Touchstone to Determine the True Catholic Faith

THe word of God by the prophet David is called A lantern to our feet, and a light unto our paths. And the Apostle S. Peter calleth the words of the Prophets a most sure word: to whom we shall do well if we shall give heed, as unto a torch shining in a dark place. This lantern and light lighteneth the whole house of God in the dark night of this world, like that same golden candlestick which with her seven branches light • ed the tabernacle of the law, which Aaron and his sons dressed from evening to morning before the Lord, for a statute forever unto their generations. And it discovers all the sleights of Satan, that prince of darkness, and it is the only glass of steel to bewray him, the only sword to wound him, and nothing besides this, in truth he feareth or careth for. The edge and d •• t of this sword cutteth him to the quick, as S. Paul teacheth. Therefore wouldest thou not stumble in this pilgrimage of •• y life: neither in faith, nor in religion, nor in manners? follow this light: wouldest thou see Satan's sleights and avoid them? l •• ke into this glass (as S. James counselleth thee) and remember it well. Wouldest thou like David, kill Goliath and win thereby p ••••• e, not with king Saul, but with the king of all kings, even God • self? then take this sword • n thy hand. Let it dwell in thy house, let it abide and remain in thy heart, and thou shalt surly ••• ke off his head. It is the word of life, it is the milk without deceit, it is the doctrine of health, that maketh thy soul and with •• und, it cannot hurt thee, fear not to taste, to read and meditate therein. Stop not thy ears at it, be not like the deaf Ad •• r, whereof the prophet David maketh mention, which stoppeth •• re •• es at the voice of the charmer, charm he never so wisely. This is the wisdom of God and not of man: therefore give good h ••• unto it, mark it well. In that psalm it is the chief mark of the wicked, to stop their ears to God's word. The church of God is thus evidently described by the prophet Isaiah cap. 26. v. 2. Open the gates, and a holy nation shall enter in, keeping (Aemunim) as it is in the hebrew, that is truths, only keeping and trusting to the word of God, which our Savior with Amen hath ratified, Mat. 5.18. and S. Paul. 2. Cor. 1.20. 1. Tim. 1.15. & 4.9.

And as this word is sufficient to teach: so also it is sufficient to improve, as Saint Paul teacheth plainly. It maketh manifest all Satan's subtleties, and overthroweth all his devises. And here the very title of this Epistle, doth evidently prove the same. And whereas an Epistle may be called catholic for two considerations. Either because it is written generally to the whole catholic church of Christ, as was S. Peters second epistle, and this of S. Jude: or else written but to some certain people, as S. Peters first epistle, and that of S James, to the dispersed brethren, and yet containing doctrine necessary for all Christians to know. This epistle may seem to be called catholic for both respects. The holy ghost did foresee, how Satan would go about by the name of the catholic faith, to seduce many, and under this glorious title to beguile them. And therefore least any should be beguiled by him, the holy ghost in this epistle, doth plainly teach what is the catholic faith, which he shall impugn. Let not the name beguile thee, but look west into the thing. Copper is like gold, and the • ettle like Balm, and an Ape like a man. Beware thou be not deceived, use the touchstone, and try which of these is gold in deed, Smell well with thy nose, and taste, which is true balm: and c ••• reason to counsel, endued with God's spirit, and judge which is the man indeed. That faith, without all doubt, is the catholic faith, that is taught in this epistle. If the faith which thou accomptest catholic, be not agreeing herewith: without all doubt it is copper, it is a counterfeit faith, it is not the true catholic faith. And here least any man should plead ignorance, or lack of judgment, or lack of leisure: the holy ghost hath most plainly, and briefly, put down this great and weighty matter, even to the capacity of the simplest. Wherefore I say to everyone that hath ears to hear, let him hear. Of the great fruit and commodity we reap by hearing and reading the word of God, see what Ferus a Papist writes, Christ shows himself chiefly by his word, for otherwise although he be present he is not known, unless he declare himself by his word. If therefore thou wilt see and know Christ, hear his word. For his face now thou canst not see. And of the same matter Philippus de Dies a Frier writeth thus. Blessed are they which hear the word of God. As the apple comes of the seed; so blessedness comes of hearing the word of God: wherefore the Devil takes such great care that men should not hear it, least hearing it they should obtain this blessedness. Here mark whose ministers they are, that dissuade thee from hearing the word of God. They are the devils ministers by Philippus de Dies judgment. As Eve accursed thee by eating the forbidden fruit, so eat thou this fruit again if thou mean to be blessed. In the seed thereof is effectual blessedness contained. And of the great danger in not hearing it, see again how the same Frier writeth. Also I say unto you, this godly affection towards the divine doctrine to be a very manifest sign of God's predestination. For as among other differences which are betwixt birds and beasts, this is one, That if in the night a light or torch be placed, before the eyes of birds, they will all forthwith fly unto it: but contrariwise, if a light be set before beasts, they fly from it, and hide their countenances, because they cannot abide the brightness of the torch. So likewise betwixt the predestinate and those whom God hath only foreknown, this difference is found. For the word of God is a light shining in the middle of the night, of this world. As kingly David saith, Thy word is a lantern unto my feet, and a light unto my paths. And the birds, that is the predestinate: seeing this light, which the preachers set before their eyes, run after it: with their taste, affection and devotion. But sinners like unto beasts, not being able to endure this light, by and by turn their backs and fly from it. Let every Christian here beware, how he turn away his ears from hearing God's word: seeing by a papists own judgment, it is a manifest sign, of a reprobate. And let everyone judge what she was, that kept this light from the eyes of our forefathers. They could not be suffered to see it, to look upon it: surly she was not the spouse of Christ, but the synagogue of Satan, who is a prince of darkness, and himself cannot abide this light. Let all true Christians delight in this light: as in the light of the sun. Let every Christian mark, that same spiritual armor, which (as it were in a little bundle) the holy ghost prescribeth to every Christian soldier. There was a battle in heaven, and the Dragon was overcome, and the Devil and his angels are now thrown down from heaven, by the power of Jesus Christ, that great Michael, who before accused our brethren in heavē before the majesty of God, even night and day. As there we may plainly read verse 10. and as we may see Job 1. and 1. King. 22. verse 21. And he is now come down into the earth with great rage, knowing he hath but a short time. Against this fierce enemy this is the only victory: (And they overcame him by the blood of the lamb, & the word of their testimony.) By these two things and by nothing else. Where by the first is meant, that of all their deadly wounds and sins, which is this battle they should receive, they were to be cured by the merits of the death and passion of Jesus Christ. And this place, seemeth to have a resemblance, with that of Exodus. Where the Israelites did with Isope strike the upper posts of their houses with the blood of the lamb; and so escaped the destroier. So must we with the Isope of repentance, taken in the hand of faith, sprinkle our souls with the precious blood of the lamb, that is Jesus Christ, and then shall we walk without fear, and escape the destroier.

Secondly, the weapon to wound this their enemy, is the word of their testimony. That is the word of God, whereof they are witnesses, of the truth, sufficiency, and certainty of every • otte and title thereof, even to the death. They which will overcome Satan, must love the word of God, must know it, nay must be witnesses or martyrs, even venturing their lives for it if occasion serve. For that the word (witness) signifieth. The word of God, must be their profession, their testimony; that it is the rule of life, the touchstone of truth, the ground work of faith, and the only root of true religion. A witness must not only say the truth, but swear it, yea if need be, die for it. Such great zeal must all good Christians have to God's word. And such harness, such weapons, all those, that mind to overcome Satan, must have. This is plain, this cannot be denied. Therefore to be witnesses or martyrs principally for the church, or for the prerogative thereof, (for which many heretofore and now, do venter their lives) is not to be true witnesses or martyrs. They must overcome Satan by the blood of the lamb, and by the word of their testymonie, that will be indeed true victors and conquerors of him. They must be witnesses and martyrs of the word, that will be true witnesses and martyrs: and under the altar of God, amongst the other true witnesses and martyrs. Such a witness was Moses. Thou shalt not depart from the word of God to the right hand nor to the left. Such a witness was David. The law of God is a perfect law converting the soul. Such a witness was Agur in the days of Solomon. Every word of God is pure. He is a shield to those that trust in him, put nothing to his word. There is no untruth, no danger in his words. And it is sufficient, put nothing to it: it needeth no addition. Such a witness was S. Paul. The word of God is able to teach, to exhort, to improve, to rebuke: that the man of God (both minister and hearer) may be perfect to every good work. Such a witness was James, who calleth it the perfect law of liberty. If a perfect law, then the commandments of it only are to be kept in matters of salvation; and of none other, neither of Angel, Apostle, Pope, Prince or potentate whosoever besides it, or against it.

Judas the servant of Jesus Christ, and brother of James] This is a rare salvation, as a learned man noteth; and unlike the other salvations of the Apostles: but full of doctrine, full of comfort. This Epistle is but a short Epistle: but by it, as by a little touchstone, gold from copper: as by a small fan, wheat from chaff: that is true Christians and Catholics, from false, and counterfeit, are easily to be discerned. Here, as in a little map, the whole sum of Christian religion, is set down: who will not then highly esteem it; wherein so excellent things, so plainly & briefly are contained? The principal duty of servants in the holy scriptures, is taught us in two words, that is, in obedience, and fear. You servants (saith S. Paul) obey your masters. Wherein this word (obey) in the Greek, importeth an obedience of the ear, specially: that is, that all servants should obey their masters word and commandment: be it never so hard, seem it never so strange, although it be against reason, in their own judgments. So Abraham obeyed God, like a good seruante, going out of the lande of Vr of the Chaldees, being 70. years old. So he would have offered his son Isacke. in whom, God had promised him, all the nations of the world should be blessed, and whom he loved most dearelie. So Noah obeyed the commandments of God, in laying out his monie, in making an Ark: when as all the mighty, and wise men of that world, laughed him to scorn, and accounted him as a fool for his labor: Being alone, and none to take his parte or to assist him, but God's word only, which no doubt was a notable comfort unto him. The very carpenters, that earned his monie, and framed the ark, were drowned, they believed not this word and commandment of God.

We have examples again in the scripture of evil servants. Saul a King, being commanded to slay Amalecke, thought, by his authority, he might pardon the king, and save the fatlings: and he had some good intent in this his doing, to offer sacrifice thereof to God. But for this his disobedience, to God's word and commandment, though a king, he was rejected. The Israelites are reproved by all the prophets, for their costlie sacrifices, and stately buildings, which they called their high places, which besides God's commandment they ordained. And therefore by the prophet Isaiah, God condemneth all this their external, hypocritical, and voluntary religion: saying, who required this at your hands, to trample in my courts? That is, to be present with your bodies, but to have your hearts far off. Offer you no more the lying or false offering or gift: your frankinsence or perfume are abomination to me. And after, Zion shall be called the faithful city: she shall be ashamed of the great elmes, & pleasant gardens, she hath chosen to serve God in. So that the principal duty of God's servants, is obedience to his word, as appeareth by these examples.

Secondly, to fear to offend him. Both these are also by our savior in the gospel, linked together in two words: who is a faithful and wise servant. Faithfulness, is obedience to his word, to do all things he commandeth. Faith cometh by hearing, & hearing by the word of God: And the first point of wisdom is to fear the Lord. So that servants must be faithful in doing their masters will, and wise in fearing to offend him. So the Lord by the prophet Malachi requireth this of his servants. If I be a master, where is my fear? In times past there was great fear in the world, whereof many will talk at this day; howe loath men were to break their penāces laid on them: but this was the fear of man. All God's servants must fear to break his commandments. For the fear of God consisteth chiefly in keeping his commandments. So the Jews were afraid to eat with unwashen hands, to swear by the gold of the temple, and such like precepts they observed: but this was no fear of God. Herein though they feared, yet they were not God's servants.

Brother of James.] This remembrance of his brother in writing this epistle, should also teach us in all our dealings and affairs to remember our brethren: That those whom we deal with, are our brethren. And surly this only consideration would kindle charity amongst us: who would deal hardly with his brother? The forgetfulness hereof, is the cause of all the hard dealings, that now is in the world. We forget that we deal with our brethren. This consideration, would cease many quarrels: which are so common at this day, and more common then ever heretofore. Abraham said to Lot, let there be no strife I pray thee, between thee and me, neither between my heard men and thine. For we are brethren. Surelie, if our contentious countrymen, that for every light trifle, will go to law, would remember but this short lesson of their father Abraham (whose sons if they be not, they can never be saved,) I am persuaded it would end many of their vain suites. This only reason moved Abraham in a weighty matter to peace and concord; and shall it not move us in lighter causes?

Secondly, S. Jude names himself the brother of James, to make a differince between himself and Judas the traitor. And herby he also teacheth all Christians a notable lesson, that is, not to have any affinity or likeness, with the wicked. Let every good Christian, as much as in him lieth, be opposite against the wicked, and have no fellowship with them, neither in their words, works, nor garments. And of this outward resemblance S. Paul saith, 〈 in non-Latin alphabet 〉 , be not like in your outward shape and form to the wicked world. And in another place, Abstain from all appearance of evil. It is a wonder to see at this day, how Satan bewitcheth, even some of them that fear God, that they are carried away with these outward shapes and fashions of the wicked.

And called] God even now calleth, as he did once our grandfather Adam, having offended, and broken the commandments, and hiding himself in paradise, that he might be partaker of that blessed promise of life. As Abraham living securely in Vr the land of the Chaldeans, that he might go out of it, and possess the lande of Canaan: as Lot, that he might go out of Sodom, that he were not destroyed with it: as David from the sheepfold, that he might be a pastor and feeder of his people, as Elisha from his twelve plows, that he might be a prophet to his people: as Matthew in the gospel, from the receipt of custom, that he might be now a Receiver, of that great treasure of the gospel, and deliver it to other. And lastly, as those that stood idlie in the market place, that they might go and labor in his vineyard. Without this calling of God, Adam would never have common to God, nor Abraham have possessed Canaan, nor Lot have gone out of Sodom, nor David have been king, nor Elisha a prophet, nor Matthew an euangelist; nor any one of the generation of mankind, whether king or prophet, high or low; a laborer in the Lord's vineyard: But all would have been Pharaohs brickmakers, sons of Belial, servants of Mammon, Satan's bondslaves. And the refore everyone that cometh to God, is first called by Jesus Christ: both outwardly, by his word, and inwardly, by his spirit; or else by both. No man cometh of himself. So S. Paul telleth the Romaines, that he had received grace and Apostleship, that obedience might be given to the faith in the name of Jesus Christ, among all the Gentiles. Among whom the Romaines were called of Jesus Christ. Where we may note two things. That all the Romaines, that believed in Jesus Christ. were first called inwardly, by his spirit, and outwardly, by the preaching of the gospel. Secondly, that among the other gentiles and nations of the world, the Romaines were called. Here is no prerogative given to them, above the rest: which no doubt the Apostle would not have omitted, to have made them more attentive to his doctrine, if there had been any such, as many do now teach and suppose. And in his 8 chap. speaking of all Christians. Those (saith he) whom God hath predestinate, them he hath called, and whom he called, them also he justified, and whom he justified them also he glorified. Here is that golden and most strong chain of our salvation, linked with such sure links, as all the devils in hell cannot break it. First, God's eternal and most gracious and certain decree of it in heaven, and the most evident token thereof, the calling of his word outwardly, and the effectual calling of his holy spirit in our hearts inwardly. Which maketh us cry Abba, father, that is, accompt and surly believe God to be our father, with great boldness and assurance: which is the earnest of our inheritance, and maketh us as sure of that great covenant, bargain and promise made of God to us ward of our salvation; as any earnest penny in the world, given and taken amongst men, assureth them of their bargains and couenantes. So that then, doest thou hear the voice of Jesus Christ? doest thou hear him in thy heart call thee to him, as to a savior, from Satan thine enemy; as to a mighty helper, in the great burden of thy sins: be sure then thy salvation is decreed, is ratified, is registered in heaven. And therefore rejoice, as our savior teacheth his Apostles. Neuertheles in this rejoice not, that the spirits are subdued unto you: but rather rejoice, because your names are written in heavē. All the names of them, that are called by Jesus Christ, that in their hearts believe his Gospel, are registered in heaven, and their salvation is of God most certainly decreed. And this free calling of God the prophet Jeremiah very plainly declareth unto us. They say, behold if a man put away his wife, and she go from him, and become another man's: will he return to her anymore? hath not this lande been polluted again and again? and thou hast played the harlot with many lovers: yet turn to me, saith the Lord.

And here is to be marked one other excellent point of doctrine, that the works of the Trinity are common together, & the works of one of them are attributed to the other. As we are said here to be sanctified of God the father: so we are said to be sanctified by Jesus Christ. And as Jesus Christ is commonly called our savior: so God is called our savior. Thereby also to teach us, that our works ought to be common, we should be all as brethren, no man should labor alone. When as God had appointed Judah after the death of Joshua, to go up before the children of Israel, to be their captain, & to fight against the Canaanites: Judah though he were appointed alone, said to Simeon his brother, Come and go up with me into my lot, that we may fight against the Canaanites. And I likewise will go up with thee into thy lot: and so Simeon went with him. So our Savior sent his disciples two and two together before him into every city and place whither he should come!. So S. Paul in most of his Epistles, joineth some of the brethren with him, as Timothy, and Siluanus: he seldom writeth any Epistle alone. Teaching all Christians, and especially the ministers of God, this holy fellowship, this communicating of their labors one with another, this brotherly help in the Lord's work, this joining of hands together. God himself hath done so: all the saints of God have done so: and why should not we do so? It would make our labors light, and our works easy, as the proverb is: By many hands a great work is made light and easy. And if the saints of God, being mighty in respect of us, and strong in the inward man, and abounding in the gifts of the holy ghost, have done this: how much more ought we, who are weak in comparison of them, upon whom the end of the world is come, to use this mutual aid & society, in our labors. This is that great & general & royal law of Christ. One should bear another's burthē. This is not only wisdom, but it is a commandment. And how is this heavenly wisdom forgotten? how is this royal law neglected? Our worldly wisdom hath drowned it, our self love hath overflowed it, our vain glory hath surprised it: we think scorn to impart our labors to others, to ask help of any, or to give our helping hand to any. This royal law of Christ is broken. Every man now is for himself. There is no communicating of help, of works, of labors, of riches: neither in the Church, nor in the common wealth. In the Lord's harvest we labor alone: and in the harvest of our fields, we labor for our selves. For our neighbor, may be behind with his corn, may lack help: and no man almost will care for him. If he lack seed, he shall pay deerelie for it. God here, by his own example, teacheth us another lesson.

The primitive church also, used a contrary practice. The heathen (saith Tertullian) were mad that we Christians called our selves brethren. Amongst them they are brethren that maintain a faction, (that take a part in the common wealth:) But howe much more worthily, are they called and accounted brethren, which acknowledge one God, for their father; which have drunken one spirit of sanctification, which have attained from the same womb of ignorance, to the same light of truth. But therefore perchance we are accounted less lawful brethren, because no tragedy exclameth of our brotherhoode, or because in our goods and riches we are brethren: which amongst them breaketh their brotherhood. Therefore we, which being joined together, in heart and will; do nothing doubt of communicating or imparting our goods one to another. All things in use amongst us are common: besides our wives.

Arnobius also of the love of Christians in his days writes thus. So we mutually love one another, which you are sory for, because we cannot tell how to hate. So we cal one another brethren, (which you repine at,) as men having one God for our father, as partakers of one faith, and heirs of one hope.

Sanctified in God the father.] That is, of God the father. For so the second letter of the Hebrew alphabet (Beth) hath the force of 〈 in non-Latin alphabet 〉 the Greek preposition, which in English signifieth (of.) God is called often in the holy scriptures, the holy one of Israel. And in the prophet Isaiah one of the Cherubims cried to the other and said, Holy, holy, holy, Lord God of hosts, his glory filleth the whole earth. So in the Revelation, S. John saw four be astes, which had sire wings, and were full of eyes, and they ceased not day and night saying: Holy, holy, holy, Lord God almighty, which was, which is, and which is to come. So that God is most holy, he is holiness it self. What goodness, or holiness any man hath, he hath it, like an empty vessel, even from the bountifulness of God. And therefore in the gospel we read. Of his fullness, we all receive: holiness, righteousness, and what good thing soever we have. And S. James saith, Every good and perfect gift cometh from above, from the father of light, with whom is no variableness, or mutability by changing: who cannot change himself as men do many times, who are good sometimes, in the beginning of their life, and evil afterward. As we read of that wicked monster Nero: then whose •• ue first years of government, none was more gracious or virtuous; but then those eight following, none were more wicked, villanous or monstrous. But our God is good and gracious forever. And God who giveth this holiness to all his children, giveth them a special commandment, and charge warely to keep the same. Sanctify yourselves therefore, and be holy. For I am the Lord your God, keep ye therefore my ordinances, and do them: I am the Lord which doth sanctify you. Here is the giver of this precious jewel, of our holiness set down, God himself. And also a commandment from him, that we careleslie loose not, this his inestimable gift. And this holiness is kept, by keeping the Lord's commandments, by obeying his word. As our most blessed savior, in that his most servant prayer to God his father for all his, doth plainly teach us. Sanctify them with thy truth. Thy word is truth. Even as muske maketh our bodies sweet, and frankinsence our houses: so doth God's word make our souls holy and sweet before the majesty of God. Then howe unwise are they, though they would seem never so holy to the world, that make small accompt of this only true muske, and frankinsence of their souls; I mean the word of God. The same doctrine is taught by the prophet Ezekiel. My tabernacle shall be with them, yea I will be their God, and they shall be my people. That the heathen may know that I the Lord do sanctify Israel, when my sanctuary shall be among them for evermore. The Lord here is the author of our holiness, and that by the means of his sanctuary, of his church, that teacheth his word: yea, and that so famouslie, that the heathen shall know, and talk of, and wonder at the holiness of his people. So that then: we are sanctified of God the father. A notable lesson for all men to learn. To know this, will make us thankful to God, humble in our selves. We are all of us, of our own nature, sinful, like Satan; wicked, like Adam; filthy, like the earth: whereof we were made: But we are sanctified, we are made holy, by the grace of God. No child so resembles his father in conditions, in nature, and works, as we do Satan, of our own nature. We are borne again, we are new framed and fashioned, by the grace of God. The sprouts, and often buds, nay perfect fruits of every sin, in every man almost, may teach us the same. As Augustine saith. O Lord, if thou haddest not ruled me by thy grace: I had committed all the sins in the world. And as the Lord kept Abimeleche that he should not violate Sarah Abraham's wife: so no doubt he keepeth all his, by his special grace, from all manner of sin: or else they should sink down even to the pit of destruction. The Lord maketh us holy, he giveth us not over to our own wills: he • uleth all his, by his holy spirit, he maketh us to walk in the way of his commandments. Let us therefore be thankful unto him for this his inestimable benefit, let us not be proud of it, it is none of our own. Let us not despise our brethren that wallow in sin: but pray for them. For of our selves we should be as evil as they.

And by Jesus Christ, kept, and preserved] Jesus Christ is not only our blessed Savior, but our careful keeper, and preserver: as we read in the Prophet Isaiah, where speaking of the kingdom of Christ he saith. In that day the Lord shall visit, with his rough, and great and mighty sword, upon that Leviathan, that (Barak, as it is in the Hebrw) y ^e mighty apostata, or revolting servant, that Leviathan, that crooked serpent, he shall slay that dragon, that is in the sea. In that day, as concerning the vineyard of red wine: sing unto it. I the Lord keep it: I will water it every momente, yea I will visit it day and night, I will keep it. Here is first the overthrow of Satan's kingdom, according to that great prophesy in Genesis: the woman's seed shall break the serpents head. Here is the force of God's word, lively expressed: out of which place, it may seem, S. Paul calleth it, the sword of the spirit. It is a sharp, a rough, a great and mighty sword, able to kill and pearse that great, mighty and crooked serpent. And here is God's church, pictured out by a vineyard of red wine: whose wine and joy in this world, shall be red, she shall be under the Cross, she shall be under persecution, she shall be as a woman laboring of child, according to that prophesy of the same Prophet. Thou hast increased the nation, but not increased their joy: they rejoice before thy face, according to the joy in harvest, as they rejoiced in diuidinge the spoils. The laborers in reaping the harvest, rejoice; but sweating, faint and weary: the soldiers after the victory, rejoice in deviding the spoils; but bloody and wounded: Even such is the joy of all Christians, in this world: such is the joy of the church. They rejoice: but with S. Paul, in the Cross of Jesus Christ. The vineyard of the Lord hath her wine, but red. But yet sing unto her, she is a victorious conquerer, she is a famous vineyard, her praise spreadeth over the whole world. And why? because I, saith the Lord, do keep her, every momente I water her, least any should come to visit her, day and night I keep her: here is the safety, victory, and glory of God's church, that God keepeth it, that he watereth it every momente, that he daily poureth his blessings upon it, that he keepeth it day and night, least any strangers should spoil it. And least any man should doubt, of this the Lord's keeping, and garding, it is not only said, he keepeth his vineyard, his church: but day and night he keepeth it. So that not only in the day, but also in the night, that prince of darkness Satan, can have no advantage against it. O fruitful vineyard! which the Lord waters: O safe vineyard! which the Lord keeps: O happy vineyard! which the Lord looketh too: Oh vineyard twice happy, which he keepeth night and day! The devil like a roaring Lion, rageth everywhere, seeking whom he may devour: but the Lord keepeth his. Jesus Christ, hath not only redeemed his: but daily preserveth them from his rage; or else we should all utterly perish: As Augustine noteth excellently, to those which say, they will worship the devil: least he be angry with them. And this is that which David saith, when he was delivered out of all his troubles, and out of the hands of Saul: I will love thee dearelie O Lord, my strength, the Lord is my rock, and my fortress, and my deliverer, my God, and my strength, in him will I trust, my shield, the horn also of my salvation, and my refuge. Here is a cause of love: this deliverance from so many troubles, from such a mighty enemy. Here is such a safety and security, as David is not able, as it should seem, with any words to express. And therefore he useth all these metaphors: his rock, his castle, his fortress, his buckler, his shielde. And the same God, is the same castle, and shielde, and fortress, and bulwark, and deliverer from all their enemies, even from the devil and all troubles, to all them that put their trust in him, forever. And therefore in another Psalm he saith. I will lyft mine eyes to the hills, from whence cometh my help; my help cometh even from the Lord, which hath made heaven and earth; he will not suffer thy foot to slip: for he that keepeth thee, shall neither slumber nor sleep. And here, coming from himself (he saith) that God is not only his helper, but every faithful man's also; yea and such a helper, as will not suffer our feet to slip: much less, that we shall fall into the pit of destruction: nay such a keeper, as sleepeth not. And least any man should doubt thereof, with a behold, or admiration: he repeateth it again. Behold, saith he, he that keepeth Israel will neither slumber nor sleep. And again, the Lord is thy keeper, he is thy defense on thy right hand. And in the 12. Psal. David certainly protesteth this protection of the Lord. Thou wilt keep them O Lord (speaking of the poor and needy) Thou wilt preserve them from this generation forever. And in the 17. Psal. he prayeth for this defense and garde. Keep me, O Lord, as the apple of an eye, hyde me under the shadow of thy wings. Who will not warely keep the apple of his eye? It is the tenderest thing, and that parte of the body of all the other, that men are most careful of: And even so, as the apple of an eye, the Lord Jesus keepeth his. Who dare doubt now, who will not believe this, being so often, and constantly affirmed, & that not by the mouth of one, but of three most sufficient witnesses? And if Jesus Christ be our keeper, whom need we fear, what need we care for, what can make us afraid? Oh that this one lesson were graven in every Christian man's heart: that Jesus Christ were his keeper. It would make him love him, lean to him, be of good courage in the waves of the sea of this world, and fear nothing.

Mercy, and peace, and love, to you be multiplied]. He wisheth here to all true Christians and catholics, three excellent Jewels, Mercy, peace, and love: mercy for their sins, peace to their consciences, and love to their hearts. There is no man but stands in need of these Jewels. As for the first, God hath shut up all under unbelief, that he might have mercy on all. All are unprofitable servants, no man can say my heart is clean. And blessed is the man, not that hath not sinned (for then none should be blessed) but whose unrighteousness is forgiven, and whose sin is covered. All must knock their breasts, and pray with the publican, O Lord be merciful to me a sinner. All must profess that article in the creed, I believe the remission of sins. He that hath not this faith in him, this sure trust and confidence, though he hath sinned, yet that there is a forgiveness, though he be never so great a trespasser, yet there is an advocate, a lawyer, that answereth for him; though he be never so great a debtor, yet there is a surety, a satisfier, and discharger of all his debts: shall never be saved. And this forgiveness, is of mercy. And therefore this is the first thing that the Apostle here wisheth to his, mercy for their sins. Hosee among the small prophets, is the first in order, and his name in hebrew is in english, Health or salvation. And surly, his prophesy agreeth with his name. For thus he prophesieth. And the number of the children of Israel shall be as the sand of the sea, which cannot be measured or numbered: and it shall be in that place, where it was said to them, none of my people, it shall be said to thē, the sons of the living God. Here are contradictions, to declare to us the great mercy of God: what can be more contrary the one to the other, then not my people, and the sons of the living God? And yet such was our estate, we were not only a rebellious people, but none of God's people, we had quite cast off God's yoke from us: we were dead in our sins, void of the life of grace, and even now, such are called not friends, but sons of the living God. Hosee here agreeing with Peter: the first of y ^e smaller prophets, with the first Apostle, that as he called Christ the head, the son of the living God: so he calleth all his members. And in this 2. cap. most plainly under the type of the Idolatry of Israel, he showeth the great mercy of God. I will visit upon her the days of Baal, when she offered incense unto them, and she adorned them with her earerings and Jewels, and walked after her lovers, and forgot me, saith the Lord. Therefore behold, I will allure her and bring her into the wilderness, and speak, even unto her heart, that is, comfortably. For her idolarie for following her lovers, and forgetting of God: God will allure her, and draw her into the wilderness from these sins, and speak comfortably unto her. These were the Israelites merits, and such were all ours: and this was God's great mercy. And in the 54. of Isaiah the church of Christ, and his great mercy towards it is most lively described. Rejoice thou barren, that diddest not bear, brast out into joy, and even neie as horses do, for the greatness of thy joy. For there are more children of the desolate, then of the married woman. Enlarge the place of thy tents, not only in Jewry: but over the whole world. Stretch out the curtains of thy dwelling, spare not, that is, the graces of the holy spirit which do beautify thee, not ten, but ten times ten in number: stretch out thy cords, that is, the cords of love. The benefits which God bestoweth upon thee, to bind thee to him, are not limited, as were those cords of the Jewish tabernacles, but are now without measure. And fasten thy nails, that is, the most assured promises of thy salvation, wherewith thy soul by faith, is as it were with nails fastened to God, still beat upon them, let them go over the heads, in thy heart. Thou shalt increase on thy right hand and on thy left, and thy feed shall inherit the nations, and shall dwell in waste cities. Fear not, for thou shalt not be ashamed, neither shalt thou be confounded, thou shalt not be put to shame. For thou shalt forget the shame of thy youth, and shalt not remember the shame of thy widowhoode anymore. For he that made thee is thy husband, whose name is the Lord of hosts, and thy redeemer the holy one of Israel, shall be called the God of the whole earth. Here is Christ's church, & God's mercy towards her, excellently pictured out. The church, barren of it self, like Sarah, like Rachel: now more fruitful then Leah. A small • thing before in comparison of the whole world, like Israel's tents in the wilderness, like Jewry: now stretching her self over the whole world. Not beautified or adorned with ten curtains of blew silk, and purple, as was Moses tabernacle; but with the diverse unspeakable and innumerable gifts of the helie ghost, not linked with coardes of line, (as was the Israelites) but with the coardes of love, with the cords of benefits, which are without number, whose nails are God's word, God's most faithful promises, whose first and chief jewel, is sure trust and confidence, by God's mercy of forgiveness of sins. Shame, blushing, and confusion cometh of sin: But God himself commands his Church not to fear any such thing, nay to forget the shame and sins of her youth, and the reproach of her widowhood. Oh the great mercy of God! He will have us to be so assured of the forgiveness of our sins, even of the sins of our youth, of our most grievous sins, of the sins of our widowhood, which we committed, when we were Atheists and without God, that we should now not so much as remember them, nor be grieved for them. So great and so sure is his mercy. For the Lord himself is the husband of his church, and he will answer all actions and inditementes laid against it. No man ever sueth the wife, but the husband. The holy one of Israel, even Jesus Christ, a lamb vnsported, without sin, is the redeemer of his faithful Israel. And therefore he hath cancelled the obligation of the keeping of all God's laws, which we were bound in, and of the forfeiting whereof we are guilty, and hath fastened it to his cross, and paid all our debts whatsoever. This is God's mercy, this is all our salvations, this is our most assured trust and confidence, and this mercy is forever, this mercy is certain and sure. This is, as the waters of Noah, which the Lord hath sworn shall no more go over the earth. So the Lord hath sworn this, he will not be angry with, nor rebuke his faithful ones, in his fiery wrath and heavy displeasure ( keseph, as it is in the Hebrew) anymore. Nay this mercy is so sure, that the mountains shall fall, remove, and the hills shall fall down: but his mercy shall not depart from his, neither this new covenant of peace in Jesus Christ shall fall away, saith the Lord, thy pittier that hath now compassion on thee.

Peace.] That is to say, peace of conscience, peace with God, & peace with our brethren. As touching the first. Our sins are said to make a separation, to be as a wall betwyxt God and us. They are compared to waves or great streams, which trouble our heart, and disquiet it, and rage therein, even as waves do in the sea. And therefore David speaking of his sins, when he was on dry land, and in no peril of earthly waters, prayeth thus. Save me O God, for the waters are come, even unto my soul. I stick fast in the deep mire, where no stay is, I am come into deep waters, and the streams run over me. These streams were sins, they were the ouerflowinges of wickedness, as he termeth them in another Psalm. These trouble the heart of man, and make it more disquiet, then any sea. These will make the ship of our soul be in danger of drowning. These will make the Apostles and the best Christians cry, help Lord, least we perish. These alone Jesus Christ, with his word, causeth to cease, and there followeth a great calm. This is that peace, which Saint Jude wisheth to his, that being justified by the faith of Jesus Christ, they may be at peace with God. Their consciences may be quieted. This is that peace, of which the Angels first brought tidings to men, from heaven, as soon as our Savior was borne. Glory be to God on high, on earth, peace, and the free and gracious will of God among men. This is that which S. Paul also in every of his Epistles wisheth his, grace, mercy, and peace be with you, from God our father, and from our Lord Jesus Christ. There is a second peace also towards our brethren, which we ought to have. And of this peace S. Paul saith, As much as in you lieth, if it be possible, live peaceably with all men. And David, he that would saine see good days, let him seek after peace, and pursue it. And S. Paul; let the peace of God rule in your hearts, as the prize or best game: to which you are called in one body. Where first we may note, that this peace is called the peace of God, because God greatly delighteth in it, and therefore he is called the God of peace, and the peace makers are called the sons of God. Secondly, that this peace should 〈 in non-Latin alphabet 〉 , that is, obtain the chief place, be as the goal or best game in our hearts. Wilt thou strive to get the best game? wilt thou run the race of this life victoriously, and win the prize? why then strive for peace and concord, see thou keep that, prefer it before all earthly trashe and things transitory; let not Eve’s fruit, nor Lots nor Abraham's sheep commons, nor Cain and Abel's quarrel, about their sacrifices, thrown in thy way, hinder thy race, and make thee loose this reward. These are Satan's baits. Without this peace and holiness no man shall see God. And to make us, make great account of this, here is a reason added, To this we are called in one body. As though he should say, as God in the beginning, made all other creatures many in their kinds, only he made man one; and of this one, came so many, so infinite in number, to teach this unity: So likewise in our regeneration, we are all made as one body, that we should all be as members, at peace among our selves, not one despising another, not one quarrelling or falling out with another. What member in the body, falleth out or disagreeeth with another, or despiseth another? The like unity and peace, should be in the mystical body of Jesus Christ. Surely they y ^t do not keep this peace, as much as in them lieth, are none of the members of this body. They pervert, both the order of their creation, and regeneration. And howe little do all sortes, and degrees of men now regard this. Such wars among Christian Princes: When as the Prophet Isaiah saith, They shall in the church and kingdom of Christ, break their swords into mattocks, and their spears into syeths: nation shall not lift up sword against nation, neither shall they learn to fight anymore. Such invasion of kingdoms: Such holy, or rather deuillishe leagues, made to shed blood, as of late years we have heard of, and do now in all Christendom feel the smarte of; do not taste of this peace of God's church. What shall I speak of the privy quarrels and heart burnings among great men and governors: of open disagreements and dissensions among ministers, of hatred among artificers, of stomaching among plowmen, of disdaining among servants, of murmuring & repining among laborers; no member almost is at peace with another. Surelie this peace of God beareth not the sway amongst us. This declareth the body to be out of temper. This declares, we are like the men in Esaies days: From the crown of the head to the sole of the foot; there is no sound part. Let us, considering the danger, (for if we lack this peace, we are none of Christ's body, but we are as dead members to be cut off) get by earnest prayer of God, the ointments of peace, and everyone of us, anoint all these soars therewith: that they may be cured. Let us study and devise howe to make our parts good? howe to maintain our quarrels? nay that is Satan's counsel, but according to S. Paul's counsel, Let us study how to keep the unity of the spirit, in the bond of peace. The spirit of God is our life, is our comforter, is our guide, is our helper, is our teacher, is the greatest jewel and gift that ever was given to man in this world, which that great conqueror Jesus Christ, after his most glorious victory over Satan, sin, the world, death and hell: sent down as a most bounteous larges upon his Apostles and faithful servants, and doth even now bestow upon all his. Let us not despise this inestimable gift, this heavenly treasure, let us study to keep it: And it is only kept by the bond of peace, as S. Paul teacheth us. And these two kinds of peace, peace of conscience towards God, and peace of affairs towards our brethren, the Apostle S. Jude, here wisheth to all Christians, following the example of his master Jesus Christ, who a little before his departure thus speaketh to his Apostles: my peace I leave you, my peace I give unto you, and coming to them, ever thus saluted them, peace be with you: comprehending these two peaces.

And love be multiplied.] The love wherewith God loved us, when we were his enemies, the love wherewith we should one love another, as brethren: the love, which is that one great and new commandment of the Gospel, which is the royal law of Christ. Of which love the Apostle saith to the Thessal. he hath no need to write to them: For they were all taught of God, even of God's spirit, to love one another. This is the first lesson, that God's spirit teacheth all his scholars, to love one another. Howe little then have they profited in God's school, that as yet have not learned this lesson. This should be a lesson perfectly learned, and commonly practiced, of all Christians. This should be as the air we breath, and the fire and water we use, and the garments we put on. And therefore the Apostle saith, Without love I am nothing. And put upon you tender mercy, loving kindness: let these be as thy garments, daily in all thy actions, over all thy members. As thou goest no whither naked without thy garments: so do nothing without these. And above all other virtues put on love, which is the very bond of perfection. Without this thou art imperfect. Wouldest thou be as in body, so in soul perfect? wouldest thou not halt, or be maimed? wouldst thou have no deformity on thy face or in thy other members? why then put on love, it is the bond of perfection. Without this thou art maimed, thou art deformed in thy soul, thou art a devil, thou art the most deformed and misshapen creature in the world. All Christians should be loved of us, they should be in our hearts to live and die withal, and that not as in a sparing or pinching room or place, but as in a most large, and ample, as S. Paul saith. Our mouth is open unto you, (O Corinthians) we preach to you plentifully the gospel of Jesus Christ, we keep nothing back: Nay our heart is enlarged towards you, you are also in our hearts, and that as in a most large place. You are not in us as in a narrow room: But you are kept in a strait place, in your own bowels. Now for the same recompense I speak unto you, as unto children: Be ye also enlarged. So that Christians should have their hearts enlarged, even to have all their brethren dwelling in their hearts. But if this be true, what case are they in then, which have them not in their hearts at all, neither as in a narrow, nor in a large room? This largeness of the heart is charity. And it is to be feared, where this largeness is not, God is not. God is most mighty, most free, most large, he cannot abide to be pinched. And therefore they which will have God dwell in their hearts, must thus enlarge them. Our princes will not dwell in narrow cottages, but in large palaces: no more will God, the king of kings. And O unhappy is he, with whom God dwelleth not: For so it followeth in the same place, You are the temple of the living God. As God hath said, I will dwell in them, and I will walk in them, and I will be their God, and they shall be my people. Those with whom God dwelleth not, God is none of their God, neither are they his people. For so we read in the prophet Osee of that last adulterous child of Gomer. Call his name (saith God) not my people: For they are none of my people, and I will not be with them: So that God is with his people, he dwelleth in them. This should make us call everyone beloved: neither so to call them, but in deed so to accompt them, least we loose the love of God. In token of this love, (as I have read) we bare our heads to our brethren that we meet, as offering our heads, our lives into their hands. For of whom we love we fear no harm. And therefore Augustine saith, Love me, and do what thou wilt unto me. This mutual love was in the first Christians: So that as Eusebius reports, when in a general plague, the infidels forsook their own parents, the Christians went to them and comforted them, and ventured their lives for them. And these virtues must be multiplied, must increase in us. We will every year increase our stocks of cattle, our possessions if we be able, and look for the increase of our fields: So must we our selves increase in these heavenly virtues, we must pray for the increase of these, we must labor for them, we must be as earnest as we are to purchase our transitory things. And as we use the means very diligently to obtain other wordly commodities, so let us use the means, to obtain and increase these heavenly virtues, which are, continual prayers, hearing, reading, and meditating of God's word, receiving the sacraments, doing good to our brethren. He that seeketh shall find (saith our Savior) even these heavenly pearls: And he that giveth, to him shall be more given; And he that hath, shall have abundance. God giveth not all at once; but, because he will have all his labor, and not be idle, by drops and degrees, through the whole course of their lives; that as for earthly things: so likewise for increase of heavenly things, they should labor continually.

When I took great care to write unto you of the commō salvation, it was necessary that I should write unto you, exhorting you to strive for the faith once given to the saints.] Here followeth the Epistle it self: and here first we may learn, that this was an Epistle of great love & good will. For the Apostle, as it should see me, desired earnestly to write this Epistle: even as our savior longed to eat his passover with his disciples before his death. And as it was a necessary Epistle: so it is needful for every Christian to know it. Other Epistles of the Apostles were written to private persons: As John wrote to Gaius, and to the elect Lady; as Paul to Timothy, or to Philemon; or to private congregations; as to the Corinthians or Philippians; and in some parte concerning private matters whereof they wrote unto him: But this Epistle is of things general, and necessary to be known of the whole church. It teacheth what is the true salvation, and what is the counterfeit; what is treacle, and what is poison; what is the Lord's wheat, and what be the tares of the enemy: to be short, what is the true faith, and what is the false. And these two points who will not gladly know? Secondly, we may know, what this true salvation is, how it is a common salvation. There is but one way of salvation to all Christians, and that is, faith in the blood of Jesus Christ, for their sins, whether they be Apostles, or martyrs, or other inferiors. And therefore S. John himself (whom Jesus loved) saith: If any man sin, we have an advocate with the father Jesus Christ the righteous, and he is the propitiation or covering for our sins: And not for our sins only, but for the sins of the whole world. The Apostles were sinners, and were saved by the propitiation or covering of Jesus Christ. To the which propitiation or covering David alludeth in the Psalm saying: Blessed is he whose iniquity is forgiven, and whose sin is covered. And this covering or propitiation; those coats of leather signified, which God gave Adam in Paradise, to cover his nakedness withal. And so S. Paul likewise speaketh of this common salvation: we by nature Jews, and not sinners of the gentiles, know that of the deeds of the law, a man is not justified, but by the faith of Jesus Christ: and we also have believed on Jesus Christ, that we may be justified by the faith of Jesus Christ, and not by the works of the law: Because that by the works of the law, no flesh shall be justified. Here we see, there is no way of salvation, but by the faith of Jesus Christ; and that the Apostles themselves have believed, that they might be justified. And here least some should say, that the Apostles had more faith then we, and therefore were more justified: S. Peter to take away this doubt, writeth thus to all Christians. Simon Peter a servant and an Apostle of Jesus Christ, to you who have obtained like precious faith with us, in the righteousness and justification of God, and our savior Jesus Christ. So that then our faith is like precious to the Apostles faith, it saveth us as well, and as certainly, as theirs saved them; there is no difference. And therefore S. John saith, That which was from the beginning, which we have heard, which we have seen with our eyes, and handled with our hands, of the word of life: (And the life appeared (that is, Jesus Christ) and we have seen it, and do bear witness, and show unto you the life everlasting, which was with the father, and appeared to us: That which we have seen, and heard, we declare unto you, that you might have fellowship with us, and our fellowship is with the father, and with his son Jesus Christ. This is a great thing which the Apostle here teacheth, but yet because it is God's word, we must believe it: That by faith in Jesus Christ, we have fellowship with the Apostles: nay with God the father, and with his son Jesus Christ; their salvation and ours is all one. And it bringeth us into a league, into a society, and love, even with God himself. This is the nature and force of faith: It is common, it is certain, it maketh us friends with God. That which we have seen, and heard, and handled, the Apostle often repeateth, and in the same he showeth us: That although we have not seen, nor heard, nor handled, we may be blessed: according to the saying of our Savior to Thomas, Because thou hast seen me, thou believest; Blessed are they that have not seen, & have believed. So that then if our salvation be common, if there be no way of salvation but by y ^e faith of Christ, & therefore the Apostles have believed y ^t they might be justified; if Jesus Christ be y ^e propitiatiō for our sins; if we have obtained like precious faith with them; if we have fellowship with them, nay with God himself: why then, they err greatly, which teach, that the Apostles might be sure of their salvation, but not other Christians. That the Apostle might say, I know that nothing can separate us from the love of God, that is in Jesus Christ: but we may not say so. That by the virtue of this faith, he might assuredly say, I desire to be loosed and to be with Christ Jesus: but we may not say so, that teach men to doubt whether they shall be saved or not. This doctrine is enemy to faith, it is against the nature of it: Have ye the faith of God (saith our Savior) whosoever shall say to this mountain, be thou removed, and cast into the sea, (that is, shall take in hand some notable and impossible work in man's judgment) and shall not doubt in his heart, but believeth what things he speaketh shall come to pass, that same shall be unto him, whatsoever he speaketh. Here we may learn, what is the faith of God, not to doubt, or dispute, or reason in our heart, (for so the Greek word signifieth) but to believe. This is the true faith, this pleaseth God: This is the faith we ought to have in God: This is the faith that God giveth to his. And therefore (saith our savior) I say unto you, whatsoever you shall ask praying, believe that you receive them: and it shall be unto you. And no doubt to this doctrine of our savior alludeth S. James, where he speaketh of prayer: and he hath also the same word of doubting, and his words be these: But let him ask in faith, doubting nothing at all. For he that doubteth is like a wave of the sea, tossed with the wind: Neither let such a one think, that he shall obtain anything at God's hands. And here first, if we must thus believe and not doubt, that the things we ask, shall be done unto us, or else we shall never obtain them; then surly we must know, what we pray for. This assurance, of obtaining the things we ask, this doubtfulness of our flesh, which is to be ouercomed by faith: argueth a knowledge of these things we ask. He that knoweth not what he asketh; he that prayeth in a tongue unknown, cannot be assured that the things be asketh, are done unto him; nor cannot but doubt, whether he shall have them or not. And therefore both our saviors and S. James doctrine condemneth latin and unknown prayers.

Secondly, it is to be feared, that the lack of this faith, causeth that many, that know what they pray, do not obtain their prayers. They pray doubtfullie, they prayeareleslie, they pray vainelie: So that they say over their prayers, they make no accompt, how their hearts be affected. But such, though they pray never so often, nor so long, shall obtain nothing at God's hands. And lastly, if we may not doubt in our prayers, for smaller matters, for temporal things, much less in the greatest matter of all, for our salvation; without doubt we must be sure of y ^t , or else we shall never obtain it: God loveth no wauerer or doubter. This doubting is against the nature of faith, it is against our common salvation, it is against the doctrine of the Apostles. Wherefore of all things that we are assured of, let us be of this one thing most assured in our hearts, without doubtfulness: that we shall be saved, even as the Apostles were. Let no lands we have purchased, no fine or recovery passed, be so sure unto us: as the purchase of Jesus Christ, bought with his precious blood, as our heavenly inheritance. Now every Christian must say with Simeon, embracing Jesus Christ with the arms of his faith, Lord now lettest thou thy servant depart in peace, &c. They must not fear death, they must be sure of their salvation.

Now is that fulfilled which Isaiah prophesied of Christ's church. For thus saith the Lord God that made thee, fashioned thee, and helped thee, even from thy mothers womb: Be not afraid Jacob my servant, thou righteous, whom I have chosen. Here is fear first taken away: that fear whereof Zechariah prophecieth, that is fear of enemies. God, saith Zechariah, hath raised up a mighty salvation for us, that we being delivered out of the hands of our enemies, might serve him without fear, all the days of our life. Now the enemies of man are; Satan, death, and hell: God hath by Jesus Christ, delivered us, out of the hands and powers of these enemies, that we might serve him without fear, all the days of our life. So that now saith God, fear not, O my servant Jacob: neither Satan, death, nor hell. Thou hast a mighty savior, who hath conquered all these enemies.

(For I will pour water upon the dry ground, and rivers upon the thirsty: I shall pour my spirit upon thy seed, and my blessing upon thy stock.) Here is baptism, and our regeneration plainly prophesied: For the heart of man was even a dry ground void of the moisture of all goodness, till God watered it with the heavenly dew of his graces. (They shall grow together like as the grass and the willows by the waters side.) Here is the charity, and humility, and continual fructifying and flourishing in good works, that should be in Christians. (They shall grow together) here is charity, (like the grass) here is humility (like willows by the rivers side:) here is continual flourishing and bringing forth of good works. (One shall say I am the Lord's, another shall cal himself after the name of Jacob; the third shall subscribe with his hand unto the Lord, and give himself under the name of Israel:) What meaneth this? but that every Christian shall be sure of his salvation. One shall say, I am the Lord's, that is, the Lord most assuredly loveth me, and therefore I shall assuredly be saved. Another shall cal himself after the name of Jacob, that is, shall believe assuredly that he is even Jacob; that God even loveth him, as well as he love • Jacob. And so the third shall call himself Israel, even prevailing with God. Such shall be the assurance, through faith, of Jesus Christ's saints, of the love of God towards them, that they shall not yield, either to Isaac, Jacob, or Israel, in the favor and grace of God. So that here also may be verified, that saying of the Psalm, God loveth the gates of Zion, that is, (the meanest in Christ's church;) more thē the dwellings of Jacob that is, then the exlentest of the Jewish synagogue. This is the faith of God, this is our common salvation, this is the first point of catholic religion. The scripture teacheth us in many places to rejoice, as S. Paul to the Philippians thrice; and twice together: the better to imprint it, as a special doctrine into our hearts: Rejoice in the Lord (saith he) and again I say rejoice. But this joy taketh away all doubtfulness, he that doubteth, especially of any matter of weight, can never be merry: and what can be more weighty then our salvation? And this assurance of our salvation, is that strong and forcible consolation, which we have in the bitter troubles and afflictions in this life, confirmed unto us by two things immutable: God's promise, and his oath. This is that staff • and strong anchor, whereunto we fasten the ship of our souls amidst the waves of the sea of this world, as S. Paul teacheth us. This is that comfort which the Lord himself from heaven gave Paul, being by Satan wonderfully afflicted: My grace is sufficient for thee: That is, if I love thee, if thou shalt be saved, if thou have my grace and favor, what carest thou for anymore? Let Satan do what he can against thee. But here against this certainly of salvation the enemy objecteth, that certainty of glory is not wont to be given in this life; but rather it belongs to the reward of the life to come: which the good Angels have not obtained, and yet some saints in this life extraordinarilie have obtained it; as Paul, Marie Magdeline, John the Baptist. But here first I answer, that the Angels have now obtained it through Christ: And that if the angels have it not now in heaven, neither the saints have it, (which thing yet this disputer seems to grant: ) for our Savior saith that the saints 〈◊〉 〈 in non-Latin alphabet 〉 , equal to the angels. So that it may seem, if the angels now have it not, neither the saints have it. But that all the saints of God ought to have this certainty of their salvation, mark I beseech ye, what S. John writeth to all Christians. These things I write to you, which believe on the name of the son of God, that ye may know ye have eternal life, and that ye may believe on the name of the son of God. S. John writes to all Christians, that they may know they have eternal life. And Scientia, or 〈 in non-Latin alphabet 〉 , is so called, of settling the mind, that it waver not. And the Philosophers define knowledge thus, that it is a determination or fastening of the mind, to one part, with a certainty. Why then, if Christians must know they have eternal life, they must be settled, they must be resolute in this, they must fasten their heart and soul to this, with a certainty. So S. Paul speaks resolutely of himself, and also of all other Christians: We know, that if our earthly tabernacle were dissolved, we have a building of God, made without hands, which shall last forever in heaven. And what is this else, but everlasting life? So Job saith of himself: I know my redeemer liveth; and I shall see him with these eyes. What is this else but to say, I know surly I shall be saved? And this certainty of our salvation Saint John setteth out more at large in his fourth chapter: We know and believe (saith he) the love that God hath towards us. And what is the love of God, but salvation? And whereas the enemies of God's gospel object, that God is a severe God, (as did that wicked servant in the gospel,) S. John addeth here: that, God is severe? Nay, to all the faithful, to all y ^t bele •• e on the nam • of Jesus Christ, that he is love it self. They be l •• the goodness of God, which teach the contrary. And our Sa • iour himself saith, he loveth those that believe on him, even as he loved him. O unspeakable love! And whom now shall we believe, whether S. John or our Savior, who affirm that God •• ued us, and that so vnspeakeablie; or the enemies of the gospel, which teach men to fear whether God love them or not? Nay S. John adds, that to this ende his love is perfect towards us, that we might have boldness in the day of judgment. At that terrible day, when as all Image worshippers shall be confounded, when all proud infidels shall hide their heads, and call the rocks to cover them, God will have all his to look up, to be bold, to be of good courage. And why? because he loveth us so perfectly. For perfect love casteth our fear. Who will be afraid of him, whom he knoweth loveth him perfectly? And so God loveth us, that we might have courage and boldness against the day of judgment. For as he is, so are we in this world. And here by the way, the consideration of this love, expounds this hard and obscure place: There is nothing makes man doubt of God's love more, then because he seems absent: As David so often complains; Why art thou absent so long ô Lord, why hidest thou thine eyes? And I said in my haste, I am cast out of the sight of thy countenance. And therefore the holy ghost here witnesseth to every Christian souls comfort: That as he is: so are we in this world. That is, as S. Paul speaketh in another place, We know him, nay rather we are known of him. Our knowledge is nothing to his knowledge; no more is our being in the world, to his being in the world, though we judge him many times absent. As we are here living: so is he here, loving us: as we in dangers, so he defending: as we wandering, so he guiding: as we often stumbling, so he (of his great mercy) holding us up. And from hence was that first name given our Savior, Immanuel, that is, God with us. This is that we read of in the Proverbs: The words of Augur the son of Iache (Assumptionem dixit,) the knitting up of all. The man spake of Ithiel, of Ithiel and Vcal: Ithiel compounded of three Hebrew words, signifieth, the mighty God is with us: and Vcal, he is of all power, he can do all things. And what is this, but Jesus Christ is with us? the mighty God, which hath all power in heaven and earth, who is alone all in all. So that as he is; so are we in this world: Nay, he more then we, though we often times think not so: And he loveth us perfectly. Hereof is that saying of the psalm, Touch not mine anointed, my Christians (for so the word signifieth) and do my prophets no harm. O beloved greatly! whom the wicked are commanded not to touch, not to do them any harm. This is also that lesson, which God himself teacheth by the prophet Joel: And you shall know, that in the midst of Israel, I, even I am (saith the Lord) your God, and no more my pleople shall be confounded, no more forever.

