhly wiſedome, he muſt deny his owne reaſon, he muſt deſpiſe his owne ſtrength, and muſt yeelde himſelfe wholy as it were a bondſlaue to the word of God. By this word therefore Chriſt condemnes vs, and all things that wee haue, that hee might prouoke vs more forcibly to ſeeke helpe of him. Againe, by this word, he wreſts from vs all confidence in our ſelues, or in our owne works, and takes from vs that ſtaffe of a reede; that we may learne to truſt in the onely mercy of God. For faith is the ſure ſtaffe of our old age, by which alone we may paſſe ouer this Iordan of temptation: the figure whereof was ſhewed before in Iacob. Here therefore learne, why God in the Scriptures, oftentimes condemnes our works and our endeuours: for he doth not this, to bring vs into deſpaire, or becauſe good works do not pleaſe him; but that he may teach vs, to truſt only in the mercy of God.

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

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

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

And in another place hee writes thus: Conc. 2. in feſt Matth. One of the holy fathers being asked, who was holy: anſwered, He that was humble. And beeing asked againe, who was more humble: anſwered, Hee that was more holy. Laſtly, 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 yt 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, 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, 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 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; 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, 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 yt 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, 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 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 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, yt 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 yt 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 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 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, yt 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 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 ye ſoule to be conuerſant amongſt theſe, as thou art for ye 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 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 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, 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 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 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 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 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, 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 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 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 ye myſteries, leaſt miſuſing them, they procure to themſelues a greater damnation. For precious ſtones ought not to be caſt before hogges: and ſuch of al likelyhood, are the Lay ignorant people. Thus farre Staphilus.

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

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

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

Pintus pro • 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. 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: 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 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 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; 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 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 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 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 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 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 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 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 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. 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 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 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 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, 〈 in non-Latin alphabet 〉 : That is to ſay, feede my ſheepe, feede my ſheepe. And but once ſaid, 〈 in non-Latin alphabet 〉 . 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 ( 〈 in non-Latin alphabet 〉 ) which ſignifieth a Lambe, is but once vſed: and ( 〈 in non-Latin alphabet 〉 ) 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 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 of Chriſt, who ſaith, ſearch the ſcriptures. And againe: ſeeke, and ye ſhall finde: leaſt I ſhould heare with the Iewes, you erre, not knowing the ſcriptures, nor the power of God. For if according to the Apoſtle Paul, Chriſt be the vertue of God, and the wiſedome of God; and he which knowes not the ſcriptures, is ignorant both of the vertue of God, and of his wiſedome: the ignorance of the ſcripture is the ignorance of Chriſt. Euſtochium a virgine, was ſo in loue with the ſcriptures, that ſhe compelled Ierome to write his commentaries vpon the Prophet Eſay: And ſhall not our women ſtudie, know and loue them? The ignorance of the ſcriptures is the ignorance of Chriſt, as Ierome heere plainely auoucheth: how can it be then the mother of deuotion, as the Papiſtes affirme?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In 2. ca. Luc. Of the excellencie and ſufficiencie of the ſcriptures, Stella alſo writes thus: The giuing of vs the lawe, wherein we ſhould liue, ſhould moſt of all mooue vs; and euen force vs to loue God with all our heart, and to ſerue him faithfully. For although the gift of our creation to his owne image and likeneſſe, and that he would make vs capable of that heauenly inheritance: although I ſay this were a great and an excellent gift; yet notwithſtanding, if God had not giuen vs his law, wherein he ſhould declare vnto vs his will, ſhewing vnto vs alſo, what we ſhould doe, that we might obtaine that ſame bleſſedneſſe, for which we were created; without all doubt our life had beene ſorrowfull and miſerable. If a King ſhould ſay to any one: if you ſhall doe that which pleaſeth me, I will aduance you to great honours; ſo that none in my kingdome ſhall be compared vnto you: but contrariwiſe, if you ſhall not doe that which pleaſeth mee, you ſhall not eſcape vnpuniſhed; yea being faſt bound in chaines, and as it were buried in a darke dungeon, you ſhall die miſerably. What thinke you would this man doe, what would hee chiefely care for? Certainly to know the Kings pleaſure, and then with all his endeuour to doe it. For by this meanes, he ſhould gaine the greateſt good thing in the world: and contrarily if he did not this, he ſhould purchaſe himſelfe euerlaſting confuſion. But if the King would not declare to this man his pleaſure, and what thing he delighted in, or what he hated: ſurely this man muſt needs liue a miſerable and ſorrowfull life, vntil he could come to the knowledge of the Kings pleaſure. So Nabuchadnezzar commanded his wiſe men vpon paine of death, that they ſhould ſhew him the dreame he had dreamed. But now if the king ſhould declare to this man al his pleaſure, & ſhould diſcloſe to him faithfully his very hart; how glad would he be, & how greatly would he reioice; becauſe now he ſaw plainly the gate of his pleaſure opened vnto him. We know aſſuredly, being led not only through faith, but alſo by reaſon, that there is one only God in the world, & there is no 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, 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. 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 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 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 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 ye 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 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, 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 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, 〈 in non-Latin alphabet 〉 :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 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, 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 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 〈 in non-Latin alphabet 〉 , 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 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 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, 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 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 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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 : 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 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, 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: 〈 in non-Latin alphabet 〉 (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 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 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 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 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 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 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 ye 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 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 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 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 ye 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, 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 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 ye 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, 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 ye goſpell with the Apoſtles, not that he ſhould learne any thinge of them, whom he witneſſeth to haue added nothing vnto 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 ye 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 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 ye 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 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 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 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 ye 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. 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 ye 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 ye 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 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 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 yt 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, ye 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 ye 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 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, ye the goſpel muſt not be maintained with armes and ſwords, with fire and fagotte, as the 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 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 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 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 ye 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; 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 ye 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 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 ye 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, 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 ye 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 yt 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 〈 in non-Latin alphabet 〉 , 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 ye 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 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. 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 ye 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 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 ye Apoſtles acknowledge him the gouernour of the church, & no one of them; but him as the head commanding works & placing miniſters, and deciding controuerſies, and themſelues all as hands and féete, as Gregorie makes them; fulfilling his will

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