But this certainty of salvation, is confirmed to all Christians by another most excellent testimony: God (saith S. Paul) hath given us the earnest of his spirit: And therefore we are of good courage always. Here is plainly set down, for our learning and instruction, S. Paul's comfort: he was in many troubles, as himself witnesseth, in shipwrackes, in imprisonments, in persecutions, being accused before Magistrates and princes: but in all these, he was ever of good comfort. And why? what was his comfort do you think? Surelie he himself declares to all Christians, that they themselves having the like, should be always of good comfort, whatsoever should befall them: God (saith he) hath given us the earnest of his spirit, and therefore we are of good courage always. Even as one making a bargain, if he have the earnest, he is sure of the bargain: so God having promised us heaven, giveth to all his the earnest thereof, in this life, that they might be assured of it. If the earnest given and taken, confirm the bargain and covenant of a mortal man: much more the earnest of the immortal and immutable God, confirmeth his covenant of salvation made to all his. And this earnest S. Paul saith not only of himself, that he hath received it (as the papists would persuade us) but of all the faithful: God hath given us the earnest of his spirit (saith he) and therefore we be of good courage always. But some will say to me, how shall I know whether I have this earnest or no? whether I have God's spirit in me or no? I answer, examine thine own heart: If thou have good thoughts, good cogitations, faith in Jesus Christ, love to his word, desire to pray, and such like good works: be sure thou hast the earnest in thee. For of our selves we are not able to think a good thought. The devises of man are wicked even from his birth. Mans heart is a heart of stone, wherein it is impossible, that of it self any true goodness should grow. Therefore if thou feel in thyself these good fruits; be sure, thou hast the holy ghost: And therefore the earnest of thy salvation: and be sure thou shalt be saved. God which hath given thee this his earnest, to be a comfort unto thee, in this thy pilgrimage and journey towards him; will not at thy journeys ende, deny thee the thing it self. And therefore always be of good comfort, in this thy journey, what storms soever assault thee: remembering this earnest: And therefore that Christians should always be merry, this certainty of salvation, is called the helmet of salvation: As one having an helmet on his head, will not pass what his enemy can do against him: so this certainty of salvation, always makes a Christian induce and despise all the blows and assaults of Satan.

And this God himself taught S. Paul, being now buffeted of Satan, and destring to be eased: My grace is sufficient for thee. What doest thou pass, what the enemy can do against thee, if thou have my favor. There are two great cities in this world, the one of God, and the other of the devil; and all men whatsoever are enfranchised, in the one, or in the other. And their names declare their natures; the one is called Babylon, that is confusion, trouble, uncertainty, doubtfulness: the other Jerusalem, that is the vision of peace, quietness, security, safety, happiness. They which are citizens of Jerusalem, being justified through a lively faith in Jesus Christ, are at peace with God, they taste that pleasant fruit, the certainty of their salvation, they are most certain of it, they even see it with their eyes. And therefore that city is called a vision or beholding of peace, with the eyes: But contrariwise Babylon is called confusion, all turned upside down, trouble, wavering of conscience. And therefore the citizens thereof are compared to waves of the sea, to the moon, to leaves of trees, to chaff: but the citizens of Jerusalem, to rocks, to Lions, to mountains, to palm trees. And therefore thus speaks the Lord to all his faithful: Give ear to me, ô Jacob and Israel (called mine,) I am, I am the first and last. And therefore David saith, I will hearken what the Lord God will speak concerning me in particular. He shall speak peace unto his people, and unto his saints, that they turn not again to destruction. Every particular man must apply God's promises of salvation to himself.

The prophet Isaiah seems as it were in a brief map to set forth the true church of Christ: and first he putteth down the particular works of every Christian, and then the general works of the whole Church. And in that day of the kingdom of Christ, thou shalt say, every Christian must say, I will confess thee O Lord, thou hast been angry with me: but thou hast comforted me. He must say he is an unprofitable servant, when he hath done what he is able. To the Pharisees that said they did see, their sin remained. The first mark of Christ's church is to be poor in spirit, that everyone confesseth himself to be shall lost sheep, that Jesus Christ came down from heaven, to seek for: and to be as thankful, as though he had died for him alone. And truly he must say; behold the Lord is my salvation: I will trust in him, and I will not fear. He must accompt his salvation a wonderful work, such a one as never was heard of: the which, that word (behold) seems to infer. That David should kill Goliath, Sampson so many Philistines, that Alexander should conquer the whole world, that the three children should walk through the midst of the fiery furnace: All these wonders were nothing to the work of our redemption, to the conquest of the devil, the world and hell, by our savior, by delivering us from the lions mouths, by enduring the fiery furnace of God's wrath, and the pains of hell which we should have suffered. So that we may justly say, behold the Lord is my Savior, I will trust in him, and I will not fear. He must accompt especially Jesus Christ to be his, amongst his other possessions whatsoever. He must live by his own faith, and not by the faith of the church. And he must accompt his salvation so certain: that he must not fear. And the reason followeth, because God is his strength daily: he doth not only save in the beginning; but daily strengthens: according to that saying of S. Paul, He that hath begun a good work in you, will perfect it even to the ende: And S. John, Jesus Christ loved his even to the ende: And David, Thou Lord shalt be my guide even to death. S. Paul also yieldeth his consent to this doctrine; For ye have not received the spirit of bondage to fear again: but ye have received the spirit of adoption, whereby we cry Abba, father. And to make the matter more sure, he repeateth the same doctrine: For God hath not given to us the spirit of fear, but of power, and of love, and of a sound mind. Where we may note, that the first fruit of the spirit of God, is this certainty of our salvation, which is here expressed by crying Abba, father; and by not fearing: and in another place by the name of joy. They which have this root of God's spirit in their hearts, without all doubt have this fruit also. Fear cometh of doubtfulness as security of trust and confidence.

Yea the Lord God is my song.) We do sing in great and assured joy: as that saying teacheth, how can we sing the Lord's song in a strange lande? when any is in sorrow or grief, he will have no liest to sing: but our salvation is so sure, that we even sing for joy thereof. And that which followeth in the prophet evidently proveth the same: The Lord is my song, and he is become my salvation. This is as it were the burden, or ground of the song, this is often repeated, again, and again; The Lord is my salvation. So that here may seem to be the particular works of every Christian, to confess his sins, to acknowledge Jesus Christ his savior, not to fear or doubt: but even to sing for joy and certainty of his salvation. The works of the church in general, likewise follow: And they shall draw water out of the welles of salvation with joy. The welles of salvation, of comfort; are the scriptures, as S. Paul saith: The scriptures are written for our learning, that through patience and comfort of the holy scriptures, we might have hope: And David saith, With thee is the well of life, and in thy light shall we see light: And it is called the word of life, which is all one, with the welles of salvation. So that then, all men must know and meditate upon the scriptures in that day of Jesus Christ (as David also witnesseth) if they will be blessed. This is the first common work of all Christians. Abraham and Isaac historicallie digged wels, and the Philistines stopped them up. The Philistines, God's enemies, the devil and all his adherents, cannot abide God's word. And they shall say in that day: praise the Lord, call in his name, make his works to be known among the people, cause it be had in remembrance, that his name is magnified. These also are the common works of Christians, these works all must do, to praise the Lord, for all the good things daily they receive: to call in his name, for whatsoever they shall lack, not in any other name; according as our savior teacheth all men in the gospel, Whatsoever you shall ask the father in my name, he will give it you: And to declare among people his works, The gracious God (saith David) hath so done his marvelous works, that they ought to be had in remembrance. Moses told Jethro what things God had wrought for him in the red sea and in the wilderness. And the Jews were comaunded to teach their children what the passover meant: And so no doubt all Christians are bound to declare the wonderful work of their redemption, and to teach it their children and families. And this is to show the Lord's death till he come.

And lastly to put all men in remembrance, of the magnificence of this name Jesus Christ. It should seem, the prophet did foresee that in spirit, which we see verified indeed: howe the magnificence and greatness of this name, should be forgotten; and how other names should be had in estimation. And therefore he giveth all true Christians a lesson: that they only call upon God in his name, and that they cause the magnificence of his name to be had in remembrance. These works the carnal man accounteth nothing: to read or meditate upon the scriptures, to praise God daily, for what good thing soever he receiveth, to be talking daily of God's wonderful works, he doth continually and hath done: (for men love to be talking of great & strang works:) and when they lack anything (as they are daily standing in need of many things even the richest of them all) to beg of God, in the name of Jesus Christ: to magnify and extol this name only, to have it ever in their mouths, to do all things in the name of Jesus Christ. But these pass all their pilgrimages, gylding of Images, building of guyldes or chantries, which heretofore men so highly esteemed.

Ferus also writing upon the Epistle of S. John, confesseth this certainty of our salvation. As Christ had testimonies from heaven and earth, that he was the only savior of the world: so hath every Christian the same testimonies, that he is the son of God. And who then will doubt? And here see (saith he) how great is the certainty of our faith. There is no other faith, hath so many and so great testimonies. But as Christ had witness from heaven and on earth, that only he was the true and only savior of the world: so every Christian hath the same testimonies, that he is the son of God. For this thing the father witnesseth when he saith. They shall be to me sons and daughters, And I will be a father to them. The same thing also Christ witnesseth when he saith, your father in heaven knoweth that you stand in need of all these things. And also the father himself loveth you. Also the holy ghost witnesseth to our spirit, that we are the sons of God, and maketh us cry, Abba, father. The same thing also that we are the sons of God, our baptism witnesseth, because we are washed in the name of the holy Trinity, And also the sacrament of the body and blood of Christ, wherewith we are fed, and the moving of the holy ghost which we feel inwardly: what therefore can be more happy then a Christian man, who hath so many testimonies? And after, The sum of all that he hath said is, that believing in Christ, we have life assuredly: and that not by any other then by Christ. And after, He would have these two things beaten into our heads, that through faith we have life: and that only by Christ. Therefore let no man ascribe anything to himself: for Christ is made to us of God, our righteousness, sanctification and redemption. God forbid therefore that we should rejoice in anything but in the cross of Jesus Christ. And to know this is the chiefest wisdom of Christians: then the which no greater or more profitable can be thought, &c. I would to God all Christian catholiques, would learn these two pointes of Christian wisdom, of Ferus: that through faith they have life assuredly: and that they would not doubt of their salvation: and that only by Christ. And that in the matter of their salvation, they would attribute nothing to themselves, nothing to their works: but all to Jesus Christ 〈◊〉 his perfect redemption.

This certainty of salvation, made so many martyrs in the primitive church. I read in Eusebius, under the persecution of Valentinius, an excellent history of a womā in Edessa, a city of Mesopotamia. When as the Emperor had seen himself the Christians (being banished all churches) to assemble themselves in the field: he is said to have stricken his Lieutenant, because they were not driven away from thence also. But he, although he was a Pagan, and also had suffered injury at the Emperors hands for their sakes: yet being merciful, the next day when he should have gone to have killed and destroyed all the Christians he found there; he caused it secretly to be made manifest to the citizens, that they might take heed to themselves, and not be found in that place. And in the morning, when he should go forward with his officers, he made more a do then he was wont, and he did all things so, that if it were possible, very few or none might be in danger: yet notwithstanding, he saw the people moe in number then they were wont, to go to the place, and to run headlong, and to make haste, as though they were afraid least any man should be lacking to death. In the mean time, he saw a woman to to run out of her house so hastily and speedily, that she did not so much as shut her door, & also she her self was half ready & half unready. And she drew her little child with her, and she made such haste, that she brake thorough the midst of the rank of his officers. Then he being able to endure no longer, lay hands on the woman (saith he,) and bring her to me, and being brought, he saith: O unhappy woman! whither doest thou make such haste? To the field (saith she) where the people of the Catholics do meet. And hast thou not heard (saith he) that the Lieutenant goeth thither, that he may kill all that he shall find? I have heard (saith she:) and therefore I make haste, that I may be found there. And whither, saith he, drawest thou this little one? That it also, saith she, may deserve martyrdom. The which things when the pitiful man had heard, he commanded the officers to return, and his chariot to be carried to the Emperors palace. And entering in, he saith, ô Emperor, if thou commandest me to die; I am ready: but the work which thou commandest me, I cannot fulfill. And when as he had shown him all things of the woman, he stayed the fury of the Emperor. No doubt this was a common lesson in those days, that all they that believed in Jesus Christ, should surly be saved, which this simple woman had learned: No doubt she was surly persuaded she should be saved, or else she would never have made such haste to death. I read also of Cyprian bishop of Carthage, whose famous works are at this day extant in the church of God, that for the Christian religion being first banished of the Emperors Galienus and Valerianus; and afterward called back again, and condemned to death for the same, y ^t when he heard the sentence of his condemnation: he gave God thanks, and shown no token of sadness. And after he commanded his friends, to give his executioner five and twenty ryals for his pains: because he should receive a benefit, and not any harm or destruction at his hands. The saying also of Ignatius declareth the same: Fire, saith he, gibbet, wild beasts, breaking of bones, tearing of members, the dismembering of my whole body, and all the torments of the devil: let them come upon me, that I may enjoy Jesus Christ. This certainty of enjoying Jesus Christ, this benefit of salvation which they were sure to receive, made them to despise all torments in the world, and willingly to become martyrs. Neither was this faith and assurance of salvation in these bishops and learned men, but generally in all Christians.

In the reign of Antoninus Pius, a certain woman of Alexandria, being instructed in the faith of Christ by one called Ptolomeus, began to detest her husbands riot & adulteries: when he would not amend, after many admonitions, she preferred a bill of divorcement, and was divorced from him. The wicked husband doth incense Vibitius the Centurion or governor of the city against Ptolomeus; he is cast into prison, and his cause being not heard, he is drawn to execution. This cruelty one Lucius a Christian boldly reprehending, he also was commanded to be carried to execution. And he thanked the Governor: saying, by this means he should go from an evil master, to a good father. Hereby we may plainly see, that even private men of the common sort, had this faith in those days. And to prove this more plainly: We read of a whole city in Phrigia, who confessed themselves to be Christians, and would not sacrifice to Idols: the which thing being known, the Romans commanded the whole city to be compassed about with soldiers, and fire to be thrown upon it, and the whole city was burned with man, woman and child; yea insomuch that none when they had leave given them, would depart. This was no doubt the catholic faith, that when they died they should most assuredly go to God. And this made so many martyrs at those days. This honey made that bitter cup of martyrdom so sweet. Take this away, and take away all martyrs.

Arnobius of Christian martyrs writes thus: Our children and our women by patience inspired to them from above, laugh at your crosses and torments, your wild beasts, and all your terrors of punishments. Neither do you perceive (O wretches) that no man will suffer punishment without some reason, or can endure torments without God. And after speaking of the martyrs, he saith, Whereas they objected that the Christians worshipped dead men: Surely, saith he, with the same quietness of mind as we live: neither do we crown them with withering crowns, but we look for from God a lively crown, better then all earthly flowers. So we are content with the bountifulness of our God (concerning worldly affairs) and careless, through that hope of happiness to come, in our martyrdoms: and through the faith of the presence of his majesty, we are encouraged in our torments; so we do rise again blessed, and we live now, through the hope of that which is for to come. Here we may see what made so many martyrs in those days, the certain hope of the felicity to come: Through that hope they both lived & died.

But some will say unto me, do not the scriptures in many places teach us to fear God? Yes verily, but not to doubt: The good child feareth to offend his father; he never doubteth of his good will and love; he doubteth not of his disinheriting. He prayeth every day: Our father which art in heaven, hallowed be thy name, let thy kingdom come. &c.

Exhorting you that you should earnestly contend for the faith once given to the saints.) Faith is taken here for Christian religion, for the doctrine of the gospel, as it is taken in the Acts of the Apostles, where it is written: Manie were added to the faith, that is, to Christian religion. And God opened the door of faith to the gentiles, that is, of religion. And Paul preached the faith which he had persecuted, that is, the religion. Here then is the sum and dryft of this Epistle, here is the ground and foundation of true catholic religion; to strive for to maintain with all our force and might, the faith, the religion, once given to the saints: Not that faith which should be given hereafter, but that which was given already: not that faith which should be made by degrees, in process of time, by the decrees of Popes and councils; but that which was once given to the saints. God gave his law to the Jews in the old Testament, by the hand of his servant Moses: so in the gospel he established his New Testament and league, by his son Jesus Christ, and his Apostles. Moses but a servant over God's house had this preeminence, much more the son of God, the wisdom of God the father. And of the perfection of the gospel of Jesus Christ, S. Paul writes no less, then Moses wrote of the perfection of his law, (that nothing was to be added to it,) but far more; If we our selves (saith he) or an Angel from heaven, preach unto you besides that we have preached unto you, (adding to it, altering in it anything, or departing either to the right hand, or to the left hand from it) Let him be accursed. Neither doth he say this once, but he saith it again: no doubt moved by God's spirit, because men would forget this lesson, and Satan should go about to take this seed out of their hearts especially, as we have seen by experience: And therefore the Apostle, as a wise husband-man, sows this seed twice. So that then, the first faith which was given absolutely to the saints, by Jesus Christ and his Apostles, is the true Catholic faith. This is S. Jude’s resolution, concerning this great question which troubleth so many at this day. And they which are truly wise, will agree with him; and will make this an undoubted ground, & most certain rule, to measure true catholic religion by. And this is not only his private judgment, but it is the definitive sentence of all the Apostles, & of our blessed savior himself: Who giving his Apostles, and in them all ministers and pastors, authority to preach: All power (saith he) is given me in heaven and earth. Go ye therefore and teach all nations, baptising them in the name of the father, of the son and of the holy ghost: Teaching them to keep whatsoever I have commanded you: And behold, I am with you always, even to the worlds end. Here is that great and large commission and authority, of preaching, committed to the ministry of him, who hath all power in heaven and earth. I would to God our mighty men of the world, would remember this, whose ambassadors and servants ministers are; and then, they would not use them as they do. They would then think nothing too dear for them. Secondly, here is, what they ought to preach and teach, whatsoever Jesus Christ hath commanded them. His doctrine, his commandments, are sufficient. They may not go beyond their commission. And S. John saith, Whosoever transgresseth, or goeth beyond, and abideth not in the doctrine of Christ, hath not God. We may not go beyond, or go further, then that which Jesus Christ hath taught; herein we must rest, continue and abide: though he which teach it, be never so ancient, though he be a father, though he be never so holy, though he were an Angel, though the doctrine seem never so devout, plausible and religious. He that continues and abydes, and settles his conscience in the doctrine of Christ: he hath both the father and the son. And what can be desired more? And lastly, to them that keep themselves within the bounds of this their commission, Jesus Christ promiseth, that he will be with them, even unto the ende of the world. They need to fear, neither Pope, Prince or Potentate: they have one mightier then all these, that taketh their partes. S. Paul also in his first Epistle to the Corinthians testifieth the same. I thank my God (saith he) always in your behalf, for the grace of God which is given you in Jesus Christ, that in all things you are rich in him, in all speech and in all knowledge, as the witness of Jesus Christ was surly confirmed among you: so that you wanted no gift, looking for the revelation of our Lord Jesus Christ. By this place it appears, that the Corinthians had received this grace from God (for the which the Apostle giveth God thanks, as for a most excellent gift) that they were rich in all knowledge, and now wanted nothing, concerning their salvation, but even now were ready and prepared for the glorious appearance of Jesus Christ to judgment. So that their faith was perfect, there was nothing as necessary to be added unto it: they were sufficiently prepared and armed against the day of judgment. And who will desire anymore? all pieces and patches then, concerning faith and salvation, which came into the church after, were needless and in vain. And in the Acts S. Paul taking his leave of the Elders and pastors of the church of Ephesus: I take you to record this day, saith he, that I am innocent from the blood of you all. For I have not kept back anything, but declared unto you all the counsel of God. Who will not confess then, that the faith once given to the saints was perfect: who seeth not, that what pointes of faith or of doctrine concerning salvation came in after, were not the counsel of God, but devises of man? And therefore in this matter utterly to be rejected. For salvation (as it is in the Psalm) belongeth only to the Lord, to his wisdom, mercy, counsel and direction: And his blessing is upon his people; all the good things his church enioieth, proceed also from him. The same thing also saint Peter witnesseth: By Siluanus a faithful brother, saith he, as I suppose, have I written briefly, exhorting and testifying, howe that this is the true grace of God wherein you stand: calling with S. Paul the true faith, the true way of salvation; the grace of God. So that then S. Peter himself witnesseth to all Christians in the world, that that was the true grace of God, that that was the true way of salvation, in which they stood then; the which they had received then, and he exhorteth them with S. Jude to continue and to maintain the same. And if that any other glad tidings, or glad news were brought them, or any other grace of God, that it was not the true grace of God, but a false and counterfeit. For there is but one faith, and those gifts which come from God are perfect. They are like himself: as S. James also witnesseth. And least any man should say, that this grace of God is uncertain, and that he knoweth not where to find this faith once given to the saints: S. James telleth us where this faith is to be found, that is in the word of God: Receive the word with all meekness which is grafted in you, which is able to save your souls. And the same S. Paul teacheth Timothy: Continue in these things that thou hast learned and art persuaded thereof, knowing of whom thou hast learned them, and that thou hast known the holy scriptures of a child, which are able to make thee wise unto salvation, through the faith which is in Jesus Christ. Timothy knew the scriptures even from his childhoode: Therefore let all true Christians and catholiques, not be afraid to teach them their children, and to make them read them also. Timothy a child knew them: therefore it is a shame for men not to know them. The scriptures are able to make us wise to salvation: and then are they not perfect? is not this plain? who will desire anymore? And this salvation is in them, by teaching this faith of Jesus Christ, this faith once given to the saints. So that then, this faith once given to the saints, is to be gathered out of the scriptures, they teach it, fully, plainly and absolutely.

Neither is this the Apostles sentence, but also the judgment of many learned men since. And of this place of S. Jude, Nicolaus de Lira writeth thus: In this epistle S. Jude instructs all Christians ingeneral & not certain particular persons, as did S. John in his 2. former Epistles, (I have need to write to you.) For heretics springing up: as it shall be put down after, (beseeching you to fight valiantlie, for y ^e faith once given to the saints) as though he should say, this is the cōbat of faith, that is, for y ^e faith given to y ^e saints, y ^t is, to the Apostles of Christ: once, that is perfectly, when he opened their understanding, that they should understand the scriptures. It is also said once, for the unity thereof, and of the Author thereof: There is one God, one faith, one baptism. And here is put down the cause of this combat or war, (for there are craftily and slilie crept in) that is, (saith he) under a show of godliness they have come in (certain ungodly men) that is heretics. For godliness is sometime taken for the worship of God: but heretics under the pretence of religion and God's word have brought in the contrary, & therefore they are called ungodly. So that then by Lirah his judgment, this epistle concerns all men. The faith once given to y ^e saints, was given by Christ to his Apostles, when he opened their vnderstādings, that they might understand the scriptures. And therefore as should seem, this faith was to be taken out of the scriptures. And that heretics, under a show of worshipping of God, besides the scriptures, should corrupt the faith, and bring into the church a contrary faith. And that this faith was given once, that is, perfectly. And the ordinary gloss, speaking in the person of S. Jude, expounds this place thus: I say, beseeching you not to superadd any other faith, to your faith; but for the holy faith once given unto you, and to all the saints by the Apostles, to fight earnestly even unto death: that for it if need be, you should die. And therefore I have written unto you, that I might know the state of your faith, and that I might show you my carefulness of you, and so you might be confirmed in the faith. So that Lirah saith, that that is the true faith which Christ himself gave to his Apostles, when he opened their understandings, that they might understand the scriptures: And the gloss saith, that that is the true faith which the Apostles gave to the saints, for the which we must strive, even to death: and therefore by their judgments we are not to make any accompt of that faith, which shall come in after. That is the Antichristian and false faith.

Ferus also upon S. John's Epistle writes thus, upon these words, (that you have heard from the beginning: let it abide in you.) He gives (saith he) faithful counsel what we must do, when false prophets and Antichrist shall break into the church: For otherwise he had made mention in vain, that such should come into the church, unless he had forewarned us also, what we should do. His counsel is, that we should abide in that, we have heard from the beginning. Excellent counsel; for as soon as we begin to doubt of that we have been taught from the beginning, we give entrance to errors. And therefore Christ inculcates these words to his disciples: Abide in me, and I in you: Take heed no man beguile you, saying here is Christ, or there is Christ, believe them not. And S. Paul, But continue thou, in those things thou hast learned, knowing of whom thou hast learned them. And again: Be not carried away, with diverse and strange doctrines. And again: Be not moved with every wind of doctrine, &c. And a little after he writes thus: ye have been taught not only what things concern faith, but also what concern godliness and holiness of life. Here, saith he, thou mayest mark, howe much Christian doctrine, and the word of God, is to be esteemed of us. Hereby we are brought to great honor, and we reap great profit. Can there be any honor greater, then to abide in the father and the son? and he gets this honor that continues in the doctrine of Christ and his Apostles. And after, upon the same chapter he writes thus: whatsoever is necessary to salvation, that already the spirit hath made manifest to the church by the word of the gospel, and by his secret inspiration. And a little after, The Anabaptists separate the holy ghost from the scriptures, and from the external preaching of the word; when as this is the true mean, by the which the holy ghost doth teach us, that is to say, the scripture, and the outward preaching of the word. Therefore no man ought to separate the holy Ghost from the scripture, &c. The holy ghost taught the old prophets for most part by secret inspirations, or visions offered to their imaginations, without the outward preaching. It taught the Apostles, the words of Christ, by suggesting unto them, and by bringing that into their remembrances, which they had heard of Christ: It teacheth us now, by the means of the holy scriptures and word of God. And he that despiseth these means, he looks for in vain, any new or inward instruction of the holy ghost: yea therefore the holy scripture is given to us as a certain rule of Christian doctrine, least our own spirit should seduce us. And if there were no rule of doctrine put down, who seeth not what a confusion and chaos there would be? For, if having the holy scripture as a most certain rule set before our eyes, they do teach such diverse doctrines: what would come to pass, if the scriptures were taken away? So that by Ferus his judgment, the holy scriptures are the most certain rule, to measure and square all doctrines by; they are the only means, by which the holy spirit now teacheth the church, and that the spirit ought not to be separated from them: And that in them, is the faith co •••••• , once given to the saints. And therefore, all they that • ill have the true faith, and be armed against Antichrist, must look for it, in them. That faith, that is taught besides them, which was not from the beginning, is the false faith, is the Antichristain faith. And the same Ferus is forced also to yield thus much to the word of God. Because (saith he) heresies should spring up, and the doctrine of Christ, should be defiled of the wicked, with man's devises; it pleased God and our savior Jesus Christ, that also the books of the Gospel, should be written, that we learning the truth from them, should not be deceived, by the lies of heretics: but that all things as well in our life, as doctrine, should be ordered according to this rule, as by a touchstone. And also Serranus a papist, upon Ezekiel concerning the perfection of the scripture, writeth thus. And also (saith he) by those holy Evangelists he hath written all wisdom, necessary to man's salvation: and the same also, as a master given from God, he living amongst men, preached with his own mouth: which perfection, and absolution of the divine knowledge, this man here foreshoweth; whiles he is commanded to write (Tau) in every man's forehead that shall be saved, the last letter of the hebrew Alphabet, which by a figure called synecdoche, as S. Jerome writeth, signifieth all knowledge. This letter Tau, this lesson, that the scriptures of God contain all doctrine necessary to salvation: must everyone that will be saved, have written in their foreheads. And hereof also, it is called the word of life. Arnobius a very ancient writer, compares the two testaments to the two breasts of the church. And shall we not think the mothers breasts sufficient to feed the child? Now (saith he) O you souls delivered and borne again, go about your mother Zion and suck her two paps, of the two testaments full of milk, and show to her towers the mercy you have obtained.

Augustine of the excellency of the scriptures and of their sufficiency writes thus; What disputations or writings of any of the Philosophers, what laws of any city, are to be compared by any means to those two precepts; of which, Christ saith, all the law and the prophets do depend: Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength, and thy neighbor as thyself. Here are phisicks (as they term them) because all natural causes are in God, the creator. Here are Ethickes, because a virtuous man's life, is by no other means framed, then when those things are loved which are to be loved, that is God and our neighbor: here is logic, because the truth and light of the soul of man, is nothing else, but God himself. Here is the happy estate of the common wealth: For a happy city is not built or preserved, but by the foundation and bond of faith, and concord; when as the common good thing is loved, which both most excellent and truest is God himself; and in him, when men do sincerely one love another; when as for his sake they love one another: when as they cannot keep secrete, for what cause they love one another. The manner of writing, whereby the scripture is framed, how easy is it for all men, although very few can attain to the perfection of it. Those plain things which it containeth, as a familiar friend, without all deceit, it speaketh to the capacity or heart, of the learned or unlearned: And those things which she hydeth in a mystery, she extolles them not with a lofty style, that a slow and unlearned mind, dare not approach unto them, (as a poor man dare not come to a rich) but with a lowly speech, she invites all men unto her; whom she will not only feed, with her manifest; but also exercise with her secret truth: And yet, having the same in a readiness and easy, which she hath shut up in secret. But least they being too manifest, should be lothed, they are again hidden; that they may be sought for, and being sought after, they are as it were renewed: and being renewed, they are most surely digested. By them (meaning the scriptures) both all wicked souls are corrected, and simple are increased, and great are delighted. That soul is enemy only to this doctrine, who erring, either knoweth not that it is most wholesome, or else being sick, hateth her physic. What could be more evidently spoken of the sufficiency of the scriptures? Here is logic, ethicke, and natural philosophy; here is the happy estate of all common wealths; here is the blessedness of all souls, rightness for the crooked, strength for the weak, delight of the perfect. This noble Lady, with her most lowly voice, inviteth all men to her: no man need be afraid to come, as the poor are to the rich: her doctrine passeth not man's reach; she hath the same things manifest to feed withal, which she hath hid to exercise withal.

Cyril also of the sufficiency of the scriptures thus writeth most manifestly: Therefore not all things, which the Lord hath done are written: but what things they which wrote, thought to suffice, both to manners and to doctrine; that we shining with a right faith, with works and virtue, might come to the kingdom of heaven. And here by the way, let us mark how Andradius goeth about to obscure this most evident place of Cyril: If S. John (saith he) have contained all things necessary to faith and righteousness of life, then we must believe or do nothing but that which S. John hath written. Then shall he not be wicked, that shall doubt whether Christ was borne in an ox cratch or no. But Cyril speaketh not only of S. John's gospel, but of all the other holy writers. Not all things which the Lord hath done are written (saith he) but such as those which writ thought to suffice, to manners and doctrine; he comprehendeth all holy writers within this compass, not S. John's gospel only. Secondly, Andradius saith, that in the gospel are certain principal grounds set down of doctrines, by which the whole building of faith may arise. The which, if he mean, that all doctrines of the church must be confirmed out of the scriptures, or else are to be rejected; this exposition is not amiss: as David saith. Her foundations are upon the holy hills. Psal. 17.1. Because all doctrines in the true church of God are to be grounded & have their foundation in the scriptures: As Christ out of the scriptures confirmed the doctrine of the resurrection, to the Sadducees. But he means nothing less then this. For he saith before, When as God would help the frailty of our memories, by the writing of the gospel, he would have so brief compendium of his affairs and mysteries committed to writing, that the greatest part of them, as a treasure of great price, should be reserved, to be enclosed in the mind of man. And that thereby it should appear, that the greatest part of a Christians duty should be to keep the memory of God's law and benefits. This is Andradius judgment, far differing from the Fathers, and from the majesty of the scriptures. But let him go with his smoke of Egypt. Cyril writes thus again of the sufficiency of y ^e scriptures; I (saith he) as far as my small capacity can attain do think, that in these two days, the two Testaments may be understood, wherein every word, that concerns God, may be discussed, (for that is a sacrifice) and out of them the knowledge of all things is to be received. If anything remain, which the holy scripture doth not determine, no other third scripture ought to be received, that might be in authority amongst us to get knowledge, which he called here the third day: but let us commit that which remains to the fire: that is, let us reserve it to God. For in this life God would, not have us know all things, especially when as the Apostle saith, Because we now know in part, &c. This therefore is the fire to the which we must reserve all those things that remain, and not through rash presumption, take to us knowledge of all things, that the Apostle may justly say to us: not knowing what they say, nor what they affirm. Therefore, least peradventure our sacrifice should not be acceptable, and that same knowledge, which we covet to have out of the scriptures, be turned into sin: let us keep those measures which the spiritual law, by her law maker, shows to us. See how plainly Cyril concludes, all knowledge necessary for us in this life, in the scriptures. And in searching out of them, he would not have us also to go too far, but to keep those limits our law giver hath appointed: and that in this life, it is no shame to confess our ignorance of many things: and that no third scripture whatsoever is to be admitted, to supply the wants of this scripture, to teach that which it teacheth not. What can be said more plainly for the sufficiency of the scriptures then this?

Philippus de Dies also writes thus of the excellency and sufficiency of the scriptures: It was, saith he, a singular benefit of God, that he would give us a law, by which we should be governed. For when man should consider his own baseness, and the infinite majesty of God: he durst not verily serve God, if God should absolutely command him, saying, serve me; nor should declare to him, what service did please him. For man might think with himself, he were never able to please such a master: but God establishing to us his law, hath delivered us from this trouble. Therefore the Prophet considering this great benefit, saith: For thy law I have endured or sustained thee all the day long: that is, unless that thou ô Lord hadst limited and put down the service which thou wouldest have me to do thee, and unless thou hadst given me thy law; I should have been at my wits ende, and verily have fainted. Considering how my baseness might serve such a great majesty, and establishing me this law, thou hast given me a heart, by which I may understand, that I may easily comprehend this thing, and know what thou wouldest have of me to be done. Let us all therefore mark the scriptures: no man knows what things God delights in. Those things which seems excellent in our eyes, are abomination to the Lord: As Saul's sacrifice, and Samuel's choice among the sons of Isaiah plainly declare. Let us only do those things and works, which God's word commands us: those we are sure please him. As for other be they never so religious in our own eyes, so costlie, so severe and austere, unless they be warranted by the word; surely they do not please God. And this Philippus de Dies, being forced of truth, confesseth, as most true doctrine, which overthroweth all popish voluntaris serving and worshipping of God, and confirmeth every true Christian soul, in those Christian exercises, which out of the word it practiseth.

The effect of which verses is this; that in the manifold by-ways of Satan, only the Torch of faith is to be had in our hands to direct our steps. And no doubt, this torch of faith is nothing else but the word of God, as David calleth it: And as S. Paul saith, faith cometh by hearing, and hearing by the word of God. And of the sufficiency both of Christ's passion, and of the Scriptures, Arnobius very excellently writes thus: He pleased in the sacrifice of the cross, as a young Heifer, putting forth the two horns of the Testaments, and the four hoofs of the gospels, which the poor Apostles saw and rejoiced. These two horns are sufficient to dash and overthrow all the power of Satan; and these four hoofs, to trample under foot all the baits of the world and the flesh. And upon these words: let them be covered with shame as with a garment: The Devils are covered with fourefolde confusion, when we take into our hands the fourefolde salvation of the gospel. And in another place, The Jews because they would have continued in one wall, refused the stone which was not fit for one, but for two; But God himself hath put this stone in the head of the corner, that of two testaments and two people's, the building might rise. And again. The handmaid of God is his holy discipline, he that can say at the day of his death: I am thy servant, I have not despised thee: And I am the son of thy handmaid, I have obeyed thy holy discipline as a son; his bonds shall God break insunder. And again: The hills are about Jerusalem, and the Lord is about his people, that is, the testimonies of the scriptures, for the defense of the simple people: And as a light in the night, do show a man the ditches or stumbling blocks he must avoid: so have I set thy word to my feet, to my senses. Justin the martyr thus briefly knits up the sum of Christian religion; Let us be daily in prayer, rich in the word, & mighty in works. Let us be members one of another, and for this cause, suffer with the afflicted, and rejoice with the exalted, taking heed of those which are not household servants of the Law of Christ. Agreeing with S. Paul, who bids us also beware of those which make divisions and offenses, besides the doctrine which the Romaines had learned.

Gregory also upon Ezekiel, doth excellently teach all Christians, that out of the scriptures are sufficient weapons to be taken, of all Christian soldiers, against all the assaltes of their enemies, whatsoever: as there in particular at large, he doth most manifestly declare. Have a care, my beloved in the Lord (saith he) to meditate in the word of God, despise not the writings of our maker, which are sent unto us: It is an excellent thing. For by them, the mind is as it were brought, into a natural heat; neither doth she wax slothful by the coldness of her own iniquity: when as by them we know, the former righteous men to have done valiantlie, we also are stirred up, to the valiantness of well doing. The mind of the reader is as it were kindled, with the flames of holy examples. She seeth, what notable things have been don by them, & she doth greatly disdain, because she doth not imitate the like. Wherefore it is excellently said to the spouse, by the bridgroome: Thy neck is like the tower of David, which is built with his castles; and a thousand shieldes hang about it, all the armor of the valiante: For the throat is in the neck, and in the throat is the voice: what therefore is mente by the throat of the church, but the holy word of God? in which while a thousand bucklers are said to hang, by this perfect number, the whole number is shown, because our whole armor is contained in the word of God. There truly are the commandments of God, there are the examples of righteous men. But to let pass the commandments of God, which he there urgeth, the examples which he sets before our eyes, are worth the marking: Being hurt of thy neighbor (saith he) hast thou a desire through humility of mind, to continue in innocence? Let Abel come before thine eyes, who is read to have been slain of his brother: and yet he is not read to have struggled against him. Wouldst thou serve God, with a clean heart, in the state of marriage? Set Enoch before thine eyes, who being married, walked with God, and was no more found; for God had translated him. Doest thou greatly desire to prefer God's commandments, before thine own present profit and commodity? Sette Noah before thine eyes, who at God's commandment making no great account of the care of his family, a hundred years lived occupied about building of the ark. Dost thou endeavor to take upon thee the yoke of obedience? Look upon Abraham, who leaving his house, kinsfolks & country, obeyed to go out to a strange place, which he should take to be his inheritance; and he went out, not knowing whither he should go: Who was willing for the everlasting inheritance, to have killed his dearly beloved son, whom he had received of God for his heir. Wouldest thou be a simple and plain dealing man? set Isaac before thine eyes, whose plain dealing greatly commended him in the sight of God. Doth pains taking and great labor delight thee? remember Jacob, who after he had learned many years, with great labor and travel, in frost and heat to serve man: he came to that strength, that he could not be overcome of an Angel, wrestling with him. Hast thou a desire to overcome the intisementes of the flesh? let Joseph come into thy mind, who, his mistress tempting him, studied to keep the chastity of his body, with the danger of his life: whereof it came to pass, that he that knew well how to rule his members, was afterward made ruler over all Egypt. Doth patience and gentleness please thee? Call Moses to remembrance, who besides women and children governing six hundredth thousand fighting men, is reported to have been the gentlest, the mildest man that ever was on the earth. Wouldst thou be zealous in reproving of sin, and in correcting vices? Let Phinehas be set before thine eyes, who running thorough with his sword the two adulterers, (though they were Princes and great personages in their families) he made the people chaste: and being angry, he appeased the anger of God. Wouldest thou in thy doubtful affairs trust of the hope and help of Almighty God assuredly? Cal to remembrance Joshua; who when he undertook doubtful battelles, with an assured courage, he obtained the victory without all doubt. Dost thou desire to lay aside, all ill will and malice from thy heart, and now to enlarge thine heart through charity? think upon Samuel, who being now put out of his office, by the people, and removed from his princely authority, when as the same people requested him, that he would pray to God for them: God forbid (saith he) that I should cease to pray for you. The holy man thought, he should have done a great fault, if to those, who were his enemies, even to put him out of his kingdom, he had not requited this favor of praying for them. Who again, when as he was sent of God to anoint David king, answered, how shall I go? For if Saul shall find me: he will kill me. And yet because he knew God was angry with Saul, he wept so greatly for him, that the Lord said to him being alone: How long wilt thou weep for Saul, seeing I have cast him from me? Let us consider, what a heat of charity had inflamed his heart, that wept for him, which would have slain him. We will beware of him, whom we are afraid of, and perchance (if occasion serve) we will requite evil, for evil, to him we fly from. But let us set David before our eyes, who found the king that persecuted him, at such advantage, that he might have killed him; and yet in this advantage he did to him the duty he owed him, and not the evil he deserved: Saying; God forbid that I should lay my hand on the Lord's anointed. And when the same Saul after was slain of his enemies: him whom he had his persecutor as long as he lived, he lamented when he was slain. Are we resolved to speak boldly to the mighty men of this world, when they do amiss? let the authority of John the Baptist be called to our remembrance, who reprehending the wickedness of Herod, for the uprightness of truth feared not death: and because Christ is truth, therefore, for Christ (that is for truth) he ventured his life. Do we earnestly desire to die for the Lord? Let us remember Peter, who rejoiced when he was whipped, being beaten he resisted the Princes, & for life he despised his life, with a longing for of death. Do we desire to despise all adversities? Let us remember Paul, who not only being ready to be bound, but to die for Christ, he accounted not his soul more precious then him. Do we desire to have our harts scorched with the heat of charity? Let us way well the words of S. John, of whom every word that he spake, was (as it were) tanned with the fire of charity. Because in the word of God we seek for the bulwark of every virtue: therefore there hanges in it, for young men, a thousand bucklers, all the armor of the valiant. For if we will fight against the spiritual powers of wickedness, let us seek for weapons of our defense, in the neck of the Church, which is built to us as the tower of David, that is, in the word of God, that by the direction of the commandment, the aide of help may be obtained against vices. Behold, we desire greatly everyone of us, to be strong against the powers of the air; in this tower, we find the armor of our soul: that from thence, we may take the precepts of our maker, and the examples of our forefathers, by the which we may be most assuredly armed, against our enemies. For whilst thou mindest to undertake any virtue, and seest there, the same fulfilled of thy forefathers, there thou findest armor, by which thou mayest be defended against all spiritual wars. There hang shields on hie, that if any desire to fight, let him take them; and out of it, let him arm his heart with courage, and shoot out darts of words. Thus far Gregory, teaching all Christians that the armor and weapons, not only against vices, but against our spiritual enemies: (whose chief assaults now are by heresies, to impugn the Church of Christ) are to be taken out of the scriptures. The faith which they teach, was the first faith, it was the Catholic faith: But the faith, which now many accompt for Catholic in our days, and do earnestly embrace; was not the first faith, once given to the Saints.

And Gregory may seem, to ground his opinion, not only of that mystical sentence of Solomon in the Canticles: but also of the plain testimony of S. Paul, which thus writes to the Ephesians. We are not to wrestle against flesh and blood: but against rule and power, against the rulers of the darkness of this world, against the spiritual powers of wickedness, in heavenly places, which are alofte. Therefore take unto you the whole Armor of God, that you may be able to resist them in that evil day, and stand, having quite vanquished all things. Let us mark here first, howe the Apostle doeth teach all Christian soldiers, the whole armor of God. And he calls it so twice, and he counsels them to take it to them, and to have it in a readiness. Secondly, howe he shows the force of it, even against all the darkness and thick mists, that the Prince of this world, shall cast upon true Religion, and against all the sleights and baits, wherewith he shall draw us to any firm: it shall be able to daunt all these assaults, all these his darts. And what would we have more? These two only are the Christian bulwarks, that Satan layeth siege against: Christian Religion and Christian life. And this heavenly armor, which the holy scripture here teacheth us, is not combrous or costly: it consists but of seven partes. The first is a girdle of truth, though the profession thereof pinch us, as it did John the Baptist, we ought to hate lying and dissimulation in our dealings. The second is a breast plate of righteousness, to deal justly with all men, to give everyone that is due unto him. The third is, shoes on our feet in the preparation of the gospel of peace, that is, through the comfort of the gospel, to be armed against all the sharp pricks and thorns of this life. Fourthly, above all, to put on the shield of faith, whereby we may be able to extinguish all the fiery darts of the wicked. That is, in one word, that which David saith, Thou shalt answer for me O Lord my God: Whereas we are all bankerupts, we run to Jesus Christ, and say thou shalt answer for me, O Lord my God. If thou Lord wilt be extreme, to mark what is done amiss, who is able to abide it? And this shield is able to quench all the fiery darts of the wicked. What force soever Satan layeth to our charge, Christ's death is of more force. In him he could find nothing: he can charge us with no debt, but he hath performed it. Fiftlie, a helmet of salvation: that is, an assured hope of our salvation. Who will not endure anything, if he hope that he shall be saved? Even as a soldier, having a helmet on his head will despise all blows. Hereof salvation is called the walls and bulwarks of the Church, Isaiah 60.18. which repels and puts to confusion all the invasions and assaults of the enemy. And of these walls and bulwarks consisteth the strength of the city. Sixtlie, the sword of the spirit, which is the word of God. We must not only be armed to save our selves, but also to wound our enemies: and that we may do, with the word of God. The which sword, how we should use against him, our Savior Jesus in his combat with him, hath taught all his soldiers. And these three, we must have above all things. First, the shielde of faith. Secondly, the helmet of salvation. And thirdlie, the word of God, which all the Church of Rome almost hath quite taken from us: as let any indifferent man judge, looking into the days of our fathers. And lastly, we must be not only with our hands fighting, but also with our voice shouting and crying to God, against this enemy, with all manner of prayer and supplication. This is the complete harness of every true Christian soldier. He that is thus armed, needs not fear Satan. He that lacketh this, (whatsoever he hath besides) it will not serve his turn: not holy water nor agnus dei; not holy bread, nor holy bell, nor any such external thing: We fight against spirits, and therefore we must think, that corporal things will not hurt them; no more than wool will pierce iron.

This may be the meaning of that which God taught Job. Canst thou draw out Leviathan with an hook, and with a line, which thou shalt cast down unto his tongue? Canst thou cast a hook into his nose? Canst thou pierce his jaws with an angle? Will he make many prayers unto thee, or speak thee fair? Will he make a covenant with thee, and wilt thou take him as a servant forever? &c. That is, that as that great Leviathan in the sea, cannot be taken by man's strength or cunning: much less Satan whose image he is. The Lord's hand, and armor, & power, must confound him, and tread him under our feet. This is that which S. Peter teacheth. Be sober and watch, for your adversary the devil, as a roaring lyon, walketh about, seeking whom he may devour, whom resist steadfast in the faith. Nothing but faith can withstand the Devil: and this faith springeth out of the word of God, as S. Paul teacheth.

And here first generally, concerning this first faith and religion, let us mark how the scriptures have most evidently set it down to us and let us consider howe all our forefathers, in all ages, wi • • home God was pleased, have kept it: and how Satan hath still gone about to deprave and corrupt it. God gave Adam in paradise this first faith, contained in his word: God put Adam in the garden, that he might dress and keep it: and the Lord commanded the man, saying: Thou shalt eat of every tree in the garden, but of the tree of the knowledge of good and evil, thou shalt not eat of it. For in the day thou eatest thereof, thou shalt die the death. Here was the first faith, here was Adams religion or worship of God. If he had kept this word, he, and all his posterity, had been in paradise, till this day. But the subtle serpent, craftily creeping in, by withdrawing him from this word, by persuading Eve she should not die, she should be a God: corrupted this first faith, and laid the corner stone of all Idolatry, (which is, to depart from the word of God for any cause whatsoever) and banished man out of paradise, and all his progeny. Here you may plainly see the first faith, and the false faith, which craftily crept in, yea the self same day as some think.

In the 32. v. 8. of Exodus, they made a calf and worshipped it, even by and by after the law was given. And they cried a holiday unto the Lord, and they remembered their deliverance out of Egypt. Here were fair shows, and here was gold, and a holiday to the Lord, and great zeal, even the pulling off of their earrings: but all this displeased God, they departed from his word, he looked for no such service at their hands, he condemned this their blind zeal, because it was against his plain and manifest commandment. When God had delivered Israel out of Egypt, (which example the Apostle Jude hereafter toucheth) and had drowned their enemies, and had fed them with Manna, and had marvelously shown his wonders amongst them, and brought them to the borders of the land of Canaan: yet they which believed not his word, they which cleaved not wholly to it: were destroyed, and never entered into it. He promised that lande first to Abraham, then to Isaac and Jacob: Joseph dying, being now settled in Egypt, in great dignity and security; yet he believed this promise, and hoped no doubt assuredly of the possession of it, and therefore gave commandment, that his bones should be carried out with them, when they went. But this word, this promise afterward, his posterity believed not: even then when they were come to the very entrance and taking possession of it. Joshua and Caleb only, who of the twelve spies that they sent to search the land, believed the promise of God, and encouraged them to go up, and to fight against it: entered into it. But they believed the other ten, against the word of God, who though they came home laden with the fruit of the land, persuaded them, that there were giants there, and great walled cities, and that they were not able to conquer it, and so they never entered into it. And were not the covetous, and faithless pastors and priests in popery, like these spies? Who had their backs laden with tenths and commodities, as they had with grapes and figs: but they discouraged the hearts of their brethren; as these did. They taught them not to ground their faithes upon the word and promise of God, for the salvation of their souls, and obtaining of the kingdom of heaven. They taught them, as these did the Israelites, that their enemies were so mighty, & that Satan was so strong, and that their sins were so great (which in many places of scripture are compared to walls or castles) that unless they bought their masses, or gave something to their Monasteries, they could not be saved. Derogating and disabling that great promise of God concerning our salvation: that, whosoever believeth in Jesus Christ, hath eternal life, and shall enter into the true Canaan: though the walls of his sins he hath built, be as great as Paul's, or as Peters, or as Mary Magdelens. Of these walls of sins, David speaketh, with the help of my God I shall leap over the wall. And the Prophet Isaiah, your sins have separated, or made a partition betwixt you & me. And S. Paul, Jesus Christ is our peace, which hath made of both one, and hath broken the stop of the partition wall. And of these buildings and strong holds S. Paul speaketh: If I build again the things I have destroyed, I shall make myself a trespasser. And again, the weapons of our warfare, are not carnal, but mighty through God, to pull down strong holds, that is sin, be it never so mighty, or statelie. Here is Satan's sleight, here is the false faith, here is the subuerting of the faith once given to the saints. So that, to depart from gods word, not to cleave to it alone; seem it never so strange, never so hard, never so much against our sense and reason; is the false faith. They had ten against two, they had their eyes to persuade them, they saw giants and walled cities: but they lacked faith, and so they died all in the wilderness.

That same history of the man of God, most strange and terrible in the book of kings: is no doubt set down for our learning. He was sent to Bethel, to preach even to the King himself, against the Idolatrous Altar, and worship of God done there: and he did this his message very boldly, he refused the kings dinner, and reward very constantly: and yet being beguiled by an old lying Prophet, that dwelt there, who went after him, and told him that an Angel had appeared unto him, and commanded him to bring him back again, and to eat bread in that place; because he believed this lying Prophet, and against gods word revealed to him, went back again with that Prophet, and eat bread in that place: he was after torn in pieces of a Lyon. This is a terrible and fearful example, to teach all men obedience to God's word. The same God, which said to the man of God, thou shalt not eat bread or drink water in this place, hath said to us: Thou shalt make no graven Image, thou shalt not fall down to it or worship it. And again, call upon me in the time of thy trouble, and I will hear thee, and thou shalt glorify me. And again, Let my law never depart out of thy mouth, meditate therein day and night. And again, sing praises with understanding, and I will pray with my spirit, I will pray with my understanding (as saith S. Paul. ) And again, if any man sin we have an aduocat Jesus Christ, he is the propitiation for our sins. And dare we break these his commandments? dare we set up an Image, and kneel down to it? dare we call on saints? neglect the hearing of his word? pray without understanding? make other intercessors to him, then Jesus Christ? as though he loved us not, whose love (as one of the papists is forced to confess) is more to us ward, then all the loves of the saints in heaven joined together. Surely, if we do, without all doubt, not a Lyon of the forest, but that raging Lyon the Devil, shall devour us, shall tear our souls in pieces. And here, neither the gray head of the prophet, nor his great pains and travel in riding after him, nor the revelation of an Angel, much less, neither father, nor pope, nor council, will excuse us. God's word must be kept and observed. This is true religion, thus much this history teacheth as.

Among many kings in Israel and Judah, there were not past three or four commended of God. As David, Jehoshaphat, Hezekiah and Josiah: and what was the cause, that these were preferred before the rest? but because they loved God's word, they caused their people to worship God, according to the same: as we may read in their histories. David thus much testifieth of himself, in the book of Psalms in many places: Take from me the way of lying, and grant me graciously thy law: I have chosen the way of truth, and thy judgments have I laid before me: and I have hated them that hold of superstitious vanities, and my trust is in the Lord. Here was David's religion the law of God, the way of truth. Jehoshaphat also king of Judah, in the third year of his reign, sent his noblemen, with Priests and Levites, throughout all Jewry, which should teach the book of the law: yea he himself being now confirmed and established in his kingdom, exhorted the people to the true worship of God, from Beersheba to mount Ephraim: he exhorted the judges, to deal in their offices uprightly, and he said to the judges, Take heed what ye do, for ye execute not the judgment of man, but of God: and he will be with you, in the cause and in judgment. Wherefore now let the fear of the Lord be upon you, take heed, and do it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiving of rewards. Moreover in Jerusalem he set of the Levites and of the Priests, for the judgment and cause of the Lord, and he charged them saying: Thus shall ye do in the fear of the Lord faithfully, and with a perfect heart: and therefore he prospered and grew, and such a terror fell upon all his neighbors, that none durst make war against him, and the Arabians paid him tribute. Hezekiah also is thus commended, He trusted in the Lord God of Israel, and there was none after him like unto him, among all the kings of Judah: neither were there any such before him. A great and wonderful commendation; and the cause followeth: He clave unto the Lord, and departed not from him: but kept his commandments, which the Lord had commanded Moses. This short sentence containeth the cause of this great praise, the effect whereof was this: That (as it is reported before) in reforming the Church, in taking away the high places, and in breaking the images, and in breaking in pieces the brazen serpent; and also, in his own life and conversation in his faith and religion: he had kept the law of God, he had done after it: in the word of God alone he trusted. And this his trust or confidence in the law of God, was objected to him, as a reproach of the Syrians, as now a days the papists object the word of God to us in contempt, calling us gospellers, that profess the gospel. For thus Rabsakeh saith: Tell ye Hezekiah I pray you, thus saith the great king, even the king of Assur: What confidence is this, wherein thou trustest? Thou hast said: Surely the word of his lips. Forth the words are in the Hebrew: and can have no other proper sense but this; That Hezekiah trusted in the word of God, in the words of God's mouth. This was his first and principal trust and confidence: but against this Rabsakeh replieth. But counsel and strength, are for the war. As though he should say: It is not trust in God, nor in his words, but policy and strength, that shall prevail: speaking like an heathenish Atheist. Thus we may see, Hezekiah rule to reform the church by, his staff of faith to lean upon, for his own souls health, his confidence in war, against his enemies; only God and his word. And this confidence the heathen laugh to scorn, even as at this day, they opprobriously scoff and jest at us, that trust in God, and his word, and despise our small powers and armies. But we say with David: Some put their trust in chariots, and some in horses: but we will remember the name of the Lord our God; and by obeying his word, he shall fight for us, he shall preserve us. They are brought on their knees, and fall down, but we are risen, and stand upright. Hezekiah also commanded all Israel to keep the passover, unto the Lord in Jerusalem: even as our prince now, by her godly injunctions, commands every subject to communicate four times by the year. He also did provide, that the Levites, and priests, should have sufficient living and maintenance: as our gracious prince hath by her statutes provided the same; but that the covert and covetous dealing of patrons, perverteth these her gracious laws: which now though they do to their great gain, will be one day, to their great shame and confusion.

After Hezekiah reigned Manasseh; and he did evil in the sight of the Lord: he forsook the law, and cared not for it, he reigned fifty five years. In his days the book of the law of God, was made no accompt of. For in the eighteenth year of Josiah, when as y ^e temple was in repairing, which no doubt, all the fifty years of Manasseh had small looking to, the book of the law (as it should seem) stopped in some part of the wall, in the temple, was found, and brought to Josiah: And the ignorance thereof was so great, that the king knew not the contents thereof, till he had heard it read. And therefore when he had heard the book read; being amazed at the transgression of the whole land, howe wickedly they had broken the law of God, he rent his clothes, and sent to inquire of the Lord for himself, and his people. For great (saith he) is the wrath of the Lord, that is kindled against us: because our fathers have not obeyed the words of this book, to do according to all that is written therein, for us. And after this, good king Josiah, gathered to him all the elders of Judah, and Jerusalem, and the king went up into the house of the Lord: and all the men of Judah, and all the inhabitants of Jerusalem with him, and the priests and prophets, and all the people, both small and great; and he read in their ears, all the words of the book of the covenant, which was found in the house of the Lord: And the king made a covenant before the Lord, that they should walk after the Lord, and keep his commandments, and his testimonies, and his statutes, with all their heart, and with all their soul, that they might establish, and make good the words of the covenant, written in this book: and all the people ratified, and established this covenant. Here is first the lawful authority of princes, to cause God's word to be preached and taught, and to cause the priests to do their duties: even to make the people swear, and make a covenant with God, that they will never forsake his word, but will even worship him, as his word commandeth. He did this according to the law Deut. 31.12. where God commanded that the law should be read to men, women and children. This authority our prince hath: she may compel our recusants to come and hear the law of God read, and preached, as this good king Hezekiah did; if it please her majesty. For no doubt, many in Josiah time, that had been nourished in idolatry and superstition, those seventy years after the death of Hezekiah, and delighted in those high places they had built, and in that golden grove or wood, as is likely, which was placed in the temple, which Josiah burnt, and stamped to powder; came up to hear the law read, against their wills. But here the kings authority prevailed, and overruled them: and even such authority, should all true catholiques acknowledge, even now all kings, and also our gracious sovereign to have. And should, as these men of Judah and Jerusalem did, obey her godly laws and commandments, and come to the Church, without any resistance, and hear the law of God read and taught them. She doeth command them no more, then here, as everyone may see, Josiah commanded these his subjects: That is, to bear the law of God. His subjects obeyed him, and why should not they obey her?

Secondly, here is the true religion, to worship God according to his word, utterly to abolish all buildings, foundations, works, vessels, be they never so costlie, or stately, which have been ordained, yea of kings, against the law of God. And this reformation is the part of kings to do, it is the chief thing, they are to look to: yea & even to require an oath of their subjects, to maintain this religion forever. And that this was the true religion before the captivity, these histories of truth do plainly teach us. And for the departing from this faith, for corrupting of this religion, for breaking of this covenant and oth made: they were afterwards carried prisoners to Babylon, as appeareth by the book of the Kings and by the prophecy of Jeremiah.

But after their return, God restored again the same religion and worship, by Nehemiah and Esrah. All the people assembled thenselves together, & they spake unto Esrah the scribe, that he would bring the book of the law of Moses, which the Lord had commanded to Israel. Oh that the like willing minds were in the people now a days that they would cal for the word of God, & • e desirous to hear it. And Esrah the priest brought the law of God before the congregation both of men & women, and all that would hear and understand it.

Here again we may see, who must know the word of God; men, women, and children. And he read therein from morning to midde day, before men and women and they that understood it, and the ears of all the people hearkened to the word of the law. Hereby also it is plain, that the law was in a tongue the people understood. And Esrah the scribe stood upon a pulpit of wood, which he had made for the preaching: and Esrah opened the book, before all the people, for he was above all the people. And when he had opened it, all the people stood up, and Esrah praised the Lord the great God, and all the people answered Amen, with lifting up their hands: and they bowed themselves, and worshipped the Lord with their faces toward the ground. Also Ieshua and Bani and diverse others, with the Levites: caused the people to understand the law. And they read in the book of God distinctly, and gave the sense, and caused them to understand the reading. Here is the true religion, here is the true service of God. Here is that service and religion, which many Recusants at this day, refuse to be present at, as plainly set down as may be: That is, reading of the word to all, to men, women and children, a pulpit of wood ordained for the preaching and expounding of the same, and prayers and praises to God, with understanding, in a known tongue; so that the people cried, Amen, Amen. What can be more plain than this? Is not this the very form of service and prayer, which our Church useth at this day? and yet some are offended at it. And Nehemiah and Esrah the priest and scribe, and the Levites, that instructed the people, said to all the people: This day is holy to the Lord: Mourne not, neither weep. For all the people wept, when they had heard the words of the law. He said also to them: Go and eat of the fat, and drink of the sweet, and send part to them, for whom none is prepared: for this day is holy unto our Lord, be ye not sory therefore: for the joy of the Lord is your strength. Here are also two notable lessons, concerning the Lord's Sabaoth, for all Christians to learn. First to rejoice in the Lord, and in his word, that they have heard: to meditate upon it, and to receive it with joy. Let all Christians beware of wordlie carefulness, of sorrow: For the joy of the Lord, is their strength. It is not gellies or preservatives, or meats; that maketh man strong: but the joy of the Lord. Secondly, in the Sabaoth, they should have care on the poor: everyone should bid his poor neighbor to dinner with him, for whom nothing is prepared, or else send him something; if he have but one dish, to send somewhat thereof to the poor. So did Job, who never eat his morsel (that is as we term it, his small pittance) alone: but the poor, the widow, not on the sabaoth only, but also on other days, had part of it with him.

The like religion and form of service was used in our savior Christ's time. For thus we read: And he came to Nazareth, where he had been brought up, and as his custom was, he went into the synagogue on the Sabaoth day, and stood up to read, and there was delivered him, the book of the Prophet Isaiah. Here we may learn first, that Christ himself went to the Church, and that the scriptures were read and expounded to the people, and that this was a chief part of their service; and that every Sabaoth day, it was his custom, to preach and teach the people. And here also, this custom of our savior, to preach every sabaoth, should all faithful and true pastors learn, amongst their other customs of tithes and duties, which they narrowly look after. The same form of service was continued in the Church in the Apostles time: for thus we read of the whole Church of Christ, which were converted by the Apostles to the faith. And they continued in the Apostles doctrine, fellowship or communion, and breaking of bread and prayers. Here are the chief parts of God's religion, faith to the word preached; communication of things necessary, or Christian charity, to their brethren, as well preachers as others; receiving the sacraments, and prayers. And that their prayers were in a tongue known, we read thus: That when they were come from the council, they told their fellows, all that the priests and elders had said unto them. And when they heard it, they lift up their voices, with one accord: and said, &c. How could they have prayed with one accord, if they had not known, what they prayed? And that the reading of the scriptures in a known tongue, and preaching of them to the people after also continued, thus we read. And after the lecture of the law and prophets, the ruler of the synagogue, sent unto them saying: ye men and brethren, if ye have any word of exhortation to the people, say on. Here is the law and prophets first read, and afterward preached and expounded. And S. Paul after in his exhortation unto them, affirmeth the same: for (saith he) the inhabitants of Jerusalem and their rulers, because they knew him not; nor yet the words of the prophets which are read every sabaoth day, they have fulfilled them, in condemning him. And the Apostle S. James confirmeth the same, that this hath been an ancient custom to hear the scriptures read and expounded to the people. For Moses (saith he) of old, in every city hath them which preach him, being read every sabaoth day in their synagogues. So that then this is the ancient and true Catholic religion, to have the scriptures read and taught unto the people: and yet they which pretend the name of Catholics, accompt this the new religion, will not hear the scriptures, will not come to that church where they are read and preached.

That last fare well of Joshua to the Rubenites, Gadits, and half tribe of manasses, when he sent them home, is worth the marking. Now (saith he) return and go to your tabernacles, to the land of your possession, which the servant of the Lord Moses, gave you beyond Jordan. Only mark diligently, that you do the precepts and the law, which Moses the servant of the Lord commanded: that you love the Lord your God, that you walk in all his ways, and that you keep his commandments, and that you cleave to him, and that you serve him with all your heart, and with all your soul: And Joshua blessed them, and sent them away. Here is lively set down the office of the magistrate, to command that his subjects obey the law of God: Here is the platform of true religion; to obey the law of God only; there needs no more. And this law cannot be kept, unless it be taught and heard: and therefore the preaching and hearing is here also necessarily inferred.

And here to come to particulars. Their prayer in an unknown tongue 1. Images 2. pardons 3. purgatory 4. invocation of saints 5. transubstantiation 6. communion under one kind 7. was not that faith once given to the saints by Christ and by his Apostles: nay in the fathers days it was not received; but came in after, as hereafter God willing, shall be proved; and as many of themselves have confessed.

Of prayers in a strange tongue.

ANd here first concerning prayer in a strange tongue the scriptures teache plainly, that in all ages, all the saints of God have made their prayers in their vulgar tongue. We read in Genesis thus of the first common prayers: Also to the same Seth was borne a son called Enoch: And then began men to call upon the name of the Lord. But then they were all of one language, as appeareth in Genesis chap. 11. ver. 1. when as their tongues were divided: Therefore their first common prayers were in their vulgar tongue. The like form of private prayer, used no doubt, Abraham, Isaac and Jacob, when they talked with God: as appeareth by all their prayers and communications they had unto the majesty of God; as Abrahams often prayers for the Sodomites prove: And Isaac going out to pray in the evening no doubt, followed his fathers steps: And Jacob's vowed form of prayer testifieth Moses also prayed in a tongue understood. Exod. 32.31. And Joshua for the finding out of Achan. David's whole book of Psalms were written in the tongue he understood; wherein are both private prayers for himself, and public prayers of the whole church, as that Psalm teacheth: O come let us sing unto the Lord, and let all the people say Amen. And as S. Paul saith, How should the people say Amen, if they knew not what was prayed? In the new testament, the prayers and hymns of Simeon, Zechariah, the blessed virgins, of the Apostles, of our Savior himself; were all made in a tongue known unto them: as is more evident th •• needs any proof. And shall not we follow their examples? Augustine saith, Enchirid, ad Laur. cap. 19. faith is quite taken away without the assent of the heart. And Philippus de Dies expounds these words thus. Thou wilt defend; that is, I know thou wilt defend: We must be surely grounded in our prayers. But to let examples pass, S. Paul out of the Psalms seemeth to confirm this doctrine: I will sing (saith he) with my spirit, and I will sing with my understanding, alleging this, as should seem, out of the psalms, where David saith: God is king over all the earth, sing ye praises with understanding. All the churches of the heathen, amongst whom God now reigns, must sing praises to him, and that with their understanding. And therefore the holy ghost came down in all tongues: signifying, that it should teach men to praise God in all languages. And therefore to pray in the holy ghost (which S. Jude in this Epistle commandeth; & S. Paul also repeateth) may seem to be nothing else, but to pray with heart and understanding. And this is that which is written in another place: At the name of Jesus all knees shall bow, and all tongues shall confess, that Jesus Christ is the Lord, to the praise and glory of God. This is not meant so much of the tongues of flesh & blood; as of the manner of languages: all languages shall confess Jesus Christ. And more plainly to see the grossenes of praying in a strange language: S. Paul saith, He is a Barbarian to him that heareth, which speaketh in a strange language. Such Barbarians were all the priests in popery to their flocks. Nay it taketh away y ^e very force of common prayer: how shall the people say Amen, or give their consent, (which is the very strength of prayer) if they understand not what is prayed? Our savior found fault with the mother of Zebedes children, because she asked she knew not what. He likes not such prayers. And were not almost all prayers in popery such? They said (de profundis) for them which were dead. In which prayer the dead is not so much as named.

Neither doth y ^e place of S. Paul make anything for prayers in a strange tongue, where he saith. If I pray in a strange tongue, my spirit prayeth, but my understanding is without fruit: where as here he speaketh of his understanding to others. For of his own understanding, when he prayeth in a strange tongue, he had said before: he that speaketh in a strange tongue edifieth himself.

That the prayers in the primitive church were all in a known tongue, thus it may appear; Arnobius writes thus, Let us come to Alleluiah, which is twice repeated: wherein I mark, that neither the flesh without the soul, nor the soul without the flesh can praise the Lord. These two things therefore that are knit in one, must sing their Alleluiah. That while they are in the passage of this life; they keep this order of praising God, that the flesh say her Alleluiah, and the soul her Alleluiah. Justin the martyr also of the church service in his time writes thus: They which have this worlds goods relieve all others that need, and we are daily one with another: and in all the oblations which we offer, we praise (in giving of thanks) the maker of all things by his son Jesus Christ, and by the holy ghost. And on that day which is called Sunday, we come together into one place, which dwell either in the Country or in towns; and the books of the Apostles and the writings of the Prophets (as the time will serve) are read. Then after when the reader hath made an ende: he that beareth rule or the pastor makes a sermon, wherein he instructs the people, and exhorts them, to the following of such excellent virtues as they have heard. After these things we do rise altogether, and pour out our prayers; and as we have said before, when prayers are done, bread and wine, and water is offered or brought forth, and the president, as much as in him lieth, pours out his prayers and thanksgiving, and the people cry together with him, Amen. And distribution and communication is made of all those things, upon which thanksgiving was made, to everyone that was present; & to those which were absent, it was sent by y ^e Decons. And they which are richer and willing, as everyone thinks good, do contribute to the poor: and that which is so collected, remaineth with the President, and he thereof helpeth the fatherless and widows: and (that I may speak simply) he is the overseer of all them that stand in need. Thus we may see plainly, the whole service of the church in Justin martyrs days. Reading the scriptures in a known tongue, and after the reading, a sermon to the people, common prayers and common participation of the sacraments: yea that they even sent them to them that were absent. To declare their unity (as should seem) they would all eat of one bread: as the pastors also declared their unity to strangers, by communicating with them, and their misliking by not communicating: as we may read in ecclesiastical histories. Tertullian also of churth service in his time writes thus: We meet together in one assembly or congregation, that, as it were making an army against God by prayers, we may compass him about: this force is acceptable to God. We pray for Emperors, for their officers and powers, for the state of the world, for quietness, for the stay of the ende; we meet together, to hear the rehearsal of the holy scriptures. If the state of the present time do contstrain us, either to forewarn anything, or to call anything to remembrance: Verily we feed our faith with these holy words, we confirm our hope, we assure our trust. Renanus upon this place of Tertullian writes thus: O holy assembly! I would to God this custom might return again to us, of beating the commandments of Christ, into the minds of men. Our church at this day follows the primitive church, as appeareth by Gregory in his Epistle, where he saith: The Lord have mercy vpō us, & Christ have mercy upon us, was said first of the Priest, and after answered of the people: (as we now use.) And that the Apostles did consecrate the sacrament, only with the Lord's prayer. And that after one Scholasticus added but another prayer. Here i • Gregory's days, 590. years after Christ was but a poor ma •• e.

Justinian the Emperor commands thus concerning the service of God. We command all Bishops and Priests, that they celebrate the holy oblation, and the prayer used in baptism, not with a low, but with a loud and clear voice, which may be heard of the people, that thereby with more devotion the minds of the hearers may be lift up, in showing forth the praises of God. For so the holy Apostle teacheth: Truly if thou only bless in the spirit, how shall he that is a private man at thy giving of thanks say that Amen to God, seeing he knoweth not what thou sayest? Thou givest thanks well: but the other is not edified. And again, with the heart it is believed to righteousness; but with the mouth is confession made to salvation. For these causes it is meet that amongst other prayers, they which are said in the holy oblation, should be pronounced with a loud voice of the holy Bishops and priests, to our Lord Jesus Christ, with the father and the holy Ghost. And let all the holy priests know, that if they shall neglect any of these things, they shall give an account, in y ^e horrible judgment of that great God, and our savior Jesus Christ. Neither, we knowing this, will be quiet, or suffer it unpunished. Here is the order of prayers in Iustinians time: prayers in a known 〈◊〉 , pronounced with a loud voice, that the people might understand and hear them, not any mass; but the holy oblation then named. And if this order were omitted; not only God's punishment, but his also threatened. And how will the Pope which breaks this order, escape this? or why doth not the Emperor now, who succeeds Justinian in authority, execute this law even against the Pope? Chrysostom also speaketh thus of the common prayers in his time: Thou doest not so soon obtain thy desire, when thou prayest alone to the Lord, as when thou prayest with thy brethren. For herein there is somewhat more, the concord, the consent, the joining of love and charity, the cry of the priests. For to that end, the priests are made overseers, that they being the stronger feet, may take unto them, the weaker prayers of the people, and carry them up to heaven. And in another place: The thing that a man cannot obtain praying by himself alone, praying together with the multitude, he shall obtain. And why so? For although not his own worthiness, yet the concord and unity prevaileth much. S. Basil also writes thus: Let thy tongue singe, and let thy mind search out the meaning of that thou speakest; that thou mayest singe with thy spirit, and sing also with thy mind. And again: as it were from one mouth, and from one heart, they offer up unto the Lord the Psalm of confession. And the word of repentance, everyone of them applieth particularly unto himself. They made as should seem, in his days, such a public confession of their sins, as we use in our church at the beginning of our service. And Lira himself confesseth th • s much: If the people understand the prayer of the priest, they are better reduced unto God, and with more devotion they answer Amen. Cyprian also saith, we have one public & common prayer: when we pray, we pray not for one; but for the whole people: because the whole people are one. Augustine, speaking of the Donatists, coming to the unity of the church, by force of the Emperors laws, writes thus. Of whom (saith he) if thou sawest the joy, in the peace of Christ, their meetings and assemblies, their great mirth, their solemn and joyful assemblies, both to hear and sing hymns, and to hear the word of God, and many of them with great sorrow of the remembrance of their former error, and with joy of the consideration of the present truth, &c. Thou wouldest say, it had been great cruelty, to have left these in everlasting fire. Here we may see, what they did in the church in Augustine's days.

And in the preface of the commentaries of Augustine on the Psalms, it is thus written. That God therefore made man, that there should be some, that should understand his works, which should in his understanding wonder at, with his voice show forth and praise, the providence of his disposing all things, the reason of his doing, the force of his finishing, and bringing things to pass, the power of his preserving, y ^e wisdom of his governing, & the great mercy of his doing good to all: And this is, to worship God our maker. As the world was made for man to serve him: so was man made for God, to serve him. (And after) He hath delivered us out of the hands of our enemies, that we might serve him, without fear all the days of our life. This service of God enjoined mā, though it may many ways be expounded, and yielded to God the creator: yet it is nothing else, but the worship due unto God. And this is nothing else, then his devout praise. The chief custom of worshipping God, (Lactantius being witness) is praise, out of the mouth of a just man, directed to God. The which it self (he saith) that it may be acceptable to God, we have need of great humility, fear, and devotion, least any perchance having the trust of integrity and innocence, incur the fault of pride and arrogancy, and by that means lose the grace of his virtue. Therefore Moses after he had put down the former commandment, he addeth, thou shalt cleave to him; he is thy praise, that is, whom alone thou must praise. This is true religion, this is right godliness, this is the right service of God. This is that acceptable and continual sacrifice, with which God will be worshipped, pacified, honored, and glorified: as he witnesseth by his prophet, Offer to God the sacrifice of praise, &c. And in the prologue Augustine writes thus. All scripture inspired from above, is apt to teach: And for this cause is written of the holy Ghost, that as it were out of a common fountain of health, we should all out of this, take remedies for our proper griefs. (And after) The prophets teach some things, and the law other things, and the histories other things, and the doctrine of the Proverbs other things; but the book of the Psalms, out of them all, contains whatsoever things are profitable. (And after) The verses of the Psalms are made fit for us by tunes, that either in our childhood, or they which are young men in manners, as it were singing psalms, might be delighted. For many of them which come to the church, neither can easily learn either the precepts of the prophets, or Apostles; or when they have learned them, can keep them in memory: but the answers of the Psalms, they sing at home sometime, and commonly abroad, among the people. And if any be taken with any furious or cruel rage, if he shall be (as I may so say) enchanted with the verses of the Psalm, by and by, all the rage of his fury departeth. (And after): Who will anymore call him his enemy, with whom he hath lift up one voice to God in the psalm? Whereby appeareth that the psalm restoreth charity, which is the best thing in the world, making an unity, by the consent of the voice, and consorting diverse people of one company, by concord, through their common singing. A psalm driveth away devils, calleth Angels to help us. It is the first letter to beginners in Christ school; the profiting of them, that go forwards; the sure foundation of the perfect; and the one voice of the whole church. Psalms beautify our holy days, psalms mitigate Godly sorrow, psalms will move yea even a heart of stone, to tears. A psalm is the work of Angels, the exercise of heavenly soldiers, and spiritual frankinsence. O wise ordenance of our wonderful master, that we may both sing, and may be taught also, what things are good for our soul. If anything be put in our mind hardly and by force, they straight way slip out again: but those things we receive with love and delight, I cannot tell, how they more settle in our minds and stick better in our memories. And what is it, that is not learned in the psalms? Doth not y ^e greatness of all virtues, the square of justice, the beauty of chastity, the perfection of wisdom, the rule of patience: doth not everything, which may be called good, proceed of them? And again in the preface thus we read: This book of Psalms is as it were the register of all the holy scripture, and the perfection of all divinity. And when as we must sing to God with our understanding, howe can he sing to God duly, which knoweth not what he singeth? For our holy Psalmist commaundes us to sing to God, with our understanding. And that we must sing Psalms with our understanding, and not deskant upon them without knowledge, (as they have done heretofore in the abundance of their popish music) this place plainly proveth.

Here we may plainly see why man was made, to know the works of God, and to praise him for them; and that the chief part of God's service is, his praise; and that we ought to praise him alone, in psalms and hymns, and that this is true religion: that singing of Psalms, drives away devils, not ringing of holy bells, as was used in time of popery; and that they song psalms together in the Church, and also at home in their houses. To conclude, that the psalms, are as an Apothecaries shoppe, containing medicines for all diseases of afflicted souls. And in S. Augustine's days the people with the pastor song psalms altother, as appeareth in his exposition upon the psalms in diverse places, which proveth manifestly that their common prayers were in a tongue known to the people. For thus he writeth: Having beseeched the Lord, that he would cleanse us from our secret sins, and that he would spare us as concerning other men's sins, we must understand what this meaneth, that we may sing with reason like men, and not chatter like birds. For blackbirdes, and p • rrats, and crows, and pies, and such like birds, are often taught of men, to pronounce that, which they know not: but to sing by knowledge, by God's will, is granted to man, not to birds. And we know and lament, howe many wicked and riotous men sing so, things meet for their own ears and hearts: and they are so much the more wicked, because they cannot be ignorant of those things they sing. For they know, they sing that which is naught, and yet they sing (the more filthy the song is) the more willingly: because they think they are so much the more merry, as they are dishonest and filthy. But we which have learned to sing God's word in the Church, we must also be instant, that we may be that which is written: Blessed is that people that singeth with understanding. Therefore (beloved) that which we have song with agreeing voices, we ought to know and perceive with a pure heart. Everyone of us in this psalm hath beseeched God and hath said, O Lord cleanse me from my secret sins, and spare thy servant from other men's offenses: if mine shall not prevail over me, then I shall be clean, and shall be cleansed, from the great offense. The which, that we may understand what and what kind this is, let us run over briefly, as God shall give us leave, the text of the psalm. Here S. Augustine teacheth plainly, that man must not sing like parrats or birds, they must know and understand what they sing. The very wicked know and understand their songs: and shall not God's children? And this doctrine he confirmeth in other places: For in another place thus he speaketh to his hearers: This psalm, as we have song with you with joyfulness: so I beseech you consider it with us with attentiuenesse. And after, This is written, and we have declared where it is written: they which remember it, let them acknowledge it, they which do not remember it, let them read it: they which have not read it, let them believe it. And in another place, you remember (beloved) the psalm which we have song, where we have deserted the exposition thereof to this. And again: Blessed are the people that knoweth how to rejoice in thee: let us all run to this blessing, let us understand our praise and rejoicing: let us not power it out, without understanding. And speaking of the excellency of singing psalms against the Donatists, and of the manner of praying & singing in the Church of Africa, he writes thus: When (saith he) is not the time to sing, when the brethren are assembled in the Church: but either when there is reading, or preaching, or the chief pastor prayeth himself with a loud voice, or else common prayers are proclaimed, or denounced, by the Deacons: at other times, what can be better done of Christians assembled together, then singing of Psalms? What thing more holy, I know not. So that here may seem to be set down the chief partes of divine service, in S. Augustine's days, reading the scriptures, preaching, prayer of the pastor with a clear voice, that all might hear and understand, common prayer of the people, and singing of psalms. Here was understanding in all these: and in all these the people was edified: and all these are the chief partes of divine service in the Church at this day. I would to God, our recusants would mark this.

And S. Jerome of Bethlehem in Jury, writes thus: Whosoever is chief in France, makes haste hither. The inhabitant of Britain •• , divided from the world, if he profit in religion, leaving his Western sun, seeks a place, known to him only by fame, and report of the scriptures. What shall we speak of the Armenians? what of the Persians, of the people of India, and Ethiopia, and Pontus, and Cappadocia near Egypt, being very fruitful of Monks; Siria-Celen, Mesopotamia, and all the swarms of the East? which according to the word of our Savior, saying: Wheresoever the body is, thither the Eagles will be gathered: They have run to these places, and have shown us the spectacles of many virtues. The language is diverse, but one religion: so many companies of singers, as diversities of nations. Amongst these (which is the chief virtue amongst Christians) they take no pride of their continency: Humility is of most force amongst them all: whosoever is the last, he is accounted the first: No difference of apparel, no account, howsoever you be appareled, it is neither praise nor dispraise: fastings extol no man, nor poverty is slandered, no moderate fullness is condemned. Every man stands or falls to his master. Such were the first Monks, not differing in apparel, having not certain days of fasting appointed, they song psalms with understanding. And as it is certain, that every nation as they song psalms in their own languages there, so they song also at home in their own countries. And after he writes thus of the very plowmen: Wheresoever thou shalt turn thyself, he that holds the plow singeth Alleluiah. And the sweating reaper delights himself with Psalms, and the vine dresser, pruning his vine with his crooked sickle, singeth something of David's Psalms. These are the verses in this country, these are (as we commonly call them) the love songs. This is the shepherds whistle, these are the plowmans instruments. That city of Colchis called Dioscorias, whereof Pliny makes mention lib. 6. cap. 5. into which out of Asia had comed together 300. nations using all diverse tongues: so that the Romans in dealing with them were forced to use 130. interpretors, may very fitly resemble the Church of Christ: as did also no doubt that congregation, on whom the holy ghost fell Acts 2.1. with the gifts of all languages. And S. Ambrose declaring the order of singing in the church in his time, saith thus: with the answering of Psalms, and with the singing together, of men, women, maids, and little children; the Church soundeth as if it were the dashing and beatinges of the Sea.

The Latin prayers in the Church (as a learned man noteth) seemeth first to come hereof; that the Bishops of Rome herein, followed the steps of the old Roman Emperors, which seemed by their Latin jurisdiction and government, to bridle the provinces, which they had subdued; and by the use of the Latin tongue, they barred all strangers, from bearing office. So the Pope (who is the image of the beast) in his kingdom, hath done the like. For thus we read of the Bohemians: when as they had embraced the Christian saith under Boriuarius their Prince, they request of Methodius their Bishop, that their sacraments and prayers might be celebrated, not in the Latin tongue they understood not: but in the Bohemian tongue which was familiar to them. He certifieth this matter to Cyril his fellow Bishop, then being at Rome, and he to Nicholas then Bishop of Rome. Both these for their labor, were laughed to scorn of the Bishop, and of a great council of fathers; when as sodainlie this voice was heard, in such a great assembly. Let every soul praise the Lord, and let every tongue or language confess him. With the which thing, the Bishop of Rome being amazed, yielded to Cyril according to the request of the Bohemians. But that manner of celebrating their prayers continued but a few years after, the Bishop of Rome altering it, when as he had appointed them a Bishop, and gave him in charge: that he should not dissent in any respect from the Roman rite and custom in the celebration of their divine service. Here we may see, whose statutes these Latin prayers are: not the Lord's; but the Bishops of Rome, to maintain his kingdom.

Of the scriptures read in the vulgar tongue.

IN Chrysostom's days, in the Church of Antioch, the scriptures were read in a tongue known to the people, and therefore after the reading of the Epistle to Timothy, he beginneth thus: You have heard the voice of the Apostle, the heavenly trumpet, the spiritual harp: you have heard him today, discoursing to Timothy, of many and necessary things, of elections, of drinking wine for his stomach, of the obedience of servants, and of many other things he hath discoursed to us this day, and seeing we cannot run over them all, what will you of these things which have been rehearsed, I shall declare unto you (beloved?) For as in a great meadowe, I see many excellent flowers: (Nay not a meadowe; but even Paradise it self, the garden of God, is the reading of the scriptures. Neither the flowers thereof have pleasant and fragrant smells and savors: but fruit to feed the soul.) What will you therefore, of the things before spoken, I should declare to you this day, will you that I speak of that, which seemeth of smallest accompt, and is most easy to be understood of every man? (That thing we will handle) for it pleaseth me, and I know it will likewise please you: and what is that? but this: Use a little wine for thy stomach, &c. Thus far Chrysostom. Which place proveth plainly, that the people understood the scriptures when they were read, and also the excellency of them. They are as a meadowe, full of most sweet flowers: nay they are the paradise of God here on earth. And who is so simple, as will not desire to go into Paradise? Who is so foolish, as may go in, and will not; that will banish himself from thence? And in another place he writeth thus: The cunning in the scriptures, is an excellent thing (my beloved.) This endueth the soul with good manners, this transporteth our mind into heaven, this maketh a man thankful to God, this maketh us regard nothing in this world, but that we should have our conversation in heaven, and having an eye to God our reward, it maketh us do all things, and joyfully to attempt, even the hard labors of virtue. By these we learn, the help of God, even present and at hand, the courage of the just, the goodness of the Lord, the greatness of his rewards. Hereby we may be stirred up, to follow the lives of the best saints of God; not to be slothful in the combats of virtue, to be sure of God's promises, even before they come. Therefore with great diligence, let us give our selves to the reading of the scriptures, for thereby we shall get great knowledge, if we shall still have recourse to those things which therein are set down. Who will not now learn so many good lessons? And least any man should blame the hardness and obscurity of the scriptures, as many do; thus it followeth: Neither is it possible, that he that giveth himself to the scriptures, with great study, and earnest desire, shall always be neglected: but although we lack a master to teach us, the Lord himself from above, entering our hearts, doth lighten our minds, doth power his beams into our understanding, doth reveal things hid, and doth teach us those things we know not, if we only will bring, as much as in us lieth. For he saith, you shall call no man master upon earth: that is, in comparison of me, who am able and ever willing to teach. Therefore when we take this heavenly book into our hands, all worldly cares being set aside; let us bend the force of our mind, and bridle it, that it be not distracted with vain cogitations; and let us give our selves to reading, with great devotion and marking, that we may be lead by the holy spirit, to the true understanding of the scriptures, and thereby reap much fruit. That same Barbarian and Eunuch of the Queen of Ethiopia, which was so honorable, and was carried in his chariot; at that time, did not omit the reading of the scriptures, but having the Prophet in his hands, he studied earnestly, and that being ignorant, what was contained in the book: and he brought as much as was in him, that is, study, a good will, and diligent marking. Mark I beseech you, what a matter this was, not to give over his reading, no not in his journey, and that sitting in his chariot. Therefore, they are justly to be found fault withal, which being at home, cannot be persuaded to do this, but think, that they need not read the scriptures; either because they are married men, or soldiers, or have care of children, and servants, or other business: Therefore they think, it behooveth not them to read the scriptures. Behold this man was an Eunuch, and a Barbarian (which both, had been enough to have made him careless) and besides this, the greatness of his honor, and abundance of his wealth, as also being in his journey, and being carried in a chariot; and he that traueileth thus, it is not easy for him to read, but very troublesome: notwithstanding his great desire, and earnest study, taking all lets away, made him read still. Wherefore he did not say as many say nowadays, I understand not these things which are written, I cannot understand the depth of the scriptures, wherefor in vain I should take pains, I have none to guide me: He thought no such thing, being in language a Barbarian, but in heart a lover of wisdom; but he thought he should not be despised, but helped of God's grace, if he brought that which was in him, that is, study and diligence. Whom also let us follow; and what things have been read to us today, let us learn diligently. This place being long, I have written it at large, because it is so excellent; it containeth the great fruit and profit we get by reading the scriptures, the means how to attain the knowledge of them: and it taketh away, y ^e common objection which nowadays many make, That because they have wife and children, they are not bound to read the scriptures: and overthroweth plainly, the popish Catholic faith, which teacheth, that the vulgar people should not read the scriptures, and teacheth the true catholic saith indeed. And this is no small or light matter, but the chief point of all religion; as everyone may perceive, by the benefits which are reaped by reading the scriptures.

The same catholic faith was also in Augustine's days: For thus he writes against those, that find fault with the hardness of the scriptures, upon that verse of the Psalm: The Lord taketh up the meek, for example sake (saith he) Thou understandest not the scriptures, thou understandest but a little of them, thou knowest not what it meaneth: yet honor the scriptures of God, honor the word of God, although it be not manifest unto thee: defer, through devotion thy understanding. Be not froward to accuse, either the obscurity, or peruersitie of the scriptures. Here is nothing perverse, or out of order, or crooked: but here is something obscure, not that thou shouldest not know it, but that it should exercise thee, before thou receive it. Therefore when it is obscure, thy physician hath done that, that thou mightest knock; he would have thee exercised in knocking, his will is that when thou knockest or prayest, he will open unto thee: By knocking, thou shalt be exercised, and by exercise thou shalt be made more strong, and more large: and being made wider, thou shalt be made capable of that which is given thee. Therefore be not angry, that it is shut up: be gentle, be courteous, do not kick against obscure places, and say it had better, have been said this, or thus. For how canst thou say or judge, how it ought to be said? The patient may not find fault with his physic, the Physician knoweth how to temper it, trust him that cureth thee. Therefore what followeth: The Lord taketh up the meek, therefore resist not thou against the secrets of God: be gentle that he may take thee up. Thus far Augustine. Eusebius also writes thus: What is so excellent to declare his divinity most evidently, not only to promise that he would make them fishers of men (the which thing as he spake in word, so he performed in deed) but also, to give them such virtue and power, that they should commit things to writing, and make books, and those books should have such authority and great estimation amongst all men, that they should be turned into all tongues, as well of Barbarians as Grecians, which are in the whole world, and that they should put all their whole study and labor in learning them, and should believe assuredly, that God's words were contained and delivered in them. Origen also very excellently, that every man must study and know the scriptures, writes thus: Let us try to do that (saith he) that wisdom admonisheth us: Drink water out of thine own fountain, and out of thine own wels, and let thy spring or fountain be thine own. Try thou (O hearer) to have a well of thine own, and a fountain of thine own, that thou when thou shalt take in hand the book of the scriptures, mayest begin of thine own judgment, to bring forth some understanding, some meaning. And according to those things thou hast learned in the Church, try thou also, to drink of thine own well. There is within thee, the nature of the water of life, there are in thee veins of water, which never fail, and watering streams of thy reasonable understanding, if they be not earthie, and stopped up with gravel. See, Origen would have every man read the scriptures at home, nay he plainly affirmeth, that every man hath in him some part of the water of life, some part of the holy ghost, whereby he is able to feed his own soul, with this water out of the holy scriptures, and to flowe also to others. Even the simplest husbandman, is able to yield a sense of the scriptures, and perchance to see that, which some great doctor could not espy, if he would take the book in his hand, and with earnest prayer and study give his mind to the same: If his heart and mind be not •• opt and choked with the gravel of this vile earth and worldly affairs. David saith, Psal. 87.7. God will in numbering his people, rehearse as well the singers as trumpetors: That is, as well ••• y which praise god by reading and understanding his wonderful works, as they which like trumpets preach him. And least any should say, how should we praise God? we lack knowledge: The Prophet addeth, All my fresh springes shall be in thee, no man here may complain of want. And of everyone of the faithful, our Savior saith, Io. 4.14. That that water which he shall give him, shall be in him a well of water, springing up into everlasting life. And this well hath every faithful man in him, either deeper or shallower. Here we may see how they which cry in certain light matters of ceremonies, Fathers, Fathers; in this great point of religion dissent from the Fathers, and that both from the Greek and Latin Fathers. And how then can their faith be catholic?

Of images.

AS concerning Images, either of God himself, or of the saints, to be worshipped: there is no one thing, that the scripture more condemneth. It is the second commandment in the law: Thou shalt not make to thee any graven Images, thou shalt not bow down to them nor worship them. They, which urge the bare words and letter so much in the Lord's supper, here make small accompt of it (being so often repeated, and written, with God's own finger) to maintain their superstition and Idolatry. And this commandment is repeated and expounded thus: And the Lord spake unto you out of the fire, and ye heard the voice of the words, but saw no similitude, but a voice ye heard: as though he should say, ye saw no similitude of God, when he gave the law, but ye heard a voice only: Therefore you shall make no Image or likeness of God. For a voice cannot be pictured. And here the word (Temunah) which signifieth an Image or likeness, is to be marked, which after is repeated so often. For so it followeth, that they should look well to their souls, because they saw no similitude when God spake unto them in Horeb out of the midst of the fire, least perchance being deceived, they should make to themselves, any carved work, or likeness or similitude, or Image. Anie likeness, the similitude of man, or woman. So that, this hearing a voice only, which cannot be pictured; this seeing no Image or likeness or similitude, when God spake to them; this careful keeping of their souls, least they should be deceived; this multiplying of these words, of carved work, likeness, similitude, Image; argueth plainly, that nor likeness of God is to be made: and that Images of him are forbidden by this commandment, and not of Idolatrous God's, as the Papists imagine and expound. The same doctrine is confirmed by the Prophet Isaiah, To whom will ye liken God (saith the Prophet) or what similitude will ye set up to him? The workman melteth an Image, or the Goldsmith beateth it out in gold, or the goldsmith maketh silver plates. [ 21] Doth not the poor choose out a tree, that will not rot for an oblation? he seeketh also a cunning workman unto him to prepare an Image, that will not be moved. Know ye nothing? have ye not heard it? [ 22] hath it not been told you from the beginning? have ye not understood it by the foundation of the earth? He sitteth upon the circle of the earth, [ 23] and the Inhabitants thereof are as grasshoppers, he stretcheth out the heavens as a curteine, and spreadeth them out as tents to dwell in, he bringeth the Princes to nothing, [ 24] and maketh the Judges of the earth as vanity: as though they were not planted, as though they were not sown, as though their stock took no root in the earth. For he did even blow upon them, and they withered, and the whirl-wind will take them away, [ 25] as stubb • e: To whom now, will ye liken me that I should be like him (saith the holy one?) This place plainly proveth, that no Image is to be made of God: and that, not the goldsmithes and carpenters, which made Idols, but even they that made Images of wood, or gold, of God; are condemned. And not only that it is unlawful to make Images of God the father, but of Jesus Christ, to worship him withal. For of him in this chapter twice the Prophet prophesieth: And the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it. And behold the Lord will come with power, and his arm shall rule for him, behold his reward is with him, and his work before him. And yet after this he addeth: Who will you liken me unto? [And seeing to make an Image of God, displeaseth him thus, it may seem also that the same thing displeaseth his saints. For it is likely that thing which pleaseth not the master; displeaseth also the servants:] God will not be worshipped as the heathen worship their God's: but their worship was to make Images to them: this utterly displeaseth God. And no doubt this is that, for which God reproveth the people of Israel, by the Prophet Ezekiel. We will be (say they) as the heathen, as the families of the countries were, and serve wood and stone as the heathen did: For no doubt the heathen made their Images to them, whom they believed to live in honor and in remembrance of them. It is a strange thing ( saith Augustine) how God dwells in some, which know him not, and in s • me that know him, he dwells not; for they do not belong to God's Church, because knowing God, they have not glorified him, as God, nor given him thanks: and yet children sanctified by the sacrament of Christ, and regenerate by the holy ghost, belong to the Church, who truly so being regenerate, by reason of their age, cannot know God. Therefore whom they (meaning those idolatrous and unthankfull men) can know and not have: these, that is children, could have before they knew. Oh therefore let all men glorify God, as God, as they ought to do, or else, he will not dwell • in them.

That history which Josephus makes mention of, declareth the Catholic faith of the Jews, how they always expounded that commandment. Gaius the Emperor would have had his Image set in the temple of Jerusalem, by Petronius, Lieutenant of Syria. But the Jews so obstinately withstood him, that they said, they would rather die, then suffer such a reproach: yea insomuch, that being now fully resolved to die for the matter, they left their fields untilled. Petronius wondering at the constancy of the people, and detesting the wickedness of Gaius, promised to send Ambassadors to Gaius. He had scant ended his speech, when as behold a shower suddenly fell, contrary to all men's expectation, on a fair day, when as there was no sign of reign, and in a most fit time, when as they had almost been undone, for lack of rain. The which miracle, made the Lieutenant think, that God cared for the affairs of the Jews, and the Jews to hope, that his suite should not be frustrate. Petronius wrote diligently hereof to the Emperor, but he continuing in his purpose, commanded that Petronius himself should be put to death. But before the letter came; Gaius himself died: and so delivered the temple from the Image, and Petronius from death. By this it should seem, that the Jews had in their temple no Image at all, neither of God nor of man, neither of Saint nor of Caesar: and that by the space of so many hundredth years, because they thought it, against this commandment.

The prophesy of Abacucke, seemeth a general or catholic prophesy, directed under the type of the Jews, to the whole church of God. He first complaineth of the cruelty, and great prosperity of the wicked, & of the just punishment of God, by requiting their own dealings upon their own heads. He teacheth the doctrine of faith, that thorough patience, and faith we must still wait for Jesus Christ; even as the Jews for his first, so we for his seconde coming. This faith must be our strong castle and bulwark: He that trusteth in himself, as a strong tower of defense, that retcheth unto the skies, his heart is not right in him: But the just shall live by faith He inueieth against covetousness, he complaineth of the proud and cou •• ous man, that enlargeth his desire, as hell that can never have enough, that loadeth himself with thick clay (for he maketh gold no better:) and that spoils many, and thereby maketh him a glorious and statelie house: that buildeth a town with blood, and erecteth a city by iniquity: that maketh the people labor, as it were in the very fire, without joy or comfort, they are so hardly dealt with all. He crieth woe, against all such dealers, in God's church: We should be all merciful, as our heavenly father is merciful. But his last woe, is against idolaters, which say to a piece of wood, arise: and to a dumb stone, awake; when as it is it self compassed with gold, and there is no breath at all in it. But the Lord (saith he) is in his holy temple, and let all the earth keep silence before him. As though he should say: woe to them that call upon God under any Image, as though God were present there, that say to God under any Image (as the prophet David prayeth often,) Let God arise. For so no doubt these phrases of the people are to be understood. The people were never so senseless, as to say to a stone or tree, arise or walk: but to the thing signified by them. But the Lord (saith the prophet) is in his holy temple: not tied to any Image: and let all the earth keep silence before him, that is, tremble to break his commandments. And again, he taketh away that common reason that is made for the defense of these Images, which say that they are lay-men's books, that they teach the simple: But he saith, what profiteth the graven Image? for the caruer of it, is the maker of it; a thing molten or mingled together, and a teacher of lies. Ferus also upon S. John writeth thus: It was a custom among the Jews, that one should be let loose at Easter, in remembrance of their deliverance out of Egypt: but God (saith he) in remembrance of this, had ordained the passover. But they not content with this sign given them of God, have ordained another, and that against the law of God, that some guilty person might be let loose, when as the law commands that all offenders should be punished: So hypocrisy is not content with the word of God, but always either addeth or preferreth her own devises. Thus much Ferus himself writes, of ceremonies and superstitions, besides the word of God, whereof the papists religion was full. And the reason he alledgeth here is sufficient to overthrow their doctrine of Images: for God hath given us the heavens to put us in mind of him (as S. Paul saith) and his word, as Moses teacheth: what need we any other signs, any other remembrancers of Images, and that against his word? Is not this to imitate the superstitious Jews? Idolatry (as one noteth) is worse then infidelity: As in a kingdom, he that preferreth or erecteth a new king, is a more grievous offender, then he that disobeieth only his lawful prince. Such not traitors; but rebels against God are Idolaters. And therefore Lira giveth this note, That even the Turks kingdom hath so long continued, because in his religion (although otherwise wicked,) yet he banisheth all Images, and Idolatry: and even for this cause (saith he) God suffereth it to continue so long.

In the Primitive church also it seemeth, the fathers very strictlie observed this commandment: and suffered no Images in the church: as appeareth by Epiphanius, who coming into the church and seeing a veil hang there, having painted on it the Image, as it were, of Christ, or of some sainte, against the authority of the scriptures, he did rent it in pieces; and gave counsel to the church wardens, that they should bury some poor man with it. See first howe he rent it in pieces; declaring it to be a thing not tolerable in the church of God: Even as Moses with like zeal, broke the golden calf in pieces, and beat it into powder; and strowed it upon the water, and made the children of Israel drink of it. Secondly he alledgeth the authority of the scriptures against it, meaning no doubt the breach of the second commandment. If this had been the catholic faith, once given to the saints, to have Images of Christ, or of his saints: no doubt Epiphanius being a Bishoppe, and who wrote against all heresies, would have known it. But as it should seem, this point of catholic religion, was not known in his days; but crept in after. And soe indeed Alphonsus de castro confesseth. Therefore it is no true pointe of the catholic faith, for which here S. Jude biddeth us to strive. Nay to have Images, and that of Jesus Christ, he accounts to be an heresy: For thus he writeth of y ^e heretics called Gnostici, that they have images painted with colors, and some of them of gold and silver, which they say to be the Images of Jesus. And these Images of Jesus to have been made, in the time of Pontius Pilate, when as he was living amongst men: But they have these Images secretly. If these had done well, if these had been precious Iewelles (as now of counterfeit Images many make account, which they are not sure, whether they be the true Images of Christ or no:) he would never have numbered them among their heresies. Lactantius also an ancient writer, condemneth the worshipping, or having of images. Whosoever (saith he) endeavours to maintain this mystery of man, and the reason of our nature; let him lift up himself from the ground, and with a right mind, look up with his eyes into heaven: let him not look for God under his feet, nor draw out of his steppinges, that thing, he will worship; for whatsoever is under man, must needs be more vile and base, then man: but let him look for it aloft. For there can be nothing greater then man, but that which is above man; but God is above man; therefore he is aloft, he is not beneath: neither is he in this low region, but in the highest to be sought for. Wherefore it is no doubt, there is no religion, where there is any image. And in another place. I demanded (saith he) if one behold the image of one, that is gone a far journey, that he might thereby receive some comfort of him being absent, whether he be well in his wits, if when he is present, or returned home again, he will continue i • beholding the image, and will not rather enjoy the beholding of the man himself? No truly. For the man's image then seems necessary, when he is far from home, but to no purpose, when he is at hand. But the image of God therefore, whose spirit and power is spread everywhere, is always in vain, and to no purpose. And a little after in the same place: That is not the image of God, which is made of stone, brass, or any other matter, but man himself: because he feeleth, moveth and doth notable works. Mark first Lactantius zeal. First, there is no religion (saith he) where there is any image. Secondly, God is present in every place, therefore there needeth no image of him. Thirdly and lastly, if we will have an image of god, man himself is his most lively image. And he lived 300. years after Christ. Arnobius, who was Lactantius master, of Images writes thus: As much as in us lieth, let us go to the Lord of all things, with our heart and our mind: let us be lift up from these places, and let us translate the wavering thoughts of our hearts upon him; let us remember him continually. And although he cannot be pictured in any man's imagination: yet by beholding him, let us imagine to our selves, as it were, a certain soft or still air of him (as Elias did.) And again, and if you will hear a true opinion, either God hath no shape; or if he have any, we know not what it is. For that which we never saw, to be ignorant of, we accompt it no dishonest thing. And again: you worship the pictures of men, as the power of God: neither are you ashamed to give them the shape of a mortal creature. And again: If you refuse not to hear the judgment of our minds, we are so far off from giving any corporal lineaments to God, that we are afraid to ascribe to such an excellent majesty, the ornaments of souls, and those same virtues, in which it is granted but to very few to excel. For who will call God strong, or constant, liberal, or wise, &c. These are the god virtues of men, and by the opposition of vices, have deserved commendations. Who is so brutish as to think God great, in the good thing that belongs to man? All men's virtues and affairs are nothing to God. And again: In this matter ye are wont to lay a great fault to our Church, that we build no churches for our divine service, nor that we make no images or likeness of the God's, that we build no altars, that we give not to them the blood of beasts, nor frankinsence, nor come sprinkled with salt, nor we power no wine out before them; which all, we do not leave off to do or build, as though we carried impious and froward minds against the God's, or that through some rash desperation we had conceived some contempt against the God's: but because, that we suppose and believe that the God's, if they be God's in deed, and endued with the excellency of this name, do laugh at all these things, (if they can laugh) and are displeased with them, if they can be angry. If the gentiles should see the Churches in the popish kingdom, they would never • a • e these faults unto Christian religion, they should see altars, and Images end we. But as it should seem, the ancient and true Christian religion, had no such. And after: We build them no Churches, neither do we worship their Images, neither do we kill them any sacrifices, nor do we offer them any frankinsence or wine. And what more honor or worship can we do to them, then that we set them in place, wherein we place the head of all things, the Lord and most high king, and do honor the God's, as the chief Lord's and kings of all things.

Here we may see first, that in Arnobius days y ^e Christians build • no churches, which was 300. years after Christ: and that Christian religion consisteth not in the outward pomp or curious magnificency of churches or buildings, as y ^e pope hath made men believe. Again, we may observe, by reading histories, when churches began to be built; & when they were built, how they were called and accomted of in true catholic religion. Euseb. of this matter writes thus: The hid force and might which remains in our savior appeareth, of the things he hath effected or done: and all excellent things which are done, are not the works of one that liveth, &c. And now a fit time offereth it self, of showing what things our savior hath done in our times, and of knowing perfectly the acts of the living God, which as it were even now live for the fresh memory of them, &c. Our Savior having overcome mighty tyrants and infidels, forthwith caused ensigns of his victory to be erected in all lands, and the whole world to be adorned with holy temples, and with stately or large buildings of Churches; yea and even in the wildernesses of the Barbarians, churches and temples to be dedicated and consecrated to the only God of all things, and Lord of all creatures, whereof also those temples, which were consecrated to him, took the name of the Lord, which name was not given them of men but of God: and therefore they are called the Lord's houses. Thus far Eusebius. Their faith then agreed with the scripture. Christ saith, My house shall be called a house of prayer to all nations, That is, all churches & houses of prayer among all nations, are my houses. And according to this, Jacob called the place wherein God appeared unto him, Bethel: that is, God's house: So here in Constantine's days, they called their Churches 〈 in non-Latin alphabet 〉 : that is, the Lord's houses: as they also called their Sabaoth, the Lord's day. They followed S. Paul's precept, they did all things in the name of Jesus Christ. In Constantine's days, large and statelie churches were built, in all the countries of the world: and they were called the Lord's houses. They were not dedicated to any Saint: 〈◊〉 nor long after. Agustine in his days, as shall hereafter be alleged, saith, that we build no churches to Martyrs. And though the Devil was then preparing stones to such churches, yet then there were none of them as yet erected. Theodoret makes mention of a church of S. Michael, on the third chapter of the Coloss. but it was but in a corner of the world in Phrygia, and was condemned by the council of Laodicea. But after, this work went forward ••• ce in the world. For it was the first work of that proud Boniface, successor of humble Gregory, (who refused the name of universal Bishop) after he had obtained that proud title of Phocas, to convert the Temple called Pantheon, that is, the Church of all the God's, into all saints church. So that the naming of the Churches generally, after the names of Saints, as should seem, began with popery. This is reported in Summ. Conc. by a Frier of their own.

Secondly, the Christians offered to the God's no corporal things. But in time of popery, they have both used frankinsence after the manner of the heathen, and also offered even eg • , and such like base things. And again Arnobius saith, That the true worshipping of God is in the heart, and an opinion worthy of the God's: neither the offering of blood profits anything. And of the sign of the cross he writes thus: As for crosses, we neither worship them, nor wish for them: But you which do make God's of wood, perchance worship crosses, as parts of your God's. For your ensigns and standards of your tents, what are they else but gold • and brave crosses? For your ensigns of victory, do not only resemble the figure of the cross, but of a man crucified. We see the sign of the cross lively in the ship, when it is carried with lofty sails, when it slides away, her sails being spread abroad, when as a yoke is erected, it is the sign of the cross, when man worships God stretching out his hands with a pure mind, it is the sign of the cross. So the sign of the cross either leaneth to natural reason, or agrees to religion. Here we may plainly see, howe Arnobius gives reverence and holy estimation to the sign of the cross: But he takes away adoration from it. And S. Augustine of Jesus Christ writes thus: We believe he sits on the right hand of God. And yet for all this we must not think, that God the Father is compassed abou • with man's shape, that when we think of him, we should think that he hath either right side or left, or that because the father is said to fit, we should suppose that to be done, with bending his thighs; least we fall into that sacrilege, wherewith the Apostle correcteth those which have turned the glory of the incorruptible God into the likeness of a corruptible man. &c. It is a horrible thing, for a Christian to make such an image of god in the church, but it is much more wicked in the heart, where is the true temple of God, saith Agustine. And yet such images have been made of God in time of popery.

Concerning Images, also Justin the Martyr writes thus: Neither do we worship with many sacrifices, and with garlands of flowers, those which men picturing do place in temples, and call God's. And after, we accompt this thing to be done against all reason, and with dishonor of the gods, who having a glory which no man can utter, and shape; their names are given to corruptible things, and to such things as needs the care of men. Ignatius also of Images writes thus: Love one another in the Lord, as the Images of God. See, you men, that you love your wives, as your own members. These were the images of god that were made accompt of in his days. The council of Frankford was called together Ann. Dom. 794. by Carolus Magnus, wherein the decrees of Adrian the Bishop and of the Germans, concerning the worshipping of images, were disallowed. It should seem, Charles the Great misliked the worshipping of images: and yet of him I read this great commendation. And this man's excellency in all things that may commend a prince, who is able to praise sufficiently? This is sufficient at this time to say, that from the beginning, to the ende of his reign, in such a great and troublous time, he behaved himself so commendably, that there was no one found, which could find fault with him in anything. For in truth, what could frail man find fault with, in him, whom God's power always protected and directed?

The very heathen countries some of them have detested Images. The temples of the Egyptians, although they were very curiouslie wrought, with marble and gold, with great excess and wonderful cunning; yet there were no images of the God's in them: but in steed of them, as living God's, Apes, Ibis, Crocodiles, and such like plagues of the Magicians and wonders of Egypt, were worshipped for God's. Among the people called Seres, it was forbidden by law that no images should be worshipped. In the temples also of the Romans, Clemens saith, by the decree of Numah, following the laws of Moses, in the space of an hundredth and seventy years, after the building of the city, there was no Image seen, neither painted nor feigned. Plutarch also affirmeth the same in the life of Numah, and he yields a reason; because it were a wicked act, to resemble a better thing, by that which were worse: and that God would no otherwise be conceived, but by our understanding. The Germans also, as Tacitus writes, thought it not lawful to set God's on walls; neither thought it agreeing with the majesty of the God's, to liken them to any shape of man. Lycurgus among the Lacedemonians, although he were the inuentor of many ceremonies among the Gentiles, yet there was no image of him devised for the gods: but he for bad any Image of beast or man, to be made to the gods.

The heathen men themselves, despise images. As Stasicrates a notable workman regarding nothing that delighted the eyes, calling painters idle artificers, he determined to make a work not unworthy of Alexander. The great Athos (saith he) the hill of Thracia, whose top may be seen a far off, having members and partes like unto a man, being labored and portraied out, shall be Alexanders image. Who with his feet shall touch the sea, and in his left hand, shall hold a most famous city, and in his right hand, a boull, out of which shall run a great river into the sea. Alexander commended the invention of the man: but (saith he) let Athos remain in his place still. For it is sufficient, that it hath been a monument of one kings folly. But Caucasus, and Tanais, and the hills Emodi, and the Caspian sea, shall portraite forth me. These are the Images of my acts. Wen as the countries of Greece also, would have erected images in their famous cities, to Agesilaus, he wrote to them thus: Let my image neither be painted nor graven. And Xenophon writer▪ That he utterly refused that his image should be painted or pictured: but he labored earnestly to adorn his mind, affirming that the other, was the carvers work; and that this, was his own. W • e may note here, how the very heathen men themselves have condemned images: And do we think the saints of God do now delight in them? It cannot be denied but that the heathen by the dim sight of nature, aimed in this point very near to truth: and shall we think, that the saints, having the true light of gods spirit, to shoot further off the mark? The Turks do detest and abhor all images, either painted or carved, and do call Christians because they delight in these, Idolaters and worshippers of devils.

Let us mark also howe Arnobius refutes, all the objections that may be made, for the defense of images. But one saith or objecteth, you are deceived and you judge amiss. For we do not judge, neither brass nor matters of silver and gold, or other matters, whereof they make images, to be God's by themselves, or powers to be worshiped: but we worship and reverence those in them, whom the holy dedication puts us in mind of, and causeth to dwell in those images made with hands. An excellent reason (saith he) which some simple, or perchance some learned man may believe: as though the God's would leave their seats in heaven, nor refuse to dwell amongst men. See the very ground of all popish objections: For they say, they worship not the image, but that holy faint sheet the image doth represent to our minds: and so said the heathen of their Images. And again, that the gods power was present at their images: so the papists imagine, when they pray before the images of their saints. And both these reasons Arnobius reiectes. And after: The ancient Fathers were not ignorant, that these signs had no power in them, nor no sense: but for the unruly and simple people, whereof cities and towns most consist, they have devised such wholesomely and to good purpose, that as it were, a certain show of the gods, being set before the eyes of the common people, through fear, they might cast away that their rage and fierceness; and thinking themselves, as it were to live in the presence of the God's, they might lay apart all wicked acts, and should become men, by the •• anging of their manners. And for no other cause they gilded them: but that as it were a majesty of them might appear, and might not only dazzle their eyes, but also terrify their minds with their bright beams. See also here howe the heathen made their images the •• ie men's books (as they call them) and erected them, to teach 〈◊〉 instruct them, and to keep them in awe. But this reason also Arnobius refutes. And again: They say that these holy things are ordained for the honoring of the God's; and for the cause of their honors, they do, that they do: and by these means to increase the power of the God's. And after: Do you think, as little children are made afraid with puppets or hearing strange noises: so the divine powers, are delighted with the noise of the shawmes, or are appeased at the tune of organs or cimbals? We may plainly here see, howe the Gentiles made the selfsame objections for their images, as the Papists do now for theirs. And howe Arnobius refutes •• em.

Augustine also writes thus: But there is some subtle disputer, I cannot tell who he is, which seems learned to himself, and he saith, I worship not that stone, that Image that is without sense, &c. but I reverence that I see, but I serve that I see not. And what is that? an invisible power which ruleth over the Image. By making this answer for their images ( saith Augustine) they seem wise to themselves. And they which do not worship Idols, worship devils. And after he writes thus: Tell me what spirits thou worshippest. Tell me, doest thou worship devils, or good spirits? such as are Angels. For there are evil spirits, and good angels. I tell thee ( saith Augustine) that in thy Churches, there are none other worshipped, but evil spirits, which proudlie do require to themselves sacrifices, and will have themselves worshipped as gods. They are evil, they are proud. Such are as devils, men which seek their own glory, & despise the glory of God. But mark good men, which are like to the Angels, when thou shalt find a good man a servant of God: if thou wilt worship him & adore him, for God; he forbids thee; he will not take to himself the honor of God, he will not be a God to thee: but with thee he will be under God. Thus did the Apostles, Paul and Barnabas, when men would have sacrificed unto them. And after: Mark therefore, how these men forbadde them that would worship them as God's; and they will rather that one God only to be worshipped, one God be adored, to one God sacrifice be offered, & not to them. So all the saints and Angels seek his glory, whom they love; they study to inflame all men whom they love, to his worship, to pray to him, to meditate upon him. They declare him unto them, not themselves, because they are his messengers. And because they are God's soldiers, they cannot but seek the glory of their captain. Augustine denieth this worshipping of saints, and he expounds what this worship was, to offer them sacrifices, to pray unto them? No, he alloweth not any worship under an image, as the heathen did. And Tertullian writes thus: We have here need to expound the word 〈 in non-Latin alphabet 〉 : In the Greek it signifieth a shape or form, and thereof is 〈 in non-Latin alphabet 〉 a diminutiue, derived, which likewise signifieth in our language, a little form. Therefore every form or shape, be it little or great, is an Idol: And thereof Idolatry, is any service about any outward son or shape. Thus Tertullian plainly defineth Idolatry.

Origen also of images thus writes his judgment: What else is the image of God (saith he) to which man was made, but our savior? which is the first begotten of all creatures, of whom it is written: Because he is the brightness of the eternal light, and the express image of the substance of God; because he of himself thus speaketh: I in my father, and my father in me, he that seeth me, seeth my father: It may be asked (saith Origen) how the soul of Marie can magnify the Lord: If God can neither be increased nor diminished, how saith Marie, my soul doth magnify the Lord? If I consider saith he my Lord and savior, to be the image of the invisible God, and do see my soul to be made to the image of my maker, that it should be the image, of the image; (for my soul is not specially or peculiarly the image of God, but it was made according to the likeness of the former image;) then shall I see, according to the example of them that pai • te images, and for example, having taken one countenance of the king, they apply all their skill, to express that principal similitude or likeness: So everyone of us, framing his soul according to the image of Christ, either makes to him a greater or a lesser image, or a base and obscure, or a clear and flourishing image, according to the picture of the principal image. Therefore, when I shall make an image of the image, that is my soul, and shall make her great in thought and word, then I make a great image of God; and then the Lord, whose image is in our soul, is magnified. And as God by this means increaseth in our soul: so if we be sinners, he is diminished and decreaseth. Here we may see what images were in Origen's days, Jesus Christ is the image of God the father, and every Christians soul, as near as may be, is to be pictured like to him. About the painting of these Images, they bended all their force, and employed themselves, and not about any other. And again. The Christians and the Jews, when they hear, thou shalt fear the Lord thy God, and thou shalt serve him alone, and thou shalt have no other God's besides me; Nor thou shalt make thee any Idol, nor likeness of anything, that is in y ^e heaven above, or in the earth beneath, or in the water under the earth, thou shalt not worship them, nor serve them, and thou shalt worship the Lord thy God, and him only shalt thou serve: For these, and such not unlike to these, they do not only refuse these images, altars and temples of the God's; but they will rather (if need be) willingly die, least by any excess or sin going beyond that which God's law prescribes, they should pollute that which they excellently think of God, the maker of all things. And after, speaking of all the creatures, he writes thus. Neither is it seemelie, or behooveth, that those things, which are in the bondage of corruption, should be honored in the stead of God, which needeth nothing; or should take the room or stead of Jesus Christ, the first begotten of all creatures. Origen here ioines the Jews and Christians together, that as the one would rather die, then suffer any images whatsoever, come into their temple: so also the other. That Jewish law against images, by his judgment is not abrogated, but stands in force still. And again, all creatures are in bondage as long as this world endureth, and look for their freedom hereafter: And therefore now, to give them any honor, as the images of God, is to deliver them from their servitude and vanity, before the time; nay, is to intrude them in the place of Jesus Christ, who is the only image of his father (as he hath proved before,) and by whom alone, God will be honored. And of the Jews in another place he wrttes thus: If one will mark diligently the old manner of the Jews life, and mark the institutions of their laws, he shall plainly perceive, these men to be those, which carry a shadow of the heavenly life here upon earth, that is to say, amongst whom, besides him which ruleth over all things, nothing was ever accounted for God: nor there was any image maker, or maker of Idols in their common wealth, as whom their law drove f • rre away, least there should be any occasion, of making images by them, which should pluck away simple men from God, or should withdraw the eyes of the mind, to behold earthly things. See the zeal of the Jews, because they would have no images or Idols or carved works in their churches, or common wealth, they banished all painters and carvers. And Origen ioines Christians in the like zeal with them: So that be like in his days, were no images. Cyprian also of Idolatry writes thus, If so be that (saith he) before the coming of Christ, these commandments were observed, of the worshipping of God, and contemning of Idolles: howe much more are they to be observed, after the coming of Christ. So that then, that commandment of making no Idol, by Cyprian • judgment, is as strictlie to be observed now, nay rather more, then ever the Jewish church. And again he expounds what he meaneth by Idolles. Idolles are no God's (saith he) there is but one God. And to the faithful it is given to know, that they are no God's, which the people worship. They were in times past kings, who for their kinglie memory, afterward began to be worshipped of their friends at their deaths; and therefore they made them temples: And therefore they made them images, to keep in remembrance the countenance of the dead by an image: And therefore they offered sacrifices unto them, and appointed them holy days. Here is plainly heathenish Idolatry set down, and shall we do the like to our martyrs, to our saints? All which the papists (building them churches) have done to their saints. Cyprian no doubt, would never have condemned these images of famous men deceased among the Pagans, and this sacrificing to them, and making them holy days; if Christians had done the like to their saints: so that in his days images had not crept into the church. S. Augustine also concerning images writeth thus: In the first commandment, we understand the father, where is forbidden any likeness of God to be worshipped, after the imagination of man: not that God hath no image; but that no image of him ought to be worshipped, but he, which is the same, that he is. And this not for him; but with him. And Lib. 1. Retract. Cap. 1. Whereas he had said before, nothing at all is to be worshipped: but all is quite to be cast away, that is seen with mortal eyes, whatsoever any sense of man apprehendeth: he addeth and correcteth (with mortal eye of the body.) So that then, all images are to be cast away by his opinion. And also he alloweth that notable sentence of Varro writing thus: Varro saith, that the old Romans above one hundredth and twenty years, worshipped the gods, without images. The which thing (saith he) if it had continued yet, the gods had been more purely worshipped. And he allegeth for a witness of his opinion, the nation of the Jews: wherefor ( saith Augustine) when as he saith, they only found out, what was God, which believe him to be a spirit, governing the world: and he thinks religion to be more purely observed without Images: who seeth not, how near he came to the truth? Here we may see by Augustine's judgment, what is pure religion, and what was truth accounted in his days, what need I add more? These three witnesses, one renting them in pieces, another reasoning so strongly against them; the third (as a threefold strong cable) giving his consent to the Romans, to the Jews, being himself a Christian: I suppose are sufficient, to any indifferent reader, to teach, what was Catholic religion in those days. And yet for all this, we read: that some (although plagued of God) in the end of the world, shall not repent of the works of their hands, that they should not worship devils, and Idols of gold, silver, or brass. And who should these be but the Papists? For the Turk hath no image in his religion.

But they will say, they worship no devils; let them take heed: I read this history of S. Bernard, who coming to Spira, read these words in an Image dedicated to our Lady, O gentle! O sweet! O holy mother Marie! they say there was a voice given out of the image, God morrow Bernard. But he suspecting that it was some illusion of the Devil, answered: Paul forbiddeth that a woman should speak in the Church. They say this image remaineth at this day, behind the Church door at Spira. Ferus also of Images writes thus much: The stones which the Israelites took out of Jordan, were erected for a memorial: but the Jews after the building of the temple, offered sacrifice upon these stones, thinking them more holy then the temple: when as they were not erected for oblations; but for a memorial. So they abused the brazen serpent: wherefor it was broken in pieces of Hezekiah. And we no less abuse the Images & pictures of the saints: when as they are only had in the church for this end, that they might admonish us of Christ & of the saints. Mark the only ende Ferus maketh of Images, to be remembrancers of Christ, not to be kneeled unto, or worshipped or offered unto. This he confesseth to be an abuse. I will conclude this point, with the conclusion of Poligranes a popish writer, who writing in the defense of them, concludeth thus: It is sufficient to have added these things concerning images, when as it is not needful to be troubled much about them, which are none of God's commandments. I would to God, all Papists would think so of them, and with him confess the truth: and seeing they are none of God's commandments, utterly forsake them.

Of pardons.

AS for pardons which now are not the smallest part of Catholic religion: It should seem in the beginning, they were no part thereof at all; nor of that faith once given to the saints. Of them one of their own patrons and defenders writeth thus: Amongst all things we handle in this book, there is no one thing, which the scriptures have less declared, and whereof the old writers have less spoken. Notwithstanding for this cause, are they to be despised, because the use of them seemeth lately to be received into the Church, because many things are known to them that succeed, which those ancient writers were utterly ignorant of. For of the transubstantiation of y ^e bread into the body of Christ, there is seldom mention in the old writers, of the proceeding of the holy ghost from the son, more rare mention, and of purgatory almost no mention at all, especially among the Greek writers. For which cause even to this day, purgatory is not believed of the Grecians. Thus far Alphonsus. Where, as he confesseth the truth of their pardons, transubstantiation, and purgatory, so he erreth in the proceeding of the holy ghost, which both the scriptures, and the ancient fathers do plainly teach. So that then by his judgment, pardons, transubstantiation, and purgatory, came latelie into the Church, and were not that first faith, once given to the saints: and therefore they are counterfeit, therefore they are not the Catholic faith; we may be saved without them. The Bishoppe of Rochester Fisher, of pardons confesseth the same. It is not certain (saith he) when pardons began, or of whom. Erasmus also in his preface upon the first Epistle to the Corinthians, writes, that in the beginning pardons were remissions of the canonical punishments, which the Church imposed to them that did open penance. But now they are said to take away God's punishments due after this life to sinners.

But of the true use of pardons, thus we may read in the council of Toletan. We ordain that upon the day of the Lord's passion, the mystery of the cross, which the Lord would have shown to all men with a clear voice, and that the people should receive pardon of all their sins, that they being cleansed by the compunction of repentance, they may be worthy to receive the reverent feast of the Lord's resurrection, our sins being forgiven, and may take the sacrament of his body and blood being cleansed from our sins.

This is that which we learn out of the gospel, that all ministers in the Apostles, have received power of forgiving sins: and to them all, hath our Savior said and not to Peter only, Whose sins you forgive they are forgiven, and whose sins you retain, they are retained. This is that which S. Paul teacheth: Olde things are passed away, behold all things are made new, and all these things are of God, who hath reconciled us to himself, by Jesus Christ, and hath given unto us the ministry of this reconciliation. That is to say, because God was in Christ, reconciling the world to himself, not imputing unto them their sins, and hath put in us the word of reconciliation: In Christ's steed therefore, we are Ambassadors, and as though God did beseech you by us, we pray you most earnestly, that you would be reconciled to God. This place first, over throweth the doctrine of man's free will, which teacheth, that we are only helped by the grace of God, whereas the Apostle saith, we are created, all things are new, and all things are of God: nothing then of our selves. Secondly, that God hath in Jesus Christ reconciled the whole world to himself. And that all ministers and pastors, are God's ambassadors in Christ's steed, and in them, he put this word of reconciliation, this his most gracious, general and free pardon, that whosoever believeth this glad tidings of the son of God, dying, and rising again, for our sins; shall have pardon and free remission of all his sins, shall be reconciled to God, shall not have his sins imputed unto him. So that then, every minister hath his word of reconciliation committed unto him: hath this power of proclaiming this general pardon, to all true penitent sinners: not the Pope only, as he seemeth to challenge. And everyone, that heareth and believeth this our embassage, this our message, hath the force thereof, that is, the remission of his sins, firmelie assured to him and sealed, not with a bull of lead, as the Popes pardons are, but with the spirit of God: as we read, God hath adopted us to himself, through Christ, according to the good pleasure of his will, to the praise of the glory of his grace. And again, by whom we have redemption through his blood, even the forgiveness of sins, according to his rich grace. And again, In whom we are chosen, that first trusted in Christ, and that we should be to the praise of his glory. In whom also ye have trusted (speaking to the Ephesians) after ye have heard the word of truth, even the gospel of your salvation: wherein also after that you believed, ye were sealed, with the holy spirit of promise. Here is our free redemption, the free forgiveness of our sins, by Jesus Christ. Here is the gospel, the word of reconciliation, the tidings it bringeth of this deliverance: here is the seal of this pardon and reconciliation even the spirit of God: here is the ende thereof often repeated; that we all should be, to the praise of the glory of God: That is, that we all should praise the great mercy, and pity, and gracious goodness of our God, who so freely, and willingly hath pardoned so many, so notorious, so undeserved sinners. Now if this power lay in the Pope, we should have cause to praise him.

And of this pardon, and of the means to obtain the same, that is faith in Jesus Christ, we read. Rom. 10.9. This is the word of faith which we preach, That is to say, if thou shalt confess with thy mouth, the Lord Jesus, and believe in thy heart, that God raised him from the dead, thou shalt be saved. For with the heart we believe to justification, and with the mouth we confess to salvation. Here is justification, the acquittance and pardon of our sins, and salvation of our souls. And this word, this pardon (saith the Apostle) is near us, we need not go to Jerusalem for it; as the Jews were compelled to do, in their sins, and trespasses, and there to offer sacrifices, and so to obtain pardon; much less to Rome, or any other place: we are now freede from this burden: It is now at home with us, nay in our mouths, and in our harts. To buy the Popes pardons, is to distrust this pardon, to go so far for the word of our salvation, is to deny the Apostle, who saith, it is men at home amongst us, even in our hearts. But to conclude this place; Antoninus a great learned man confesseth, That of pardons which the Popes give, we have nothing expressed in the holy scripture. Although this be alleged for them: To whom you forgive anything, I forgive also: Neither in the ancient doctors. So that then also by his judgment, they are not that faith nor any parte thereof, which was once given to the saints. And therefore no part of true catholic religion by S. Jude’s determination.

Philippus de dies writes thus, upon these words of our Savior: So God loved the world, that he gave his only begotten son, &c. Condemning all buying and selling of the Popes pardons. God (saith he) gave his son. He sold him not, because he is inestimable, he is without price, neither therefore did we possess him, that we should buy him. This was the iniquity of Judas, which sold that, which could be bought for no money, he sold that, which the everlasting father gave freely. And doth not the Pope so now? in selling his merits, and in selling pardons and masses: imitating herein rather Judas, then Peter, whose successor he would be.

Of Auricular confession.

AVricular confession also, and the revealing of all sins in the priests ear (as many as can be remembered) without the which, the church of Rome teacheth now, men cannot be saved, was not the first faith given by the Apostles, but came in long after; as appeareth by the Fathers and their own writers. Augustine saith: What have I to do with men, that they should hear my confessions, as though they should heal all my diseases? A curious sort of men, to know another man's life, and sluggish to correct their own. Why seek they to hear of me what I am, who will not hear of thee, what themselves are? And how know they, when they hear me tell of myself, that I say truly? sithence no man knoweth what is done in man, but the spirit of man that is in him. And Chrysostom of confession of sins thus speaketh to everyone: Confess thy sins, that thou mayest blot them out. But if thou be ashamed to tell any man, because thou hast sinned: say them daily in thy soul. I say not, that thou shouldest confess them to thy fellow servant, that he might upbraid thee: show them to god which cureth them. If thou showest them not, doth not God know them? will he have knowledge of them of thee? When thou diddest them, he was present; when thou committedst them, he knew? Wast thou not ashamed to sin? and art thou ashamed to confess? Confess them in this life, that thou mayest have rest in that other life: confess them sighing and weeping. For thy sins are written in a book. And in another place: I bid thee, not that thou shouldst bewray thyself openly, nor that thou shouldst accuse thyself to others: but I would have thee obey the Prophet, saying: Reueale thy ways unto the Lord. Here we may see plainly by Augustine and Chrysostom, that our private sins, were to be confessed to God alone, and not to any man: and that there was no such necessity, upon pain of damnation, of confessing them enjoined to Christians, as is now taught: which if there had, these two fathers would not have been ignorant of it. And therefore Beatus Rhenamus saith thus much of Tertullian also: Let no man marvel, that of this secret and auricular confession, he spake nothing: which (saith he) as far as I conjecture, at that time was not known at all. Here are two other testimonies, one of Tertullian, and another of Rhenanus, that it was not that first faith, agreeing with Augustine and Chrysostom. And to these agrees the ordinary Gloss: It is better said, that this auricular confession, was ordained of the universal tradition of the Church, then of the authority of the old and New Testament. It was none of the first faith, it came in after by the Church. And howe long after, Antoninus a great searcher of antiquities and histories, plainly showeth: That it was imposed as necessary, first by the council of Lateran. The same Innocentius (saith he) in the same general council decreed thus: That every faithful man or woman, after they came to the years of discretion, should alone confess all their sins to their own parish priest, once at the least by the year; and should endeavor to do the penance, he enjoined them, with their own strength: he that did not, should be kept out of the church, and dying should not be buried in Christian burial. Where (saith he) was there ever made, in any other council, such a wholesome constitution. Their private sins, before this council, men confessed to God, as appeareth by those places I have cited: but now to their parish priest. And their notorious and manifest sins, one to another, or to the church: as S. James teacheth, Confess your sins one to another. If one had offended his brother, he should not be ashamed to confess his sin to his brother, and now to be reconciled: If he had offended the whole Church, he should not be ashamed to do open penance, before the whole church, that they might pray for him. This seemeth to be the first use of confession in the primitive Church: as may be gathered also out of Tertullian, Confession (saith he) so much lighteneth thy sins, as dissimulation or cloking of them, maketh them grievous: And confession, is the counsel of satisfaction, and dissimulation of contumacy. And that this confession is, and to whom it is to be made: he after plainly showeth, that is, to God and to the Church. That act (saith he) which is more expressed by the Greek word and commonly practiced, is called 〈 in non-Latin alphabet 〉 , whereby we confess our sins to the Lord, not as though he were ignorant, but as though by this our confession to him, we made as it were a satisfaction. And thus he describeth the common repentance in those days: Often to • eede as it were prayers with fastings and sighs, to weep, even to ••• re day and night to their God, to cast thyself down to the priest, to kneel to the Altar of God, to e ••• e to all thy brethren to send their prayers, as ambassadors to God for thee. And after: Insomuch as thou shalt not spare thyself: believe that God shall spare thee. But many (saith he) eschew this making themselves manifest, or do defer it from day today, being more mindful of the shame, then of their health: like those, which having diseases in their privy members, while they hide them from the knowledge of the Physicians, perish in their shamefastness. And after, But concerning thy brethren, and fellow servants; where there is common hope, fear, joy, sorrow, and suffering; because also we have received a common spirit, of a common Lord and father: what doest thou account them any other thing, then thyself? Why doest thou run from the partakers of all thy mischances and sorrows, as from mockers and jesters at them? The body cannot be merry, at the grief of any one member; the whole body must needs be sorry for company, and seek for remedy. And of this confession and open repentance practiced in his days, S. Jerome writeth thus of Fabiola.

Who would have thought (saith he) that after the death of her second husband, she coming to her self, at which time careless widows, having shaken off the yoke of bondage, are wont to live more licentiously, as to go to the bathes and walk the streets, and to bear the show of strumpets: that she would have put on sackcloth, that she would have confessed her fault? and the whole city of Rome beholding her, in the church of Lateran &c. That she would stand amongst them that did penance, (the Bishops, Priests and all the people weeping with her,) and that she would humble (her hair being about her ears) her wan face, her unwashed hands, her filthy neck. This repentance and this confession, of her common and notorious sins, committed before she knew Christ perfectly, Fabiola this excellent matron whom S. Jerome wonder fully there commendes, shown. Of Theodosius also the Emperor Ambrose writes thus: The Emperor was not ashamed to do that which mean men are ashamed to do: that is, to do open penance. Bead also of this private and public confession, writes thus: The Lord (saith he) is read to have sent none, on whom he bestowed these corporal benefits, to the priests, but the leapers; because the priests of the Jews were a figure of the kingly priesthood that should be, which now is in the Church, in which all are consecrated, which appertain to the body of Christ, the high and true prince of priests. And whosoe •• either by the wickedness of sin and berefie, or by the superstition of the gentiles, or by the incredulity of the Jews, or by any schism from his brethren, as it were by a diverse color, hath lacked the grace of Christ; it is necessary, that he come unto the church, and there show the true color of faith which he hath received. But other faults, as diseases of the members of the soul and senses, the Lord heals and correctes, by the man himself inwardly in his conscience and understanding. So that then Bead also agreeth with the rest, that God alone heals in us, all our private and hid sins. But the other notorious and manifest sins, as they are known to the church: so he will have the church put to her helping hand, by prayer to him, for curing of them. This private confession to the priest, and declaring all our sins to our ghostlie father upon pain of damnation, Bead makes no mention of: but that we ought to confess those secret sins unto God.

And here because this is a wayghtie matter, concerning the forgiveness of our sins, let us mark diligently what the scripture teacheth us concerning the same, and to whom we must confess them. David teaching us the blessedness of every faithful man, saith, Blessed is the man, whose wickedness is forgiven, and whose sin is covered. Our blessedness consisteth not in our innocence, but in the mercy of God, not in the purity of our works, but in the pardon of our sins. No man can say: My heart is clean. Here is the first proposition, the first part of blessedness: to acknowledge our sins. Secondly followeth howe we shall obtain this pardon: By confessing of them. For while I held my tongue, and confessed not my sins, my bones consumed away: though I roared out, for grief and pain all the day long. For thy hand was heavy upon me day and night: And I was turned in my misery, as the heat of summer: Without any drop of the water of comfort. But to whom now, in this miserable case, did he confess his sins? To God. For so it followeth, I will make my sins known unto thee, and mine iniquity have I not hid. I said, I will confess against myself, my sins unto the Lord, & so thou forgavest the wickedness of my sin. David being in this great misery, by reason of his sins, when as the Lord's hand was heavy upon him, he confessed his sins unto y ^e Lord, & so obtained pardon, & so was partaker of y ^e blessedness, he spake of, in the beginning. And he repeats this twice, to whom he made this cōfessiō, y ^t is to God; & how until he had made his confessiō, his grief increased. Neither wrote he this only for himself, but for us: For this cause (saith he) shall everyone that is godly make his prayer to thee, in the time thou mayest be found. Surelie, in the flood of great waters, they shall not come nigh him. Every saint must here follow David's steps, and without all doubt, he shall obtain blessedness with him: The great water floods of punishments for his sins, shall not come nigh him. And this Psalm is called a Psalm of instruction, or instructing, in the Hebrew, as Arias Montanus translates it. I would to God all catholiques would learn this lesson of David. To this agreeth S. John: If we say we have no sin with the proud pharisie, we deceive our selves, and there is no truth in us: But if we confess our sins with the Publican, he is faithful and just, or righteous rather, (as I think it may fitly be translated,) to forgive us our sins, and to purge us from all our unrighteousness. And here some will ask again, to whom must we confess? Surely David hath to •• thee before, to God. Or if thou believe not him, S. John here telleth thee, Even to him, that must forgive, that is, to Jesus Christ. He is faithful, he will keep his promise, he is righteous though thou be never so sinful, he is righteous, he is rich enough, to pay all thy debts: and to purge thee from all thy iniquity. And here let us mark diligently the most assured, manifest, and great promise of our savior: which no doubt S. John here aim • h at. Whatsoever you ask in my name (saith our savior) you shall obtain. The remission of our sins, is a thing of request. And therefore David saith. For this cause, shall everyone that is godly, make his prayer unto thee. Let us confess our sins to Jesus Christ, and by prayer ask pardon, and no doubt he is faithful, he will perform his promise, we shall have remission, he is righteous, he is able to cover them, be they never so many. And to assure us now hereof, also our savior saith, Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you. Here is the force of faithful prayer. Here is the key of God's treasury, or storehouse. There is nothing we desire more, then gifts and good things, then things lost, then secret things, to have them revealed. Ask (saith our savior) and you shall have gifts; seek, and you shall find things lost whatsoever, even the favor of God, which is the greatest loss in the world, you shall find mercy for your sins, which is the greatest thing that can be found; knock, and all secrets and mysteries shall be opened unto you. By prayer, Solomon obtained wisdom, the greatest gift: Joshua stayed the sun, the forciblest creature: Elias opened heaven: And what is more secret? By prayer David found mercy for his sins: And what jewel is more excellent? We read in the Gospel that the ruler believed the word that Jesus spake: and his son being now at the pointe of death, recovered. This saith we must imitate. If our dearling, our soul, were through •••• e, at the pointe of death: yet if we ask pardon in the name of Jesus Christ, and believe according to his word; it shall be done to us, and our soul shall no doubt live. This is the faith of the Gospel: he that believeth not this, shall assuredly die. Faith is the hand of Christians, wherewith they receive all things of God: For lack of this hand, we are poor, we lack spiritual graces. We are like that Idol of the Philistines Dagon, whose palms of his hands were broken off: we are like that man in the Gospel, who had a withered hand. Let us the refore pray with the Apostles, Lord increase our faith, that we may have hands to receive all things, by faithful prayer from God. Let not your hearts be troubled, (saith our savior) believe in God, and believe in me. This ••• sh is a sure bulwark against all the assaults of Satan's floods, of troubles and storms of our sins. The cures of those bodily diseases, by our savior, being here upon earth, were but lessons for us, to have the same faith for the curing of our souls, he being now in heaven. If we come unto him, with faith and confession, as they did, we shall most assuredly obtain the same salvation according to his promise. This is that which David saith. Stand in awe and sin not, that is as much as in you lieth, eschew sin: but if you fall into sin by infirmity, say them in your hearts upon your beds and be still: that is, confess them to God, and be still, that is quieting your conscience, rest upon the merciful promise of God. This is that which our savior teacheth, when thou prayest enter into thy chamber, and pray in secret: no doubt for thy secret sins; And thy father that seeth in secret, shall reward thee openly. This is taught us, by the example of that Stewarde, that was indebted to his master ten thousand talents: Let us everyone think our selves to be that steward. And in that great debt what shall we do? Let us fall down at our masters feet, and crave mercy, and he will grant more then we desire. For y ^e Steward there desired but longer time; but y ^e Lord forgave him the whole debt: so will God no doubt deal with us; but set us be merciful to our fellow servants, let us not follow his unmercifulness, let us not stumble at staws, let us not see meats in our brethren's eyes, and not our own great beams. So Hezekiah turned his face to the wall and wept bitterly. This is the writing of the king of Judah, when he was sick. In the cutting off of my life: I say, I shall go by the gates of the grave, I am deprived of the residue of my years, &c. And why? I have cut off, as a weauer cuts his web, my life; that was no doubt by his sins which he here confessed. So Augustine when he was sick, caused these four Psalms of David which concern repentance, to be written on the wall: and those being in four partes, he lying in his bed, they being set upon the wall, in the day of his sickness, he beheld, and read, and wept continually and abundantly, neither would suffer any one to trouble him. Augustine, as we may here see, follow • David's counsel: he confessed not his sins to any ghostlie father, that we read of; but to God alone, as David did. And shall not we follow their examples? Confess thy sins to Jesus Christ, confess to God: and no doubt thou shalt have pardon, as David and Augustine had. This auricular confession which is now uses, was not then known: It sprang up in the church after his days. So many hundredth years, so many thousand Christians were saved without it: It was not that first faith once given to the saints.

And that this auricular confession, was not used in the pri • itiue Church, is evident by the history of the acts of the Apostles, who in the space of forty years, that ever we read of, never • there required, or heard of any man such a particular recital of their sins. And S. Paul coming to Corinth, where he feared were contentions, wrath, backbitings, uncleanness, wantonness, and such like sins, saith: That now the third time, he will come to Corinth, and in the mouth of two or three witnesses, every word shall stand, and he will spare none of them. What need any witnesses, if this confession had been then necessary or used? And in his first Epistle to the Corinthians he writes thus: Let a man so esteem of us, as the ministers of Christ, and disposers of the secrets of God. And as for the rest, it is required of the disposers, that every man be found faithful. As touching me, I pass very little, that I am judged of you, or of man's judgment. S. Paul is so far 〈◊〉 from taking upon him, the authority of knowing y ^e secrets of the harts of the Corinthians, that he willed them not to judge him. He addeth his good lesson: Judge nothing before the time, (speaking of secret and doubtful matters,) until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the harts manifest, and then shall every man have praise of God. S. Paul reserves this knowledge of secret matters, to the day of Jesus Christ, he doth not challenge it to himself, nor to any other. And his preeminence is given to the Lord in many places of scripture; that he is the searcher of the hearts, and to none other. As in the Acts and they prayed, saying: Thou Lord which knowest the hearts of all men, show whether of these two, thou hast chosen. Why should the Pope then or his clergy challenge it to themselves? This is to intrude themselves into the Lord's place. S. Paul asks the question, What man knoweth the things that are in man? And he answereth, none but the spirit that is in man. It might have been answered, his ghostlie father, if this confession had then been used. And he makes this an argument to prove, that so likewise none knows the secrets of God, but the spirit of God.

And herein our gracious God is also so merciful, that although he know all secret sins; yet the sins of his elect, he will hide and cover: he will not have them known to others, to their shame and confusion. And therefore David saith, Blessed is the man whose iniquity is forgiven, and whose sin is covered. And this is the blessedness of all God's saints. They are all sinners: he is the best that sinneth the least (as S. Augustine saith:) but their sins are ••• ered. And therefore Jesus Christ is called of S. John, the prop • tiation or covering of all our sins: alluding to the propitiatory in the law, which was a golden covering, which covered all the a •• e. Now the ark signifieth the Church, and this golden covering is no doubt Jesus Christ, who protectes, covers, and adorns the whole ark of God, his whole Church. There is no part thereof, but needs this his covering: And therefore he saith in the gospel, He that is ashamed of me and my words; of him the son of •• n shall be ashamed, when he shall come in his glory, and in the glory of the holy angels. And this covering of the sins of God's saints, is also figured by the father in the gospel: who, when as the prodigal son had confessed his sins, his father, first of all •• er his confession, bad bring forth the best robe, and put it on him. It is the first thing God doeth to his, after their coming to his service; to cover all their sins: he will not have them confounded or ashamed. Our savior would not manifest Judas his sin that betrayed him, no not to his Apostles being priests (as the Church of Rome teacheth) but couertlie warned him thereof: and then howe much more will he have the secret sins of his elect covered?

But it is commonly objected, that our Savior Jesus after his resurrection, gave his Apostles power to forgive sins: Whose sins soever (saith he) ye forgive, they are forgiven, and whose sins you retain, they are retained. And how can they forgive sins, unless they know them? And this authority was given them the very day of his resurrection, as a most gracious testimony of his victory. But I answer. First, that to the forgiveness of sins is not necessarily required, the particular repetition of all our sins. Our savior forgave many their sins in the gospel: and yet they did not particularly make a repetition to him of all their sins: as they brought unto him one sick of the palsy, and Jesus seeing their faith, said to the sick of the palsy: Son be of good comfort, thy sins be forgiven thee. And to Mary Magdelin, many sins are forgiven her, for she hath loved much. And when blind Bartimaeus tried after him, O thou son of David have mercy upon me, he answered: Go thy way, thy faith hath saved thee. Here is remission of sins pronounced to all these, by our savior: and yet, not any particular reckoning up of their sins; but a general, sorrowful, and faithful confession. So that, to the forgiveness of sins, that particular recital, which the catholiques at this day do practice, is not necessary, unless it be of some notorious sins, as was Achan's theft, or David's murder and adultery: but only a general confession and knowledge is sufficient. So the Publican confessed his sin to God in general: O Lord be merciful unto me a sinner, and stroke his breast: arguing thereby the sorrowfulnesse of his heart, and he went home more justified then the proud Pharisee, who seemed to make this particular recital of his good deeds which now they speak of. So the prodigal son (a type and figure of sinners) made his confession, from his sorrowful heart, but in general to his father saying: O father, I have sinned against heaven and against thee: I am no more worthy to be called thy son. And through this his confession, he was received into favor. These no doubt are written for our learning, that we confessing our sins generally, but sorrowfullie, as they did, should no doubt have hope, and not despair of pardon: So Isaiah, so Daniel, so David, so all the Prophets, ever confessed their sins to God generally, and not particularly, and they obtained pardon. I have gone astray like a sheep that is lost, saith David: and O cleanse me from my secret faults. And Isaiah, O Lord, all our righteousnesses are like to a stained cloth. And I, am one of polluted lips. And Jeremiah, we acknowledge O lord our wickedness, and the iniquity of our fathers, for we have sinned against thee. And Nehemiah, we have grievously sinned against thee, and have not kept thy commandments, statutes, and judgments, which thou hast commanded by thy servant Moses. So that this confession in general was practiced in the primitive Church, in these days: and to such penitent sinners, the pastors were to pronounce pardon. And no doubt their word is of force, whose authority was given them the day of Christ's resurrection, by the conqueror of death, hell and the devil.

And here is the true use of the keys: that to notorious and truly repenting sinners, be their sins never so great; that the sentence of his ministers and Church here on earth, God will make god in heaven. And that the Apostles thus used the keys, appeareth by S. Paul to the Corinthians, when as there was one among them that had married his mother in law, and they as it should seem, laughed or rejoiced at it: Why rather (saith he) have you not been sorry, that he might be taken from among you, that hath done this evil? For I being absent in body, but present in spirit, even now have judged, (have given sentence concerning him that did that deed) that you being gathered together with my spirit, with the power of our Lord Jesus Christ, that you should deliver such a one to Satan, to the punishing or tormenting of his flesh, that his spirit might be saved at the day of Christ. Here is the power given to the Apostles 20 of John, and to the church, Mat. 18. That whatsoever they bind on earth, should be bound in heaven: and whatsoever they loose on earth, should be loosed in heaven, put in execution. Here are both their authorities joined together: here are the sins of this notorious sinner bound and retained, till his repentance. And here is that distinction of sins made manifest, which the Apostle mentions 1. Tim. 5. Some men's sins (saith he) are manifest and go before to judgment, but to others they follow after, and are not manifest. And with these former sins, the Church hath to deal, and not with the latter. They are to be reserved to the lords knowledge, sentence and judgment. And therefore he saith in the beginning of the Chapter, that it is generally reported, that there is fornication among them, and such as is not named among the heathen. With such notorious & famous sins the church is to deal, by forgiving and deteining them: and not enter into the knowledge of every man's secret sins. To such, upon their public repentance and general confession, the church pronounceth general pardon.

And this is the rod that should keep God's church in awe, this is the sword, that should make all Christians fear, this is 〈◊〉 weed hook, that should purge the Lord's corn-field. Here 〈◊〉 doubt, Jesus Christ will make good his own promise, and 〈◊〉 sentence of his church. He y ^t is cut off by excommunication here on earth; is also excluded from heaven, as the gospel teachethe He that is not as a branch, in the vine Jesus Christ, is as a withered branch cast out: And he that is not with him, is a against him: And he that is not a soldier under his banner in the church, is Satan's soldier, and under his power and jurisdiction. And with such one no Christian should so much as eat meat, or have any fellowship. For so it followeth, If any that is called a brother be 〈◊〉 adulterer or a covetous person, or an Idolater, or a ra • ler, or a drunkard, or an extortioner, (that by force or authority, will take other m • ns goods from them wrongfully) with such a one eat not. If this plain and manifest law of the Apostle were executed, sin would not be so common as it is. If all these adulterers, and covetous persons, and railers, and blasphemers, and likewise other sinners, as soon as they begin to appear, were cut off from Christ's body, were excommunicated; if no man would once talk wish them, deal with them, or so much as eat wish them: it would make men afraid to commit these sins. And this is the destruction of the flesh, which S. Paul means: what more hurtes she flesh of man, then sorrow and grief? as Solomon saith in the Proverbs: A sorrowful heart drieth up the bones. And what is more sorrowful, then to be hated, loathed, and forsaken of all men? And that this sorrow is the destruction of the flesh, which he meaneth, appeareth in his second Epistle, where he willeth him to be receiveth again, and to be strengthened, least he be swallowed up of overmuch sorrow. For (saith he) we are not ignorant of Satan's sleights. Where also is declared, what is mente by the power of forgiveness of sins, which our savior gave to his Apostles: ••• t is in receiving such excommunicate and penitent persons again into the church. For to whom (saith he) ye forgive anything, I forgive also. And again, if I forgive anything, for your sakes I forgive it in the sight or person of Christ. So that then here is the authority executed, which Christ gave both to the Apostles in the 20 of John. and to the church, Mat. 18: Here is the very word and phrase of forgiveness of sins twice repeated, which is nothing else, but to receive penitente sinners into the church: And to assure them of the forgiveness of their sins. And this power of forgiving sins is common to the people, with the pastor; To whom you forgive, I forgive: saith S. Paul. Therefore if it be a good argument, that they which do forgive sins, must of necessity know all secret sins (, as the papists would fain ground upon those words of our savior, John the 20, spoken to his Apostles, Whose sins you forgive, they are forgiven: ) then it follows also, that the people must know secret sins and hear •••• icular confession, with the pastor: for here plainly in the 〈◊〉 of forgiveness by S. Paul, both their authorities are joined together.

Cyril upon the 20 of John writeth thus: The Apostles forgive sins two ways, either by baptism, or repentance: for either they draw good men to be baptized, and do diligently repel the unworthy from thence; or they rebuke the sons of the church sinning, and do pardon them repenting, As S. Paul did the fornicators among the Corinthians. Cyprian also, as he is cited of Augustine in an Epistle to Antonianus, of the use of the keys writes thus: Some Bishops here, our prodecessors (saith he) in our province thought not, that repentance should be granted to adulterers, and altogether shut up the place of repentance against adultery: but yet these departed not from the society of their fellow Bishops, &c. But Augustine addeth there a little after. But if that which is truth, the church by good right holdeth, peace is to be granted rightly to adulterers repenting: they which shut up all place of repentance against adulterers, did indeed wickedly, which denied health to the members of Christ, and withdrew the keys of the church from them, which knocked to have gone in; and withstood the most merciful patience of God, with overmuch cruelty: who suffered those therefore to live, that repenting, they might be healed, the sacrifice of a broken spirit and a contrite heart being offered. Hereby appeareth the use of the keys, that notorious sinners were excommunicate, were cut off from Christ; till by their open repentance, they had made satisfaction. And of this repentance the same Augustine writes thus after: Neither think thou, that any can come from error to truth, or from any great or small sin to correction, without repentance. But it is a very impudent error, hereof to slander the church, which by so many divine testimonies, is evident to be the church of Christ, that she deals with them otherwise, that do forsake her, if they correct their fault after by repentance: and otherwise with those, that were never in her, and then first of all embrace her peace, by humbling those former more: by receiving these more gently; and loving both of them, in doing her diligence, to heal them both, with a motherly affection. And of extortioners, Epist. 54. he writes thus: We reprove them, we detest them, we deprive them, of the communion of the holy altar, &c. Here is excommunication of such notorious extortioners and covetous persons, as being able to make restitution, would not. So that to all sinners notoriouslie known, the Church as it should seem, according to the greatness of their sins, laid this rod of open repentance, that they might be cured. And with this rod like a mother, she kept all her children in awe. And this open repentance, that it might make sinners more afraid, was usually but once granted to any in the church. For of it, Augustine writes thus: Although therefore it be very discreetly and wholesomely provided, that the place of that lowest repentance, should be granted but once in the Church, least the medicine being too common, should be less profitable to the sick, which is so much more wholesome, as it is less contemptible: Yet who dare say to God, why doest thou spare him, who after the lowest repentance binds himself again with y ^e snares of his iniquity? &c. It may seem for want of this discipline, the great and painful teaching which now is in the church, taketh so small effect. If never so good seed be sown, if weeds be suffered to grow: what fruit will be repeated? And therefore S. Paul saith, Do you not know, that a little leaven corrupts a great deal of dough? And Ecclesiasticus saith, he that toucheth pitch, shall be defiled of it. And, fly from sin as from a serpent. And David, I will not fit in the company of the vngoly: and I am a companion of all them that keep thy law. For certainly no leaven so soon pierceth through a lump of dough, no pitch so fast eleueth to anything, no plague so soon infecteth, no serpent so deadly and secretly stingeth; as sin doth. And therefore we knowing this, should beware of it especially, should not suffer it amongst us. And therefore to the Jews it was said, that they should make leaven to cease, when they eat their passover: so we should do daily, eating our passover Jesus Christ. And therefore S. Paul likewise saith to us: Clense away the old leaven, that ye may be new dough. And he expounds what leaven means: Let us not keep our feasts (saith he) in the old leaven, nor the leaven of malicioiusness, or wickedness: but in the unleavened bread of sincerity and truth. And after: take away quite the evil from among you.

But here some will say, who should judge this? who knoweth, who is a covetous man, or a drunkard or a railer? Surelie I may answer here as S. Paul saith to Timothy: Good works are manifest, and they which are not such, cannot be hid. Sin will show it self. And in this place: what have we to do with those that be without, do not you yourselves judge them that are within? So that then, every man's conscience should judge, who are covetous, who are drunkards, who are extortioners, especially, theirs, that have the care committed to them of ecclesiastical affairs, as amongst us are our church-wardens: They, by oath are bound to present all such riotous offenders, that they might be punished: that their flesh here might be afflicted by sorrow and grief, that their souls might be saved: that such wicked persons, might not by their evil examples infect others. The winking of these church wardens in all places almost, at all manner of sin, and their (omnia been) it is to be feared, will damn a great many souls, and endanger their own souls also. He that beareth false witness in a temporll court, what punishment sustaineth he? Howe far greater shall he sustain, that beareth false witness in the court of God? But they are loath perchance to deal hardly with their friends and neighbors, they are merciful. But Gregory saith, What mercy is that to spare here the temporal rod, and to reserve the eternal? Not to punish with a rod of willowe, and to procure the iron rod. And surly such is their pity, who suffers sinners to wallow in sin unpunished, giving them the rain as much as in them lieth, to run even to hell: reserving their punishments to the dreadful day of God's judgment, when the days of mercy shall be expired; endangering thorough perjury also their own souls. And that this was 〈◊〉 sword that kept men in fear in the primitive Church, and that then there were such church wardens, appeareth also by Chrysostom, who against swearing writes thus: How is it not a very absurd thing, that in the Jewish Synagogues they have such forcible laws, so that if the master command, all things are straightwaies done, and that we here are so contemned and despised, I care not for my glory; for my glory, is your goodness; but for your salvation, we cry allowed every day, we teach you, ringing in your ears, and there is none that heareth. And we suffer nothing more then swering. I fear, least we shall be compelled one day to give an account of this great, but unprofitable courtesy. And therefore manifestly and plainly I denounce and protest to all, which commit that sin, even speaking from the devil, (for swearing is such a sin) that they come not within the Church. And I appoint you a month, to correct yourselves in. Neither say to me: thy business makes thee swear: For I believe thee not. And in the mean time, cut off all thy swearing companions, &c. And after, If any man shall deny to fulfill this commandment, as with a trumpet, with my voice, I forbid him to come to the church, although it be the prince, although he wear the crown. And after, Among the Jews the name of God was so terrible and reverend, that it was written in plates of gold. And it was lawful for none to bear those plates, but the high priests: but now everyone carrieth the name of God about in his mouth, as a most common thing: Behold I charge and protest to you, that you correct your common and superfluous oaths, and bring all to me. Behold, I command, admonish, and bid you, that are here present, appointed to the looking to, and guard of the church, that it is lawful for no man to swear idly, no nor otherwise: but that you should bring it to me, whatsoever it is, &c. Here is the authority of the ministers, in deteining sin, and in punishing sins, in excommunicating notorious and obstinate sinners. Here is the office of the church wardens, to present such sinners to the Bishop, that they may be punished. Here is the grievousness of the sin of swearing manifestly put down, we esteem the name of God less then the Jews did. And in another homily, speaking against those that mourned excessiuelie for the dead, and even hired mourners to lament them, he writes thus: Whosoever (saith he) shall hire these mourners (I speak no otherwise then I think, let him be angry that will) I will banish them the church a great while. This sword of excommunication they used against every sin: this kept God's house clean: this made Christians to stand in awe.

Of Purgatory.

AS concerning Purgatory. First the doctrine thereof (that they which believe in Christ shall after this life, go into a place of fire and torments, and there for a time be purge • ) overthroweth the faith of the gospel. It is heavy news, not glad tidings: that they which believe in Jesus Christ, shall besides their manifold crosses and punishments in this life, go afterward into a place of far greater grief and sorrow. The glad tidings of our savior, to all that believe in him is quite contrary. For thus he saith: Neither the father judgeth any man; but hath committed all judgment to the son, that all men may honor the son as they honor the father. He that honoreth not the son, honoreth not the father that sent him. Verily, verily, I say unto you, he that heareth my words, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation: but hath passed from death to life. This is the faith of the gospel, this is glad tidings to all true Christians, and catholiques, and believers in Jesus Christ, confirmed by a double oath: that they which hear his word, and believe in God his father, have everlasting life: that is, are even now so sure of it, as if they had it: and shall not come into condemnation; either of temporal punishment after this life, or of eternal, but have passed from death to life, that is, to joy and felicity. This is that which the psalmist affirmeth: If thou Lord, wilt be extreme to mark what is done amiss, who is able to abide it? God will not call his to a strict account. This is that which the gospel teacheth: Christ, though they be sinful, will not be ashamed of his, before God and his angels: but they have already passed from death to life: not to purgatory, as the papists imagine. These signs of time past, argueth a certainty of that shall be. So that then if our savior say, and that with a double oth, that all which believe in him have passed already from death to life; we may surly believe, and that boldly confess, they shall pass from death to life. This is that which S. Paul writeth at large in the fourth to the Hebrews, Let us fear therefore, least at any time, forsaking the promise of entering into his rest, any of you should seem to be deprived. For unto us was the gospel preached, as also unto them; but the word that they heard profited not them, because it was not mixed with faith, in those that heard it. For we which have believed, do enter into rest, as he said to the other. As I have sworn in my wrath, if they shall enter into my rest: although y ^e works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise. And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest. Seeing therefore, it remaineth that some enter thereinto, and they to whom it was first preached, entered not therein to for unbelief sake: Again he appointed in David a certain day, by today, after so long a time, saying as it is said: This day, if you hear my voice, harden not your hearts. For if Jesus had given them rest, then would he not after this have spoken of another day. There remaineth therefore a rest to the people of God: for he that is entered into his rest, hath also ceased from his own works, as God did from his. Here is the sum of the gospel, that whosoever believeth the promise of God made now in the gospel, shall most assuredly enter into an immortal rest, as did they which believed his promise in the law, into a temporal rest: as did Joshua and Caleb. And as then they which believed not the promise, never entered into that rest, because they mingled not the word with faith; but respecting their own frailties and the might of their enemies, died in the wilderness: even so now amongst us, they which believe not the power of God, but look on their own infirmities, they which respect not his promise, but their own power, they which consider the power of their adversaries, and not what God can perform; shall never enter into heaven. For all God's servants, must have strong holds to conquer, with the Israelites; must have walls to leap over, with David; must have flesh and blood to give a farewell unto, with S. Paul; must have their own frailenesse, and weakness, and barrenness of all goodness, to wrestle withal, with Abraham and Sarah, that shall be saved. And they must believe and hope assuredly in God, against all hope in themselves. And they, whosoever they are, that thus mingle the word with faith, with our father Abraham, with Joshua and Caleb, and the true Israelites: though they be weak and frail, yet shall no doubt enter into •• st, yea and that into a perfect rest, into a heavenly rest: even as God rested from his labors the seventh day; so shall they rest, they shall not need to fear any purgatory. This is the faith and glad tidings of the gospel. And of this rest S. John writes thus also: Blessed are they that die in the Lord. For they shall rest from their labors: and their works follow them. Now to die in the Lord, what is it else, but to die in the profession of the faith of Jesus Christ? Faith is the bond that knits us to him. As by incredulity, the Jews were quite broken off from him: so by faith we are engrafted. Those that die in the faith of Jesus Christ, rest from their labors. This faith brings them this rest: according to that saying of our Savior, let not your heart be troubled, believe in God, and believe in me. This faith takes away all trouble, and bringeth peace and rest: and this goeth before; and their works follow them. Here is also a manifest distinction put down, betwixt faith and good works, faith goeth before, and brings rest, and justifieth before God: and works follow after, and shall be crowned of the mercy of God, through the virtue of faith: which otherwise of themselves, were nothing. And the same doctrine of works and faith, S. Paul often teacheth, calling them the fruits of righteousness, they are not our righteousness, but the fruits of righteousness: For Christ is our righteousness, and sanctification, and redemption (as the same Paul witnesseth) which must stand us in steed, in God's judgment. And that is every Christians true joy (as out of Jeremiah S. Paul proveth:) And vile things of the world, and things which are despised, hath God chosen, and things which are not, to bring to naught things that are; that no flesh should rejoice in his presence: but ye are of him in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification and redemption; that according as it is written, He that rejoiceth let him rejoice in the Lord.

And this is the rest, our savior speaks of, when as seeing the Centurions faith, he marvelled and said to them that followed him: Verily, I say unto you, I have not found so great faith, even in Israel. But I say unto you, that many shall come from the East and West, and shall sit down with Abraham and Isaac and Jacob, in the kingdom of heaven: and the children of the kingdom shall be cast out into utter darkness, there shall be weeping and gnashing of teeth. And this rest cometh of faith in Jesus Christ: To believe that all things are in his power, even death and life, health and sickness, yea devils and what things soever are in the world. Through this faith no doubt Lazarus, being poor in every respect, not able to give a mite, but rich in faith, was carried into Abraham's bosom, that is, into a place of most pleasant rest.

This is that S. Paul saith, What shall we say then to these things? If God be on our side, who can be against us? which spared not his own s • nne, but gave him for us all to death: How shall he not with him, give us all things? Here is the riches of all Christians: God so loved them, that he gave them his son: howe then will he not give them all things else? But they are sinners, they are unprofitable servants, they are prodigal children, this will turn awai • God's favor from them: But against this heavy news, here is a comfort: Who will lay anything, to the charge of God's chosen? It is God that justifieth, who shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, and maketh request also for us. Though we often displease God, even daily: yet we know he is the beloved son, in whom the father is well pleased, and for whose sake, 〈◊〉 are accepted. And those whom he accounts his, Satan dare not rowte against, and they appear before God, clad with his righteousness. This is the gospel, this is glad tidings, this is most certain, this is confirmed with a double oathe: This is general of all Christians, that hear the word of Jesus Christ, and believe in his father. Let Papists, and counterfeit catholiques take heed, which will not hear his word, nor think they are bound to know and understand it; least by this their obstinacy and stopping their ears, they go not into purgatory, but into hell. For no doubt this was not added in vain; it shall have his force in some, let them mark it well: For S. Paul saith, The Lord Jesus shall come himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance unto them, that do not know God, and do not obey the gospel of our Lord Jesus Christ. And howe can they obey the gospel, that know it not, and refuse to hear it? Neither shall their ignorance, the blind mother of their devotion, excuse them. For Christ shall render vengeance, to those that know not God.

Secondly, the doctrine of purgatory is against the authority of Christ: for he saith, Father I will, that they which thou hast given me, be with me even where I am, that they may behold my glory which thou hast given me. For thou louedst me before the foundations of the world. This is Christ's will: and what Pope, what devil, can withstand it? And he excepts none. All his shall be with him, all Christians, as well great as small, all his members, as well weak as strong. He will not suffer the feast of them, to endure a moment, the fire of purgatory. And when this shall be, that they shall be with him, S. Paul plainly expoundeth, at the hour of their deaths. And therefore no doubt upon the gospel grounding his faith, he saith, I desire to be loosed, and to be with Christ. This was the cause, he desired to be loosed out of the bonds of this sinful flesh, that he might be with Christ: as our savior here hath promised, and not to him only; but to all that his father hath given him, to all his. And in another place, S. Paul speaking of all Christians saith, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house made without hands, everlasting in heaven. So that then, Christians have but two houses or homes: This earthly tabernacle of the flesh, and when that is dissolved, an house of God, an house in heaven. There is no third house for them in purgatory. And after in the same place: God hath given us the earnest of his spirit, and therefore we are of good courage always: being assured of this heavenly inheritance, whereof we have already received the earnest from God, which even amongst men confirmeth any bargain. Knowing this, that being at home in the body, we are strangers, we are absent from the Lord. For we walk by faith, not by sight (now in this life) yet we are of good courage, (though we have not seen the Lord with Thomas) and we desire rather, it likes or pleaseth us better, to go out of the body and to be at home with the Lord. Here is but two estates of the faithful, of those that are Jesus Christ's, that have received the earnest of his spirit: Either to be at home here in the body, and to be strangers with the lord, to walk by faith, and not by sight; or else to go out of the body and to see his glorious majesty, as S. Stephen dying for this faith saw him miraculously; and as it is likely, never after lost his sight: so shall all Christians dying in his faith be with him forever even at their deaths. There shall be no middle place to stay them, in the way. And here this their assurance, this their good courage, and 〈 in non-Latin alphabet 〉 , is twice repeated. They fear not the performance of his promise, they fear no purgatory, no torment in the way: let their enemy the devil, do what he can against them in this life, hereafter they are sure he can do them no harm.

Neither that place 1. Cor. 3. which for their purgatory the papists so often allege, maketh anything to y ^e purpose, to pro • e it. According to the grace of God given to me (saith S. Paul) as a skillful master builder, I have laid the foundation, and another buildeth thereupon: but let every man take heed how he buildeth upon it. For other foundation can no man lay, then that which is laid, which is Jesus Christ. And if any man build upon this foundation, gold, silver, or precious stones; timber, haye, or stubble: Every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by the fire, and the fire shall try every man's work of what sort it is. If any man's work that he hath built upon, abide, he shall receive wages. If any man's work shall burn, he shall loose: but he shall be safe himself, nevertheless as it were by the fire. It is manifest in this place, that the Apostle speaketh not of any fire, after this life: but of the fire of affliction in this life. And he speaketh of all men's works, not of the works of any middle sort of men, as the papists do imagine, but of the ministers works especially, who build upon Christ by their preaching and doctrine, either the gold of faith, or silver of love, or 〈◊〉 precious stones of good works, that is rare and excellent virtues: or else wood, that is covetous doctrine, and wood for their own fires; or green grass or haie, that is pleasant and pla •• ble doctrine to their hearers; or else stubble, that is barren and fruitless doctrine. And of this gold in the church of Christ, an • of these precious stones, the prophet Isaiah prophesieth in his 60. Chap. verse. 17. And of such wood S. Jude here speaketh in the person of Balaam: and of such haie the prophet Micah prophes • eth, Chap. 3 verse. 5. and such stubble our savior condemneth in the superstitious Pharisees, who taught not the fruitful seed of God's word, but the barren traditions of men, Mat. 15.9. And here mark I beseech thee (gentle reader) howe wood, which is in the first place, may resemble covetousness: For even as a tree is rooted in the earth, so the covetous man hath his heart fixed in this world; where his treasure is, there his heart is also. And as a tree hath many branches: so hath covetousness, Simony, usury, extortion, pride: and therefore it is called the root of all evil. God for this cause (as it should seem) commanded that no groves or trees should be planted nigh unto his Altars: banishing from his church mysticallie the root of all evil, covetousness. This wood the Apostle speaketh of, which also he calleth Idolatry, because the covetous man maketh his monie, his God. The preachers of the gospel must not build upon Jesus Christ, this wood; must not plant near his Altar, this root of all evil, and huge great tree with her many branches, covetousness: neither by their words, nor by their examples. For if they do, their works shall burn, and they themselves shall be hardly saved, even as it were thorough the fire. Green grass also may resemble the ease and pleasures of this life. In May the fields are green, pleasant and full of fragrant flowers, and men then do delight, to take their ease in them. They therefore build green grass upon Jesus Christ, which do give themselves to pleasures and ease, which preach not, which labor not in the Lord's vineyard, and so by their evil example, are offense to others: or else which preach lybertie to their hearers, plausible and pleasant doctrine; which preach the promises, and not the precepts of the gospel. Stubble also may resemble barren, and fruitless doctrine: For stubble is a barren thing, all the fruit thereof is gone, and therefore it may signify all the devises, traditions, wisdom of man's brain, which profiteth nothing to the kingdom of God: as S. Paul teacheth at large. And S. Augustine writeth thus of the liberal sciences: If the son shall make you free, then are you free indeed: for he maketh that those which are called liberal arts of those, which are not called into liberty, may be known, what liberty and freedom they have in them. For they have not anything in them agreeing with liberty, that agreeth not with truth. And in his Retractat, he writeth thus: The praise wherewith I have extolled Plato so greatly, and the Academikes, as becomed not wicked men; not without cause displeaseth me, especially seeing Christian religion is to be defended against their great errors. So that all man's doctrine is stubble in comparison of the word of God. The liberal arts without Christ, by Augustine's judgment, are bondage it self. Christ commands to preach those things he commanded, his word. The Friers, that have preached legends or fables; have preached stubble: and therefore this place toucheth them, they are not able to avoid this fire.

The doctrines and buildings and works of these teachers principally the day, that is time, shall make manifest. Their hearers are not sound in the faith, they do not teach them to bear the cross after Christ: that, that faith which must save them, must work through love. Every man's work that day, that is time, shall make manifest, for through fire it is revealed. Thus much the Greek word imports, that is no doubt through afflictions, in time it is tried whether Christians be reeds or rocks: whether they be precious stones, or pibbles: whether they be wood or stubble.

And here as in the words gold, silver, precious stones, 〈◊〉 needs be confessed an allegory or figurative speech, why not also in the word fire? Again, if they would have this word fire, to signify the fire of purgatory, then as well gold as wood, as well good works as evil, must be proved in the fire. The which thing S. Augustine noteth. Lastly, the day signifieth not the day of judgment; because Saint Paul commonly calleth that, the day of the Lord: but rather here, because he speaketh the more simply by it self without any such addition, it signifieth course of time: as it is taken in many other places of the scripture. As one day certifieth another: And behold now the day of salvation: And to whom be glory, both now and to the day of eternity, saith Peter. Here the word day as in many other places, is taken for time. To this purging also by the fire of afflictions the Apostle S. Peter plainly agreeth: We are kept (saith he) through faith, to that great salvation, ready and prepared to be revealed in the last time, against which time, either of our deaths, or of the great judgment, we rejoice: yet a little while (if need be) 1. sorrowing, in many temptations, that the 2. trial of our faith, much more precious then gold, which perisheth, and yet is tried by the fire, may be found to our 3. praise, and glory and renown, in the revelation of our Lord Jesus Christ. So that, if need be, if our sins deserve it, we are here in this life, by the fire of afflictions, as the Lord's gold, purified and tried: and not in any fire of purgatory hereafter. And of the same trial he speaketh in another place: My beloved (saith he) account not your fiery trial, as though some strange thing chanced unto you: But as you are partakers of Christ's sufferings rejoice, that in the revelation of his glory, you may triumphing, be glad. As Christ suffered nothing after his death, but all in this life: so all his members in some measure, shall suffer, to be made like unto him. And herein (saith Peter) let them rejoice. Now to say that his members should suffer after death, were to make them unlike unto their head. So that, it is y ^e fiery trial, which S. Peter appoints to all Christians, if need be; which no doubt the Apostle Paul speaketh of in this place. And this is that, which he himself teacheth us also plainly, to the Corinthians: If we would judge our selves, we should not be judged of the Lord; but now we are corrected of him, least we should be damned with the world. So that then, those Christians which do not judge themselves, which do not repent sufficiently of their sins, by S. Paul's judgment, and plain testimony, are here in this life judged of God, and scourged with many afflictions, least they should be condemned with the world. And therefore for such, no fire of purgatory then remaineth, after this life: as the papists imagine. S. Peter also teacheth us the same: That God beginneth first to punish, to purge and sweep (as it were) his own house, in this life: and afterward, the wicked in hell forever. Now is the time (saith he) that the judgment should begin with the house of God, and if first with us, what shall be the ende of them, which believe not the gospel of Jesus Christ? So that then, God judgeth and punisheth the faults and falls, both of his sheep, and of the wicked goats: but of his, in this life; of the wicked in hell. Of this saving also, as it were through the fire, David speaketh: We went through fire and water, & thou broughtest us into a wealthy place: that is through the affliction and troubles of this life; whereof some were as hot as fire, and some as huge as water. And of this trial by fire in the hearers of his word, our Savior speaketh: Some seeds (saith he) fell among stones where they had not much earth, and they sprung up quickly because they had not depth of earth: but when the sun arose, they were scorched with heat, and because they had not depth of earth they withered away. And what this heat meaneth he afterwards expounds: That which fell among stones is he, which heareth the word, and receiveth it gladly: but he hath no root in himself, but is a time seruer, and when afflictions or persecutions arise for the word, he is offended, he shrinketh from it. So that then, persecution is the fire that trieth whether we be gold or lead, whether God's word have taken root in the hearts of the hearers or not. And of this fire the Apostle speaketh, saying: Everyone that will live godly in Jesus Christ shall suffer persecution, his faith shall be tried in the fire: God will try by some means or other, whether his word have taken deep root in him or no. And this trial the day, that is time, will make manifest. In the course of a man's life, God will once thus try him; all must suffer persec • tion, all must be tried. Of this purging the Prophet Malachi speaketh: Behold I will send my messenger, and he shall prepare the way before me, and the Lord whom ye seek shall speedily come to his temple, even the messenger of the covenant, whom ye desire. Behold he shall come (saith the Lord) of hosts: but who may abide the day of his coming? and who shall endure when he appeareth? For he is like a purging fire, and like fullers soape, and he shall sit down to try and fine the silver, he shall even fine the sons of Levie, and purify them as gold and silver, that they may bring offerings unto the Lord in righteousness. Who is this Angel of the covenant? who is this Lord so longed after? but Jesus Christ. • hat is this fire, by which he should purge his gold? but afflictions and persecutions, which are the perpetual companions of his gospel. And when is this purging? but in this life, that the children of Judah may offer the sacrifice of righteousness unto the Lord. To this agreeth that which our savior saith in the gospel, I am the vine, and my father is a husbandman: Every branch in me not bearing fruit, he will take it quite away: and everyone that beareth fruit, he will purge it, that it may bear more fruit. Here are but two sortes of Christians, either wicked, which bring forth no fruit; and they are quite taken away, and cast into the fire of hell: or else good Christians, which bring forth some fruit, and they are purged, that they may bring forth more fruit. And here this purging, argueth an imperfection: for all Christians even the best, are imperfect, as S. James saith: In many things we offend all. So here is the purgation of all Christians, not after this life, but in this life, that they may bring forth more fruit: As David saith, It is good for me, that I have been in trouble, that I may learn thy statutes. And it is to be noted that he saith, every branch that abideth in him, is so purged, and therefore none after. This is the purging that Jesus Christ speaks of concerning all those that abide in him. If thou abide in Christ, God will purge thee (if thou lack purging) presently, that thou mayest bear him more fruit. He is a most careful husbandman over his: he will not suffer his tries grow out of order, he will have them fruitful: This is that which S. John. Bapt. saith, His fan is in his hand, and he shall purge his floor, and he shall gather his wheat into his barn, but the chaff he shall burn with unquenchable fire. His fan, that is his word, his gospel, is in his hand: and by it he trieth and purgeth his, he knoweth whether they be wheat or chaff: The wind of afflictions maketh the separation; both good and evil be received into the fan; both heareth the word preached. But the wicked endure not the wind, when afflictions come they are chaff, they fly away: the godly are wheat, they abide in the floor. Of this trial our savior telleth Peter. Simon, Simon (saith he) Satan desireth to sifte thee, by temptations and afflictions and persecutions; but I have prayed, that thy faith should not fail. Of this trial S. Paul writeth to the Thessalonians, he sent Timothy to know of their faith, least the tempter had tempted them in any sort, and that his labor had been in vain. And for this cause no doubt Paul said to Barnabas, Let us return and visit our brethren in every city, where we have preached the word of the Lord, and see how they do: not in the body, but in faith, whether they continue steadfast or not.

And of this purging the Prophet Isaiah speaketh: Yea thou hast not heard, thou hast not known, yea since that time, thou hast not opened thine ear. For I know, that in trespassing, thou wilt trespass against me, & y ^t thou art rightly called a sinner, even from thy youth. For my name, I will withdraw my fury, and for my praise, I will put a bridle vpō thee, that I might not utterly destroy thee. Behold I have purged thee, & not in silver: I have chosen thee, in y ^e furnace of affliction: for mine own sake, I will do it. For how should it be profaned or polluted? And my glory I will give to no other. Here is plainly described the sinful and miserable estate of all mankind, and the infinite mercy of God towards man: Howe he withdraws his fury, in our daily sins: howe he bridles us: howe he purgeth our sins, not with silver but with the blood of Jesus Christ (as Peter supplies that part of the sentence?) howe he chooseth us to himself, as cleansed and now quite purified from all these our •••• es, in the furnace of affliction. Here is the only purgation of all the sins (be they never so many) of God's people, not with silver; but with y ^e blood of Jesus Christ, as Peter telleth us, & in the furnace of adversity: and all this doth God for his own sake. It is twice repeated, as a most worthy lesson. How should it be polluted or be a profane thing, saith he? And what thing meaneth he here? but God's inheritance, he will not suffer it to be polluted, he will purge and cleanse his own house first, as Peter telleth us. And here is that objection taken away, that no profane thing, shall enter into heaven. God hath purged all his, he hath sanctified them, and chosen them in the furnace of afflictions: and he will not give his glory of redeeming, of preserving, of purging them to any other.

And Philippus de Dies writes thus: This is the cause, why the holy ghost this day appeared, and gave it self in the form of fire, to the faithful; That it should teach us, that it did the same in souls, that fire doth in things that may be burned: as those things which are wont to be tried in the fire, as metals can be cleansed by no other thing from their dross, then by fire: so the souls cannot be purified from the dross of their imperfections, but by the virtue of this forcible and divine fire (meaning the holy Ghost) whereof the Lord speaks by the Prophet Isaiah: I will take thee in my hands, and I will take thy dross quite away. And I will take all thy time from thee. And after this thou shalt be called the city of the just, the faithful city. Here we may plainly see, what fire purgeth souls, even the fire of God's spirit: and not any of pugatorie, by his judgment. And here, this purging requires no long continuance of time (as the papists imagine) but even in a moment, if the soul repent and believe rightly in Jesus Christ, it is straight purged from all sins whatsoever. This doeth the gospel teach us: The thief on the cross no doubt a grievous sinner, & whose sins had been inueterated and grown to perfection: hear what comfortable words our savior spake to him: This day shalt thou be with me in paradise. And Zacchaeus the chief publican, when as he had made his confession and restitution, heard of our savior, This day is salvation come to this house. And Matthew sitting at the receipt of custom, our savior immediately after his forsaking his former wicked trade, by and by entered his house and dined with him. But to express this mercy of God 〈◊〉 lively, the prodigal son is a notable example, who wallowing now in all manner of sins, after his return, is immediately received, embraced, clothed a new, feasted. Surelie all these, are but types and shadows of sinners: Every true penitent and believing sinner, no doubt, following their steppes, shall immediately be partaker of their grace. There needs no continuance of purging away their sins, be they never so many, grievous, or inveterate. Bodilie diseases are not so soon recovered: but herein appeareth the great mercy of God towards souls: he is a lover of souls. This is glad tidings, this is the gospel. This is truth: that spirit that teacheth contrary doctrine to this, is the spirit of error. This trial also in our memories, hath God made of the works of his builders and of his servants, in Queen Mary's days: where one might see some of all sortes: some chaff blown away with the wind, forsaking the gospel, some good wheat remaining in the Lord's floor still, and enduring all Satan's siftings and vexations; even the fiery trial of death it self. So that the scripture it self in many places, the examples of antiquity, as in other histories, so in them also which have been fresh in our memories, do declare plainly, what this fire and this purging meaneth.

And that this purgatory the papists speak of, was not the first faith, but after crept into the church, the fathers plainly prove: Justin the Martyr defineth hell thus: Hell is a place where they shall be punished that have lived unjustly, and have not believed that those things should be done which God taught by Christ. And again, we know them only to be immortal, which live holilie through virtue, after the imitation of God; and we believe that they shall be tormented in everlasting fire, which lead their life unjustly, without repentance, and changing of their manners. Here are but two sortes of men by Iustines opinion: either they which repent in • his life (for after this life there is no repentance as the papists confess) and they shall be saved; or they which die not repenting, and they shall be damned. And in another place he writes thus: The souls keep not that state after they have departed the body, which being joined with the body they had. For in this life what things happen to the soul, united to the body, are all common, as well to the just as the unjust. And as concerning this matter, there is no difference between them, as to be borne, and to die, to be hole, and to be sick, to be rich and to be poor, and other such like: But after the departure of the souls out of the body, by and by the just are separated from the unjust. For they are led away by Angels to places fit for them. And the just men's souls are carried into paradise, where they enjoy the familiarity and sight of Angels, and archangels, after the fight of our savior Jesus Christ himself, according as it is said, When as we are strangers from the body, we are present with the Lord. But the souls of the unjust are carried to the places of hell, as it is said of Nebuchadnezzar king of Babylon: Hell underneath is moved for the meeting of thy coming, &c. And they are reserved in places fit for them, till the day of the resurrection and of reward. Here is likewise but two sortes of men, and two places appointed for them, and that the just are with Jesus Christ, and that paradise is a part of heaven.

And also Arnobius writes thus: Forgive me here before I go hence: for if thou shalt forgive me here, I do find refreshing there, and I shall be no more a stranger. For I shall be made a citizen wi •• the Saints, and a household servant of God by Jesus Christ. Here Arnobius teacheth two things, forgiveness in this life, and thou comfort in the life to come, then the enfranchising of the eternal kingdom: but if no forgiveness here be obtained, then we not utterly undone, then no hope of refreshing there. And in another place he writes thus: The heel signifieth the ende of ou • life: the serpent marks that, there he lieth in wait. This only is to be feared of all men, least in their ende, they be taken in their iniquity: For in what work any one shall be found in his ende; in that he shall be forever. You which trust in your own power, and glory in the multitude of your riches: know ye this, that no man may redeem you from destruction, no not your father not your mother, but that man Jesus Christ, which gave himself a redemption for all. Here we may see that those which in their ende shall be found in doing god, in faith and repentance, shall be saved no doubt: and that no man through his own power, may redeem his soul: no, nor no friend, purchase a pardon for him after his death. And again, Then they find their enemies in the gate, when they pass out of the body, in which they have overcome the devil. All the faithful overcome their enemy in the gate. Athenagoras also writes thus: It is an heinous offense to suspect, of God or from God, that any judgment should be done without justice: But there is no justice, when he shall not remain whole and sound and capable of judgment, who hath done either just things, or unjust things. For he which hath done everything in his life, for which he is to be judged, was man himself, not the soul. And after: On the contrary, if the sins shall be condemned afore the resurrection, God shall not deal justly with the soul: for she alone shall suffer the punishment of those things, which she offended in the life, at the perturbations of the body, drawing her to his appetites and motions. Athenagoras affirmeth, that it is injustice to punish the soul alone by it self for any sin before the resurrection, which the body hath been partaker of with her, he will have the body and soul, as they have sinned both together, to be punished both together. And yet this injustice, the papists seem to lay upon God, by their doctrine of purgatory: whereas they teach, that the soul is punished alone, in those sins which it committed in the body.

And S. Augustine of purgatory writes thus also. Such a thing maybe: but whether it be or no, it may be doubted. If it had been a point of faith, it ought not to have been doubted of, and he taketh away the chief foundation of purgatory, that place of S. Paul 1. Cor. Chap. 4. which out of the scriptures the chief patrons thereof, do allege for it. If any man build upon this foundation, &c. expounding the fire there, which S. Paul speaketh of, to be afflictions in this life, and grief for the loss of these earthly things: as I have expounded it before. So that then by his judgment, purgatory is an uncertain thing, not grounded upon the scripture. And in his Epistle to Macedonius he writes thus, Of correcting our manners, there is no place, but in this life. For after this life, everyone shall have that which he hath purchased to himself in this life. Therefore we are compelled, through the love of man kind, to pray for the offenders, least they end this life so, through punishment, that when it is ended, they cannot end their punishment. What can be more plainer then this?

And in his Epistle to Hesichius, he showeth his judgment plainly, that there is no such thing. But he which saith thus (saith Augustine) my Lord will not come yet, that he may strike his fellow servants, and that he may feast with the drunken, is not of light; but of darkness: And therefore as a thief, that day shall take him. The which thing also, every man ought to fear, of the last day of this life. For in what state his last day shall find every man, in the same, shall the last day of the world comprehend and take him: because what kind a one he dieth in this day, such a one shall he be judged in that day. And a little after. That which I say to you, I say to all: Watch. To which all doth he say this? but to his elect and beloved; and that do belong to his body, that is, to his church. He did not therefore speak to them, which then presently heard him: but also to them, which were after them, before us, and to us also, and to those that shall be after us, even to his last coming. Shall that day find all men living? or shall any man say, that it belongs to the dead, that which he saith watch, least when he cometh suddenly, he shall find you sleeping? why therefore doth he say to all, which did belong to them which were then? but because it belongeth to all, after that manner as I have said. For then to everyone that day cometh, when the day shall come, that he may depart such a one from hence, what kind a one he is to be judged at that day. And therefore every Christian ought to watch, least the Lord coming, find him unprepared. But that day shall find him unprepared, whom the last day of this life shall find unprepared. Here is S. Augustine's plain resolution, y ^t such a one as every Christian dieth, such a one shall the last •• ie of judgment find him: therefore there is no preparation or help after to be had. And he repeats this twice. And comforting a noble Lady, touching the death of her husband, he writes thus, • f the general and common received opinion of all Christians, of the death of all the faithful, to comfort her withal. Neither ought you so to be sad, as y ^e heathen which have no hope, when as according to a most true promise, we hope, that from this life, from which we must depart, we have not lost some of our friends departing hence; but have sent them before us: and that they shall come to that life, where they shall be, as better known to us; so much more dear to us, beloved without any fear of falling out. He comforts he, that according to the true promise of Jesus Christ in the gospel, her husband was gone to life everlasting, whither we all must follow. And that although he was as it should seem a rich man, (who are by occasion of their wealth drawn into many noysou •• lusts, as S. Paul teacheth) yet, he doth not send him to purgatory. And writing of the soul, he saith thus; that there is no soul in all man kind, which hath not need, for her deliverance, of the mediator between God and man, Jesus Christ. Therefore the blessed Virgins soul also, as she herself affirmeth. Then what soul soever, without the grace of our mediator, and his sacrament, in any age of the body, shall depart out of the body: shall be tormented, and at the last judgment shall receive the body to be punished with it. But if after the carnal generation, which is made of Adam, if it be regenerated in Christ, and belonging to his society: both it shall have rest after the death of the body, and it shall receive the body to glory. These things (saith he) are they, which concerning the soul I hold most assuredly. Then by his most assured sentence, all souls that be regenerate and belong to Christ, after the departure out of the body, shall have rest: and therefore shall not go to any purgatory, & shall at the day of judgment receive again also their bodies to be glorified.

And in another place he confesseth the same doctrine more plainly: Take heed (saith he) least of your departure hence, ye make the Angels sad, and your enemies glad: know this therefore, that the soul when it is pulled from the body, is straight way, either cast headlong, for our good works into paradise; or truly for our evil works into hell. Wherefore choose you now, and now in your life dispose this matter, either to rejoice forever, with the saints, or without ende to be tormented, with the wicked. What can be more plain then this?

Neither also, doth he join hands with the papists in their opinion of Limbus, wherein, they say, the fathers were before Christ's coming, in the uppermost parte of hell, & from whence Christ fetched them: Augustine's opinion is, that they were in the bosom of Abraham, and not in hell. And that he finds not, what good our savior did to them, when he descended into hell: therefore he fetched them not out thence, as they now teach. Neither was that the faith, once given to the saints, or believed in the Church which Augustine knew not, as appeareth by his words: I can never find (saith he) the name of hell taken in good parte, in the scriptures: and if it be never read in the divine authorities; then surely, the bosom of Abraham, which is a dwelling of a secret rest, is not to be believed any parte of hell. Although also in these words of our great master, where he saith, that Abraham saith, a great distance is fixed between you and us, it appeareth, as I think, sufficiently, The bosom of such a great felicity, not to be any parte, or as it were member of hell. For this great Chaos, what is it? but a great gulf, separating them far a sunder, between which it is not only: but it is established or fixed. And after: wherefore to those just men, which were in Abraham's bosom, when as he went down to hell, I have not as yet found what he profited: from whence I see he never departed according to the blessed presence of his divinity. And in another place he writes thus: Whosoever from the beginning of mankind, believed in Jesus Christ, and in any small measure understood him, and according to his precepts lived godly and justly, whensoever and wheresoever they were, they were saved by him without all doubt. For even as we believe in him, both abiding in the father, and now, who is come in the flesh: so the old fathers believed in him, abiding with the father, and who should come in the flesh. Neither because of the variety of the times, now that is preached to be done, which then was foretold that it should be done; therefore the faith is varied, or the salvation is diverse. Neither because one and the same thing is prophesied and preached with diverse holy things and sacraments; therefore must we understand diverse things, or diverse salvations. But when that thing, which belongeth to the salvation and deliverance of the godly and faithful shall be done, let us commit the secret to God, let us keep obedience to our sel • es. By this place it plainly appeareth, that the fathers believing in Christ to come, by this their faith, were saved as well as we. And therefore at their deaths, went to heaven, as we believe by our faith now, we shall do. And Primatius, S. Augustine's scholar, writes thus. God is present in every place, but then we are as it were more present with him, when as we shall be separated from the frailenes of the flesh. And upon that place of S. Paul to the Philippians, I desire to be loosed and to be with Christ: He teacheth them (saith he) not to fear death, by his example (meaning that they shall be with Christ at their deaths, as well as he.) Cyprian also writes thus to the Infidels persecuting the Christians. We envy not your profits, neither do we conceal the Lord's benefits. Oh, we require courtesy to your God's, and for the torments and punishments which are done to us, we show the way of salvation. Believe and live: and you which persecute us for a time, rejoice with us forever: when we shall depart hence, there is no place of repentance, no force of satisfaction. Here life is either lost or obtained: here we obtain everlasting life, by the serving of God, and the fruit of faith. Neither is any man hindered either by sins or years, that he may not come to obtain salvation: As long as we remain in this world, there is no repentance too late. The entrance to pardon is easy. To them which know and seek the truth, the access is not hard. If thou, although in the very ende and sun setting (as it were) of thy life, shalt beseech God, which is one and true, for thy sins; and shalt desire the confession and faith of his knowledge, pardon is given thee, so confessing him: and to thee believing, healthful remission is granted of the mercy of God: And thou shalt go to immortality, even at thy very death. This grace Christ bestoweth, this gift of his mercy he giveth, who hath conquered death with the ensign of his cross. Thus far Cyprian. Let us beware then, howe we impair this benefit of Christ. Here is that short word of salvation upon earth, that S. Paul speaketh of: believe and live. This no doubt was the faith in Cyprians days: that whosoever at y ^e hour of their deaths, believed in Jesus Christ, they went from death to life. This faith he taught the Infidels: If there had been any other faith of purgatory, he had not dealt faithfully with them, to have concealed it. Chrysostom he maketh the afflictions of this life, our purgatory. For then truly (saith he) the mind is purged, when for God's cause it is afflicted. Ferus also writeth of tribulations in this life. Tribulation (saith he) bringeth forth in us most excellent fruits. To conclude, it burneth and consumeth whatsoever vice is in us, even as the furnace purgeth and cleanseth gold. Thus much F • rus. Therefore where these afflictions are, as they are common to all God's children, (as many places of scripture do prove) there needeth no other fire of purgatory to purge them, and cleanse them by his judgment. S. Paul saith, that God in this life scourgeth and whippeth every son whom he receiveth. And therefore saith he knowing this, Let us lift up our hands which hang down, and our weak knees, and make straight steps to our feet: As though he should say, let us be of good courage, and though we be afflicted, yet walk lustelie in the way of the Lord, and do his works courageously. And here first this lifting up of hands, and this making straight steps to our feet, proveth plainly, that this scourging the Apostle speaketh of, is in this life. And then secondly, if everyone be here scourged, that God receiveth: then none hereafter. And David also of the wicked whom God rejects writeth thus: They are not partakers of the calamities of mortal men, and they shall not be scourged with man. Here they escape unpunished, but hereafter their torments begin.

But they will object, God will leave no sin unpunished: therefore there must needs be a purgatory. But I answer out of S. Augustine, who saith thus: That God hath two rods: one of direction or correction: another of iron, inflexible, and of destruction: & with either of these he will leave no sins unpunished: and that (there) that is, in hell, is a rod of iron: but (here) in this life, is a rod of mercy. So that God hath but two rods, either that iron rod of justice, or this gentle rod of mercy. And therefore S. James comforteth the saints enduring affliction, and saith thus: Be ye patient, strengthening your hearts: For by this transitory patience, the eternal pain is escaped. And therefore the Prophet Na ••• saith, (when as before, God's mighty power and great wrath against sinners is described) affliction shall not rise up the second time. God will not punish twice. Secondly it may be objected, many souls of men departed have appeared again, and have told their friends howe they have been relieved out of purgatory by masses sung for them. To this I answer: that the souls of men departed cannot return hither again: as the • saying of Abraham to Dives plainly proveth, and that the living are not to receive any instruction from the dead. They have Moses and the prophets (saith he) let them hear them. And to this saying of Abraham agreeth that which S. Bernard writes upon the second of the Canticles: Let him kiss me (saith he) with the kiss of his mouth, whose lively and forcible word is a kiss unto me; I will have now no more figures or dark speeches: I loath the shapes of Angels. For my Christ excelleth them far, with his shape and beauty. Therefore I desire no other either man or angel, but I desire him to kiss me with the kiss of his mouth. So that now the revelation of dead men or of angels, is not requisite, but the word of Jesus Christ is sufficient.

The fathers also of the Church have been of the same judgment. Chrysostom of all the rest, most manifestly affirmeth, That the souls which are once departed hence, do not come again, but if any such like appear they are devils. If such a voice be heard (saith he) I am the soul of such a one: this speech cometh of the devil, and that is not the soul of the dead; but the devil, who that he may deceive the hearers, counterfaiteth such things. And by and by after, These are old wives tales and childish toys. For the soul separated from the body cannot walk in these parts. Tertullian also an ancient writer, in the end of his book of the soul, saith: That the souls separated from their bodies, do not remain upon earth; and after they have descended into hell, that they cannot wander up and down, neither at their own pleasure, neither at any others commandment. And that hell is open to no soul, that they may come out of it, the Lord hath plainly enough confirmed, by that argument of the poor man, being in rest; and the rich man groaning, and the person of Abraham: and that a messenger of the state of hell, cannot be sent back again.

Athanasius also in his book of questions, answering why God 〈◊〉 not suffer the souls of any of them which have departed h •• e, to return to us again, & to show us in what state things are in hell, Many errors (saith he) would have sprung thereof. For many devils might have taken unto them the shapes of men, & might have been transformed into the likeness of dead men, and might have said that they rose from the dead. And thereof might spread abroad many forged matters, and false opinions of things which are done there: and that to deceive us and to destroy us. Yea, the very Gloss of the canon law, saith, that Manie believe, that some from the dead come to the living: as contrariwise, the scripture witnesseth, that Paul was taken from the living into paradise. Upon this the gloss faith. They believe amiss, because they are but imaginations or illusions. And surly here the Glose erreth not: for all those angelical visions, which to confirm their superstitions withal, their golden legendes, and many popish historiographers are full of, are nothing else but diabolical illusions. S. Paul (who saith, that he was not ignorant of Satan's sleights ) telleth us, that he will transform himself into an angel of light to deceive us. Athanasius also resolveth these three doubts. First he asketh this question, what meaneth that, that he saith, Agree with thine adversary, whilst thou art in the way with him? His answer is, that the adversary of the soul, is the body; for these are adversaries the one to the other; as S. Paul saith, we do chasten it, and do bring the body into subjection, by fastings, watchings, and by other afflictions: and we do that willingly and freely, that it rise up no more against the soul, through concupiscencie. He calls the way, this vain and deceiveable life. For after the soul is separated from the body, and gone out of this life and way, it can do no more good. That is also called a farthing, which is behind, and as it were omitted in the considerations of the mind. Our conscience also, is said to be our adversary: for it doth secretly reprove us in our heart; it doth bridle us from evil, although we be disobedient; at the length it makes us appear before the tribunal seat of god, where we shall suffer punishment, both of our grievous sin, and also of our light offenses. So that by his judgment, to agree with our adversary, is to punish our body. To pay the uttermost farthing, is to repent us of our least sins. And the pri •• we are to go out of, is this present life; not purgatory. He 〈◊〉 no such prison as it should seem. Secondly, what meaneth the Prophet when he saith: In the ende destroy not David? The Prophet meaneth the ende of his life, and he prayeth that the ende of his life come not, nor fall not into any damage. For if the whole life of man be evil spent, yet if his ende be good, it is a blessing and grace: but if the ende be evil, that is a miserable thing. Therefore the Prophet prayeth, that the ende of his life may be good: for therefore he writ this Psalm. He therefore that makes a good ende, need fear no purgatory. Thirdly, What is that, (saith he) If any man work •• burnt, he shall suffer loss: but he himself shall be safe; but yet so, 〈◊〉 through fire? His answer is: If any man's work shall be burneth shall suffer the loss of the kingdom of heaven: but he shall be saved as it were by the fire. But how shall he be saved? that is, he shall sa • e and whole remain in fire: neither shall he see death. But his work only shall be burn and confounded: but he shall remain forever suffering punishment; neither shall he utterly die. He also expounds this place of the Apostle of hell, not of purgatory.

Of prayer to Saints.

OF praying to Saints, we have no commandment from God that we should pray to them: but rather the contrary, that we should call upon him, in all our troubles; and he will hear us, and we shall glorify him. Joshua a figure of Jesus Christ, 〈◊〉 overthrowing Jericho, which was a figure of this world, had commanded the people, that they should not shout, nor that a word should proceed out of their mouth, till the day that he said unto them: shout. This shouting of the people (as the bearing about of the ark, may represent the preaching of Jesus Christ) may signify, the prayers of the people. And as this their shouting, must be done according to the commandment of their captain: even • o must our prayers. Now if they had shouted otherwise, it before he had commanded, they had sinned: so no doubt those prayers, are sins, which are not made according to the commandment of Jesus Christ.

I would to God our Catholics would mark that argument to abolish the invocation of saints, which S. Augustine makes, to confirm the singing of Psalms, in a known tongue in the church which thing, many of them cannot like of. The same reason is of force both ways: both to confirm, and to confute. He •• a • ons thus: Especially (saith he) that is to be done, which may be defended out of the scriptures: as is the singing of Psalms & hymns, when as we have of this, both doctrines, examples and precepts, of the Lord and his Apostles. Thus he proves singing of Psalms lawful in the church. And by the same reason, Invocation of • i • nes, because it hath none of these, is unlawful. Eckius conf •• eth, that there is no express commandment in the new testament, of invocation of saints, for two causes especially: First because the people were given to Idolatry; and then least the Apostles should have seemed vainglorious, in teaching men to call on them. If this be true, this doctrine then is not to be preached to the people, seeing Christ saith to all his preachers: Go teach all nations, teaching them to observe all things, I have commanded you. Again, this is not then the first Faith, Saint Jude here commends unto us.

The invocation of the name of God, is a special service of god; commanded all the faithful in his word. God speaking of every faithful man in the psalm, thus he concludeth: He shall call upon me, and I will hear him, yea I am with him in trouble, I will deliver him, and bring him to honor. Who dare omit or brea •• this commandment? As of a most grievous sin; Isaiah complainet • There is none that calleth upon thy name, nor stirreth up himself to take hold on thee, by a lively faith. But now O Lord, thou art our father, and lovest us most dearly. And David giveth this c ••• sance to the wicked. Poor out (saith he) thine indignation upon the heathen, that have not known thee, nor called upon thy name: 〈◊〉 S. Paul this marks and badge to all true Christians, for thus he writeth: To the church of God, which is at Corinth, and to all that call on the name of the Lord Jesus, in every place. And in the Acts thus we read: Is not this he, that destroyed all those, that called upon this name, at Jerusalem? And in another place, Whatsoever you do, do all in the name of the Lord Jesus. If all things must be done in the name of the Lord Jesus, then our inuocations 〈◊〉 prayers. And in the second to Timothy, He that nameth Jesus, let him depart from iniquity, and follow righteousness, &c. with all that call on the name of the Lord. As though, to name Jesus, to him Jesus in their months, to call upon the name of Jesus, we •• be a Christian. This then was the first faith, to call upon the 〈◊〉 of the Lord Jesus. This was the badge of Christians, by 〈◊〉 they were known in all places. Again not to call upon God is the badge of an Infidel. The chief part of true religion, is to call upon y ^e name of god, f •• a lively saith: & therefore in Genesis Moses. when as he would commend Enos for restoring of true religion the put down in •• cation only, And then men (saith he) began to cal on the name of the Lord. And in the Psalm all the faithful 〈◊〉 Oh let us live, and we shall cal upon thy name: as though this should seem to be the greatest work of Christians: this to be the 〈◊〉 ende of their life: this work to be most acceptable to God: thi • to be Latria and God's chief honor. This people have I formed for myself, they shall show forth my praise (saith God) and thou hast not called upon me, O Jacob, but thou hast wearied me O Israel. Abraham planted a grove and called on the name of the Lord the everlasting God, saith Moses.

To call upon God, to swear by his name: are the chief par • • f his honor. As he will not give the one to any other: so no doubt neither y ^e other. He reproveth this in the Israelites, That they have sworn by them, which are no God's: so no doubt he will reprove them, which call upon them that are no God's. Neither is there any example in the scripture, of any of the faithful servants of God, that ever called upon any saint. Therefore this doctrine is not catholic, it is not the faith once given to the saints. The Jews being children, and like servants, durst presume to come with their prayers, to the majesty of God: and shall not we much more do the same, now being sons? They had nobody to speak for them, but only they remembered the covenant made with Abraham, and yet they came before the majesty of God wish confidence, and obtained their petitions: and shall not we much more, the covenant being performed, having Jesus Christ to plead our cause; whom we know to be the beloved of the father, who is even ascended into heaven, and standeth always ready (as the scripture teacheth) to plead our cause; who hath often commanded us, to ask and pray in his name: have the same con •• ence? have the same access? Not to do this, is to dishonor Jesus Christ, is to doubt of his love, is to neglect and despise his a •• ce and priesthood. Thorough Jesus Christ (saith S. Paul) we have access in one spirit, to the father; and that with great confidence: so that we may cry Abba, father, even as did Christ himself: shall we not believe this? This access, this name of love Abba (which is but thrice read in all the new testament: once used by our savior, and twice commended to us:) excludes all intercessors, and doubting in our prayers. The love and grace which is in Jesus Christ towards his saints, is their strength: as S. Paul teacheth Timothy: my son, be strong in the grace which is in Jesus Christ. It is their riches; as the Lord taught S. Paul, my grace is sufficient for thee; desire nothing else. And S. Paul prayeth that the Ephesians may know this love of Christ which passeth all knowledge. Nay we have not a high priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort: Let us therefore go boldly to the throne of grace.

Renatus a papist confesseth, the love of all saints compared with the love of God towards us, to be little or nothing. And why should we then doubt of this love, and trust to the love of saints? And again the same Renatus confesseth, that the saints do not naturally know our prayers: but by revelation from God. And 〈…〉 we sure that our prayers be revealed to them or not? And therefore our prayers made to them, must needs be doubtful: and therefore cannot please God, as S. James teacheth.

The sun shall be turned into darkness, and the moon into blood, before that great and terrible day of the Lord (saith the prophet Joel.) (And it shall be) Mark here the decree and ordinance of God: This is set down as an unmovable pillar of salvation, against that terrible day of trouble, for all Christians to clean •• to, (He that shall call in the name of the Lord shall escape.) And here let us mark also, that he saith not, that he that calleth on the name of the Lord, but he that calleth in the name of the Lord, (as it is in the Hebrew) shall escape: Agreeing also with that •• ing of our savior in the gospel, Whatsoever you shall ask the father in my name, he shall give it you. Therefore let us not call upon God in other names: but in this name. And he that shall so call on the name of God, in that terrible day, when the sun and 〈◊〉 shall be astonished; although he be a sinner, and guilty of high treason towards the majesty of God, through his manifold 〈◊〉 yet he shall escape; for this word of (Escapinge) argues peri •• 〈◊〉 danger. They which were in no danger, need no escaping. For •• mount Zion and in Jerusalem, shall be a deliverance or escaping, 〈◊〉 the Lord hath said: Let all true Christians which are wise in the Lord, use this healthful remedy. Who now (this beaten way being forsaken) will seek by-ways? This salvation, this deliver ••• , is grounded on God's word and promise; who now forsaking this, will give credit to the devises and dreams of men, which 〈◊〉 them to cal upon God, in the names of saints, or by their mea •• O great folly! And mark what follows: This invocation shall not give deliverance to the Gentiles only, which believe a • Jesus: but to those remnant of the Jews, that shall be sa •• , to those wicked ones, which hitherto have blasphemed the name of God, whose sins no doubt, are as great as may be; whom 〈◊〉 the Lord shall call (as Joel here affirmeth.) How forcible 〈◊〉 is this invocation? what great confidence ariseth herebie unto v • ? Let us believe it only, and practice it. And this is confirmed to us by the witness of Peter and Paul, which both allege this te •• monie, this means of deliverance in that terrible day, 〈◊〉 God's wrath. Naie the prophet Isaiah also, describing briefelie the whole estate of Christ's Church, (as I have noted before) amongst other things: teacheth us this undoubted lesson, wish an addition. Call in his name (saith he) declare among the people the things he hath done. And cause it to be remembered that his name is magnified. This is the duty of all Christians, to tell what Christ hath done for them, and to put all men in remembrance of the magnificencie of his name. It should seem the Prophet did foresee that in spirit, which now we see fulfilled in deed: howe the magnificencie of this name should be forgotten, and how other names should begin to be had in estimation. And therefore he giveth all true Christians two lessons: that they only cal in this name: and that they cause the magnificencie of it, to be had in remembrance. And here see, what magnificencie S. Paul giveth to the name of Jesus: Whatsoever (saith he) you shall do in word or deed, do all, in the name of the Lord Jesus, giving thanks to God even the father, through him. If all things must be done in the name of the lord Jesus; then here is no place left, for the names of saints. What can be more plain then this? And again, if we must give thanks to God the father through him; then no doubt by his good means alone, we enjoy all the good things we have. Who now dare doubt of this matter? Who will not call upon God after this manner, that he may escape in that terrible day? Truelie, he may justly be condemned, who will not follow this way of salvation; so easy, and so plain, and foreshowed, and taught by so many witnesses.

Arnobius a most ancient writer, against the Gentiles, who blasphemed Christian religion, thus lively sets down what was the true Christian and catholic religion in his days. You bring up (say they) in the world wicked religions, and worshippings, that were never heard of. O men endued with reason, what dare you say? what babble out? what set abroach, by your desperate and rash speech? To worship God, the prince of all things, and that is the Lord of all Lord's; to call upon him, with dutiful service in our adversity, when we are quite tired (as I may say,) to embrace him, with all our senses, to love him, to look up to him: is this unhappy and accursed religion? full of all sacrilege and wickedness, defiling with the novelty of her superstition the old ancient ceremonies of our Ancestors? And after, That we call upon the most high God, and do request of him, that which we pray: you might know with your ears, or understanding by the sound of our voice, we make in our prayers. And a little after: We Christians are nothing else; but as Christ taught us being our schoolmaster, worshippers of the great king and prince, that is God: you shall find nothing else, if you mark well, to be done in this religion. This is the sum of all our doings, this is set down as the bound of all our divine service; this is the ende, to him (as our custom is) we all prostrate our selves, we worship him, joining our prayers together. Of him we ask just things, and honest things; and such things are acceptable to him. Not that he needs, that we should pray unto him, or loves to see so many thousands fall down prostrate before him: the profit is ours, this concerneth our own commodity. For because we are pro • e to sin, and of our own nature subject to diverse lusts; he suffers himself ever to be comprehended in our minds, that when we pray to him, and seek to obtain his gifts; we may receive a will to do good: and by this pruning (as it were) may purge our selves from the blot of all our offenses. And after: I would to God, all the world being gathered into one assemble; I might use this speech unto them, in the audience of them all. Are we therefore accounted guilty of wicked religion among you, that we seek to the head and pillar of all things, with innumerable services, and that I may use your flanderous speech, are we therefore called unhappy Atheists? And after: O most great, O most mighty bringer forth of all invisible things • O thou invisible, and not to be comprehended of any natures! Thou art worthy, thou art worthy, truly (if so be that man's mouth may say that thou art worthy) to whom all creatures, that have breath and understanding, should never cease to yield & give thanks: to whom it becometh all their life long, to lie prostrate on their knees, and to pray to thee, with continual prayers. Thou art the chief cause of all good things, y ^e place of all things, the space, the foundation: infinite, not begotten, immortal, everlasting alone, whom no bodily shape can protraiture, no circumscription of qualities can comprehend, without quantity, without situation, moving, or habit, of whom whatsoever man can say, is nothing. And after: Christ helpeth good & evil indifferently, nor repelled he any from him, who being in extremity, asked his aid, against the force and injuries of fortune. For this is y ^e property of the true God, & of kingly power, to deny his courtesy to none, not to account, who deserveth, or who doth not. Here we may plainly see, the true platform of Christian and catholic religion, 〈◊〉 Arnobius days; to worship God alone, to call upon him: yea and if we spent so all the days of our life, it were too little: and that Jesus Christ repels none, no though they be sinners. This is kinglie courtesy and humanity. This catholic religion seems contrary to that, which now is counted catholic. And of that verse of the psalm, The Lord is nigh them that call on him in truth: that is (saith he) that cal on him, in the name of our Lord Jesus Christ, for he is truth.

And of the divine essence he writes thus: And we think every God (if he be worthy of this name) generally to hear whatsoever any man hath spoken, out of what part of the world soever, even as though he were present: yea to know before, what any man shall secretly think or devise. And even as the sun, the moon, & the stars, although they run their race above the world, yet they are by and by present generally to all men, that shall behold them; So it behooveth the hearing of the God's, to be shut to no man, but to be present to every man's tongue, although speeches be made to them out of diverse countries. This is a thing, that properly belongeth to the gods, to fulfill all things, with their power; not to be present with some part only, but wholly to be present in all places: not to be present and absent, not to go to supper in Ethiopia, and after twelve days to return again to their own homes. This faith they had of the God's in the primitive church; and to be present in all places, and to hear all men's prayers, they accounted a thing proper to the God's: and shall we attribute this to any creature? to any saint? And of the sacrifices which God requireth of Christians, Arnobius writes thus: I will not (saith God) eat the flesh of bulls, whatsoever goeth on feet or flieth is mine. Why doest thou give me mine, for thine? This is thine, if with a pure heart, thou pourest me out praises, and performest to me the vow, which thou madest in thy baptism, wherein thou diddest promise, that thou wouldest forsake the devil, and keep my commandments. And also when thou shalt do this, call upon me in the day of thy trouble, in the day wherein thou shalt depart out of this body; and I will deliver thee out of the hands of the devils: and thou shalt magnify me in my gifts. Here we are plainly taught, by an ancient father, what sacrifie chiefly God delights in; the manner of our baptism, which our Church now keeps, and whom we must call upon, in the hour of death, with a sure promise, that then God will deliver us from the power of the devil. O happy invocation, that hath such a promise!

And in another Psalm, We in every work desire God to be our helper. But thou (speaking of the wicked) the work which thou goest about to persuade, thou makest not God thy helper, but they which work these things, are without God. If they be rich men, presuming and trusting in the riches of the world; if they be poor, desiring help of the rich men of the world, and not of God. And the Lord is nigh to all that call on him in truth, that is, which cal on him in the name of our Lord Jesus Christ. For he is truth. And in another place. A good opinion makes religion, and a right mind or judgment concerning the God's, that thou think them to desire nothing, against the worship of their believed majesty. For when a • all things, which here are given to them, we see consumed before our eyes, what else is to be said from us to come to them; but opinions worthy of the God's, and agreeing to their name. These are most sure gifts, these are true sacrifices: for pottage, frankinsence, with flesh, are nourishmentes of the raging fire, and meet for funeralles. Lactantius of the worship of God, writes thus, agreeing with his master Arnobius: Now (saith he) I come to that point, which i • the chiefest and greatest of this work: that I may show after what manner, and with what sacrifice, God is to be worshipped. For this is the duty of man, and in this the chief point of all his affairs, and the whole manner of a happy life doth consist: because for this ende we were made, and inspired with life of him; not that we should behold the heavens, the sun and the moon (as Anaxagoras thought,) but that we should worship God, the maker of the heaven and the sun, with a pure mind. And after: That holy and singular majesty, requires nothing else of man, but only innocence and a pure life: which if one offer to God, he hath sacrificed abundantly. And again: There is one only free and most high God, without beginning, because he is the beginning of all things: And in him, both the sun, and all things are contained. Wherefore when as the mind or will of the one, is in the other; or rather one in them both; by good right, they are both called one God, because whatsoever is in the father, he hath translated to the son: and whatsoever is in the son, descendeth from the father. Therefore that great and only God cannot be worshipped, but by the son; he that thinks he worships the father alone, as he worships not the son; so doth he not worship the father: but he that embraceth the son, and bears his name; he also with the son, worships the father: because the embassador, and messenger, and high priest of the father, is the son. He is the gate of the great temple, he is the way of light, he is the guide of salvation, he is the door of life.

Dionysius Areopagita (as it is supposed) a very ancient writer, beginneth his book of the heavenly Hierarchy by calling on the name of Jesus Christ: Therefore (saith he) calling on the name of Jesus Christ, which is the light of the father, which is indeed, and is true, which lightens every man that comes into the world; by whose bountifulness, an entrance was made for us, to the father, the fountain of light: Let us come to the exposition of the scriptures, as much as in us lieth, which the fathers have delivered unto us. This Author seems to follow S. Paul's counsel, who in the beginning of his work, calls upon the name of Jesus Christ, as Stephen also did, calling on the name of Jesus Christ. And Martial an ancient writer writes thus: Prayer is necessary for you: Therefore continue in prayer every day, for your adversary round about you like a cruel beast is seeking which of God's sheep he may tear in pieces: who especially by a strong faith only, and pure and daily prayer, flieth from the sheep-fold of God. Pray to the glory of God, and whatsoever you give to your brethren, give it to the glory of God, not for vain glory, and keep yourselves in the glory of God. Seek those petitions that concern eternal life, greatly desire to ask the kingdom of God, and the righteousness thereof: and all things necessary shall be given you of God. Always call upon • od the father, reigning in heaven, praying that his kingdom may come, and that his will may be done in us, as in the Angels of heaven. And after: Behold I show you by him that speaketh in me, my Lord and master Jesus Christ: Now his kingdom is at hand: now his name shineth above the sun: now throughout all the world his works and wonders are preached. See the Catholic religion in S. Martials days, to do all to the glory of God: even to call upon God reigning in heaven: to magnify the name of Jesus Christ: to preach and declare his wondrous works. Ignatius also the martyr in his Epistles writes thus: Stop your ears, if any man speak unto you without Jesus Christ. And again: if the prayer of one or two have such force, that Christ will be among them: how much more the supplication of the Priest and holy people, ascending to God jointly, doth persuade to grant them, all their petitions in Christ. Here we may plainly see, the form of common prays in his days. The people and Priest prayed iointlie together▪ And they prayed in the name of Jesus Christ. And again, ••• ting to the Romaines: You shall do me a very good turn, if you do offer me to God, when as even now the Altar is ready, that an assembly being made through love, you do sing to God the Father, by Jesus Christ. And in his Epistle to the Philadelphians: I have heard some say, if I shall not find the gospel of Jesus Christ, to be of great antiquity: I will not believe it. To such I say, that to me Jesus Christ is antiquity it self; to whom not to believe, is manifest destruction and unpardonable. And after he writes thus of Christ: It is hard to kick against the prick: It is hard not to believe Christ: It is hard, to despise the preaching of the Apostles. For the priests are good, and the teaching of the minister; but the Bishoppe better, to whom the holy of holies is committed, to whom alone is committed the secrets of God. The offices are good, of the power of God, the spirit is good also, which is most holy over all, and the minister of the word: but above all the saints, the high priest and prince of bishops is most holy, who is the embassadour and minister of his father, and prince of the legions of the heavenly army, by whom the father made all things, & which governs all things. He is the way, which leadeth to the father, he is the rock, y ^e wall, y ^e nail, the shepherd, the priesthood, the gate of science and knowledge, by whom entered Abraham, Isaac and Jacob, Moses also, and all the company of the Prophets; the pillars of the world also, the Apostles; and the spouse of the Lord, the church, for which he shed his blood, that he might redeem her. All these, are in the unity of the one and only begotten son of God. Here we may learn many notable pointes, of catholic religion: First, for those that will believe nothing, but antiquity; Ignatius tells them, that Jesus Christ is antiquity it self. Watsoeuer now, can be plainly proved out of the gospel, is antiquity it self; though it were never known before. And 2. not to believe the gospel, is a sin not pardonable. Thirdly, that Jesus Christ is the prince of priests, and chief Bishoppe; he is the way to God the father, he is the rock upon which he saith in the preface of every of his epistles, that y ^e church is built. 4. (agreeing to S. Paul's doctrine) that all the Apostles were pillars of the church. 5. he calls the servants of Christ, ministers of the word, & Christ himself also a minister of his father: that name, as may seem, was not so odious in his days, as it is now amongst many. Sixtlie, that the church and the Apostles are one in the unity of the son of God: he is the head, that knit • all the church together, and not the Pope of Rome. And in his Epistle to the Magnesians he showeth the manner of his praying: I pray (saith he) in God and in our Lord Jesus Christ, in whom I wish you much to rejoice. Polycarpus also his scholar prays as he taught him: O God (saith he) the father of the beloved son Jesus Christ, by whom we are come to thy knowledge. The God of angels, and powers, and all creatures, and of all the just men which live before thee: I praise thee, which hast brought me unto this day, and to this hour, that I might be a partaker of thy martyrs, and of the cup of thy son Jesus Christ, &c. Thou art the true God, without all leasing, wherefor in all things I praise thee, & bless thee, & glorify thee, by the everlasting God and Bishop Jesus Christ, thy beloved son. To whom with thee and the holy ghost, be glory forever & ever, Amen. And his body shone in y ^e fire, like gold: and y ^e smell, as the savor of a most precious frankinsence. And when his tormentors saw that his body, could not be consumed with fire, they commanded the executioner to draw near, and to come to the body, to which the fire gave place, and thrust it thorough with a sword. Such was the prayer, and most glorious martyrdom of Polycarpus. Such prayers they used to make commonly in the primitive church. But of heretics Irenaeus writes thus: They use Images, and charms, and inuocations and such like superfluities. And lying, they show forth the names of certain angels, whose steps the Romish exorcistes and conjurers do follow. And after: writing of the Cainites and Ophites, which worshipped Cain and Core, and the Sodomites, he showeth how they called upon Angels: O thou Angel, I pray of thee, &c. But of the church of Christ he writes thus: It is not possible to tell the number of graces, which, thorough the whole world, the church receiving of God, in the name of Jesus Christ, crucified under Pontius Pilate, doth daily work and finish; neither seducing any, nor taking money from any. For as she hath received freely from God: so she ministereth freely. Neither doth she anything by the invocation of Angels, nor by enchantments, nor by any wicked curiosity: but purely and manifestly, directing her prayers to god, who hath made all things, and to the name of our Lord Jesus Christ: she finisheth them in power, to the profit of men; and not to their seducing. For even now the name of Jesus Christ doth bestow benefits, and cures all most f ••• lie and truly, which believe in him, and not the name of Sy •••• or Menander, &c. Here we may plainly see, she description of the true church, in Irenaeus days. She received innumerable graces from God, in the name of Jesus Christ, she doth nothing by the invocation of Angels, or by enchantments, nor by any curious act, she giveth freely, because she hath received freely, she takes money of none, she directs her prayers to God, in the name of Jesus Christ. How unlike this church, is now the church of Rome who requesteth, and receiveth (as she supposeth) most of her graces, in other names; who useth so often the invocation of Angels; who doeth all for money; who useth charms, con ••• ing and enchantments.

Justin the Martyr writes thus, concerning God's sacrifices, We are not Atheists and wicked, which worship the maker of th • world, affirming as we have been taught, that he needs not offerings and incense, and we praise him by the means of prayer and thanksgiving, as much as in us lieth: and we are persuaded, that this honor only becomes him, that we should not burn in the fire those things that were created of him, for meat: giving them to our selves, and to the poor. Let us offer (showing our selves thankful unto him.) Let us celebrate unto him our hymns, and stately song • and for the creation wherewith he hath created us, and for the g ••• t plenty of all things which concern our health, for the variety of all kind of buds, for the alteration of the times and seasons, for the life which hereafter without all corruption shall come unto us, for 〈◊〉 and perseverance; we pour out our prayers. If prayers and hymns, be the chief part of God's service, be latria, (as by Justin the m •• tyr they may seem they are) then they are not to be attri ••••• to any saint whatsoever. And of the manner of baptism he writes thus: He that determineth to be regenerate, and doth repent him of his former sins, the name of the Lord God, the father of all things is named, and calling upon that alone, we bring him that shall be w • shed to the fountain. If in baptism, in the remission of so 〈◊〉 great sins, the name of God alone is to be called upon; much 〈◊〉 in our daily and frail sins.

In Origen's days this invocation of the names of saints •• gan to creep in, as it may seem, as purgatory in Augustine's; In Irenaeus days, and Justin the Martyr, the church used it not, Origen writes thus: If all the saints which have departed this life, having as yet charity towards those which are in this world, if they be said to have a care of their salvation, and to help them with their prayers and intercessions with God, it is not inconvenient, it is no absurd thing. And on the 13. chap. of Joshua he writes thus: I think, that all the fathers which have slept before us, do fight with us, and help us with their prayers. For I have heard one of our ancient masters saying so. Here we may plainly see, that this was not the first faith, once given to the saints. For then Origen would not have said, I so suppose: but I so will believe. Neither would he have said, it is not inconvenient: but it is an undoubted truth. Neither doth he speak of this point of invocation of them: but only of this, whether they do pray for us or no; which though they do: yet it doth not follow, that we should therefore pray to them, seeing as it hath been proved, this is a chief part of Latria, and of God's honor. And again, we are not sure whether they hear us or not.

See also how many absurdities, do follow this invocation of saints. First, all prayer must be made in faith: as our savior teacheth; and therefore I say unto you: whatsoever ye desire when you pray, believe ye shall have it, and it shall be done to you. And S. James: if any man lack wisdom, or anything else: let him ask of God, who giveth to all men liberally, and respecteth no man; and it shall be given him: but let him ask in faith, nothing doubting. For he that doubteth is like a wave of the sea, & let such a one think, that he shall obtain nothing at God's hands: where we may note in prayer, these notable lessons. First, to whom to pray, even to God. Secondly, for what things, even for wisdom, the greatest it well in the world: therefore no doubt, for other lesser matters. Thirdly, what persons may have access to God, every man, no man is excluded. Fourthly, the nature of God, he giveth generally without respect of persons, to all that believe in his son Jesus. For his sake, and not for their sakes; (for so the word 〈 in non-Latin alphabet 〉 imports) even as we are also commanded to give our alms 〈 in non-Latin alphabet 〉 , in simplicity or generally, which word (in my opinion) excludes all carnal respects: as though he should say, give not respecting the person: but for God's sake only. And so God giveth generally to all Christians their prayers, (not respecting what they are:) but for Jesus Christ's sake. Fiftlie, he castes none in the teeth, of their unthankfulness. Though they have been unthankful, and prodigal children; yet now, if they return, he is ready to receive • hem with that father in the gospel: he will not cast in their teeth, their former sins or unkindness. Here is the true Image of God: Oh what a merciful God have we? let all true Christians believe this Image, and fly to him in their extremities. Here let all popish Images (be they of beaten gold) blush: they are not able to set out the true image of God, as this doth. Sixtlie, or last of all, he knits up all thus: But let him ask in faith, nothing doubting: pray thou never so often, never so long, even day and night; unless thou ask in faith, thou shalt obtain nothing, at this bountiful and merciful God's hands. He makes account in us, of faith, above all other virtues: and faith (as we read here) must not doubt, it must not be like a wave of the sea, it must not be uncertain, it must not be carried this way, & that way. It must have 〈 in non-Latin alphabet 〉 joined with it: that is, a most assured certainty and persuasion. As we read of Abraham, as concerning y ^e promise of god, he reasoned not or doubted not, through unbelief: but he was strengthened thorough faith, giving the glory to God, 〈 in non-Latin alphabet 〉 , and being certainly persuaded, that he which promised, was able to perform it. Faith must have ever this certain persuasion joined with it, which is contrary to wavering or doubtfulness: or else it cannot please God. And so the word 〈 in non-Latin alphabet 〉 , is used the first of Luke: When as many have taken in hand to declare in order those things, whereof we are most assuredly persuaded and certified, saith S. Luke. Such a persuasion and certainty is necessary to faith, as the Apostles had, of the gospel. And by a consequent, seeing faith is necessary to our prayers: such a certain persuasion, and undoubted certainty, is necessary to our prayers. But prayers made to Saints, cannot have this undoubted certainty. For even as the scripture teacheth us, this is our assurance, that when we pray in the name of his son Christ, we know God heareth us: we have not this assurance of any other. And David saith, thou that hearest the prayer, unto thee shall all flesh come: And in the time of my trouble I will call upon thee, for thou hearest me. And S. Augustine saith, of God the maker of all things, which is incomprehensible and ineffable, we read, speak, and write many wonderful things, all doubt set apart: but of angels and saints, whatsoever we say, we cannot prove so evidently. So that by S. Augustine's judgment, we can have no certainty of our prayers made to saints; and therefore they lack that same 〈 in non-Latin alphabet 〉 , that certain persuasion of faith, which they ought to have, if they should please God.

Secondly, while we are in this body, we need goads, as it were, to prick us forward to good works: and therefore y ^e word of God, is called by the preacher a goad or nail. And of such goads, towards the ende of the world, to prick us forward to good works (because then we shall be very slow) the Apostle saith to the Hebrews, we shall stand in need; as we in our days, almost in all places perceive and prove: but after this life, we shall need no such goads or pricks. This body of sin, which now so hindereth, shall be taken from us; that sin which hangeth so fast on, shall be taken off; the flesh, which now resisteth the spirit, shall be mortified: so that then, there shall be no resistance, no war anymore, betwixt the flesh and the spirit; we shall do willingly then of our selves in heaven, all the things we ought to do. And therefore there needeth no request to the saints to be made to pray for us. They do now pray for us, and wish unto us even as to themselves without our requests; even as the carnal members of our body, do wish well one to another, and one need not to be desired to help another: Even so much more, no doubt, the spiritual members, more fervently, in that they can, without any entreating, help their fellow members. Now is their charity perfect. To think that they must be requested, as they were, when they lived in the world, is to deny this their perfection: and as a thing needless, God never teacheth any intercession to be made to them. The Philosophers could say, that their blind nature could do nothing in vain: much less our God, who is wisdom it self, would command his any needless thing: If we shall give an account of every idle word, surly much more we shall give an account, of every idle and vain prayer. Athenagoras in his book of the resurrection saith, That (Frustraneitas) vanity, is quite excluded from all the works of God, and from all his gifts. The carnal love of Dives in hell caused him to pray for his fleshly brethren: and shall not Christian charity in h • auen, now perfected in gods saints, much more enforce th • 〈◊〉 do the same? The Martyrs pray for vengeance against their persecutors, Reu. 6.19. and therefore no doubt, they wish well to the church. The Apostle Peter while he dwelt here in this tabernacle, thought it needful to put us in remembrance, and to stir us up: but after this life, when we shall go out of this tabernacle, we shall need no such remembrancers.

And here it perchance may be objected, that the fame reason doth take away the invocation of the name of Christ: for he no doubt prayeth for us, and yet we are commanded to pray to him. I answer, this is commanded in respect of us, and not in respect of him, he stands in no need of this our invocation, or service; but we, to declare our duty to him, and to honor him, are commanded to call on him: as the psalm teacheth, Call upon me in the day of thy trouble, and I will bear thee, and thou shalt glorify me. Invocation here is commanded us, as a part of God's glory, which only we are commanded to yield him, which we are not commanded to give to any creature besides. Thirdly, this invocation of the saints seems to savor of the conclusion of the Sadducees, which would have man and wife in heaven: but our savior telleth them plainly, that the saints of God neither do marry nor are married: but are as the angels of God; that is, now in heaven, there are no carnal respects among them, as were here on earth. They love all alike, they all glorify God. But this invocation of saints, seems to infer, that they have special care of someone, more then of another. But our savior teacheth, that, that private & indissoluble knot of marriage, in heaven is broken: much more all other private knots whatsoever. Fourthly, this invocation of saints, interrupts the service of God, which the saints do yield continually to God. The saints office in heaven (as should seem) is nothing else, but to praise God: as appeareth by the Revelation. The four beasts about the throne, ceased not day & night saying: Holy, holy, holy Lord God almighty, which was, which is, and which is to come. And all the Saints of God, cried with a loud voice, saying: Salvation cometh of our Lord God, that sitteth upon the throne, and of the lamb. And all the angels stood round about the throne, and about the elders; and the four beasts, and they fell before the throne on their faces, and worshipped God, saying, Amen: praise, and glory, and wisdom, and thanks, and honor, and power, and might, be unto our God for evermore, Amen. And Augustine writes thus plainly: That it is observed at the altar every Lord's day: and Alleluiah, O praise the Lord, is sung: which signifieth, that our work to come, shall be nothing else, but to praise God: as it is written, blessed are they that dwell in thy house, O Lord, they shall praise thy name without ende. See howe Augustine saith plainly, that the work of the saints to come, shall be nothing else, but to praise God. And he confirms this his saying out of the scripture. And S. John in the Revelation, as an eye witness, saw the same: and shall not we believe all these? Shall we interrupt this their work, appointed them of God, by our invocation? Our Catholics now make it, as should seem, their chief work, to pray for us: as their daily inuocations of them, in all places do prove: which no doubt is •• me, if S. Augustine's judgment be true.

But they object first, that God heareth not sinners: and therefore seeing we are all full of many sins, we may stand in doubt, whether God heareth us or not. But Augustine saith, That that was but the saying of a blind man, that knew not Christ. God (saith he) doth not only hear the godly, but also those which are not such, that they may be such. And Ferus upon Joshua saith: That he hearing the suite of the Gibeonites, was a figure of Christ; neither he respected their baseness, and unworthiness. And after he saith, Jesus being called upon, is present straightway, to all that labor and are in danger: for he respects not what we have been, or are: but with what faith, we call upon him. The which thing manifestly appeareth in the leaper, the Centurion, and the woman of Canaan. Secondly they object, that we may require the help of our brethren, in this life, to pray for us: and therefore also, after this life. But this followeth not, for first, it is one thing to pray or request •• e; and another to pray to one: we pray our brethren in this life, that we know can and do hear us, to pray for us; we do not pray unto our brethren. But they do not pray the saints: but pray unto them, using the same phrases and speeches to them, which they use to God: and therefore the reason is not all one.

And first Augustine writes thus concerning prayer, and defineth it, that it is a talking with God; when thou readest, God talketh with thee: when thou prayest, thou talkest with God (saith he.) But what? must we despair of all mankind, and say that every man is damned, to whom in his prayers some evil thoughts creep in, and interrupts his prayers? If we should say so, (my brethren) I do not see, what •• pe remains. And why is there any hope with God? because great is his mercy. (For he had said before) If any were declaring his cause to a judge, and would suddenly turn back, and talk with another man, would he suffer it? And yet God suffereth the hearts of so many that pray unto him, and yet think on diverse things in their prayers. So that, here is the great mercy of God; even in our best works, are imperfections: who then dare trust in his works? Secondly, we may learn what prayer is, it is a talking with God; not with any saint or Angel. And after, in the same Psalm he speaketh thus of Invocation: The wicked (saith he) have not called upon God: They have called upon; but not upon God. Thou callest upon, whatsoever thou lovest; thou callest upon, whatsoever thou callest into thyself; thou callest upon, whatsoever thou wouldest have come unto thee. Therefore, if we will have no saint come to us, nor to come into us; but God alone, he must dwell in us: we must call upon God alone, by S. Agustines definition. No Angel or sainte can mingle it self with our souls, but God's spirit only, as Bernard saith. And the same lesson, as he taught others: so he practiced himself. O Lord, (saith he) grant me to know and understand, whether it be better to call upon thee, or to praise thee; and whether it be better to know thee, or to call upon thee. But who will call upon thee, not knowing thee? He may call upon one for another, that knoweth thee not. Or whether rather, art thou not called upon, that thou mayest be known? And howe shall they call upon, in whom they have not believed? And how shall they believe, without a preacher, &c. And after. I will seek thee, O Lord, calling upon thee, and I will call upon thee, believing in thee; for thou hast been preached to us: my faith O Lord calleth upon thee, which thou hast given me, which thou hast inspired me by the humanity of thy son, by the ministry of thy preacher, (meaning Jesus Christ) who hath taught us in the gospel, to call upon God the father in his name, and we shall most assuredly obtain our petitions. Upon this promise preached by our savior, Augustine grounded his faith. And a little after: And how shall I call upon my God and my Lord? Because truly, I will call him into myself, when I call upon him. And what place is in me, that my God may come unto me? &c. By these places it appeareth, that according to S. Augustine's judgment, invocation is a chief part of God's honor, and linked and annexed to faith: and therefore not to be given to any creature. And in another place he writes thus: Not everyone that trusteth in his own strength: but he that calleth on the name of the Lord shall be saved. But how shall they call upon him, in whom they have not believed? To this end therefore they believe, that believe a right; that they may call upon him, on whom they have believed; and that they may be able to do that, which they have received in commandment by the law. For that which the law commandeth, faith obtaineth. Thus far Agustine. Here is the right ende of faith, to call on the name of the Lord. Faith is attributed to God alone, and so ought our invocation.

Phillipus de dies ioines prayer or invocation, and adoration together. For he writes thus. Where one translation hath, they shall worship him always: another hath, they shall pray to him always; as S. Augustine also reads. In which words two things are to be marked, one is, that prayer is so acceptable to God, that he accepts it instead of adoration; which is a thing greatly to be weighed. For one of the greatest services, that God requires in the world, is to worship him, with the worship of Latria. And it so delights him, to bestow gyfts upon men, and that men should pray unto him, that he calls prayer, adoration. The second thing that there is to be noted is, that adoration worship, ought to follow perfect prayer: And therefore that which one translation calls prayer, another calls adoration. Thus far Phillippus de dies. We may note here, that he is forced to confess, that prayer is the chiefest part of God's honor, & that prayer and adoration must go together. Therefore when they pray to saints, let Catholics take heed, least by his judgment, they give Latria, even divine honor, unto them. And Augustine in his book of Meditations writes thus: I call upon thee, O my God, I call upon thee, because thou art nigh to all, that call upon thee in truth. Thou art truth (O holy truth) teach me I beseech thee, of thy great clemency, to call upon thee, in thee; because I cannot tell, how this ought to be done. But blessed truth, I desire to be taught of thee, for without thee to be wise, is to be a very fool: but to know thee, is to know perfectly. And after: I desire to cal upon thee, the which I pray thee that it may be in truth. What is in truth, to call upon the truth? but the father in the son. Therefore O holy father, thy word is truth, and the beginning of thy words, is ••• th: For this truly is the beginning of thy words, That in the beginning, was the Word, in the beginning it self: I worship thee, the chief beginning. In the very word it self of truth, I call upon thee, O perfect truth: wherein, O thou the same truth, direct and teach me in thy truth. For what is more pleasant, then to call upon the begetter, in the name of his only begotten; then to move the father to mercy, by the remembrance of his son, to mitigate the kings anger, with the naming of his dear child? So are guilty persons delivered out of prisons: so they y ^t are bound, are set free: so they that have received the doleful sentence of death, are not wont only to be absolved; but moreover to obtain extraordinary favor, while they shall urge to their angry princes, the love of their beloved children. And after: And what other intercessor, I shall direct to thee, I know not, but him that is the propitiation for our sins, and fitteth at thy right hand, making request for us. And to this exposition agrees Arnobius. To all I say (saith he) that call upon thee in truth, thou art near: that is, which call upon thee in the name of our Lord Jesus Christ. For he is the truth. They both agreeing with the gospel which saith. I am the way, the truth, and the life: And the law was given by Moses, but grace and truth, came by Jesus Christ. And again: for this cause am I borne, and for this cause came I into the world, that I might bear witness to the truth: And hereof his word is called 2. Thes. 2. truth. God sent them strong illusions: because they believed not the truth. And Martial in his Epistle writes thus. Trust in the power of the Lord Jesus Christ, whose clemency is without measure, whose power is unspeakable, whose glory is forever to be desired, who will never forsake you: but in all things will ever be present with you; as he hath promised to us saying; Behold I am with you, every day till the end of the world. To him all hid things are manifest, and without his will, nothing can chance unto you. Settle your minds daily, in the beholding of him, and love nothing besides him, because he cares for you. This was the first Catholic religion, every day to think on Jesus Christ: to love nothing besides him: not to doubt of his love and clemency; but to believe it to be without any measure.

But some will say, I will call to the blessed virgins or to someone saint, that he may have a special care of me. This carnal cogitation is quite contrary to the state of God's saints in heaven: Our Savior in the gospel plainly teacheth us, that they are like the Angels, that they neither marry, nor are married: that is, they are quite void of these fleshly affections. Now they love all men alike. Amongst them there is neither wife nor husband; and therefore they love not any one here on earth more then another, but they love God's saints all alike, as before hath been shown.

Our Catholics at this day would account it a strange thing, to speak against the honor, due unto the blessed virgins Marie, as though she might be honored overmuch: and yet Epiphanius doth so, and condemned these women that offered certain meats unto her. If he thought them, offering meats unto her, to have offended: what would he think of them, offering prayers to her? Let Marie (saith he) be in honor, be in estimation amongst us: but let the father, the son, the holy ghost be worshipped; let no man worship Mary: I say not a woman, no nor a man (as though man were rather to be worshipped then a woman:) This majesty (saith he) belongeth and is due to God. The Angels refuse such glory. Teaching us by this, what this worship meaneth, •• ch as the Angels refused: that is, to kneel unto them, to fall at their feet, to accept any burnt offerings. But these things have our new catholiques done, and more then these to our Lady: whereas they say in their prayers; show thyself to be a mother. As though, because she was Christ's mother, she might use her authority towards him.

And Augustine writing to one Laetus, that he should not be lead by the carnal affection of his mother, hindering his course to the gospel, he writes thus of the blessed virgins: Had not thy captain also an earthly mother, of whom, when as some told him, being about his heavenly business, he answered, who is my mother, and my brethren? And stretching his hands to his disciples, he said, That they pertained not to his kindred, but which did the will of his father: In which number, he being merciful, included also holy Marie her self. For she did the will of his father. And our heavenly and best schoolmaster, rejected the name of his mother, which they told him of, as a private and proper thing, because it was an earthly thing, in comparison of the heavenly kindred. And rehearsing that heavenly kindred in his disciples, he doth show, with what kindred the holy virgins, with others now, belonged to him. And least by this excellent lesson, whereby he taught that carnal affection in parents, ought to be despised, error should take hold, by which it is said of some, that he had no mother: in another place, he warneth his disciples, that they should not say, that they had any fathers on earth: that as it is manifest, that they had fathers; so he would declare, that he had a mother, whose earthly kindred notwithstanding being despised, he would give an example to his disciples, of despising all such alliances or fleshly affections. Christ cast away the name of his mother here on earth, as a private and an earthly thing, as sauoring of flesh and blood: and do we think that now in heaven, he will allow this fleshly conceit or imagination, that he will accept the name of mother? He teacheth all his disciples, by his example to despise all such carnal bands, and familiarities: and will he allow of them himself? No doubt Jesus Christ, is the same yesterday, and today, and forever: as S. Paul teacheth. Ferus also writes, that in God's affairs Christ spake hardly to his mother, because where God's business is in doing, all man's affections must cease: Condemning this carnal imagination of theirs.

But some will object, may we not honor the saints? they 〈◊〉 God's friends; the refore some honor is due unto them. First, the scripture gives them this honor, that they shall be had in everlasting remembrance, that their names shall not be forgotten, as are the names and memorials of the wicked, that all generations shall call them blessed, that their famous virtues shall be preached, wheresoever the gospel is uttered: that they are now with Jesus Christ. I • not this great glory? is not this glory sufficient for them? Ambition threw Lucifer into hell: and shall we cause the saints, to run into the like offense? to attribute more unto them, then God in his word affordeth them. These honors they are content withal: Nay they are so far from arrogating anything to themselves, of the true worship of God, that they threw their crowns to the ground before him, that is, they neglect the honor due unto them, that he may be honored, they care not for it. The dealing of Paul and Barnabas in the Acts, when as the people would have given them divine honor, argueth how the saints now in heaven, do detest any part of God's honor to be done to them. If any should call a gentleman, by the name of a Knight; or an Alderman by the name of a Major; or a Counselor by the name of a King, even in our common wealth (where the poison of honor creepeth in many times very subtillie:) who would take it in go • d part? Much more in the heavenly kingdom; we cannot offend or dishonor the saints more, then by attributing that to them, which God in his word doth not; which doth not belong to them; • ay which belongeth to the majesty of God himself.

Concerning the worship of saints Arnobius writes thus: If you be religious (say the heathen) why do you not worship other God's, with us? Or why do you not communicate in religion, with your own nations, and join common ceremonies with them? Arnobius answereth thus: We may say that the chief God is enough for us to worship. I say the chief God, the father and Lord of all things, the maker and ruler of all things: In him we worship whatsoever is to be worshipped, and we adore whatsoever it becometh us to adore, and what duty of worship doth require, with our worshippes we perform: for when as we embrace the head of the godhead, whereof the divinity of all things that are called divine, are derived, we think it in vain, to go to any singular persons. And again: what number is of them; it cannot be manifest, sure, or certain to us. And as in earthly kingdoms, we are not forced to worship those by name, that are in kings families, with their princes: but in worshipping of the kings themselves, whatsoever belongs to them, by a certain hidden force, the honor seems to be comprehended: by no other reason, those gods which you propound to us, do understand themselves to be honored in their king. And Athenagoras thus writes: Neither the world it self, but the cunning workman of it, God himself, is to be worshipped: as neither your subjects (writing to the Emperors) when as they stand in need of anything, when as that they may obtain it, they shall come unto you, passing by you, that are Lord's and princes giving no honor to you, shall turn themselves to the stateliness of your palace: but they passing by, without any great regard, the stateliness of your palace, only wondering at it; they honor you before and above all things. But herein is a difference, that you kings adorn your palaces, for your own uses: but the world was made of God, which needed it not. For God is all things to himself, light that no man can attain to, a perfect world, spirit, power, and word: as though the world therefore were a fine instrument, and were stricken with his many tunes and numbers. I worship him that strikes, and directs the instrument, that makes that pleasant music: I worship not the instrument. So in the winning of victories, they which have the authority and give rewards to the victors, do not (omitting the musitians) crown the instruments. Athenagoras makes all the world, but a most pleasant instrument, and the saints, no doubt, but as most sweet trebles of this instrument: and God alone, that plays upon it, that makes the pleasant music. And therefore he alone, is to be worshipped, and no string, nor part of the instrument.

The primitive church had the Martyrs in great honor and estimation, and therefore they named them at the administration of the holy communion. But the Epistle of the Church of Smyrna, cited by Eusebius, teacheth us, what honor they gave in those days to the Martyrs, when Polycarpus was Martyred, the Jews sent one to the judge, to desire of him, that he would not grant his body to be buried, least peradventure the Christians, leaving him that was crucified, should begin to worship this man: the Jews especially going about these things, marked the Christians very diligently, least they should snatch him out of the fire: like miserable wretch • , not knowing, that we can never forsake Christ which suffered death for the whole world, nor to worship any other: because we know the only God, who is alone to be worshipped. But as for the Martyrs, we reverence them, and love them: as disciples of the Lord, as keeping their faith purely & soundly, to their Lord & master; of whom we wish to be partakers in faith and perseverance of love. The Centurion seeing the earnest suite of the Jews, burnt the body before them all: but we after gathered up the burnt bones, dearer to us then any pearls, and more precious then any gold; and after the manner buried them. In which place now, by God's grace, we make our solemn assemblies, especially in the day wherein he suffered: and we celebrate also the memories of them that suffered before, that the minds of them that follow, might be stirred up by these famous examples to the way of their predecessors. Thus far Eusebius. Dionysius Areopagita also in those books which go under his name, putteth down these two ends, of naming the saints departed, both in the holy communion, and at the funeralles of others. Mark this also (saith he) that the heavenly signs, worthy of reverence, being placed on the divine altar, by which Christ is signified, and received; by and by after, is recited the catalogue of the Saints; which declareth the conjunction of y ^e heavenly & holy union, which cannot be broken with him. And of the funerals of the dead thus he writes: The chief minister putteth forth the catechumenos, or novices in the faith, and he praiseth the saints, which now are asleep; with whom, he judgeth him worthy of the like praise, which is lately departed out of this life; and he exhorteth all men, that they would pray for a happy end in Christ. Here is the honor due to the saints i • the primitive church: here are the causes why they are named, most plainly set down.

Augustine also concerning the honoring and naming of the • intes in his time, writes thus: We reverence the Martyrs of God, with that worship of love and fellowship, as we reverence the other saints of God in this life. And in another place he showeth us how we should not worship them: Neither do we (saith he) ordain or appoint churches or priests, or holy things, or sacrifices unto Martyrs; because not they, but their God is our God: and as men of god, which in their confession, have overcome the world, they are named in their order and place; yet they are not called upon, of the priest that sacrificeth. And in another place, This thing in this shortness I cannot pass over, that a temple, a priest, and a sacrifice, and whatsoever belongeth thereunto: do not belong or appertain, but to the only true God. If the devils which are Angels, breaking God's commandments had not known this, they would never have desired these things of them, whom they have deceived. So that to build churches, to offer sacrifices, to any Martyr, is idolatry by S. Augustine's judgment: these things only belong to the true God. This was the Catholic faith in his days; this was the •• ith once given to the saints: but our latter catholiques have accounted this no sin. They have to every saint almost erected a Church; as their names, and their vigils, and feasts (which do commonly concur with that saints day, to whom their church was dedicated) do testify. They have likewise offered sacrifice unto them. Is not prayer sacrifice? Let my prayer be set forth in thy sight, as an evening sacrifice, saith David. And S. Paul maketh now, the chief and first sacrifice in the church of Christ, the fruit or calves of our lips; as Osea calleth them. Let us therefore by him, that is by Jesus Christ, offer the sacrifice of praise always to God (saith he) that is the fruit of the lips, which confess his name. This he putteth in the first place, in steed of all the Jewish first fruits and oblations, the fruit of our lips, praising God & confessing Jesus Christ. Then next followeth the second sacrifice: to the good and to distribute forget not: for with such sacrifices God is pleased. So that then, praises, psalms, hymns, prayers: are now the chief sacrifices in Christ's church. But these have they offered to saints: and have they not herein, gone and departed from the catholic faith? The Jews did not in the law, offer sacrifice to any but to God: and shall we in the gospel? They were in the shadow; we in the sun shine, in the truth. If they herein had erred, their error had been more tolerable then ours.

But in the Fathers days it may be again objected, that the Christians made their prayers at the toombes of the Martyrs: as we read in Augustine, that the highest state, of the noblest Empire, doth lay down his crown now, and pray at the grave of Peter the Fisher. But Julian (that great enemy of Christian religion) showeth to whom they prayed: Here (saith he, meaning the graves of the Martyrs) do you call upon God. He would not accuse them then, that they called upon the Martyrs, as our catholiques do now, as Cyril reporteth. To conclude this place of prayer, Saint Paul giveth three general lessons, to all Christians, concerning three especial works, which they were daily to practice. Rejoice in the Lord (saith he) always, pray continually, and in all things give God thanks: for this is the will of God in Jesus Christ towards you. These three things are the very will of God, these things he most delights in, these things he would have done. But they must all be done, in Jesus Christ, as S. Paul teacheth in other places, As rejoice in the Lord always; and again I say rejoice. And again: whatsoever ye shall do, either in word or deed, do all in the name of our Lord Jesus, giving thanks to God the father thorough him. And again, giving thanks always for all things in the name of our Lord Jesus Christ to God the father. God will have his saints, always merry, and praying at convenient times, and thankful: But their joy, their prayers and their thanks, must be done in the name of Jesus Christ; not in any other name. This is twice repeated; and dare we break this commandment? dare we name any other in our prayers? Is not his name sufficient? If we will have our prayers acceptable to God, and our thanks, and our joy; let all be done in the name of Jesus Christ: This God will have, this he looketh for at our hands, this is most acceptable unto him, this he will have done. And here let us take heed, the transgressing of this his will, is to reuolts from him, is to go to his enemy. Not to believe, that for Jesus Christ sake, our prayers are heard: is the doctrine of Antichrist.

A papist (as Caiaphas confessed the truth ignorantly of Christ's •• th) confesseth here also the truth of Christ's mediation, & intercession. Phillippus de dies a frier affirmeth: That this is the crown of Jesus Christ, that for his merits, we believe, that all the good things we enjoy, do come unto us. Then they deprive him of his crown, y ^t think by the intercession & merits of saints, they obtain anything: And y ^t all whosoever have writ̄ of y ^e coming of Jesus Christ in y ^e flesh, have said, that this was the chief cause of it, to reconcile us to his everlasting father, and that he should establish peace amongst men. And therefore (Isaiah saith) he shall be called the prince of peace: And S. Paul, he is our peace. If this be the ende of his coming, to reconcile us to God, to make God and us friends; then they that think, that God and we are not friends, as though there were have mediators and intercessors necessary to God, besides him; deny the chief effect of his coming, and deny that he is come in the flesh: And so are Antichrists scholars, who shall deny (as S. John saith) that he is come in the flesh. Nay more then this, another mark of Antichrist is, that he shall deny Jesus to be Christ, that is, to be the Messias. And do not the papists so?

In every reconciliation, there are three persons, and they are distinct, the party offended, the party offending, and the mediator or peace-maker between both. Now as God is the party offended, and man the party offending: so Jesus Christ is the mediator. Now we they make the blessed virgins a mediatrix to him▪ is though he were not our friend, as though he were angry 〈◊〉 us, as though he had put off the office of a mediator: And so were not that Christ, that anointed, that acceptable, or only beloved of God. For so they write in an Epistle which they fame from Jesus Christ to the faithful soul, that Christ saith thus: The blessed virgins, who hath the custody of my graces, and is an advocate to me, as I am to the father. What an absurd thing is this? that a mediator, should have a mediator; especially such a mediator and advocate, as loved us so, being his enemies, that he died for us: that loved his to the end; that is the same yesterday and today, and forever: who is now ascended into heaven to plead our cause. Is not this to impair his love, to gain say his gospel, to derogate from his office? Naie in the same place they attribute to the blessed virgins not only invocation (which is a parte of God's honor Psal. 50. verse. 15.) but also veneration and confidence: whereas Jeremiah saith, Cursed is he that trusteth in man. And S. John saw an Angel fly in the midst of heaven, having an everlasting gospel, to preach to them that dwell on the earth, and to every nation and kindred, and tongue, and people: Saying with a loud voice, Fear God, and give glory to him. For the hour of his judgment is come: and worship him, that made heaven and earth, and the sea, and the fountains of waters. As though he should say: give all glory, all worship to the creator, and not to the creature, as of late hath been used. For Babylon that great city of Antichrist, is fallen, who hath made all nations to drink of the wine of her fornications; by making them worship and give glory to creatures. For this is that spiritual fornication which the Angel meaneth, as David saith. Whom have I in heaven, but thee? and I have desired none in the earth, with thee, &c. For lo, they that withdraw themselves from thee, shall perish; thou destroiest all them that go a whoring from thee. So that, to have any in heaven on whom to trust, whom to worship besides God, is to commit spiritual fornication. For this is an invincible argument: faith and invocation must be linked together, as appeareth by the Apostle Paul; how shall they call upon him, in whom they have not believed? But we must believe only in God, (as Ferus confesseth upon the 14. Chapter of John. ) Therefore we must only call upon God. And as to believe in another, is spiritual fornication: so is it to call upon any other.

All true Christians will think Jesus Christ's mediation sufficient, and that they need no other, that he cannot deny himself, that he cannot put off the office of a reconciler or mediator, and become an enemy to his; that he loveth his unto the ende; that he hath made God and us perfect friends: So that we may boldly make our prayers to him. He hath not mitigated or asswaged the anger of God towards his: but as S. Paul saith, by his cross, he hath slain enmity and all anger of God towards us: And that God himself now loveth us, as our savior Christ teacheth us. That the world may know, that thou hast sent me, and hast loved them, as thou hast loved me. Let us mark here the unspeakable love of God towards us; he hath loved us, even as he hath loved Jesus Christ: so perfect is the reconciliation made: he that believeth this, will he seek for any other mediator? And S. John saith, we know and believe the love that God hath towards us. And after: For this cause is the love of God perfect towards us, that we might have boldness in the day of judgment. All the faithful must believe, and know assuredly, that God loveth them perfectly, and that their sins are covered, by the propitiation of Jesus Christ: and therefore they fear not; but have confidence against the day of judgment. And our savior to express this love of God more manifestly unto us, if it were possible, saith, In that day, ye shall ask in my name. And I say not unto you, that I will pray unto the father for you: for the father himself loveth you, because you have loved me. God even of his own accord now, will grant our requests: he loveth us so dearelie: so that even Christ himself seemeth to affirm, that even his intercession is not necessary for us. And shall we doubt of this his word? of this his promise? shall we procure any other mediators? And least any man here, by reason of his infirmity or weakness, should doubt whether this love of God, did extend to him or no: our savior taught his disciples this lesson, being yet very ignorant, and wavering in faith, (as Phillips ignorance, and Jude’s question in the chapter going be •• e, and the contention among themselves, who should be y ^e great • , whereof Luke maketh mention, plainly proveth:) Nay, even the Angels of little ones, which believe in Christ, which our savior compareth to lost sheep, behold always the face of his heavenly father in heaven, as he teacheth in his gospel. And if the angels and servants of such, be in such favor with God, what shall we think of their masters, whom they serve? And if those little ones, which believe in Christ, be in this favor with God, what shall we think of them, that are grown to more perfection? Let all true Christians, either great or small, believe this exceeding great love of God towards them: let them believe, that Jesus Christ hath made a perfect reconciliation betwixt God and them. Let them pray in the name of Jesus Christ boldly, and with great confidence: he hath commanded them: not to do this, is the breach of his commandment, is no doubt sin. Let them believe verelie, they need no mediators to him, let them rejoice always in him, give thanks to God always through him, let him be all in all to them. As for invocation of saints, because he taught it not, let them refuse it. The woman of Samaria could say, When Messias cometh, he shall teach us all things. Let not us believe less of our savior, then she did: because it seemeth contrary to his office, to his reconciliation: let them forsake it, hate it, and detest it, as spiritual fornication.

Of Transubstantiation.

OF transubstantiation, by Alphonsus judgment, the Fathers knew not the name: and they were as ignorant also, as should seem, of the doctrine of it. Theodoret writeth thus: Neither after the sanctification (or consecration) the mystical signs do go from their own nature. For they remain in their former substance, figure and shape, and they may be seen, and touched as before. This is plain then, that not only accidents: but the substance of the bread remaineth. Origen affirmeth the same: That which entereth into the mouth (saith he) doth not sanctify a man, although of the simpler forte that bread which is called the bread of the Lord, be believed to sanctify one. And after thus he writeth: If that were so, it should also sanctify him, which eateth the Lord unworthily: neither any for this eating, had been weak, or sick or had slept. Therefore also in the Lord's bread, then there is profit to the eater, when as with an undefiled mind and a pure conscience, he is partaker of that bread. And a little after: if so be that, whatsoever entereth into the mouth goeth into the belly, and is cast out into the draught: that bread also, which is sanctified by the word of God, and by prayer, according to the matter of it, goeth into the belly and is cast out into the draught: but according to the prayer, which came into it, according to the measure of faith, it is profitable, causing that the mind be watchful, looking to that which is profitable. Neither is it the matter of the bread: but it is the word that is spokē over it, that profiteth him that eateth the Lord worthily. Here Origen plainly speaketh of y ^e sacramental bread, & not of the bread hallowed, given to Catechumenis, or novices in the faith; (as some of y ^e catholiques expound him.) He speaketh of thē y ^t eat the Lord worthily or unworthily: and therefore no doubt of the sacrament. He affirmeth here plainly (agreeing with Theodoret) that the matter of the bread remaineth, and profiteth not, though the simpl •• sort think it doth; but the word spoken over it, according to the measure of faith: Nay, that it goeth into the belly, and is ca •• out into the draught. This cannot be expounded of their accidents, without a subject.

Irenaeus also of the Eucharist writes thus: But giving his disciples counsel to offer to God the first fruits of his creatures, not as though he stood in need of them, but least they should be either unfruitful, or unthankfull; He took the creature of bread, and gave thanks, saying, This is my body; and the cup likewise: he confessed that creature which we have, to be his blood: and he taught of the new testament a new oblation, which the church receiving from the Apostles, offers to God in all the world, to him, that gives us food; even the first fruits of his gifts, in the new testament. Of which Malachi amongst the twelve Prophets thus foreshowed, saying: I have no pleasure in you, saith the Lord, &c. manifestly signifying by this, that the former people should cease to offer to God: but in all places, a sacrifice should be offered to him, and that pure; and his name should be glorified among the Gentiles. Irenaeus here plainly affirmeth, that we offer to God the first fruits of his creatures, therefore the substance of bread and wine remains. And after, of the force and substance of the Eucharist, and of the outward •• gne, he writes thus: Howe shall it be certain to them that that bread whereon thanks are given, to be the body of the Lord, and the cup of his blood, if they say not, that he is the son of the maker of the world, that is, his word? by which trees do fructify and fountains do flowe, &c. How again do they say, that the flesh shall come into corruption, and shall not be partaker of life, which is nourished of the body and blood of the Lord? Therefore let them change their opinion, or cease to offer those things which are said before. But our opinion is agreeing to the Eucharistes, and the Eucharist confirms our opinion: for we offer to him those things which are his; setting forth conveniently the communication and unity of the flesh and spirit. For even as the earthly bread, after it hath received the calling of God, is no more now common bread, but the Eucharist, consisting of two things, an earthly and a heavenly: so our bodies receiving the Eucharist, are not now corruptible, having hope of the resurrection. Here Irenaeus doth plainly affirm, that the sacrament consists of an earthly thing, and a heavenly, and that the bread remains, and that we preach the participation and communication, of the flesh and spirit. The spirit no doubt, makes 〈◊〉 partakers of the body and flesh of Christ, and of the resurrection. Saint Augustine also of the Sacramental bread writes thus: Saint Paul could by signs preach Christ, otherwise by his tongue, otherwise by his epistle, otherwise by the sacrament of his body and blood. Neither do we call his tongue, nor his parchmentes, nor his ink, nor the sounding words of his tongue, nor the signs of letters written in skins; the body and blood of Christ: but only that, that was taken out of the fruits of the earth, and consecrated by mystical prayer, we do rightly receive unto spiritual salvation, in remembrance of the Lord's passion for us. Which when it is wrought by the hands of men, unto that visible shape, it is not sanctified, that it should be such a great sacrament, but by the holy ghost, working invisibly; when as God doth work all these things which are done, by corporal moving in the work: moving first of all, the invisible partes of his ministers, or the souls of men, or the services of the hidden spirits, which are subject to him, &c. Here we may note, that S. Augustine makes the bread, a sign of the body of Christ, and that he defines the bread, to be a fruit of the earth, and that it is made holy, or consecrated by prayer; not changed from his nature (as prayer doeth make things holy, it doeth not change the natures of things:) and that God here, in his great sacrament and high mystery, worketh all things; moving, even the very members of his ministers, which by their prayers do consecrate and make holy this sacrament, with their hands do break it, and devide it; and also the hearts of the worthy receivers; and also causing there the presence of Angels, which the fathers did many of them teach, to be present at the administration of the sacrament. Here Augustine seems to reckon up all the wonderful operations of God in this sacrament: and yet he makes no mention of Transubstantiation; but of sanctification only: and therefore it may seem, it was not taught nor believed in his days. Arnobius also writes thus: Let us see, what the Church hath in it. She hath a rod, wherewith she threatens the offender; she hath a staff, wherewith she helps the penitent; she hath a table, frō whence she giveth bread to the believer; she hath oil, wherewith she makes fat the head, to him, that presumes to have a free conscience; she hath a cup, wherewith she makes merry those, that preach the word. Thus Arnobius seems to describe all the furniture of the Church of Christ, and calleth the sacrament bread, and makes faith the mouth that receiveth this heavenly bread. And in another place: The praise of God is to be set forth, according to the diversity of his gifts and works. He is praised in his saints, he is praised in his gifts of carnal and spiritual foodes. Here we may see, that Arnobius affirmeth that the substance of the bread doth remain, and calls it carnal food.

Ambrose also writeth thus: Thou seest how forcible the word of God is. For if there be such great force in the word of our Lord Jesus, that that thing should begin to be, which was not: how much more forcible is it, that they may be what things they were before (meaning of the bread and wine in the sacrament) and yet should be turned into another thing? He agreeth here plainly with Theodoret, Origen and the rest, which are before alleged; that the bread and wine in their own natures are the same thing, that they were before: and yet sacramentallie, nay wonderfullie and vnspeakeablie, are changed into another. And he saith further, That the change in these mysteries, is like the change of man, who being regenerate is changed: and yet is the same in substance he was before. Bertrame also an ancient writer, affirmeth the same. According (saith he) to the substance of the creatures, that which they were before the consecration: the same they continue after. They were bread and wine before, in which form also now being consecrated, they seem to remain. Therefore it is changed within, by the mighty operation of the holy spirit which our faith beholds, which feeds our souls, and giveth eternal life. And now because our faith altogether beholdeth that wholly, and marketh nothing with fleshly eyes: it perceiveth that not in shape, but in virtue those things are the body of Christ, which are seen. What can be more plain then this? The bread & wine according to the substance of their creatures, or natures, remain that they were before: The holy ghost here, by his mighty power, maketh an inward change. They are in virtue and force the body of Christ, which we receive. This Bertrame lived after Christ, Anno 840. To whom Trithemius that made a book of all famous and ecclesiastical writers, giveth this commendation: Bertrame a Priest and Monk, in the scriptures very expert, and in secular learning very well learned, subtle in wit, and eloquent in speech, no less famous in life then doctrine: writ many excellent books, whereof few came to my hands. And amongst other his works he names this; of the body and blood of the lord: And he saith, he wrote to king Charles brother of the Emperor Lotharius. If he had been an heretic, or some base fellow (as some of our late catholiques have slantered him) he would not have presumed to have written to the Emperors brother, and Trithemius would not have thus commended him: Some in those days would have noted him. If by the testimony of these, Theodoret, Origen and the rest; the substance of the bread remain: where is transubstantiation? Then Alphonsus said true, that the ancient fathers never knew it.

But here it is objected of some, that Cyprian thought otherwise: whom that I may by God's grace fully satisfy, I will put down Cyprians judgment at large concerning this matter, who writes thus: That same being eaten, which the old tradition had set down, the master set before his disciples that meat, which could not be consumed. Neither are the people invited to curious & costly banquets: but the meat of immortality is given, differing from common me •• , keeping the form of the bodily substance; but assuring the presence of the divine virtue, by the invisible working. Here we may plainly see what is present: the divine virtue. And after: The flesh of his person, if it should be cut in pieces, it could not suffice all mankind: the which being once consumed, religion should perish; neither should anymore sacrifice remain. Here we may see, what he thinketh of Christ's natural flesh, it is a sacrifice for us, doth which now Christ appeareth for us in heaven. And that it is not upon earth. And after: Bread is meat, blood is life, flesh is a substance, the church is a body. A body, for the joining together of all the members into one; bread, for the fitness of it, to nourish our bodies; blood, for the office of quickening; flesh, for the property of taking our humanity. This sacrament Christ sometimes calls his body, sometimes flesh and blood, sometimes bread, a portion of eternal life: of which according to these visible things, he hath imparted to our corporal nature. Here we may note plainly, • hy Christ calls the sacrament, his body, and his flesh, and breed; for the effects of all these. As the bread strengthens, the blood quickens, the body makes many members one: so doth the sacrament. It hath all these names: for these diverse effects. This is Cyprians meaning. And here we may note, that Cyprian as well urgeth that phrase, wherein our fauiour calleth this sacrament bread; as that, wherein he calls it his body. And that he meaneth in hath the effect: It follows thus plainly after, This common bread, changed into flesh and blood, procureth life and increase to our bodies. Therefore the weakness of our faith, being helped by the common effects of these things, by a sensible argument, is taught; that in these visible sacraments, is the effect of eternal life. And that, we are knit to Christ, not by a corporal, but by a spiritual transition or passage. If we received his body, we were knit corporallie unto him: but Cyprian saith, we do not corporallie, but spiritually, by receiving the sacraments, pass into Christ. For he is now, both the bread, and flesh, and blood, and meat, and substance, and life of his church (saith he) which he calleth his body, giving her participation of him. He is not made bread nor meat substantially: 〈◊〉 effectually. So then in effect, he is all these to his church. And i • the sacrament, we do receive all these effects from him: we receive bread, and flesh, and blood, and meat, and life, and substance: that is, the effects, of bread, and blood, and flesh into our souls. And what will we have more? So that Cyprian here plainly shows, what he means by flesh after, when he saith, The •• ead y ^t our savior reached to his disciples, by the omnipotency of the word, was made flesh: that was, had the very effects and force of Christ's flesh, by the wonderful working of God's spirit, anne •• to it: For so the very coherence of the text •• ainlie also proveth. For he addeth: And we truly, when we were flesh & blood, by the corrupt and weak nature of our body and soul, could not be reformed, nor return to the image of God; unless a fit plaster had been applied to the old disease: and in the cure of a desperate infirmity, contraries had been removed by contraries, and like things should agree to like. The bread which our Lord reached to his disciples, being changed, not in form; but in nature, by the omnipotency of his word, was made flesh. And as in the person of Christ, his humanity was seen, and his divinity was hid; so to the visible sacrament, the divine essence poured in it self; that religion might have devotion, concerning her sacraments, and that more pure access might be to the truth it self, whose body the sacraments are, men to the participation of the spirit, not to the consubstantiation of Christ: but to most nigh and like fellowship, this unity might come. Here we may note first, that Cyprian calls us flesh and blood, •• ing the same phrase which Paul doth where he saith, that flesh and blood shall not inherit the kingdom of God, meaning the corruption of flesh and blood, as he expounds himself. Neither (saith he) could the corrupt nature of our soul, be reformed, not return to the image of God, &c. Here we may note, how he calls the corruptions of flesh and blood, flesh and blood. And he addeth, that a like plaster must be applied to this sore. Therefore seeing as the substance of our soul and body was not sick; but the forces and powers thereof; it must needs follow, that he meaneth likewise that to heal this corruption, not the substance of Christ's body; but the effects, virtues, and forces thereof to be necessary. Also we may note here, what he meaneth by flesh in the latter place, even the same no doubt, which he meaneth in the former: that is, the force and virtue of Christ's flesh, which he calleth the divine essence. Which thing also, the word poureth, seemeth to infer: but most plainly that proveth the same, which he addeth. That we participate the spirit, and that we are not transubstantiate with Christ, or partaker of his substance, or of his natural body. For the son is only consubstantial with his father (saith he) neither the substance of the trinity is to be divided, or parted. But our conjunction and his together, neither mingles the persons, nor unites substances: but it joineth together our affections, and confederates and makes a league with our willes. Cyprian plainly affirmeth, that we receive not the substance of Christ: but his spirit, which makes our wills and his, all one. A greeing herein with S. Paul: We are all baptized (saith he) in one spirit, into one body, whether we be Jews or Greeks, whether bond or free: we have all druncke into one spirit: that is, that we might be partakers of one spirit, as we were baptized into one body. This place teacheth us many excellent lessons. First, the number of the sacraments, Saint Paul here mentions but two; as also before cap. 10.2. baptism, and the Lord's supper: by a figure called Synecdoche, under the name of the cup. Secondly, the use of the cup, it ought to be common to all: We all drink of one cup (saith he.) And thirdlie agreeing here with Cyprian: why do we drink? to be partakers of one spirit. So that in the sacrament we receive the spirit of Christ. And after Cyprian addeth: So the church, being made the body of Christ, obeyeth her head. And the high light, being spread into these inferior things, with the fullness of his brightness, reacheth from ende to ende; who alone abiding with himself, yet he impartes himself wholly to all: and the same heat is so present with the body, that it never departeth from the head. See howe he compares here Christ with the sun, whose body being in the heavens, sends down his beams, his power, his force, to quicken these earthly inferior things. Therefore (saith he) this vnlea • ened bread, this sincere and true meat, by the show and sacrament thereof, doeth sanctify us, by touching us, doeth lighten us by faith, doeth make us like Christ. And Cyprian goeth on forward. As the common bread which we eat every day, is the life of the body: so this supersubstantiall bread, is the life of the soul, and the health of the mind. We eat here on earth, under a sacrament, the bread of Angels, the same we shall eat without a sacrament more manifestly in heaven. What can be plainer then this? Do the Angels now eat the natural body of Christ? or shall we eat it our selves after this life? I suppose, that the papists themselves will not a •••• h, that we shall. And the same saith Cyprian, that we shall then eat manifestly, without a sacrament: now we eat that in the sacrament mysticallie. It is the virtue, strength, grace, and power of Jesus Christ, Cyprian plainly meaneth; whereof both now, and then, we shall be partakers.

But to make this matter more plain (for many as concerning this point are very hard to be persuaded, 〈◊〉 see what he writeth concerning the unworthy receivers of these holy mysteries: The sacraments (saith he) as much as in them lieth, cannot be without their proper virtue: Neither by any means, y ^e divine majesty absēteth it self from the mysteries; but although the sacraments suffer themselves to be touched or received, of those which are unworthy of them: yet they cannot be partakers of the spirit, whose infidelity or unworthiness gain saith such holiness. Here he plainly saith that the spirit is received in the sacraments, which the wicked cannot be partakers of. And after: The master of this tradition had said, that unless we did eat his body and drink his blood, we should not have life in us: instructing us with a spiritual lesson and opening our understanding, to such a hidden matter, that we might know that our abiding in him, was an eating, and drinking were, as it were, a certain incorporation, our services and duties being subject to him, our willes joined, our affections united. Therefore the eating of his flesh, is a certain greediness, & a certain desire of abiding in him, by which we so impress and draw into our selves the sweetness of charity, that this savor of charity poured in, sticks in our mouth, & in our bowels; piercing and refreshing all the inward partes of our souls and bodies. Eating & drinking hath the same reason, by which as our bodily substance is nourished, liveth and remaineth safe and sound: so the life of the spirit is nourished with this proper food: and that which meat is to the flesh, that is faith to the soul: that which meat is to the body, that is the word to the spirit; doing with more excellent virtue that eternally, which our carnal food and nourishments, do temporally, and but for a time. We celebrating the sacraments, are admonished as a beast, parting the hoof, and chewing the cud; to call back to our chawes, and to grind small the example of our Lord's institution, that his passion should ever be in our memory. Neither the torments of death, should once terrify or make afraid the heirs of him y ^t was crucified: but the joyful solemnities of the speed▪ resurrection, should feed them, and refresh them. And after of the communion of this sacrament he writes thus: Neither the prerogative of the Levitical dignity, admits only the priest to the bread of Jesus: all the whole church is invited to this banquet, an equal portion is given to all, he is wholly distributed; being distributed, he is not dismembered, he is incorporated, and not injured: he is received and not included: dwelling with weaklings, he is not weakened: he disdains not the ministry of poor men, a pure faith, a sincere mind, delights this inhabiter. Neither the narrowness of our poor house offendeth, or pincheth the greatness of the almighty God. This bread of Angels, having all pleasure in it, by a wonderful virtue to all that receive it worthily and devoutly, tastes even as he would have it, &c. Here we may plainly see, that the sacrament was common to all in his days, as well the cup as the bread, that God himself is present at that heavenly banquet, but he is not included up in the bread, as they would have it. That he calls it the bread of Angels, as he did before.

But some will object; that which followeth in Cyprian, where he speaking of the wicked, (who judge not themselves, nor discern the sacraments: but use the holy gifts vnreuerentlie, as common meats) adds; that Christ even to this day, creates that his most true and holy body, and sanctifieth it, and blesseth it, and distributes it, to the worthy receivers. This place may seem obscure: but Cyprian is all one with himself. The doctrine he hath taught before, in this place he retracteth not: as may be most plainly gathered out of another place: Our Lord gave in the table, in which he participated the last banquet with his Apostles, with his own hands bread and wine: but on the cross, he gave his body to be wounded, to the hands of the soldiers, that sincere truth, and true sincerity being imprinted in his Apostles, he might expound to the nations, how the wine and bread were flesh and blood, and by what reason the causes agreed with the effects, and diverse names or shapes might be reduced to one essence, and the things signifying and signified, should be called by the same names. Here is his former doctrine, that the sacraments are called by the names of the things they signify, by reason of the effects. But more plainly in another place he unfoldeth this matter. The new things and the old things in this agree; Israel comes out of the bondage of Egypt; the people of God, cometh out of the kingdom of the devil; the Hebrews were baptized in the cloud and in the sea; the people of God are now cleansed from their sins by the holy ghost and the blood of Christ: of diverse families one house is made, and one tribe; there is one meat; the things signifying, and the things signified, the things and the signs, the invisible virtue, and the visible sacraments; do so make one body, as the flesh and the spirit. And that which is seen, both in name and virtue, is accounted the body of Christ. Here we may plainly see, what body Christ Jesus creates, his body in virtue, not his natural body. That which is seen (saith Cyprian) is his body: but howe? in nature? no; but in name and virtue. This is Cyprians doctrine. The sacraments are called by the names of the things signified: The virtue, force and graces of Christ's body, are called Christ's body. I would to God the Papists, which so much urge the fathers, would herein agree with Cyprian, and communicate the Lord's cup, to the Lord's people; and let Christ's natural body be in heaven, and with Cyprian and our church, receive the virtue and force thereof here on earth.

Of the thing signified in the sacrament, thus have other Fathers written: Theodoret saith thus, The substance of the bread is not changed at all: but it is both called and believed to be made the flesh of Christ, for the grace of the body of Christ, which is added to it. Ambrose also writes thus: Christ is in that sacrament, because it is the body of Christ. Therefore it is not bodily, but spiritual food: therefore the Apostle of the type thereof said, because our fathers eat spiritual food, and drank spiritual drink. For the body of God is a spiritual body: The body of Christ, is the body of the spirit of God. the carnal body is not there then: for Ambrose calleth it the body of the spirit of God; because by the means of the sacrament, the spirit of God is received, is even eaten. S. Paul no doubt also, speaking of the thing and substance of the sacrament, saith, We drink all one spirit. The wine then is the outward sign; but the substance of the sacrament, the thing signified; that which our soul receiveth and drinketh, is the spirit of Christ. And therefore our savior himself saith, The flesh profits nothing: but the spirit quickeneth: speaking of that flesh, which the Capernaites thought he would have given; speaking of y ^e flesh, which he himself told them, that they should see ascend. He will quicken our bodies at the last day; for his spirit dwelleth in us. And hereof S Paul also plainly distinguisheth, There is a natural body, and there is a spiritual body: and he defineth both these bodies thus: The first man Adam was made a living soul, and the last Adam was made a quickening spirit. So that this quickening spirit, may seem to be the spiritual body of the last Adam; as the living soul, was the natural body of the former Adam. And this is that spiritual body, which we receive in the sacraments from our last Adam Jesus Christ: as we have received our natural bodies, from our first Adam and our natural parents: And this spirit shall raise us up again, at the last day. And therefore our bodies also are called temples of y ^e holy ghost. Hence also no doubt, because the chiefest properly of the holy ghost, is to confess Jesus Christ, and to speak to the praise of God, as David witnesseth: I believed and therefore I spake; those fiery tongues, which in the Acts fell on the Apostles, were signs of the holy ghost. And as then upon whom those fiery tongues did sit, the holy ghost did inwardly, and most certainly possess their souls: so now they, which with a lively faith eat the holy mysteries, are partakers inwardly and most assuredly, of God's spirit, and also of all the virtues of Christ's body. Hence Chrysostom saith, That Christians come from y ^e table, breathing fire. Origen als • writes thus: If the Lord and God, be a spirit, those things which the spirit speaketh, we must spiritually hear. Yea I will say somewhat more, those things which the Lord speaketh, are not only spiritual things: but they are to be believed that they are spirits. I will not prove these things, out of mine own judgment, but out of the gospel. Hear our Lord and saviors saying to his disciples: The words I speak to you are spirit and life. Augustine also of Christ's natural body, and of this presence of his holy spirit, writes thus: Concerning his majesty, concerning his providence, concerning the i • effable and visible grace, is that fulfilled that was spoken of him (I will be with you even to the end of the world:) but concerning the flesh which the word took upon it, concerning that, that was borne of a virgins, concerning that, that he was taken of the Jews, according to that, he was nailed to the tree, that he was taken down off the cross, that he was lapped in linen clothes, that he was buried in the grave, that he made manifest in his resurrection: Ye shall not always have me with you. And in another place, he writes thus: The high priests and Pharisees gave commandment, that if any knew where Christ was, he should show them of him, that they might apprehend him. Let us now show the Jews where Christ is; I would to God, they would hear, and apprehend or take him, whosoever they be of their seed, that gave commandment, that it should be told to them where Christ was: Let them come to the Church, let them hear where Christ is, and let them take him: let them hear of us, and let them hear out of the gospel. He was killed of their parents, he was buried, he rose again, known of his disciples, he ascended up into heaven before their eyes: where he sitteth at the right hand of his father, who was judged, and is to come a judge. Let them hear, and hold. But some peradventure will answer: Whom shall I hold? one that is absent? how shall I reach my hand unto heaven, that I may hold him that sits there? Send faith, and thou hast holden him: thy parents have holden him in the flesh, but hold y ^• him in heart, because Christ being absent, he is also present: unless he were present, he could not be holden of us our selves. But because it is true that he saith, Behold I am with you to the end of the world, he is both gone from us, and is here also, & hath forsaken us: for his body he hath taken into heaven; but he hath not taken his majesty out of the world. And again the same Augustine writes thus. He that eateth my flesh and drinketh my blood, abideth in me, and I in him: This is therefore to eat that food, and to drink that drink, to abide in Christ, and to have him abiding in him. And by this, he that abideth not in Christ, and in whom Christ abideth not, without all doubt, he cannot spiritually eat his flesh, not drink his blood; although carnally and visibly, he may press with his teeth the sacrament of the body and blood of Christ: But they rather eat and drink the sacrament of so great a thing to their own judgment, because the unclean have presumed to come to the sacraments of Christ, which no man receiveth worthily, but he that is clean; as it is said, Blessed are the pure in heart, for they shall see God. If any one have eaten of him, he shall not dy: but he y ^t pertaineth to the virtue of the sacraments; not he that pertaineth to the visible sacrament; that eateth it inwardly, not outwardly; that eateth in his heart, not he that presseth it with his teeth. This is therefore to eat the meat that perisheth not, but that which remaineth unto eternal life. To what end, preparest thou thy teeth and thy belly? believe, and thou hast eaten. But Chrysostom teacheth us, w • at is it carnally to understand? simply as the things are spoken, and to think no other thing else. For those things which are seen, are not so to be judged: but all mysteries are to be considered with the inward eyes, that is, spiritually. And in another place also he writes thus. If to translate sanctified vessels, to private uses, be sin and a danger; as Balthaser teacheth us, who drinking in the holy cups, was both put from his kingdom, and deprived of his life; If therefore to translate these sanctified vessels, to private uses, be so dangerous, in whom the true body of Christ is not, but the mystery of his body: how much more the vessels of our body, which God hath prepared to be a dwelling place for himself, ought we not to give to the devil to do what he will with them? &c.

And of the Eucharist Martialis writes thus: After baptism keep yourselves clean from malice, that you may be worthy of the Lord's table. Do not think the heavenly food and man's food to be all one, which is visible & seen with your eyes, but notwithstanding, through a perfect faith all heavenly. Through the one the body; through the other, the soul liveth. Here we may note, first he calls it the Lord's table. Secondly that he makes on that table, two kind of foods: the one of the body, and the other of the soul; which the accidents cannot perform, as the papists now do imagine. And in the same Epistle: Honor (saith he) now much more the priests of God, which give you life in the cup, and the living bread. He calls this sacrament living bread, and he makes the cup common to the people. Arnobius also writes thus of the Lord's table: Thou my companion, my guide, my familiar friend: that is my man, my outward man, which receivest with me sweet meat, in the table of the mystery. Thou dealest against me, &c. And in another place he calleth it pane •• sanctum: holy bread. Here we may note that Arnobius agreeing with Martial, calleth it the Lord's table: and not that only, but the table of mysteries, as though the chief things of that table were mystical. Cyril also of the participation of these mysteries, and that those mysteries are, very excellently writes thus: It was necessary, that we should be made partakers of his nature, and to be transformed into a new and strange kind of life, the which could no other ways be done, then by the participation of the holy Ghost. And the most fit opportunity, of the coming of the spirit, was after Christ's ascension into heaven. For it was necessary, that the spirit should come, that we having it, might cry, Abba, father: and being brought to have courage, we might be made strong, as well against the devil, as the persecutions of men. And again upon the same place writing against the Arians, he speaketh thus. I would gladly ask of them, whether he would call Paul Theophorum, that is, one wherein Christ dwelleth. For if they deny, that he is a bearer of Christ, they lie impudently: but if being convinced by the authority of the whole world, they say he is a bearer of God, it is manifest that Christ is God. And so Paul is called because Christ dwelleth in him by his spirit. And in ano • her place, what meaneth this manner of his petition, That (he saith) they may be one, as the father in me, and I in the father, that they may be one in us? He asketh the bond of charity, peace and concord; the which may bring the believers to such a spiritual union, y ^t it may resemble the similitude of the natural and consubstantial union of the father, the son, and the spirit. Neither this virtue and knot of charity, can ever bring to pass, that we should be so knit together inchangeably in the same substance, that we may seem to have obtained the manner of the divine union. Here Cyril plainly showeth what is the union of Christ and his church, which he makes to be only spiritual. And he saith, it is impossible to be substantial or natural. And after of our conjunction he writes thus: That he might knit everyone of us among our selves, and to God; although we differ in body and soul yet he hath found out a means, agreeing to his fathers counsel, and his own wisdom. For he blessing the believers with his body, by the means of the mystical blessing: he hath made us one body, both with him, and with our selves. And after: the son is united to us, as mā, by y ^e mystical blessing; spiritually, as God, by y ^e grace of his spirit, renewing our spirit to new life, and to the participation of the divine nature. So that by Cyrils judgment, it is the mystical blessing, and spirit of God, which makes us partakers of the divine nature, and of Christ's very natural body. And again: Although we are many, yet we are all one body in Christ. For we all participate of one bread: And we are all anointed with one spirit of Christ. And to conclude, most manifestly joining the spiritual and the corporal union together, wherewith we are joined to Christ, he writes thus. And as the virtue of the most holy flesh of Christ, makes all receivers one body: I think after the same manner, in whom the invisible spirit of God dwelleth, it bringeth them all to a spiritual union. So that the virtue of the most holy flesh of Christ, which he calleth also the mystical benediction or blessing, joineth us corporallie to Christ; and the spirit of God knittes us spiritually to Christ, and not Christ his natural body. And again he writes thus. The mystical blessing, and baptism flowed out of his side. And the virtue of the mystical blessing proceeds from his holy flesh. It is not his holy flesh.

Of the eating of Christ's natural flesh, also thus the fathers have written. And first Cyril of these words of our savior, Unless ye eat the flesh of the son of man, &c. writes thus: Let us see (saith he) howe every man is either clean or unclean, every man hath some meat in himself, which he may give to his neighbor, that comes to him: For it cannot be, that when we men meet together, and shall intermingle our speeches, but that we shall take or give amongst our selves, some taste, either by our answer, or question, or some gesture. And if so be that he be a clean man, and of a good mind, of whom we taste; we receive clean meat: but if he be an unclean man, whom we touch; we receive unclean meat, according to those things which are said before. And therefore I think, the Apostle Paul, of such unclean men as of beasts, saith, Eate not with them. But that thou mayest more evidently understand these things, we do say: we will take an example of the greatest things, that so descending by little and little, we may come to the inferior. Our Lord and savior saith: Unless you eat my flesh, and drink my blood, you shall not have life everlasting: for my flesh truly is meat, and my blood truly is drink. Jesus therefore speaketh, and is altogether clean, all his flesh is meat, and all his blood is drink, because all his works are holy, and all his speech is true. And therefore his flesh is truly meat, and his blood truly drink: For with the flesh and drink of his word, as with clean meat and drink, he makes drink, and refresheth all mankind. In the second place, after his flesh, Peter and Paul Paul are clean meat, and all the Apostles. In the third place, all their disciples. And so everyone of them according to the qualities of their merits, or pureness of their judgments, is made clean meat to • is neighbor. He that cannot abide these things, will go aside, and •• rne away his ears, according to those which said: How will he give us his flesh to eat? who can hear him? And they departed from him. But you, if you be sons of the church, if endued with the mysteries of the gospel, if the word made flesh, dwell in you; acknowledge what things we say: for they are the Lord's: least peradventure he that is ignorant, hereafter be not known. Know you, that they are figures which are written in the divine books; and therefore examine them as spiritual, and not as carnal men, and understand what things are meant: For if you receive these things as carnal men, they hurt you: and they feed you not. For not only in the old testament, but in the gospel also, there is a letter found which killeth: a letter that killeth him, which shall not mark spiritually those things which are spoken. For if according to the letter, thou shalt follow this, which is spoken; Unless ye eat my flesh, and drink my blood: this letter killeth. Wilt thou that I bring another letter out of the gospel, which killeth? He that hath not (saith he) a sword, let him sel his coat and buy a sword. Behold, this is a letter of the gospel; but it killeth: but if thou understand it spiritually, it killeth thee not. But there is in us a quickening spirit: and therefore whether in the law, or in the gospel, take spiritually those things which are said. We may note here, howe Cyril plainly expounds this sentence of our savior, spiritually: If the Papists opinion were true, he needed not so to expound it. He teacheth, that this is the catholic doctrine of the whole church: and therefore he commands all the sons of the church, to believe this his exposition. The flesh and blood of our savior, wherewith he feeds and refresheth all mankind; he affirms plainly, to be his words and works. Naie and he refutes them, that will expound it of his natural flesh: or else some might have said, with his word and works he feeds, I grant: but doeth he not also feed with his flesh? But Cyril plainly affirms the one, and denieth the other. Nay he affirmeth that he • hat shall expound it so, killeth his soul: and he that will not know this his exposition, let him take heed y ^t he be not known hereafter. And he gives an example, least any man should doubt of his meaning, which otherwise, is as plain as may be. This sentence (saith he) is to be expounded, as that wherein our savior saith, He that hath no sword, let him sell his coat, and buy one. No man now is so senseless, that will expound this sentence of our savior, according to the letter, who in all his doings exhorts to peace and concord, and of whose kingdom Micah prophesieth: That men shall turn their swords to siethes: but spiritually, that every man should now prepare him spiritual armor: that is, the sword of the word of God. And by the two swords, the Apostles shown him after, Bonaventure expounds the two testaments are meant, in which (saith he) is contained sufficient doctrine to defend the whole church. And so also must this other sentence be expounded.

Origen also at large affirmeth the same word for word upon the 16. chapter of Leviticus, expounding these words of our Savior: Unless ye eat the flesh of the son of man: so that word for word he agrees with Cyril. And he addeth: If according to this meaning, that is spiritually, we shall say that the omnipotent God hath given laws to men; I think that the giving of the law, shall seem worthy the majesty of God: But if we shall cleave to the letter, and shall take those things which are written, according to that which seems to the Jews, or that which seems to the common people; I am ashamed to say that God gave such laws. For the laws of men shall seem more fine and reasonable, that is to say, of the Romans or Athenians or Lacedemonians. But if according to this meaning which the church teacheth, the law of God be received, then it surpasseth all man's laws; and it shall truly be believed to be the law of God, &c. Augustine also expounds the same place after the same manner: Let (saith he) in all figurative speeches, this rule be observed, that that which is read, so long be diligently considered, till the exposition thereof be brought to the kingdom of charity: but if it signify that properly, then let it be thought to be no figurative speech. If it be a commandment, forbidding a wickedness or heinous Act; or commanding profit or humanity, it is no figurative speech: but if it seem to command a wickedness, or heinous Act, or to forbid profit or humanity: then it is a figurative speech. Unless ye shall eat (saith he) the flesh of the son of man, and drink his blood, you shall not have life in you: it seems to command a wickedness or heinous Act. Therefore it is a figure, commanding us to communicate, to be partakers of the passion of Christ, and profitably and joyfully to lay up in our memories, that his flesh was crucified and wounded for us. The scripture saith: If thine enemy be hungry, feed him; if he be thirsty, give him drink. Here no man doubts, but it commands mercy: but that which follows, for doing this, thou shalt heap coals of fire upon his head, thou must suppose to command an Act of ill will: and therefore it is figuratively to be understood. Augustine here saith, that this speech seems to command an heinous Act, which commands to eat the flesh of the son of man, whom he believed to be the son of God, and omnipotent: yet he did not attribute this eating his flesh, to his omnipotency, as now the Papists do. And he puts this his judgment down, in that book he makes of Christian doctrine. If thou therefore wilt be Augustine's scholar, thou must believe this, that he there teacheth. And he seems to affirm it to be as heinous •• lence, to eat the very true and natural flesh of Christ, as of any other man: he makes no difference as should seem. And again, Augustine of Christ's natural body, most manifestly writes thus: The words which I have spoken to you (saith Christ) are spirit and life; understand you spiritually that which I have spoken. For you shall not eat this body which you see, nor drink that blood which they shall shed which shall crucify me: I have commended to you a sacrament, which being understood spiritually, shall quicken you. And although it be needful that it should be celebrated visibly: yet it must be understood invisibly.

Athenagoras also affirms the same: It is impossible (saith he) that man's body should be mingled with bodies of the same kind, to which they are intruded against nature for meat: although they be conveyed into their bellies, through some very hard calamity and misery. For they rebound from the nutritive faculty. It is against nature (saith he) that man's flesh should be fed with man's flesh: but if they shall be forced together, yet the one will rebound from the other. And hereof Cyprian saith, that we come by reason of the sacrament, to the consubstantiation of Christ, not of his flesh, but of his spirit, as is before alleged. What can be more manifestly spoken then that? Hence is that phrase, strengthened in the spirit; And again, we are changed into the glory of God as it were by the same spirit: which no doubt is obtained by the often receiving of those holy mysteries. Here no doubt the inward man of very many is very weak, because in many places, they receive the holy mysteries so seldom. Here we may see the consent of the Greek and Latin Church, concerning this matter: if any one of these had said this, it had been sufficient. And all these express their meaninges so plainly, as no man, that is not willfully obstinate, can doubt of their meaning.

Jerome also upon the Epistle to the Ephesians and first chapter, very excellently writes thus, and agreeth with the rest of the Fathers: The flesh and blood of Christ is two ways to be understood, either that spiritual and divine flesh, whereof he hath said; My flesh truly is meat, and my blood truly is drink; and unless ye eat my flesh and drink my blood, ye shall not have life everlasting: or else that flesh and blood, which was crucified and shed, with the soldiers spear. Here is a plain distinction of Christ's spiritual flesh, and of his natural flesh. Here Jerome plainly affirmeth, that the flesh we receive in the sacrament, is a spiritual flesh, and differs from that which was nailed on the cross. The same distinction hath Clemens Alexandrinus. The blood of Christ (saith he) is twofold: The one is carnal, with which we were redeemed from destruction: the other is spiritual, with which we are anointed; and this is to drink the blood of Jesus: to be partaker of the incorruption of the Lord: To be holy, to be sanctified. Agreeing herein with that of S. Paul, we have all drunken one spirit. S. Augustine also hath y ^e same distinction: The words I have spoken to you, are spirit and life. Understand spiritually that I have spoken, You shall not eat that body which you see, nor drink that blood, which they shall shed, which shall crucify me: I have commended unto you a sacrament, which being spiritually understood, shall quicken you. It is marvelous that our new catholiques, against all these fathers, dare affirm, that the same body, which was borne of the virgins Marie, and was nailed on the cross, is eaten in the sacrament. All the fathers make a distinction.

As concerning the words of our savior; This is my body: It is certain that in all things he had a respect to the old law; he came to fulfill it: and therefore as in his works; so in his words, no doubt he aimed at it. Circumcision is called the covenant, of God himself, and of S. Stephen, Agar is Sina, is a hill, • he lamb is called the passover. These phrases God used in the former sacraments, and why should the like phrases seem strange in the new testament, and in our sacraments? And yet all these were, but outward signs. So in the gospel, our savior useth the like manner of speech; He breathed on his Apostles, and he said unto them: receive the holy ghost: whereof that was, but the outward sign only. Speaking to the woman of Samaria, he calleth his holy spirit water. And in this very sacrament (he saith) this cup is the new testament in my blood: wherein the adversaries themselves do confess, that there is a sacramental trope or figure. And if in this, why not also in the former? The former place commonly is expounded by the latter. S. Paul seemeth to expound these words thus. The bread which we break, is it not the communion of the body of Christ? and the cup which we bless, is it not the communion of the blood of Christ? Because we being many, are one bread, are one body: because we are partakers of one bread. As though he should say: The sacrament we receive, maketh us partakers of the body of Christ, maketh us lively and true members of his body, maketh us one body with him: a far greater matter, then if he should have said, the bread is made the body of Christ: It maketh us the body of Christ. All things in this sacrament, are mystical or hid, are metaphysical, above the reach of nature, are spiritual, wrought by God's spirit. Arts work wonderful things, (as our age witnesseth) and nature it self also: howe much more the wisdom of God? Our eyes cannot behold these sun beams: howe much less the bright beams of the true son Jesus Christ, by which he worketh? Who knoweth the true cause of the ebbing and flowing of the sea, the treasures of the Lord, from whence the wind cometh? If we know not these natural things: will we seek to know the ways of God, in his holy mysteries? God had in his tabernacle many things hid, which it was lawful for none, but the high priest to see: and shall he not have also such like in his church, which our high priest Jesus Christ shall know only? Nature hath her 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , her secret friendshippes and disagreements, whereof no man knows the causes; and shall not divinity have the like? There is a great mystery of the union betwixt Christ and his Church, even this same mystery I now speak of, which S. Paul doeth not open and unfold: and shall any man go about to do it? These God will have us reverence: he will not have us search: he will have us try & examine our selves, not the grounds of his mysteries and sacraments. The bones of the Paschal lamb, must not be broken with the hammers of our wits, or devises; they must be burnt with the fire of God's spirit. We must confess (as the fathers did) whatsoever in this sacrament, was a bone, past our reach, was done spiritually, was wrought by the holy ghost: no not the flesh, the easy things thereof, must be sodden with water; must be prepared according to our fancies. Of this S. Paul saith, That I have received of the Lord, I have delivered unto you: we may not go from the first institution in the principal and essential partes thereof (as the Papists have done.) When the law was given, the people might not come too near the hill, they had their bounds appointed them: So no doubt in the gospel, in the Lord's sacraments, there are certain limits, which all the fathers kept; which the schoolmen with their quodlibets and questions have leapt over. Till Thomas Aquinas days (as I have read) transubstantiation was not heard of: He like to Thomas Didymus, would needs put his hand into Jesus side, and open this great mystery. He said not like faithful Peter, To whom shall we go from thee? Thou hast the words of eternal life: And like Paul, Let every man give up his body a lively sacrifice to God: and like David, bind the sacrifice with coardes to the horns of the Altar, That is, all our affections, inventions, devises, to God and his word. So did Abraham believing he should have a son: so offering his son, he bound himself to y ^e horns of the Altar. He disputed not with himself; that word (howe) was not once heard in his mouth. The Israelites wonder at Manna, they call it (Man hu:) what is this: they eat it, they reason not about it. The Fathers almost have all thus expounded these words of our savior, (this is my body:) that is a sacramental and a figurative speech. Augustine twice, The Lord doubted not to say, this is my body, when as he gave a sign of his body. And again, In the history of the new testament, such was the great and wonderful patience of our Lord, that he suffered Judas so long, as God; whose secret thoughts he was not ignorant of, whom he admitted to his banquet, when he commanded and gave to his disciples the figure of his body and blood. Tertullian also writes thus: The bread being taken, and divided to his disciples, he made it his body: saying, this is my body, that is, a figure of my body. It had not been a figure: unless the body had been a true body. Here Tertullian must needs agree with himself, it was a figure of his body, and yet his body also spiritually. Dionysius Ateopagita of the sacrament writes thus: Consider this also, the heavenly signs, worthy of reverence, being placed on the divine Altar, by which Christ is signified and received; by and by after, is a catalogue of all the saints recited. Jerome also of the sacraments writes thus: Jesus took bread, and blessing it, brake it, transfiguring his body into the bread, which is the present church, which is received in faith, is blessed in number, is broken in his passions, is given in examples, is taken in doctrines, making his blood in the cup mixed with wine and water, that by the one we might be purged from sin, by the other redeemed from punishment. And again: And supping with them, Jesus took bread, and blessed it and brake it, and gave it to his disciples, and he said, take ye, and eat ye, this is my body. After that the typical passover was fulfilled, and he had eaten the flesh of the lamb with his Apostles, he took bread which strengthens man's heart, and goeth to the true sacrament of the passover, that as in the prefiguration of him, Melchizedek the high priest of God had done, offering bread and wine, he also himself, should represent the truth of his body & blood. And Augustine of novices in the faith writes thus: Of the sacrament which truly he received, when it shall be well taught to him, that the seals of heavenly things seem to be visible: but the things themselves are invisibly to be honored in them: neither that, that form was so to be counted, being sanctified with blessing; as they have it in every use. It is also to be told him what that speech doth signify, which he hath heard, what is hidden under it, and whose image that thing bears. And again: Of the sacrament that they are about to take, it sufficeth to the wise and more learned, to hear what that thing may signify: Notwithstanding we must deal with those, of slower and meaner wits, somewhat with mo words and similitudes, least they should contemn that, which they see. And Origen of the sacrament writes thus upon these words: This is my body, &c. This bread, which the Lord confesseth to be his body, is a word nourishing the soul: a word proceeding from God, the word; and bread from the heavenly bread: which is set upon the table, of which it is written; Thou hast prepared for me a table, against them that trouble me. And this drink, which God the word doth confess to be his blood, is a word, refreshing and making merry excellently, the hearts of the drinkers: which is in the cup, whereof it is written; Thy cup which makes merry, how excellent is it? And this drink is the generation of the true vine. And it is the blood of that grape, which being thrown into the wine press of his passion, brought forth this drink. Here we may see, howe Origen expounds these words spiritually, and not literallie. And after: Why (saith he) doth he not say this is the bread of the new testament, as he said, this is the blood of the new testament? because the bread is the word of righteousness, wherewith the souls eating, are nourished: but the drink, is the word of the knowledge of Christ, according to the mystery of his nativity and passion; because thereof, the testament of God is placed to us ward, in the blood of Christ's passion: that we believing the son of God to be borne, and to have suffered according to the flesh, should be saved not in our righteousness, in which alone, without the faith of the passion of Christ, salvation could not be. Therefore only of the cup it is said; This is the cup of the testament. The cup, by Origen's judgment, containeth 〈◊〉 force of Christ's death and passion, without which we could not be saved: And this (as we shall show after) have the Papists denied to the Laity. And always Jesus, to those that keep a feast with him, taking bread from his father, giveth thanks & breaks it, and giveth it to his disciples, according as everyone can receive: and he gives it to them, saying: Take, and eat it: and he showeth, when he nourisheth them with this bread, that it is his own body, when as he is the word, which now we have need of; and when it shall be fulfilled in the kingdom of God: but now truly it is not fulfilled; but then it shall be fulfilled, when as we also shall be prepared to receive a full passover, which he came to fulfil: which came not to break the law; but to fulfill the law. And now to fulfill it, as it were by a glass, in a darkness of fulfilling: but there to fulfill it, face to face, when that which is perfect is come. The body which Jesus giveth, is his word to our souls, it is a spiritual food, which we now eat in a dark manner: but hereafter we shall eat plainly, face to face. And after he writes thus: Maruell not, because he is bread, and he also eats bread with us, he is drink of the generation of the vine, and he drinks with us. For the word of God is omnipotent, he is called by diverse names, & he is innumerable according to the multitude of virtues, when as he alone, is all virtue. And in the same place he calls it the bread of blessing, or giving of thanks. And again he writes thus: For the Lord the bread which he gave to his disciples and said, take and eat: he deferred it not; neither commanded it to be kept to the morrow. This mystery also perchance is contained in that, that he commaundes; that they should not carry bread in the way, that thou mayest always bring forth new bread of the word of God, which thou carriest within thee.

And in another place of Christ and his Cross, he writes thus: What profits me if I know that the king of Hay was hanged on two trees? But if I shall understand that the virtue of the Cross, is twofold, whereon Christ was hanged in his flesh, and the devil with his host was triumphed over, by the understanding of this sacrament, my soul shall be edified. And that also we may peradventure highlier amplify the greatness of this mystery; in the tree is understood the knowledge of good and evil, whereon both good Christ and wicked Satan was hanged: but the devil that he might perish; but the good, that he might live by his power. As the Apostle saith of Christ, though he were crucified, through infirmity, yet he lives by the power of God: Yea not only that he might live; but that he might make alive (for he is the last Adam,) with his quickening spirit. But these things are to be understood to be spoken figuratively. For Christ himself is called the tree of life. But as in other things, he is shown to be the priest, and the sacrifice, and the Altar; and of one understanding, the other is not hindered, but everyone is meant of him figuratively in their places: so now, in the signs of these sacraments, the diversity of persons, taken of one and the same, hindereth not. We may see here, how Origen calls Christ the sacrifice, and the priest figuratiuelie. And in another place he writes thus. Thou which comes to Christ, the true Bishop, which hath made God merciful unto thee, with his own blood, and hath reconciled thee to his father; stick not in the blood of the flesh: but learn rather the blood of the word, & hear him saying to thee, For this is my blood, which is shed for you, for the remission of your sins. He that is partaker of the holy mysteries, knoweth both the flesh and the blood of the word of God: Let us not therefore stay in these things, which are manifest to them that know them, and cannot be manifest to the ignorant. We may see here how Origen still expounds, the flesh of the word, and the blood of the word, even in the receiving of the holy sacraments, and not in spiritual hearing of the word only. Neither doth he by this means diminishe the authority of the holy signs. For let us mark howe he writes concerning them in another place: I will teach you (saith he) by the examples of your religion, you know (saith he) which are wont to be present at the divine mysteries, how when ye receive the body of the Lord, you keep it with all wariness and reverence, least a little of it should fall down, least any part of the heavenly gift should slip from you. For you believe yourselves guilty, and you believe aright, if any parte thereof should fall from you by negligence. And if you use such diligence, concerning the keeping of his body; and you do use it, by good right; howe do you think it, to be less sin to have neglected his word, then his body? See what reverence, he would have given to the sacramental signs, and how he couples the reverence of his receiving his word and body together. And again of the twelve loaves, he writes thus: According to those things, which are written, in the twelve loaves there seems to be a commemoration of the twelve tribes of Israel, before the Lord: and a commandment to be given; that without ceasing, these twelve loaves should be set forth before the Lord, that the memory of the twelve tribes might be always had before him; that as it were a prayer and a supplication by these might seem to be made, for everyone; but this intercession is small and slender. For what availeth it, to get them mercy, where every tribe is to be considered, by bread of fruit, by works of fruit? But if they be referred to the great mystery, thou shalt find this commemoration to have great force and effect of repropitiation. If thou returnest to that bread that came down from heaven, and giveth life to this world, that bread of the proposition which God hath set forth, to be a propitiation through faith in his blood; and if thou look to that commemoration, whereof the Lord hath said, Do this in remembrance of me: thou shalt find, that this is only the remembrance which maketh God merciful to men. If therefore thou shalt mark more attentively the Ecclesiastical mysteries, in those things which the law writes; thou shalt find the image prefigured of the truth to come. It is not the hearing of mass: but the remembrance of Christ's death and passion, which Origen giveth such great force to.

Epiphanius also upon these words of our savior, This is my body, writes thus: Therefore all men have that, that is according to his image, but not according to nature. For men have not according to the equality of God, that which is after his image. For God is incomprehensible, and cannot be comprehended in the mind, seeing that he is a spirit, and above all spirits, and a light above all lights. But those things which he hath ordained, these we want not: For he is true, who with grace, bestoweth on man that, that is after his image. And how many are they, which are like? For we see, that our savior took into his hands, as the gospel witnesseth, that he rose at supper and took these, and when he had given thanks, he said, This is mine, this and this. And we see, that it is not equal, neither like to the image in the flesh, nor to the invisible deity, nor to the line aments of the body. For this is of a round form, and insensible, as concerning the power. And he would say, by grace this is mine, this and this: And no man, but doth believe his words. For he that believeth him not to be true (as he hath said) he falleth from grace and salvation. But that which we have heard, we believe to be his; we know our Lord to be all sense, to be all full of feeling, to be all good, to be all working, to be all light, to be all incomprehensible. But who hath given us all this, with grace. Epiphanius goeth about to prove in this place, that man is made according to the image of God: but not according to the proper nature of the divinity, but according to grace. And he taketh a similitude from the Eucharist, which he denies to be the body of Christ, according to the true nature of a body, when as it hath not the form of a true body, and it lacks sense and moving: and yet by grace it is truly believed to be his body.

The same doctrine he puts down most evidently in another place: Christ (saith he) descended into the waters, giving more then receiving, bestowing rather then lacking, lightening them and making them forcible, for a figure of those things which should be wrought in them: that they which believe in him in truth, and have the faith of the truth, might learn that he was made true man, that he was truly baptized, and so also they coming to baptism, by his ascending up, might receive the force of his light: That here, the saying of the Prophet might be fulfilled, Into the change of power, into the giving of salvation (that is to say) of the power of the bread, taken from Jerusalem, and the strength of the water. So that here in Christ, the power of the bread is made strong, and strength of the water: that the bread should not be our strength; but the virtue of the bread. And truly the bread is meat: but the virtue in it profits to quicken us; and not that the water alone should cleanse us, but that in the strength of the water, by faith and force and hope and the perfection of the mysteries, and the calling of the sanctification of holiness, it should be to us perfect salvation. This place makes the other more plain: There he called the bread of the Eucharist the body of Christ by grace; here he giveth virtue to the bread, as in baptism strength to the water: making equal together those two sacraments, often repeating this word, virtue or force, as the thing of the sacrament, which we receive with the bread and cup; saying, that this virtue and strength doeth sanctify us. The bread (saith he) is meat, but the virtue thereof, profits to quicken us: alluding no doubt, to that which our savior said, the flesh profits not, the spirit quickeneth. And this force of the bread, and strength of the water to sanctify us; he declares to be done by grace; and not that in one word only, but in many words, more fully and plainly expressing it: saying, these things to be done through faith, and hope, and the perfection of the mysteries, and the calling of sanctification; to the perfection of our salvation. The same doctrine word for word, the same Author repeats in his book called Anacephaleosis. . So that this doctrine did not seem to slip from him unawares; but to be his resolute opinion: and in those days, the Catholic and received opinion of the whole church.

Of the omnipotency of God, which the Papists urge so much, Augustine also writes thus in his sixth Epistle: where he prove •• that the substance of God, cannot be seen with mortal eyes of the saints in heaven. God is a spirit (saith he) and therefore they which worship God, must worship him in spirit and truth. If they must thus worship him, then much more, see him. For who dare affirm, that the substance of God is seen corporally? when as he will not have it worshipped corporally. But they do seem to say subtly, and by asking a question, to urge the matter more forcibly: whether could Christ perform that to his flesh, that with his bodily eyes, he might see his father or no? So that if we shall answer: here, he could not; they will cry out against us, and say, that we derogate from the omnipotency of God. And if we shall grant that he could do it, they will conclude their argument of our answer. How much more do they err, which do affirm the flesh of Jesus Christ to be turned into the substance of God, and to be that which God is; that so by that means, they may make it fit to see God, being not so greatly unlike with any diversity. I believe they will banish this, both from their faith, and perchance also from their ears. And yet notwithstanding, if by a question they were urged, of these whether God could do this, or he could not? whether did they detract from his power, if they said, he could not? Or will they confess, y ^t this shall see none corporally, if they say he can. Therefore as they have crept out of another man's grinne: so let them creep out of their own. See here plainly, howe Augustine, in some respects, to take from the omnipotency of God some things, thinks to be no sin. And that the flesh of Christ hath not lost y ^e nature of flesh, but reteines that nature in heaven even now still.

And again, of the body of our savior Jesus, after his resurrection, S. Augustine thus writes: Christ in as much as he is the word, he is the creator: but as concerning man, he is a creature. And after: doubt not, &c. but he shall come in the same form and substance. To whom truly, meaning his human nature, he hath given immortality, he hath not taken the nature of it away. According to this shape, he is not thought to be everywhere: let us beware, least we so confirm his divinity, that we take not away the truth of his body. And it followeth not; that whatsoever is in God, should be in all places as God is: For of us the scripture saith truly, that in him we live, move and have our being: yet we are not in every place, as he is. But that man is otherwise in God; because also God is otherwise in man, after a proper and singular manner. For one person is both God and man, and both is one Jesus Christ, who is in all places in as much as he is God; but in heaven, in as much as he is man. By these words we may plainly see, that S. Augustine believed Christ's body even now in heaven to be a true body. And again, that Christ's body in heaven is now also a true body, he writes thus: Take the space from the bodies, and they shall be nowhere: and because they be nowhere, they shall not be at all. And take away bodies from the qualities of bodies: and there shall not be a place where they shall be; and therefore they shall not be at all. S. Augustine will have all true bodies to retain their true quantities and qualities; or else they are not, by his judgment.

Durand also a Canonist, of this sacrament could say thus much: We hear the word, we feel the moving, the mean we know not, the presence we believe. So that this mean, this transubstantiation, following the fathers steppes, he liked not. Augustine, who made a book of Logic, knew not these accidents without a subject; he never wrote any such thing, much less any of the fathers: wherefore it is a new devise. This was not the faith once given to the Saints.

Of the sanctification of the bread and wine, Augustine also writes thus: We think that those are called prayers, which we make in the celebration of the sacraments, before that which is on y ^e Lord's table, begin to be blessed. For with orations it is blessed and sanctified, and is broken in pieces to be divided: The which whole petition, almost every church concludes, with the Lord's prayer. Augustine seemeth here plainly to affirm, that the bread and wine is blessed and sanctified, and then is broken to be divided. He maketh no mention of transubstantiation. And that all this is done, by prayer and request from God, and not by the power of y ^e priest, as now is taught. Jerome also speaking of priests saith, At whose prayers the body and blood of Christ is made. And a little after: all things are vowed which are offered to God, saith Agustine, especially the oblation of the holy Altar, by which sacrament is preached another great vow, of ours, by which we vow our selves, that we will abide in Christ, that is in the frame of the body of Christ: Of which thing, this is a sacrament, that we are all one bread and one body. Therefore in the sanctification of this, and in the preparation of the distribution of it, I think the Apostle did command properly 〈 in non-Latin alphabet 〉 , that is to say, orations to be made, or as some other have unskillfully interpreted it, adorations. For this is belonging to a vow, which usually in the scriptures is called 〈 in non-Latin alphabet 〉 . Interpellations (or as your books have) requests are made, when the people are blessed. For then the Bishops, as advocates do offer to the merciful might of God, by the laying on of hands, those whom they receive: which thing being finished, and such a great sacrament being participated, thanksgiving concludes all things: which also in those words the Apostle last commendes. Here seemeth to be the whole discourse of the holy communion in S. Augustine's days. First the bread and wine sanctified by prayer; then broken and distributed among the people. The people also by the offering of their bread and wi •• (which he calleth the oblation of the holy Altar) do vow themselves, to abide in Christ. The blessing of the people by requests made to God. And lastly, thanks giving for the participation of such a great sacrament. The oblation of the Altar, not the priests, but the people offered, and of it the priests lived and were maintained: as appeareth by Pos • donius, who writing the life of Augustine saith thus: He was always mindful of the poor, and of that he bestowed on them, that was bestowed on him, and on them that dwelt with him: that is, either of the revenues of the possessions of the church, or also of the oblations of the faithful. So he joineth together, the oblation of the Altar, and of what other alms whatsoever. So that it may seem even the Bishops in those days, lived of the oblations of y ^e faithful, and of some temporal livings bestowed on the Church. And out of this oblation of the Altar, which the people offered, was the bread and wine taken for the communion. The priests sacrifice, was praise and thanks giving; which is only in this place mentioned. Tertullian after the • eceiuing of the Eucharist (which he saith was commanded to all) •• eth: We make oblations yearly for the dead, and for our birth days. These oblations were not the Eucharist, they were made by the people, and not by the priests: and they were given to the •• re in honor or for remembrance: not to profit, as their births; so neither the dead.

But as concerning the meaning of offering of Christ at the communion, thus Augustine most manifestly writes his judgment. Christ now rising from the dead, dieth no more, death hath to more power over him. These are the words of the Apostle: Yet let not us forget, that which was done once, is remembered of us every year. As often as Easter is celebrated, doth Christ dy so often? no, but yet the yearly remembrance doth as it were represent that, which was once done, and doth cause us so to be moved, as though we see the Lord hanging on the Cross, not mocking: but believing. • or hanging on the Cross, he was laughed at: but sitting in heaven, he is worshipped. The yearly remembrance, the celebration of the sacrament in Augustine's days; put them in mind, of Christ's passion, even as though they saw with their eyes. Christ hanging in the Cross: and not any material Cross, or Sepulcher, as the papists used at their Easter. There was no such dumb shows of Christ's death and passion in his days, as should seem. The ••• e doctrine he confirmeth in his Epistle to Boniface at large m • st excellently. We often (saith he) speak thus, that when Easter draweth nigh, we say, the lord suffered tomorrow, or next day; when as he suffered so many years ago, and he suffered but once. And upon the lords day we say, today the lord rose, when as since he •• se again, so many years are passed. Why? there is no man so foolish • , that will rebuke us, as liars speaking thus: but because we call these days according to the likeness of those things, which were done in them: That, that may be called that day, which is not in it; but in reuolution of time is like to it: And that may be said to be done that day, by reason of the celebration of the sacrament, which was not done that day; but was done now a great while ago. Was not Christ once offered in himself, and yet he is offered in a sacrament (or holy sign,) (for so he expounds the word sacrament in another place, ) not only all the holy days of Easter, but every day to the people? Neither verily doth he lie, that being asked, saith, he is sacrificed: For if the sacraments had not a certain similitude of those things, whereof they are sacraments, they were no sacraments at all. And of this similitude, for the most parte also, they take the names of the things. Even as therefore, after a certain manner, the sacrament of the body of Christ, is the body of Christ, the sacrament of the blood of Christ, is the blood of Christ: so the sacrament of faith, (meaning baptism) is faith. For to believe is nothing else, then to have faith. And by this when as it is answered, that the Infant believeth, when as yet it hath not the affection of faith: yet it is answered, he hath faith, because he hath the sacrament of faith, that is, baptism: and it is said to turn to God, for the sacrament of conversion, because also the answer pertaineth to the celebration of the sacrament; as of baptism it self (the Apostle saith) we are buried together with Christ, by baptism to death: he doth not say, we signify burial; but he plainly saith, we are buried. The sacrament therefore, of so great a matter, he did call by the name of the same thing. Here we may plainly see, what S. Augustine meaneth in other places, when he saith, Christ is offered at the communion: that is, he is not offered in himself, as he is very flesh, body, and blood; as now is taught in the Romaine church: but in a sacrament, that is, in a holy sign; for so he declareth the word sacrament what it meaneth, in his fifth Epistle. It were ouerlong (saith he) to dispute conuenientlie of the diversity of signs: when as they belong to divine things, they are called sacraments. So that a Sacrament is a sign applied to some divine matter: and by such a sacrament or holy sign, is Christ offered in the church, in the celebration of the Lord's supper. And again, he teacheth, that sacraments have but a similitude of those things, whereof they are sacraments: they are not the things themselves. And of this similitude, for the most part, they take the names of the things themselves. Here all men may see plainly, the reason why Augustine calleth the bread in the supper of the Lord, the body of Christ: because it is like the body of Christ, being given and broken for our sakes. They take their names of the similitude (saith he) and not of the essence of the things. So saith he, after a certain manner the sacrament of the body of Christ, is the body of Christ: so the sacrament of faith (that is baptism) is faith. And mark here, howe he compareth the sacraments together; that as the bread is the body of Christ, after a certain manner: so baptism, is also faith: he maketh no difference of the one, more then of the other: The bread is no more the body of Christ, then baptism is faith. For he saith plainly, as the bread is the body of Christ: so baptism is faith. Then by his judgment, as there is no transubstantiation in the one: so no more is there in the other.

An offense was taken, as should seem, in Augustine's days, both in the over much reverence done to the Martyrs, and of the vehement speeches of y ^e Fathers also, concerning the sacrament: as appeareth by y ^e Epistle of Maximus Meganrensis the Grammarian to S. Augustine, whom Erasmus in the preface of that Epistle noteth, that Maximus took offense, that dead men amongst us were worshipped, as God's: scoffing at certain names of Carthaginians, touching (as I suppose, saith Erasmus) the Christians, that they reverenced the sepulchers of the Martyrs: and also finding fault, that they did celebrate their sacraments privily. The which things Augustine himself also seemeth to signify, when he concludes on this manner: To conclude, be not ignorant of this, neither let it draw thee unawares into sacrilegious reproaches: know thou that if the Christian Catholics (of whom in your town the church consisteth) that no dead man is worshipped, and nothing that is made and created of God, to be worshipped as God: but one only God which made all things. Here we may mark that he taketh all worship from the saints, and he attributes all worship only to God; to the maker of all things. Agreeing with the everlasting gospel, which the Angel preached, (which gospel Babylon had perverted,) Fear God, and worship him, that made heaven and earth: and with that testimony of the four and twenty elders; Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast created all things: for thy wills sake they are, and have been created. And by this his conclusion, grounded upon the scriptures, he overthroweth the chief ground work of popery, which is to worship creatures, and images, the works of men's hands.

It should seem also, that in those days some offense was taken concerning the sacrament of the Lord's supper, when as this Maximus slandered the Christians, that they celebrated their sacraments secretly; and also of the vehement speeches of the fathers, concerning the same, when as the Donatists spread abroad, that we put on the Lord's table I cannot tell what ( saith Augustine) nescio quid aliud: not naming anything. It should seem the very flesh of Christ, besides the bread. And afterward he bringeth them in, who by force of the Emperors wholesome laws, were converted to the truth, speaking thus: Others say, we were made afraid, by false rumors, to enter in; neither had we entered in, unless we had been compelled. Thanks be to God, who hath taken away our fearfulness with his rod, and hath taught us by experience, how vain and false things lying fame had spread abroad of his church. These speeches and slanders arose not of nothing. And whereas they said, that they placed on the Lord's table, (quid aliud) besides the bread and wine; Augustine seemeth to deny that they did not, especially upon the psalm 89. as he is cited before.

As the manner of sacrificing Christ, in the fathers days agreed with ours: so also the Altar whereon he was sacrificed, agreed with ours. As the Fathers retained the name of priests and sacrifice, being borrowed from the old law: so it should seem, they retained the name of Altar also; but after a diverse manner, from the Altars of the old law, and from the Altars that the catholiques now use. For in those days, their Altars were of 〈◊〉 , and not of stone: as appeareth plainly out of Augustine, who speaking of the cruelty and force of the Donatists, against the Bishoppe of the Church of Vagiensis, he said, That they rusht in upon him, standing at the Altar, with horrible force, and cruel rage, and with clubs, and such like weapons, they beat him horribly, the woe • d of the same Altar being broken. So that, that Altar was not made of stone. And Antoninus reports in the history of Chrysostom, That he made an invective Homely against Eutropius, lurking under the Altar. The Altar as should seem was hollowe, and not m ••• of stone, as ours were. But Chrysostom himself, calleth it m • st plainly, a table. He hath set before all men (saith he) one table, that is the earth, but he hath given us a far greater table, then this, and that also but one. They, which are partakers of the mysteries, know not what I mean: and we drink all of one cup. He hath not given anything more costly, or precious to the rich, or lesser or viler to the poor. Here is both the table, and the communion of the cup plainly set down, which both now our Catholics deny; agreeing herein with S. Paul, who calls it also the Lord's table. So that in the primitive church, although they borrow the name of priest, and sacrifice and Altar, from the Jews: yet no doubt, they had not them properly, as the Catholics at this day teach, but •• her as our Church now useth.

Of Communion under one kind.

THe Church of Rome also, hath altered in the sacrament the Lord's cup; which also (as I have said) was common to the priest and people, and hath ordained it to the minister a •• ue, where as S. Paul said: That which I have received of the Lord, I have delivered unto you. S Paul durst not alter any substantial point, in the sacrament: and yet the popish Church dareth? And here, where as some dare not communicate with us, this me ••• keth, should be a sufficient warrant to every Christians conscience; That to receive as Christ our savior first instituted it, is the safest and surest way, therein can be no danger; (That was S. Paul's ground:) But so do we in our church, in all things, as •• re as can be, coming to Christ's institution; therefore they should not fear to communicate with us. And the same order which we use, was used in the Church in S. Paul's days: For (saith he) let a man prove himself, and so eat of the bread, and drink of the cup. He doth not say, let the minister prove himself, and drink of the cup: but every Christian, as he ought first to exa ••• and prove himself; so he ought to eat the bread, and drink of the cup. And here they pretend for an excuse, the spilling of 〈◊〉 • ine, or the cleaving or loosing thereof by the beardes & hairs of man. But to let this superstition pass, Christ suffered his own blood to be shed on the ground, for our sakes: How much less then, will he not suffer the sacrament of his blood? See what great injury they do to Christ's church, by maintaining this their superstition. This cup (saith our savior) is the new testament in my blood: so that then as the bread is a certain sacrament of the body, and maketh us lively members of the same; so the cup is a sacrament of the new testament, or league betwixt God and his church. And so as much as in them lieth, they which bar the people from receiving it, would put them out of the league; and themselves be only, as they call themselves, the Lord's Clergy or inheritance. For so the word Clergy signifieth. And here their (concornitantia) falleth to the ground. For if that would have served the turn, what needed Christ to have ordained the cup, either for minister or people? For he y ^t receiveth the body, be he priest or people: receiveth by a necessary consequent, (as they say,) the blood too. But Christ did ordain nothing in vain: therefore we must believe it was ordained, as well for the people, as for the pastor. Secondly, he that is not in the league or covenant, is partaker of none of God's benefits; neither of the body, nor of any benefit else. For we have all things from God, as beggars, not as owners; by league, by covenant; not by duty, by challenge, by inheritance. So that they, which take away the cup of the new testament, take away all gods blessings from us. This manner of communicating, continued in the church in Cyprians days, 200. years after Christ; and long after. For thus he writeth: Howe do we teach or provoke them, for the profession of his name to shed their blood, if to them, going to the battle (speaking of Martyrs) we shall deny his blood? or how shall we make them fit for the cup of martyrdom, if we admit them not first, by right of the communion, to the cup of the Lord? In like manner ( S. Augustine saith) we receive together, we drink together, because we live together. And Gelasius a Pope confirmeth the same: Either let them receive the whole sacraments, or else let them be driven from the whole. So that this faith is not that which was given from the beginning, this is not the Catholic faith.

Jesus Christ is the vine, we are the branches; wouldest th •• be sure a branch of this vine; wouldest thou abide in him, and be a member of his church; wouldest thou worthily receive the sacrament? Why then, mark well what he saith unto thee: If you abide in me, and my words abide in you, ask what you will, and it shall be done unto you. Here is then the means to abide in Christ, to be a member of his body, & one of his true church, and to be partakers of his sacraments; to have his word abiding & dwelling in us: not to believe as the church of Rome believeth, not to abide in the Popes obedience; but to obey God's word, in all things; to believe as it teacheth, to receive his sacraments, according to his institution. And then as a faithful spouse to thy husband, Whatsoever thou askest, thou shalt obtain it: Even as a wife, that doth her husbands commandment, can lack nothing. According to which Solomon saith: He that turneth away his ears from hearing the law, his prayers shall be abominable. By his word God speaketh to us, and by our prayers we speak unto God. Now they, which despise God, speaking to them; surely God will not hear them speaking to him.

Our savior in the gospel, when he sendeth forth his Apostles to preach to all nations, he giveth them this charge: Go to all nations and baptize them, in the name of the father, the son and the holy ghost, teaching them to observe all things, whatsoever I have commanded you, and behold I am with you always, even to the ende of the world. Here is the Catholic church, sealed and marked with the outward seal, and cognizance of baptism: and doing all things that Jesus hath commanded, fulfilling his word. And they are the true catholic preachers and teachers, that preach only that, which he hath commanded in his word, and with such, he is present even to the ende of the world.

Seeing then, to have the scriptures read in the vulgar tongue, to have thē preached unto y ^e people, not in the beginning of the church, or at the first planting of the faith only (as the Papists imagine) but unto the worlds end; seeing to have our sins pardoned by faith, kindled in our harts by the preaching of them; seeing to pray in a known tongue, to have no Images in the churches, was the first faith; seeing all the saints of God, knew the scriptures & prayed in a known tongue; seeing Mary praised God with her magnificat, and Simeon wish his song, and Zechariah with his also, in a tongue they knew: why should not we also follow their steppes, and hear the scriptures willingly, pray with our understanding fervently, break all Images zealously? Seeing purgatory, pardons, transubstantiation, communion under one kind, invocation of saints, even by their own confessions, came since into the church; seeing they were not the first faith, once given to the saints; seeing they were saved without them: why do we believe them? why do we strive to maintain them? following the Jesuits, not S. Jude’s counsel herein. Augustine saith very excellently: God hath (as it were) paved us the high way to heaven, by the paths of the Patriarchs by the hemming in on both sides of the law, by the incarnation of Jesus Christ by the testimony of the Apostles, by the blood of Martyrs: Let us follow the steppes of all these, walk the way that they went in, & refuse all by ways, that came in since.

Of the authority of the Church.

THis was the first faith, this was the first religion and service of God: Neither hath any Prince, Pope, Potentate, Apostle or Church, power to alter this faith, this religion, this service. For so the Apostle teacheth: If an angel from heaven, or we our selves, preach any other gospel, teach another way of salvation, bring in another religion: let him be accursed. The church is not above (as they would have it) but under y ^e scriptures. And therefore David saith, Thou hast magnified thy name, and thy word above all things. And therefore S. Peter saith: All flesh is grass (even the whole church) but the word of God endureth forever. And our savior, that heaven and earth shall perish: but not one tittle or jot of his word, shall perish. And God by his Prophet Isaiah: That God would exalt his law, but the people's sins hindered it. And yet for all this, shall we believe that the church hath power to control the word, to alter anything therein contained? This is not the catholic faith. The Church, nay heaven it self, shall wax old, as doth a garment, and perish; but not one io •• or tittle of God's word shall perish: and shall we believe that the church may change anything in it? Hence the church is compared to a spouse, to a body, to a sheep, to a ship: and shall the wife rule the husband? and the body the head? the sheep the shepherd? the ship the ship-master? or be above them, or disobey their voices? no more is the church above the scriptures, or may alter anything in them. Neither doth that place of the gospel: The holy ghost, y ^t is the spirit of truth, when he shall come, shall lead you into all truth: make anything for y ^e authority of the church: as though it being lead by the spirit, might make new points of doctrine, which were not contained in the scriptures. For first that place must needs be restrained. For the holy ghost, by their own confessions, shall not lead them into all truth. There is some truth, that the holy ghost shall not teach: as the certain day of judgment, and such like. But the scriptures are called truth: Thy law is truth: and because they have not loved the truth; therefore God gave them over into errors. And our savior saith: I am the way, the truth, and the life. The way to heaven, by my death; the truth, by my word; and the life, by my grace. Into all truth the holy ghost shall lead us, into all truth contained in the scriptures, not into all truth simply. And to this exposition, agreeth that our savior there addeth, He shall not speak of himself. And again, he shall glorify me, he shall take off mine, and he shall show unto you. So that this is a chief part of the glory of Jesus, that the holy ghost shall reueile the secrets of his gospel, shall teache him, and not any new way of salvation.

Ignatius speaking of the holy ghost, and of the doctrine he shall teach the church, writeth thus: The holy ghost speaketh not those things which are his own: but those things that are Christ's. Neither doth Christ show his own: the word (saith he) which you have heard, is not mine; but his that sent me. He saith of the holy ghost: he shall not speak of himself, but whatsoever, he shall hear of me. And of himself, he saith to the father: I have glorified thee upon earth: I have fulfilled the work, which thou gavest me to do; I have made thy name known unto men. Of the holy ghost, he saith, He shall glorify me upon earth, for he shall receive of me, and shall show to you. Therefore both of them glorify him, of whom they both do receive that they do, and preach him, and also declare his words. But the spirit of error preacheth himself, in his own prophesy speaking: for it pleaseth himself, and glorifieth himself. For he is bitter, a seducer, full of deceit, inconstant, proud, arrogant, full of words, out of tune, immeasurable, ilfauored, haughty, from whose works Jesus Christ hath delivered us, founding us upon a rock as chosen stones, (y ^t are fit for the building of God the father) lifted up on high of Christ, who was crucified for us, being made strong by the holy ghost, and brought in through faith; lifted up in hope and love, from earth to heaven; walking without spot. For blessed (saith he) are they y ^t are undefiled in the way, and walk in the law of the Lord. For the way without error, is Jesus Christ, as he himself saith: I am the way, the truth, and the life: and this way leadeth unto the father. For no man (saith he) shall come to the father, but by me. Therefore blessed are ye bearers-of-God, bearers-of-Christ, bearers-of the-holy-ghost, bearers-of-the-temple, adorned in all things with the commandments of Jesus Christ. A royal priest-hoode, a holy nation, a chosen people. By this place appears, that the spirit of God shall teach no new doctrine, but that which is agreeing to the doctrine of Christ. The spirit of error is proud, haughty, black, obscure, and ugly: and shall teach it self. And do not all these marks agree with the spirit of the Romish church? Is not their spirit bitter? troubling the consciences of men for trifles: teaching many false pointes of doctrine, against the truth of the scriptures. Is it not slippery and inconstant? as their school-men's opinions irreconciliable plainly prove. Is it not proud and arrogant? who brotherly exhorts not, like the apostolique spirit: but commands and threatens, like Antichrist. Is it not full of words? as their Friers sermons, and school-men's oppositions, and vain legends and fables do testify. Is it not out of tune? differing from the sweet harmony of the gospel. Is it not black and ouglie? which cannot abide the true light of the scriptures. It is very strange that the knowledge of the scriptures, and the Popes religion, cannot stand together. That when as Christ to called a prince of light, and Satan the prince of darkness, the Pope will have all in his kingdom, to live in darkness, to have ignorance the mother of their devotion, and yet to be the subjects of Christ.

For certain are craftily crept in, which in times past even long before, have been appointed to this condemnation: ungodly, turning the grace of our God into wantonness, and denying the only master of his house, God and our Lord Jesus Christ.] Here the Apostle Jude describeth another mark or token, of these false Christians: they shall slylie and craftily come into the church. They shall not at first show, what they are. They shall not come in, and stablish their false doctrines, by force of arms, or all at once, but by degrees, by little and little, under a show of holiness, and devotion. For thus much the words 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 (which the Apostle Jude in this place, & the Apostle Peter, who speaketh of the same heretics useth) do import, and signify. And here a doubt may arise: because S. Peter (who most evidently speaketh of the same heretics with S. Jude ) saith, that such shall come: and Saint Jude, that such are come already. Surely they may be easily reconciled, as also S. Paul and S. John: whereof the one saith, A departing from the faith, by Antichrist must first be; and then the day of the Lord shall come. The other, That Antichrist was come already. S. Paul speaketh of the head; S. John of the members: S. Paul speaketh of the revealed antichrist; S. John of the hid: Even so S. Jude here speaketh of the root of these, which even then Satan had planted; S. Peter of the blossoms.

Antichrist and his members even then, did begin to set foot in the church of God, but they did not show their faces, till afterward. Some of them were even then come, as S. Jude and S. John testify, who lived as it should seem, after the other Apostles: But the whole route, the great force and show of these heretics (as Peter and Paul write) shall come after. There was in Saint John's days Diotrephes, which cared not for the Apostles, which desired to have the preeminence or chief place above others, which took upon him to excommunicate all men: And was not he a plain limb and member of Antichrist? There were some which urged circumcission and observing of the law, to the grace of Jesus Christ saving us: and were they not members of antichrist? There were some which said, Let us eat and drink, tomorrow we shall die: And were they not members of antichrist? So that then these heretics, these subtle tares of Satan were in the church, the seeds of them were sown, they had taken root, as S. Jude writeth: but yet they were to spread, they were to flourish after, as Saint Peter witnesseth. Or else the saying of S. Jude may be taken after the manner of the Prophets: who sometimes speak of a thing to c • me, in the preter perfectense, to declare the certainty of it; that it is even as sure, as if it were come already: as in this Epistle Enoch prophesieth, the Lord doth come with thousands of saints, that is, most assuredly the Lord will come.

Some also do demand to know the year, and day and set time, that popery came first into the church: as though it came in all at once, or by open force, in subuerting, and violating and overthrowing Christian religion. But they are greatly deceived, that think so. The Apostle S. Jude here teacheth us, that it did not so come in. But the authors thereof came in craftelie, with stealing steppes, under a show of holiness, as though they would preach the faith of Christ: and so easily, and generally deceived the true Christians, who were as simple as doves. As also the ordinary Gloss expounds this place. Of these false Christians Christ himself prophesieth: Take heed (saith he) no man deceive you; for many shall come in my name, saying: I am Christ, and shall deceive many. This is the first lesson he giveth, against the end of the world: Satan shall first begin, by false Christ's, to beguile Christians; and after by open wars, to trouble them. As there it followeth. And the same cave at he giveth to all his, in his sermon which he made upon the mount: Beware of false Prophets, which come to you in sheep's clothing: but inwardly are ravening wolves. The false Prophets, we are to take heed of, shall come in sheep's clothing, that is, with all outward shows of religion and devotion: but in their hearts, where true religion should be, there is darkness, there is cruelty, there is covetousness: they are wolves. And S. Paul most plainly, of the captain and general of all these, Antichrist himself, thus teacheth us; that he shall not only come into the church: but he shall sit in it, in quiet possession: And that he shall get this interest, by fraud and guile, he shall come like a masker, under a veil; and at last, he shall be revealed, and his visard shall be pulled from his face, and he shall be consumed with the spirit of the Lord's mouth.

Of his members also, S. Paul foretelleth the church of Ephesus: I know that after my departure shall grievous wolves enter in among you, not sparing the flock. Even after his departure, and that not long after, they shall enter in: they shall be wolves in heart and dealing; and yet put on the habit of shepherds; they shall very hardly be discerned, without great heed taking, and therefore he biddeth them before, take heed to themselves, least they be deceived by these wolves, and to their flocks, least they devour them. And he commits them to God, and to the word of his grace; which is able to build them further, and to give them inheritance, with all them that are sanctified. I would to God, that all true catholiques would believe that such wolves should come into y ^e church, after S. Paul's departure; and would not think, that all, that hath been taught, even this thousand years, is therefore good, and catholic doctrine. It is not the time, that maketh it good: But that they would have an eye, to this touchstone of truth, which the Apostle here giveth them: I mean to the word of God. If the word of God had not been a sufficient thing, to try all heresies • y, the Apostle had not done faithfully to his flock: He had given them a broken staff, to lean to: he had given them a false balance, to weie truth in; a false light to discern falsehood, & darkness by. And in his Epistle to the Corinthes, He feareth, least as Satan by his subtlety, by his fine and sugared speeches, by his serpents fair shape, and brave show, deceived Eve: so they should be deceived, and drawn from the simplicity of the gospel. The gospel is a plain, easy and familiar thing, by believing which, we are saved: But Satan shall go about to make it obscure, hard, and intricate, with his quirkes, quiddities, devises, and distinctions; as also all men, which have eyes to see, and will behold things with indifferency, may see, he hath done. The gospel of Jesus Christ, is now made among them as obscure and intricate, as Aristotle's Phisickes, or Organum. Such a miss hath Satan caste, with his school men's distinctions, to the truth. And so hath he perverted it, from the simplicity or straightness thereof, and made it like himself; crooked, full of turns, and sleights. The Apostle also telleth us, that Satan shall transform himself into an angel of light: and therefore they are very simple, that will believe visions or revelations, or ground their faith upon them, where they teach doctrines against the word of God. And therefore Isaiah saith, Should not a people ask counsel of their God, for the living? shall they ask counsel of the dead? To the law and testimony get you, stick to them. If they shall not answer according to that word: to such there is no morning, no light. They are devils, they are of the prince of darkness. And to this S Paul agrees, If an angel from heaven, preach another gospel, in bringing us any other news, or any glad tidings of our salvation, then that ye have already received, let him be accursed: yea or we our selves, which are the Apostles of Christ, yea or the church. The gospel is to be believed, before angels, before all the Apostles; and therefore before the church. Let us beware therefore, least the appearance of angels, the name of the church, beguile us. For under such crafty means, and bare names, and outward shows, shall these false teachers creep in. And therefore the Apostles have told us, of their crafty creeping in: and also of their means which they should use; that we being thus warned, might not be beguiled. And of these their crafty means, S. Paul in another place forewarneth all Christians: Now (saith he) the spirit speaketh evidently, that in the latter times, some shall revolt frō the true faith, that which they have received, (for so the Greek word signifieth) and shall give heed to spirits of error, and to the doctrines of devils. Here is a plain prophesy of the spirit of God, that some shall reuolte from the faith: and how shall they be seduced? they shall not give heed to the word of God: but to spirits, and revelations: which shall teach them errors no doubt, under the shape of angels: they shall teach them the doctrines of devils, as the Apostle teacheth us here, Forbidding to marry, and to abstain from meats: not condemning marriage, but forbidding it to some; as also some kind of meats. Beware therefore of revelations of spirits or angels; least you learn the doctrines of devils. The Apostle teacheth us here, that by such means many shall be deceived. Their prohibition of marriage to their priests, and of meats, at certain times to all men, for religion, and holiness and devotion, who knoweth not? And these two pointes declare, that they are they, whom the Apostle speaks of. And the Apostle putteth down these two as principal or chief pointes; whereby they shall win credit with the world: as they have done, by their Carthusians or charter house Monks, who never did eat flesh; and by their other Monks and Friers, who never married: Not denying, but that they shall teach other doctrines also. For their doctrine of purgatory, and of praying for the dead, and of Masses, and of dirges, and of inuocations of saints; by these visions & apparitions, no doubt of devils, under the shape of saints and men departed, have been confirmed. For in their legendes they have a vision, to prove everyone of these. Satan dare not come in his own likeness: for then all men would fly from him. He dare not come when men are awake, for then they would some of them bewraie him; he dare not sow Henbaine or poison, for then no man would reap it▪ but he cometh like an angel, he comes when men are a sleep, and do give small heed to him, when they are otherwise occupied, either in wars or in other earnest affairs, and soweth tares: and thus he craftelie creepeth into the house of God, into the harts of God's people. But God's word, is the only light to discern him by.

Howe Angels appear, and with what bodies (saith Augustine) these and such like curiosities are determined with peril: seeing there is no fault in not knowing them. But we have more need to discern and judge, when Satan transforms himself into an angel of light, least by beguiling us, he seduce us into some hurtful things. For when he beguiles the sense of the body, but moves not the mind, from the true and right assurance, by which every man leads a faithful life, there is no danger in religion: or when he feigning himself to be good, doth or speaks those things, which belongs to good Angels, though he be accounted good, it is no error hurtful or dangerous to Christian religion. But when as, by these properties of good angels, he begins to draw us to his own things, then to discern him and not to follow him, there is need of great watchfulness. But howe is it possible that any man should escape his deadly deceits, unless God guide him, and defend him? And this difficulty is profitable for us to this ende; least any man should be a hope to himself, or any man to another; but God to all his. For that this thing is most profitable for us, no godly man doubts. Augustine here confesseth, that Satan may take upon him all the partes of good angels, and may by them draw us, to his doctrine. And that all the fathers or men in the world, are not able to discern these his deceiptes, but God alone: he is so cunning and so subtle. It is to be feared for lack of the light of God's word, which was extinguished and put as it were under a bushel in the time of our forefathers, that he beguiled many.

Of this crafty creeping in of Antichrist, our savior also did give warning to all Christians. He is (saith our savior) the father of lies: and shall use all manner of lies and forgeries, to maintain his kingdom. Lying apparitions, lying intrusions of books under the name of saints, corruptions of writers and fathers: And therefore S. Paul himself signed every of his Epistles, with his own hand, least this forger should craftelie bring into the church any Epistles under his name, after his death, which were not his; as he did of the other Apostles. What had needed this signing of the Apostle, if he had not feared some forgery following, as it fell out indeed. For thus I read in Cyril, I find in a certain book (saith he) said of the Apostles, blessed is he that fasteth to this end, that he may feed the poor. This book which Cyril here makes mention of, is not canonical, and therefore craftily thrust into the church, of Satan: As also was Peters gospel, whereof Eusebius makes mention. That book (saith he) which is called the Acts of Peter, and that is called the gospel after his name, yea and that is called his preaching, or a revelation: is not at all accounted among the canonical Scriptures. Here we may see Satan's craft, how he turns himself into Angels of light, what goodly titles he giveth here to Peters gospel, A revelation from heaven, his Acts, that which he preached: and yet all this was but counterfeit, it was but Satan's copper, it was none of the gold of Jesus Christ. This one thing were enough to make all men take heed of Satan, how they believe everything that they shall read in the fathers, in every book that goeth under their names. If he were so bold, as to counterfeit the Apostles writings: do we think, that he will not be more bold, to forge and corrupt the writings of the fathers and men? And this also is to too manifest. Augustine writes that some thought even in his days, under Cyprians name, books were counterfeited: Some think (saith Augustine) that Cyprian never held this opinion of rebaptization, but it was counterfeited of bold and lying persons, under his name. For (saith he) the sincerity and integrity of the writings of any, although he were never so sound a Bishop, could be so kept, as the holy canonical Scriptures are kept, in so many languages, in such an order and succession of the ecclesiastical celebrations. Against which notwithstanding, there have not wanted some, who have forged many things, under the names of the Apostles. We may note here, howe Augustine in his time confessed, that Cyprians works might be forged; as the scriptures had many books thrust into the church, under the name of scriptures, which were not the scriptures: And do we think that Satan hath been asleep since this time? no doubt he hath forged Augustine's works, and all the fathers in some part, to maintain his kingdom. And he that would forge whole books to confirm his opinion withal; no doubt would not stick to thrust in sentences: As even in that 40. Meditation of Augustine, that same imperfect sentence may seem to argue a corruption. I desire of thee, ô Lord, (saith he) pardon of all my sins, from whom and by whom: Let me have mercy in the day of necessity and extremity. Here no doubt Christ is left out, from whom and by whom Augustine hoped for propitiation in y ^e day of his extremity. And there follows, ô holy & blessed virgins, be my intercessor, whose temple y ^t was worthy to be, &c. So likewise in Eusebius there may seem to be some of this forgery. In his oration in the praise of Constantine, he saith, That in all places through the world churches were erected to the only God; Agreeing with Augustine, who long after his days, wrote that even then they built no churches to martyrs. And yet for all this, Lib. 4. de vita Constantini, he makes mention of the dedication of the temple of martyrs. His words are these; These things were done in the 30. year about the monument of our salvation, and the house of peace. In the dedication of the temple of martyrs, the Emperor holding a post, and said thus, &c. This seems strange, that churches should be dedicated to God alone; and yet he should here mention a house of peace, & the temple of the martyrs. This house no doubt, and this temple, and this post, were intruded craftily by Satan. So in the council of Nice (as shall hereafter more at large be shown) where it is said, Let the old custom continue in Egypt, Libia, and Pentapolis, because the Bishop of Rome hath the like custom: A Cardinal of the holy Cross, finds in an ancient copy, because the Metropolitan hath the like custom. Surely here was Satan's subtlety: For Roman, to thrust in Metropolitan. What shall I rehearse more particulars? Erasmus, a great searcher and reader of the fathers, acknowledgeth this corruption and forgery manifestly.

And behold here another subtlety of Satan, if this his former practice will not take place, he will endeavor to take the word of God quite from the faithful, and to cast mists and darkness before their eyes. A hauke being hooded, may be carried whither one will: even so Satan studies to take away the eyes of God's people, that he may lead them into the pit of destruction. The Philistines after they had put out Samson's eyes, make of him a laughing stock; even so the devil in the Popes kingdom, having thus put out the spiritual eyes of the faithful, that they could not look on the word of God, made of them laughing stocks. And thereof no doubt were so many apparitions & gobblines (as they called them) and terrors by night, in those dark days. This is that Nahash y ^e Ammonite, who by interpretation is a popular or wordly serpent; that is in truth the devil, who would make a league with Iabes Gilead (which may represent the Church of Christ, for her drought, and heap of her testimony:) so that, he might put out all their right eyes, and so he would be friends with them. This serpent cannot abide the right eye of God's people, that is, that they should know the right service of God, according to his word. And such a like league hath the Pope made with y ^e church of God in our days. It was lawful for them to do what they would, so they knew not the scriptures. This is that, which Nebuchadnezzar king of Babylon, did to Zedechia king of Judah, He killed his sons before him, he put out his eyes, he bound him with chains and brought him to Babylon. Surely in this respect, may Rome truly be called Babylon: who hath killed the sons of Christian kings before them, taking from their subjects the word of life, and put out their eyes, that they might not know God's law, nor whose ministers they were; & bound them with chains, making them their slaves, to do their pleasures.

The Prophet Zechariah agreeing with the gospel, thus paints out these false Christians: Thus faith the Lord (saith he) feed the sheep of slaughter: for they which possess them, slay them, and think they sin not, and they that sell them, say, blessed be the Lord, for I am rich: and their own shepherds spare them not. And therefore saith the Lord, I will no more spare the inhabitants of the land: and I fed the sheep of slaughter; even the poor of the earth. And I took to me two staves, the one I called Beauty, and the other I called Bonds: and I fed the sheep. Here the Prophet plainly paintes out the covetous, careless, and cruel scribes and pharises: and the loving, painful, & amiable shepherd Jesus Christ. And I cut off three shepherds in one month, that is, in a short time, that is those wicked pastors, Scribes, Pharisees, and Lawyers. And my soul was humbled among them. They grieved Jesus Christ at the very heart: for all this his love, he was humbled thorough their sins and wickedness. And their soul abhorred me. And I said I will feed you no more. And that that dieth; let it die. And that that perisheth, let it perish; and let the remnant eat, everyone the flesh of his neighbor. And I took my staff beauty, and brake it: that I might make void my covenant, which I established with all this people. Here is plainly the rejection of the Jews, for their incredulity: Here is the death of Christ, by the breaking of this staff, called beawtie: and the disannulling of the former testament, made with all mankind, the fulfilling of the law. And it was disanulled even that day. And they knew surely, those poor sheep that waited on me, that it was the word of the Lord. And I said to them, if it seem good in your eyes, give me my wages; and if no, leave of. And they waied for my wages, thirty pieces of silver. And the Lord said to me, cast it unto the potter. A goodly price, that I was valewed at of them. And I took the thirty pieces of silver, and cast them into the house of the Lord, to be bestowed on the potter. Then I brake my other staff, even bands: that I might dissolve the bands between Judah and Israel, that they might now no more be accounted brethren: But that by the calling of the Gentiles, a new brotherhood might be begun, through the whole world. And to declare, that they should be no more accounted as brethren: but be dispersed, as they are now, from the ends of the world.

Here is Jesus Christ's preaching, death, betraying, merits, passion, and kingdom, thorough the whole world, most plainly described. Now followeth Satan's kingdom, now followeth his Church, now succeeds his idle, and idol shepherds. For he is God's enemy. Where God giveth the law, he maketh a calf: where God planteth religion, he by and by grafteth his superstition: He sleeps not: he omitteth no opportunity. And therefore immediately it followeth in the Prophet, And the Lord said to me, yet again, Take to thee the instruments of a foolish shepherd. For lo, I will raise up a shepherd in the lande, which shall not visit or have regard to the thing that is lost nor seek the tender lambes: nor shall not cure that which is broken, and that which standeth, he shall not perfect or bear; he shall eat the flesh of the fat, and shall tear their claws in pieces. Here is Antichrist, here is Satan's shepherd, here is Christ's enemy: yet his vicar, his successor: not a wolf or wild boar; but a shepherd (as he was;) but a foolish or ignorant shepherd; a shepherd that would not feed the flock, that would not heal the wounded, that would not seek the tender lambes, that would not perfect the strong; by preaching and teaching. For the word of God is bread to the strong, it is comfort to the afflicted, it is the tender lambes guide, it is the physic of the soul, and therefore it is called the doctrine of health. And it should seem, our savior alluded to this prophesy, when he bad Peter so earnestly feed his flock: not to give him a supremacy over his flock, but to give him a watchword and a warning, that his successor should be this foolish, this careless, and this idle shepherd, of whom Zechariah prophesieth. As though he should say unto him: There shall be a shepherd, a great shepherd, that thall not feed the sheep, that shall not look after the young lambes, that shall not comfort and heal the wounded (of whom Zechariah and the Prophets have foretold) see thou, not thy successors be not he.

For it followeth, woe to thee, thou Idol shepherd, which forsakest thy sheep; for the sword shall be upon his arm, and upon his right eye: his arm in drying shall be dried up, and his right eye shall be utterly darkened. A just plague of this careless pastor, who is like to an image of stone, which stands in a place unmovable, and is reverenced of all men: but doeth nothing. Such Idolles, are the Pope and his Clergy. The sword shall be upon his right arm, which we may evidently see fulfilled in the Turk, who hath spoiled the right arm of the Popes dominion, which he would challenge as his flock. And his right eye is quite darkened: that is, as one noteth, he shall do nothing rightly; but all with the left hand, crookedly and frowardlie. His sentences shall be cr • ked, his expositions of the scriptures shall be crooked, his works shall be crooked, and whatsoever he goeth about, shall be perverse, crooked & left handed His knowledge of the true worship or service of God, is quite extinguished. He hath some light of y ^e second takle of God's law, he teacheth and knoweth how we ought to behave our selves to our neighbors: But his right eye, the knowledge of the first table of the law, or of the service of God, according to his word, the true knowledge of our salvation, is quite extinguished in his Church. This his succession almost immediately after Christ, this his fulfilling of this Prophesy of Zechariah, by himself never preaching nor by his dumb clergy; these plagues which we may here see verified most plainly, for these his sins, (for the Popedom and Turks kingdom began almost both in one year, and when Boniface had obtained of Phocas to be primate, Mahomet not long after became a Prophet) and our saviors Item or caveat to Peter: all these I say, may most plainly prove, that the Pope is that Idol shepherd. And also, the instruments of a foolish shepherd may declare, the crafty coming in and creeping of him into God's Church, which S. Jude here prophesieth of.

And here first, whereas there are but two things to be considered in any great personage, his authority and jurisdiction; and his lands and possessions: it may seem, he came craftelie by both these. For first as touching his jurisdiction, the sixth Canon of the Council of Nice maketh him equal with y ^e other Patriarchs, which is this in all the usual printed copies. The old custom continues in Egypt, or Libia, or Pentapolis, that the Bishoppe of Alexandria should have authority over all these, because the Bishoppe of Rome hath the like custom. Likewise also at Antioch, and the other provinces: let every Church have her own honor. This Canon makes the Bishoppe of Rome equal to the other Patriarchs. But to delude this, the Cardinal of the holy Cross shown Coranza, the gatherer of the Epitome of the Councils, a most ancient Latin edition (as he saith) wherein it is written; Quia metropolitano parilis mos est: that is, because the Metropolitan hath the like custom. And so for Romanus, they have put in Metropolitanus. But here is a plain rehearsal, of the three Patriarchs of Alexandria, Rome, and Antioch. Therefore as Alexandria is in 〈◊〉 first place, and Antioch in the last: so in plain dealing, Rome should be in the middle. And to make this matter more plain, and to take away all doubt; Eusebius cites this Canon thus, That as at Alexandria: so in Rome also, the old custom should be kept, that either he of Egypt, or this, should have care of the churches of the cities adjoining. Here is Rome plainly named. So that then, in the former place, Romanus, and not Metropolitanus, must be read: and therefore that most old Latin edition, which the Cardinal shown, may seem to be forged.

Secondly concerning the bishop of Rome's possessions, it should seem the Donation of Constantine, whereby he claymeth Rome and Italy, is forged: as appeareth by Nicephorus. Constantine (saith he) in all provinces, gave some part of his revenues to the churches, and he established that gift to be good forever. But he maketh no mention of this great gift of Rome and Italy to the Pope. He that put down this small gift, and other things of less account there, as the making of a church of wood, to carry about with him to Constantine's commendation: would not have omitted this his great donation and liberality, to the Bishoppe of Rome, if there had been any such. Antoninus also, a diligent searcher of antiquities, of this donation writeth thus: Of Constantine's donation, is mention made in the decretals: but (saith he) that chapter is not found in the old decretals. What therefore, and how much he gave it is not certain. If this Chapter, be not in the old decretals, it may seem it crept in after. If a mean man should enjoy any lands, without plain and certain evidence: what a horrible sin were it? And is this no sin in the Pope? who should give light to others.

All their errors also by little and little crept in, as we may perceive by the writings of the fathers, and by their own councils. First it was decreed that the Bishoppe of the first sea, should not be called the prince of priests, or the highest priest, or any such like name: but only the Bishoppe of the first sea. The first supremacy was in order, not in honor; no not of the Bishop of Rome. And therefore Cyprian calleth him Collega or fellow Bishop. But afterward these names of highest priest, and prince of priests, and greater then these, were given to the Pope: as now we may see in his style. In the beginning, they brought in their images, under a pretence of putting us in remembrance, without any worship to be done to them: as appeareth by Gregory's Epistle to Serenus. In that thou hast forbidden them to be worshipped, we commend thee (saith he:) but in that thou hast broken them, we find fault with thee. But now, capping, and kneeling, and offering to them, are allowed; and nothing can be done too much to them. Eusebius also speaking of the first original of Images, even of our savior, and of Peter, and Paul writeth thus: But we have seen very ancient images of them, kept of diverse: which seemeth to me to be done, as a thing indifferent; and of the custom of the Gentiles, because they were wont to honor them thus, whom they accounted worthy of honor. For that the ensigns of ancient men should be kept to the memory of their posterity, as a sign of their honor, and of the love of these. So that then, these images crept into the church from Paganism, and not from any Apostolic tradition, by Eusebius judgment, and they were kept of them as memories; not worshipped as Idolles, as now is used.

How superstition began to grow in the church, that prohibition also whereof Augustine maketh mention, plainly proveth. His mother Monica would have brought into the church bread & wine and such like, to have distributed at the memories of the martyrs: but S. Ambrose had forbidden, that any such should be brought into the church. And he addeth the reason: Because these things done to their parents, were like y ^e superstition of y ^e gentiles. In the beginning, those same love feasts (which S. Paul and Justin martyr, and Tertullian, and all the old fathers make mention of) were taken away, because it was not lawful to make feasts in the church; or Maidens to sing songs, as appeareth by the 9. Canon of the council of Antisidiorensis, no doubt that their mass and sole communion, after might take place. In the same council it was decreed, that it was not lawful for a woman to take y ^e Eucharist with her bare hand. Here beginneth a counterfeit honor of the Eucharist, more no doubt, then before was used. Sixtus Primus ordained, that profane hands especially of women, might not touch the holy vessels. The Apostles ministered the communion, in a cup of wood Zepherinus after ordained a cup of glass: after came in silver and golden chalices: No doubt the plainer the matter was; the purer was the mystery. Stephanus primus ordained their Altar clothes, and priestlie ornaments like Aaron. Some priests after they have said the Lord's prayer do communicate, which hereafter we forbid (saith the council) but a blessing being given to y ^e people, then let the sacrament of the body and blood of the Lord be taken, in that order, that the Levites and priests shall communicate before the Altar; the clergy in the quier, and the people without the quier. Here beginneth the difference of the receiving the communion; but all received alike before: But now the people is shut out of the quier, and after from the cup also. But here yet is not the Canon of their mass: but the Lord's prayer and a blessing to the people, and the receiving of the sacraments. At this time began the honor of the saints to increase: Boniface having obtained of Phocas the supremacy, the first thing he did, he converted Pantheon, the temple of all the Roman Idol God's, to the church of our Lady and all saints. Honorius Bishop of Rome, he repaired the churches, and by the leave of Heraclius the Emperor, he took the tiles of brass from the house of Romulus, and covered S. Peters church with them. And in the council afore said, it was decreed that no judge should do any injury to any clergy man without asking the advise of the Bishop: And that it was not lawful for a priest to sit in judgment where as a man is condemned to death. And again, it is not lawful for a priest or Deacon, or for any of the clergy for any cause to draw his fellow clerk before any secular judge. [ 35] And so by little & little they exempted their clergy, from the sovereignty & government of the civil magistrate.

Of prayer for the dead.

PRayers for the dead, in the beginning were testimonies of love & thanksgiving to God for their departures, of the faithful, not doubting of their salvation, or that they were not in heaven with God, but in purgatory: as appeareth by Chrysostom and Ambrose, which for the saints, who were with God, report such prayers to be made. Of Constantine Chrysostom writes thus. Blessed Constantine, his image being once violated, with stones thrown at it, when as many pricked him forward to go out, and take revenge of those, who had so disgraced him, affirming that they had stricken all his face with stones; is reported smiling to have answered: I see never a wound made in my face: but my head is all sound and my face. And after: this man built many cities, overcame many Barbarians: but we remember now none of all these. But this speech is in every man's mouth, even to this day: and our children's children shall hear of it. And there is none that heareth it, that can hold his peace, but he will brust out and praise him, and will pray infinite good things to him, even now being dead. No man I am sure doubted, but that Constantine was in heaven: and yet we see, how he affirmeth, that all the people prayed for him. And for such they prayed or wished well to in those days. And of all the faithful now departed, condemning the mourners, which then they used to hire, to mourn for them, thus he writes: Why callest thou the priests and the singers? not for this cause, that they should comfort thee, and for the honor of him that is departed. Why doest thou then dishonor him? as though he were not with God, as though he were in a lamentable case. And in the same Homilie. Mark what thou s • gest, when thou comest to that place: Turn to thy rest, O my soul, for the Lord hath done well unto thee. And again, I will fear no evil, because thou art with me. And again, thou art my refuge, from the trouble that compassed me about. Mark what these Psalms mean. But thou markest not, and art even as it were drunken with sorrow. And after: Thou sayest; Turn unto thy rest, O my soul, for the Lord hath done good unto thee, and doest thou mourn? Is it not a plain mockery? is it not a jest? For if thou believest that to be true which thou speakest, thou lamentest in vain. If thou dissemble and counterfeit, and count all this but fables, why doest thou sing these things thyself, and sufferest others to sing the same? Why doest thou not drive the singers away? I greatly fear least by this means, some great evil will chance to the church. Let us therefore hereafter amend this fault of mourning. And after he threateneth to excommunicate them, as Idolaters, which shall hire any mourners. And speaking of the ceremonies they used then about the funeralles of the dead, thus he writeth: What mean the torches? but that we follow them as conquerors; what the hymns? do we not glorify God, and do give him thanks? who now hath crowned him that is dead, and hath delivered him from his labors, and being taken out of this uncertainty doeth keep him with himself. They used torches, as should seem, to declare they were now in the true light; as we use ringing, at the funerals of our brethren, in token of our joy of their faithful departures, or to comfort the sorrowful hearts of their friends. For in bells is a kind of music, and all music is comfortable. This no doubt was the first use of ringing at funerals, to comfort the living, and not to profit the dead. But as this first ringing: so also our curfewe hath been abused and turned to a wrong ende. Ringing of curfewe at the first was ordained, by William Conqueror, that all men after the ringing of a bell (to avoid privy conspiracies and assemblies against him, in the night) should cover the fire, and go to bed. And therefore the bell was called, the curfewe bell. But since, this curfewe ringing hath been used, on saints eeuens: as though it had been ordained by the church, for the honor of them. It is wonderful, howe Satan could turn this to a quite contrary ende: and that men would not perceive it. And Ambrose prayeth thus for Theodosius: Give rest O Lord to Theodosius, the rest which thou hast prepared for thy saints: and yet there also he saith; Theodosius abideth in light and triumpheth in the companies of the Saints. Thus began prayers for the dead: but soon after, they are accounted as helps out of purgatory: they proceed of a doubting, whether the party which is prayed for, be saved or not.

Of Monks and Friers.

OF the first Christians we may read thus in Justin the martyr: Christians (saith he) are not distinct from other men, neither in country nor speech, nor in politique or civil orders of their lives. For they neither dwell in cities by themselves; neither do they use a language, which differs from the language of other men; neither have they a kind of life, which is notable, or to be wondered at, by reason of some strange thing in it: neither do they endeavor themselves to learn anything, that curious men devise. Neither do they maintain the opinion of any man, as some do. But dwelling partly in the cities of the Grecians, and partly of the Barbarians as every man's lot befalls: following the laws of the inhabitants, in their apparel and living, and such like things which concern life. But for all this, they set before our eyes, a wonderful state of their common wealth. They dwell in their own countries; but as it were strangers: They have all things common with other men, as it were Citizens; and yet they patiently suffer all things, as though they were strangers. Every strange region is their country, and every country is as it were a strange region to them. They marry wives, as all other men do, and beget children, but they cast not forth their children: They have a common table, but not defiled: They are in the flesh, but they live not after the flesh: They live on earth; but they have their common wealth in heaven: They obey laws which are enacted of princes; but in the manner of their life, they far exceed all laws: They love all men, and all men persecute them: They are not known, and yet they are condemned: They are killed, and yet they are revived: They are poor, & yet they make many rich: They lack all things, & yet they abound in all things. And after: that I may comprehend all things in a word, that which the soul is in the body, Christians are in the world. The soul is dispersed through all the members of the body; and Christians through all the cities in the world. The soul dwells in the body; but it is not of the body: so Christians dwell in the world, but they are not of the world. The soul which is invisible, is placed in the bod • e, as in a garrison; so Christians are known while they live in the world, but their divine worshipping of God, is invisible. The flesh hateth the soul, and makes war against it, because it cannot enjoy her pleasures; and the world hates Christians, because they resist their pleasures. The soul loves the flesh which hates her, and she loves all the members: so Christians love them that hates them. The soul is included in the body, but it preserveth the body; so the Christians are kept in the world as in a prison, but they preserve the world. The immortal soul dwells in a mortal tabernacle: so the Christians inhabit those things which are corruptible, as strangers, looking for heavenly incorruptibility. The soul, when as it fareth worse, with meat & drink is better: so Christians daily also, they are punished and their number increaseth: for God hath put them in such a place, which they may not forsake &c. So y ^t it should seem, in Justin the martyr • s days, all Christians were monks; and as S. Paul teacheth them, used this world as though they used it not; and were here as pilgrims & strangers, as also S. Peter counselleth: and not any one sort of men, as after began to be practiced in the church. Neither in his days, was there any such kind of men; differing from others in apparel and manner of living, as now our monks and friers are. And after, when the first monks began, we may read thus in Eusebius, as he cites out of Philo. First of all they forsook all their goods, which give themselves to this Philosophy, and they go out of cities, and live in small gardens and fields: forsaking the company of unlike living, or trades, knowing that these are a hindrance to those, that will walk the hard and stiepe way of virtue. They have in every place an house appointed for their prayer, which they call 〈 in non-Latin alphabet 〉 or monasterium, which in our language signifieth an assembly of gravity or comliness. Into the which they going aside, they celebrate the mysteries of a virtuous and chaste life: bringing in thither, neither meat nor drink, but the books of the law and the prophets, and psalms and such like. They spend all the whole day in study of the holy scriptures, and unfolding the allegories of the laws, given to the fathers. For they think those things which are written in y ^e letter of the law, to be forms & images, and under them to lie hid some secret mystery. Abstinence (as a foundation) first they lay in their mind, and on this they go forward to build, the rest of the virtues. None of them eats any meat till the sun be set; joining the time of light, with their studies of philosophy: and the time of darkness, with the care and provision of their bodies. And with the men whom we have spoken of, are women; among whom, many are old virgins, keeping the perfection of a chaste body, not through any necessity: but through devotion, while they desire to consecrate themselves to the study of wisdom, not only in mind, but in body; counting it an unworthy thing, to make a vessel prepared to contain wisdom, a bond-slave of just. And of their holy exercises thus he writeth: As we do especially on the day wherein the Lord suffered, when as we are content to watch all night, in prayer & fasting, and to hear the word of God: so do they. One among them in a plain tune beginneth a psalm, and as he singeth one verse; all the multitude 〈◊〉 sweateth another, &c. Here we may see the original of the •• r • t monks and Nuns: They forsook the company of the world, that they might more earnestly study the scriptures: they kept • ta • tie, not for necessity; but for devotion. In those days there was us vow. And lastly, they understood the psalms they song. 〈◊〉 unlike these in all points to ••• our Monks and Nuns?

Epiphanius telleth of certain heretics called Massilian, and they were like our friers, which forsook all that they had, and lived by begging, and did not labor, and he saith they took occasion of the their sect, of certain of our brethren, which knew not the mean of Christian conversation, which bids us forsake the world. But the scripture (saith he) saith; he that laboreth not, should not eat. And these abuse that place of scripture, Labor for that meat which perisheth not: but endureth to everlasting life. Here we may see; the root of begging frieris, & idle monkerie, springing in Epiph • nius days. But Epiphanius affirmeth, that in all the monasteries 〈◊〉 Egypt, and in all other places, they all labored for righteousness, as the Be doth, in their hands having the wax of their wor •• s, and in their mouths, drops of honey; that is, the praises of God, and (as he expounds it after) the declaration of all the scripture. And they labor (saith he) least they should stand in need, and so be glad to flattermen. And after he proveth that all the saints 〈◊〉 labored: Moses, Jacob, Paul. And he addeth, That many priests of God, following the Apostle Paul, have found out some are, agreeing to their ecclesiastical function, by the which, with the preaching of the word, they might live themselves, besides the oblation and first fruits: and also through Christian charity, might impart somewhat to others. Although they are not compelled to this, nor appointed to it: but that they have to live on the labors of their preaching, and they are sustained according to the doctrine of righteousness: but yet they do this themselves, of a most frank and free will. This place showeth of what kind all the monasteries were in his days, what were the monks: students of the scriptures, pray • ers of God, and laborers with their own hands, least they should become flatterers of men, for their living. Secondly, that many things were done then voluntarily, and not of necessity: as that many pastors labored for their livings with their own hands, And many also were virgins voluntarily: For so it may be gathered, out of another place of the same Epiphanius. Whatsoever (saith he) naturally the heathen observed & kept, the same things are observed in the church: partly by precept and commandment, partly by the taking up or embracing of a most ready will, even now God himself rejoicing, at the force of his doctrine. And first of all, the corner stone (as I may say) the foundation in it, is virginity, which i • practiced and exercised of many, and highly commended. After this followeth the solitary life, of both sorts; both men and women, living solitary. So that virginity in his days was voluntary: and also the solitary life, which he before had spoken of. There was is • owe laid upon the back of any. God will have all the jewels and ornaments brought to beautify & adorn his tabernacle, come voluntarily: as in the law, so in the gospel, whether it be the purple, or read scarlet of martyrdom, or the blue silk of humility, or the fine linen of virginity, or the rough goats hair of abstinence or fasting. And these voluntary offerings were used in the fathers days. Afterward Satan the deprauer of all things, addeth vows to these, addeth merits, addeth necessity: to make Christians as S. John saith, to loose these excellent works.

Of such kind of monks, Chrysostom writeth: Shall we walk beloved (saith he) to the city of virtue, to the tents of the saints? mean the woods and mountains? there we shall see the highness of humility: for men, who before were excellent in honors, or abounding in riches, now punish themselves. These in all things now, as it were with letters, write humility in their garments, houses, services. To be clothed finely, to build stately, to have many to wait on them (which are as it were the very touchwood of pride, and do draw men to it against their willes) among these, are quite banished. These kindle the fire themselves, these cleave wood, these play the cookes themselves, and wait upon strangers. And a little after: what man elles thou, that these have one coat, and diet or able; when as they have all one heart, not in substance only (for all men have so) but in charity? Such humble, such painful, such learned, such voluntary monks; were the first monks: Our statelie, idle, ignorant, and forced and vowed monks; crept craftily in after. And ••• se form • were the monks, which Chrysostom praiseth. Of such monks we read here in England, in the Monastery of Bangor, wherein there was said to be such a number of monks (as Bede reporteth in Gregory's time) before the Pope had obtained his supremacy of Phocas: that when the monastery was divided by governors into seven pages, no part had less then 300. men under it, which all laid of the • bou •• of their hands. And that these monks in time, began to degenerate, we may plainly learn out of S. Augustine: who writ a book, of purpose against such monks as in his days would not labor, as the former monks did. And in the ende thereof he complaineth thus: O servants of God, O soldiers of Christ! we ye ignorant of the sleights of your crafty enemy? who going about by all means, with his filthy savors to observe your good name, that sweet savor of Christ, that godly souls may not say: we will run after the sweet savor of thy garments, and so may escape his snares: he hath dispersed so many hypocrites 〈◊〉 the habit of monks in every place, wandering up and down coun •••• never sent, never standing, never abiding anywhere. Some make va •• shows of the members of Martyrs, some make large the hemanes and philacteries of their garments, some say that they hear say that their parents, or kinssolke lived in such a country, and that they go to see them. They all beg, they all demand either the maintenance of their gainful poverty, or the price of their counterfeit holiness, &c. And have not Friers of late done thus? What hath been so gainful, as their poverty? What hath been so common? as to ask money or wages, for their counterfeit holiness? This co •• tous superstition sprouted in Augustine's days, as may seem, but at last had spread it self over the whole world.

Of Marriage and single life.

THe single life also, in the beginning was not enjoined ministers. For S. Paul saith, marriage is honorable amongst all men: as in the law, so in the gospel; even amongst priests and ministers. And he makes it a mark or token of choosing a bishop: If he have governed his own house well. And in another place he saith: Of virgins I have no commandment of the Lord; no nor of virginity; no not to priests, and ministers: but he leaveth that free, but he wisheth that all were as himself. And of ministers and priests, and of the chastity that many of them used in the primitive church, Eusebius writes thus: There is one •• ide of life (saith he) exceeding the common course of the life of man, not caring for wife and children, or riches, and wholly addicted to the service of God, for the love of heavenly things: and these execute the priests office. And after speaking of the priests, he saith: It becometh them, which have consecrated themselves to God's service, to abstain from the society of a wife. Here is chastity, for the love of heaven, according to our saviors saying: He that can take it, let him take it. Here is a decency; not a necessity: Here is a zeal, not a vow. And these were the causes that made so many live in chastity in those days. And of this voluntary chastity and living solitary, thus we read of Augustine himself: being now baptized of Ambrose, and being turned to God, from the inward bowels of his heart, he forsook all the hope he had in the world; seeking not now a wife, nor sons, after the flesh, nor riches not honors of this world; but he determined to serve God, with all his; studying to be in that, and of that little flock, whom the Lord speaks unto saying, Fear not little flock, it hath pleased your father to give you a kingdom. Sell that you have, and give alms, and make you bags, that shall never wax old, and treasure never sailing in heaven, &c. And after: And then, being above thirty years old, his mother being alive only, called Monica, and living with him; rejoiced more of his purpose taken upon him of serving God, then of children after the flesh. Here we may see a holy purpose, of not marrying, of serving God, of forsaking the world: not any vow. Following herein the steppes of saint Paul, who thus writes to Timothy: Thou hast fully known my doctrine, manner of living, purpose, faith, long suffering, love, patience, &c. Here is the Anatomy of S. Paul's whole life, put down (as may seem:) But here is no vow at all mentioned, but a purpose of conteinning the riches, pleasures, & vanities of the world; which purpose S. Augustine here followed. And of this purpose of single life, S. Paul also writeth, concerning parents in marrying their da • ghters: He that (saith he) hath determined in his heart, ha •• ng no necessity: but hath power over his own will, and hath decreed this 〈◊〉 his heart, that he will keep his virgins: and not give her to marriage, doth well. Here the father, knowing his daughters strength, may fully purpose in his mind, not to give his daughter in marriage, but to keep her a virgins: here is no vow, but a purpose of the father. So may, no doubt, every man, weighing his own strength, purpose in his heart to live unmarried, if he will, without any vow. And of this holy purpose we read after in Possidonius, of S. Augustine's kinsfolks, who were no priests, thus: Neither dealt he with his kinsfolks, either placed in this purpose, or without it, in his life time, after the manner of the common people. To whom whilst he was alive, he bestowed that in alms (if need were) which he bestowed on others, but not to make them rich, but that they should either not want, or less want. He did not enrich his kinsfolks, neither in his life, nor at his death: but if they stood in need, he relieved them, that they should less need. And some of these also were in this holy purpose, as should seem, voluntarily following his counsel and steppes, and some were not. And S. Augustine himself, counting it a degree of perfection in Christianity, not to seek after the riches of the world, thus writes of this his purpose: I which writ these things, have loved that perfection, of the which the Lord spake to the young man; Go and sell all that thou hast. And I have not done this by my own strength: but by his grace. And how far I have gone forward, in the way of this perfection, I know more myself, then any other: but God more then I. And to this purpose, with all my might, I exhort others; and in the name of the Lord, I have companions, to whom this is persuaded by my ministry: so that especially▪ wholesome doctrine may be kept; neither that we should judge those with vain contumacy, which do not these things. This was a voluntary purpose of Augustine, and no vow. Arnobius of this purpose also writes thus: The humble stand also in the purpose of holiness; who that they may please the Lord in the lande of the living, they persevere, standing in the land of the dying. In Psal. 113. and in Psalm. 118. The just Lord much safeth not, forced sacrifices. Of single life, Epiphanius thus writes against Montanus, We lay the necessity thereof on no man: l •• t with good counsel, we admonish, exhorting him which is able. Neither do we lay a necessity upon him, that is not able, neither do we reject such a one, from life. For the holy word hath taught all, that we should bear the infirmities of the weak.

Of king Ethelbert, we read thus in Beda: There began many daily to flow together, to hear the word of God, and forsaking gen ••• me, by believing, to associate themselves to the church of Christ: 〈◊〉 whose faith and conversion, the king is said to have rejoiced. And although he compelled none to Christianity; yet for all that, they that believed, now he embraced with more entire delight, as fellow citizens of the kingdom of heaven. For he had learned, of the doctors and authors of his salvation, that the service of Christ ought to be voluntary, and not by compulsion. Although marriage in the beginning was thus left free: yet by little and little, single life crept into the church. Thus we read in an Epistle, Dionysius Bishop of Christh wrote to Pintus a Bishoppe concerning this matter. He ••• eth him, & beseecheth him, that he would not put grievous burthe • s on the disciples necks, neither that he would enioine his brethren the necessity of forced chastity, by which, the infirmity of a great many should be in great danger. Here is plainly Dionysius • inde, that this is a yoke, and that it is not to be put on the brethren's necks, and that it is dangerous. So that then, this single life, this vow of chastity, which now all priests must take upon them, was not then in force. He being a Bishoppe knew it not, Pintus answering him thus: That he would embrace the sentence of better counsel, and that he would send him letters hereafter, of stronger meat, not necessary for all, but fit for some, who can comprehend it. Thus by degrees this single life crept in, Dionysius is of one mind (as concerning it) and Pintus of another. In the council of Nice also, they would have decreed, that the priests and deacons should not company with their wives, which they had married before consecration. But Paphnutius, who was vn •• nted himself (through devotion, not for any vow, no doubt, as were those former Monks;) yet he defendeth marriage. Satan by him repelled at y ^t time: yet no doubt after attempted the matter again, and prevailed. He was busy to bring the ma • ter to pass, as we may read in histories.

Jerome saith, as though at this day also, many priests have not wives. In Jerome's days, as may seem, who extolled virginity wonderfullie: yet the matter had not gone so far, as to banish priests in all places from their wives. Ignatius of the marriage of ministers writes thus: I find not fault with other saints, which were coupled in marriage, whom I have now made mention of. For wish myself worthy in the Lord, to be found at their feet in h •• kingdom; as Abraham, Isaac, and Jacob; as Isaiah, and the other prophets; as Peter and Paul, and the other Apostles, who were m •• ed, who had wives, not for carnal pleasure: but for to raise up y ^e posterity. Mark here the marriages of the saints, and also the ende 〈◊〉 their marriages, even to raise up children to serve the Lord. And Chrysostom writes the like: Yea (saith he,) had the prophet a son? then he had a wife: That thou mayest understand, that marriage is not evil; but fornication. But many times when we reason with the people, saying, why live you not well? why do you no • excellent good works? How can I, say they, unless I should depart 〈◊〉 my wife, unless I should bid my children farewell, unless I 〈◊〉 not follow my business. And why? doeth thy marriage binder th •• Thy wife was given thee as a helper, and not as a hinderer. Had not the prophet a wife? Marriage hindered not the spirit of grace: but he lived together with his wife, and yet nevertheless was a prophet. Had not Moses a wife? and yet he brake the rock, and changed the air, and talked with God, and restrained God's anger. And what? was Peter that foundation of the church, that earnest lover of Christ, that unlearned man in speech, and yet a conquerer of Rhetoricians, that simple soul, that stopped the mouths of philosophers, who dispersed the wisdom of the Greeks like copwebbes, who went over the whole world, who cast his net into the sea, & caught y ^e whole world what saith the gospel? Jesus went in into Peters mother in law, who was sick of a fever: Where was a mother in law, there was a wife, there was a marriage. What also, had not Philip four daughters (as we read in the Acts) where were four daughters, there was a wife, there was marriage. What name I these Christ was borne of a virg •• but he came to a marriage, and brought a gift with him, &c. H •• e we may note, that Chrysostom affirms, that marriage hindereth not the spirit of prophesy. One may be married, and be a prophet, may talk with God, even as Moses did; that marriage hinders not godliness or virtuous living: and that, in the Apostolic Church many were married. And in another place he writes thus. I will therefore show to you, that neither riches hinder, nor poverty, nor warfare, nor traffic, nor marriage, nor children, nor servants, nor workmen, nor any such like. Christ was bidden to a marriage, came he or came he not? It is certain that he came. If he came, therefore marriage is not evil. Thou canst not excuse. I say also, that not only he came, but that he brought a gift with him: He turned water into wine. Do not excuse thyself by reason of marriage; the Lord was present at a marriage, and honored marriage: and doest thou find fault with it? & doest say it is a hindrance to godliness? wilt thou know that it hindereth not, to have wife and children? Had not Moses wife and children? This thy excusation, this pretence is a snare of the devil.

Chrysostom also writes thus upon those words (If any man be blameless:) He intends plainly to stop the mouths of heretics, which condemn marriage, showing that it is a thing not worthy to be blamed; yea that it is so precious, that with it also, one may be advanced to the throne of a Bishop. And again to Timothy he saith not this, as establishing a law, that a Bishop could not be without a wife: but he appointes a mean thereof, because the Jews might marry again the second time, and have many wives at once. And Augustine writes thus: And that in this place, we may say something of the Apostles, which concerns the force of the matter, surly S. John was a keeper of chastity; but his fellow disciple S. Peter, is known to have had a wife, and the begetting of sons hindered not the merit in the first place of this Apostle. He showeth that one that is married, if in other things he keep the commandments, he ought and may be made a priest. Eusebius also out of Clemens cites, that Peter and Philip had wives, and gave their daughters also in a marriage: yea and Paul thought not much in one of his Epistles, to make mention, or a salvation of his yoke fellow which he therefore affirmeth he carried not about with him, that he might be more ready to preach the gospel. And because ( saith Eusebius) I have here made mention of Clemens: it shall not be amiss to bring forth another excellent sentence of his, which in his seventh book he hath set down. They say (saith he) that Peter when as he saw his wife lead to suffer martyrdom, did rejoice, because of her election, and of her returning to her own house, (meaning heaven as I suppose) and to have cried unto her as she was lead, and calling her by her name, to have said unto her: O wife remember the Lord. Such were the marriages of the saints, such was the perfect love of the blessed. By this history also we may plainly see, that the Apostles did not cast away the care of their wives & children, though they were Apostles; but that they gave their daughters to marriage: And that Paul also was married; wherein Clemens agreeth with Ignatius; & that Eusebius calleth this a saying worthy of all memory, that Peter spake to his wife. Here is also the cause put down why they did not carry them about with them: that they might be more ready to preach the gospel. The same reason we may read in Martials Epistle, A noble man was converted to the faith by Martials preaching, and for the sweetness of the reward to come, he refused the knot of carnal marriage, that he might serve God more freely. Neither do we therefore forbid marriage ( saith Martial) when as this marriage is honest, and lawful, and granted of God, from the beginning of the world, for the multiplication of mankind. Insomuch also my master and Lord Jesus Christ allowed the lawful and chaste bed of wedlock, to those that will marry in the holiness and honor of chastifie, that being bidden to certain marriages, he sanctified them, with the presence of his majesty, and made them glad or merry, with a most wondrous and strange miracle, &c. But after, speaking of widowhood and virginity, he adds this: But beyond these degrees, lawfully granted to man, he both placed widowhood, in a greater reward, and he hath shown the third excellent step of virginity, being perfect, and like to the worthiness of Angels, to the which the Lord hath invited us, saying, All men are not able to comprehend this word; but he that can comprehend it, let him comprehend it. As in precious stones, there are degrees of excellencies; yea and almost in all things, so in virtues; so in states of life: But our savior binds none to any. He sets virginity in the highest place, as a price, and saith, that he that can get it, let him get it. And to get this price or best game many of the ministers strove for, in the primitive Church, as Prudentius notes in his verses, very finelis.

Here we may note out of these verses, that chastifie w • sheth her sword, wherewith she hath killed lust, in the waters of Iordaine, that is, in the waters of baptism: because all virgins stand in need of the grace of God, and God hath stopped the mouths of all, even of virgins, that he may have mercy of all. Then, that she placeth this her sword, in the church of Christ, near unto the Altar; she puts it not up into the sheathe, least it should rust: and there it shineth gloriouslie, because of all other sortes of men, the ministers of God especially, should use it, in subduing lust & carnal concupiscence. This seemeth to be Prudentius ••• ning. And to Prudentius in some respect concerning virgins imperfections, agreeth Justin the Martyr, who writes thus: As in man's laws (saith he) he that contractes a double marriage is guilty so by our masters doctrine, they, which look after a woman to desire her, are sinners. And Augustine also affirmeth, that there is no man whom the law of concupiscence makes not guilty.

But to return again to the marriage of ministers: Eusebius writes thus of a Bishoppe and Martyr, called Phileas, that was married: This troupe of soldiers (saith he) a famous captain did lead: this flock, a notable shepherd adorned, by name Phileas: who was Bishop of a city called Thmuis, &c. And when as he had many noble men his kinsfolk and cousines in that city, he was often brought before the governor, and that he would yield to his admonitions, having so many and great kinsfolks entreating for him: he was persuaded that he would have respect of his wife, and to take consideration of his children, and not to persist in his former obstinacy: but he, as though water should slide over an unmovable stone, did refuse their babblings, did lift up his mind to heaven, had God in his eyes, accounted the holy martyrs and Apostles his kinsfolks, &c. By this history it is evident, that bishops were married, and that their marriages were not then infamous; seeing they had honorable kinsfolks. That age, as should seem, giving honor to ministers and to their children, as king Solomon did in the old law to the priests and unto their children, of whom in some translations we read thus: And Azariah the son of Nathan, was over the officers, and Zabud the son of Nathan a priest, was the kings friend. No doubt he was of great account with king Solomon, that was worthy to be called his friend. Of Constantine also we read thus: He had y ^e ministers of God, being sent for, in great honor ever. And he shown all courtesy to them: men simple both in countenance and in apparel; yet for another consideration they were his companions; not as his servants. Whither soever he went, he caused them to go with him, supposing that he then was at his right hand, whom they served: Euseb. de vita Const. lib. 1. The priests among the Grecians, have ever had their wives. The Pope himself confesseth in his decretals, That the east church never admitted the vow of chastity: and that in inferior orders, they may marry; and in the higher orders, that they may continue in the marriage, which was already made. And the Gloss saith, that in the west church also, some think that the priests are not bound to single life by their vow: but by the institution or ordinance of the church. So that this single life of the ministers, was not any apostolical or general decree, which the Greek church never heard of, in the beginning of the faith, as should seem; nor ever received. Neither was it a divine ordinance: but a human constitution, ordained by the Church. In Ethiopia in the country of Preterianes who is a Christian, the priests have wives at this day also, as Paulus Iouius reporteth, although they may not marry the seconde time. But Matheus Dresserus, writing of the church of Ethiopia, saith thus: Marriage is no less lawful to the clergy and priests, then to their other citizens: yet so, as the first wife being dead, it is not lawful to marry another, without the Patriarchs dispensation. So that if he do dispense with them, they may marry the second time also. In England when the faith was here first planted, the priests and clergy men had wives, as appeareth by Polidor Virgil, who writes thus of Edgar. He chose to be of his counsel learned, holy and godly men, and he made such Bishops over Christ's people. Amongst whom he loved especially (next after Dunstan) Ethelwood & Oswald. The king gave so much credit to the learning & holiness of these three, whereof they made great shows (as monks know how to do such a like thing very cunninglie sometime) that partly, he being moved with their request, and partly being moved, because he saw that the chief priests kept their wives, contrary to that, the fathers had a little before decreed: that he entreated with many requests, John the fifteen Bishop of Rome, that for good causes, which the Monks had found out would be for their commodity, that he would grant, that it might be lawful for them, by his authority: to expel out of the Colleges of Worcester and Winchester, those priests, which they called secular Canons, and to bring to their places his Monks, which he obtained. Here we may plainly see, that the priests here in England had wives, and that they had Colleges at Worcester, and at Winchester. And that by a decree of the church a little before, it was decreed, that they should have no wives. But the ende of this history, makes the matter more plain: The priests, being thus expelled by the Monks, determined to plead their cause, why they should be expelled. The matter is brought before the judges, who when they heard the matter at Winchester, in a parlor of the Monks, in a great assembly; and that the greater part had decreed, that the priests were to be restored to their former honors again: Behold suddenly this voice was heard: (They think not well which favor the priests:) as though the law made more for the Monks, which had violently taken away other men's goods, then for the priests, which demanded their own. But because the Image of Christ, which stood before them, seemed to give the voice, they all gave credit to the Oracle: so that the priests were overcome, and the tumult was ceased. And so the Monks, by God's help or by man's rather (for even then there were some, that thought it was the Oracle of Satan rather then of God; and that it was uttered by man's policy, and not by God's power) kept as well as might be, the things they had gotten. So by this forged Oracle, the priests in England lost both their goods and their wives. In Ireland also the Bishops and priests had wives, in the beginning of the church. For thus we read of Celsus Armachanus an Archbishop of Ireland: And Celsus had wife and children, even being a Bishop, as it was the custom among the Irish men, till that age. For they had been Bishops by succession of inheritance fifteen generations, with spiritual supremacy of that country, and eight of them had been very well learned. Neither suffered they any to be Bishops in their Diocese, but of that family and kindred. This affirmeth, besides S. Barnard in the life of Malachias; Vincentius, Antoni • us, and Petrus de Venetiis. Although marriage in the beginning was thus lest free in all countries: yet by little and little we may see, howe this single life crept into the church. Of the priests also in Germany, Auentinus writes thus: About the year of our Lord 1071. the priests of Germany in that age had wives, like other Christians, and begat children: as in the deeds of the gifts of lands which they made to churches, religious men and Monks; I find where they, with their husbands are put as witnesses, and are called by a commendable name, presbyteresses. In the council Ga • grenfis it was decreed thus: He that shall make a difference of a priest that hath a wife, that he ought not when he ministereth, be partaker of the oblation: let him be accursed. Some thought (as it should seem) that the sacraments ministered by them, who were married, were not so holy, as they were, which were ministered by them who were unmarried: whom this council condemneth. By little and little, thus marriage was st • ll shot at: and at length, quite banished from the ministers of the west church. Concerning which, Lorichius a learned papist, writeth thus: We confess that it was an error, that lawful wives were forbidden to the Clergy, and that they have made the degree of spiritual affinity, an impediment of marriage. But these errors may be excused (saith he,) because they, who made these laws, were deceived by the show of virtue. He doeth confess that it is an error: belike he had tried that, which Erasmus writeth: The world ( saith Eraimus) is full of priests, which keep Concubines. There is a Bishop in Germany, who told at a feast, that in one yere there were presented to him eleven thousand priests, which only kept Concubines. For such, every year, pay something to the Bishop. Oh horrible report! This monster, their single life, by little & little springing in the church, hath brought forth. Were it not better that these might have had wives? But it should seem, the Popes and Bishops covetousness would not permit it.

There is nothing at this day, causeth the marriages of ministers to be so found fault withal, as the excess of many of their wives. And here I could wish that all the ministers of God would mark what our savior saith concerning ministers. They are the salt of the earth: If the salt have lost his savor, wherewith shall it be seasoned? it is thenceforth good for nothing, but to be cast out, and trodden under foot of men. A fearful sentence. And whereas they are salt, they must season their own families first. And this no doubt respected S. Paul, whereas he puts down this as a chief virtue in a minister. One that can rule his own house well, having his children under obedience, with all decency or comeliness. For if he cannot rule his own house: how shall he take care of the house of God? Where we may note, that it is the part of a minister, as well to govern in the church, as to teach. Wouldest thou (being a minister) not be despised then, or trodden under foot of men? be salt in thine own house first, and then after in the church of God: flatter no man in his sins. The lack of this seasoning, makes many ministers so contemptible in the world, as they are. They are the light of the world, let them take heed what they do; their doings are soon espied and quickly practiced. They are as a city built on a hill, which cannot be hid. All men mark what they do, and are ready to carpe at it: therefore they must have special care, what examples they give. Our savior saith, he that shall offend one of the little ones, that believe in me, it were better for him that a millstone were hanged about his neck, and that he were cast into the sea. And again, Woe to the world because of offenses. Offences bring all calamities, all miseries upon the world. It is not also without cause, that S. Paul so precisely speaks of the manners of ministers wives, by themselves, not comprehending them in the common doctrine of other women: whose first virtue, that he requires in them, is comeliness, decency, and soberness: which also he requireth in their children. And that the conversation of women is no light matter to further or hinder the gospel, let us mark what S. Peter writeth: Let wives be subject to their husbands, that even they which obey not the word, may without the word, be won by the conversation of the wives. See how the Apostle seems to give more force to the good conversation of women; then to the word of God. And if the conversation of all wives have this force, to win to the faith: then especially, the conversation of the ministers wives. And as they may help to win to the faith, by their good conversation: so if they hinder by their evil conversation, let us mark what followeth. God saith thus to David, because thou hast caused the enemies of the Lord to blaspheme, the child shall surely dy. To give cause to God's enemies to blaspheme, and speak evil of his name and word, is a grievous sin; it killed David's child: and even so no doubt, it shall not spare our wives and children, if through them, we give any occasion for God's enemies to blaspheme his name. The example of Eli plainly proves the same. His children were sinners, and wicked: like the sons of Belial. And he rebuked them with words: but like a tender hearted father, he suffered them. And by their means, the sacrifice of the Lord was abhorted. And therefore the Lord threatened Eli, that he would cut off his arm, and the arm of his fathers house, and that he should see his enemies in the house of the Lord, that his sons Ophnie and Phinehas should die both in one day: And that he that was left in his house should be glad to beg, even for a piece of bread. And do we think, if we follow these steps, we shall escape these plagues? Oh therefore let all God's servants and ministers have a special care of their wives & families; that they may stop the months of the adversaries: whose excess is a great scandal, is an offense. Some of them are not humble, like Mary the mother of Christ: but proud like Mary Magdeline, who no doubt delighted in her hair, beauty and costly ointments before her conversion; who being converted, now prostrated all at the feet of Jesus. They will not take pains to visit and serve their inferiors, as Mary did, but neglect and despise them. They are not housekeepers, as S. Paul commands them: but like Dinah desire to see & to be seen. They are not like Sarah obeying their husbands: but rather like Ziphorah, the wife of Moses, who contemned the doctrine of her husband: They are not arrayed in comely apparel, with shamefastness, and modesty, ( which they teach out of S. Paul) but with broidered hair, or gold, or pearls, or costly apparel, which attire becometh not women which profess the fear of God. They forget that good lesson their husbands teach out of Saint Peter, Whose apparelling let it not be outward, with broidered hair and gold put about, or in putting on of apparel: But let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. Their apparel must be costlie: or else it will not please them. They are not like Hester, that refused those odors and perfumes which the other maidens required: but rather like Jezebel, painting and starching their faces, and their ruffes, and trimming their heads. To conclude, they are not like the kings daughter, who was all glorious within, but like to those proud daughters of Jerusalem, of whom Isaiah speaks in his third chapter, with their lawnes, round tyres, and such like vanities, which as in all women: so especially in ministers wives, threaten desolation and destruction to our country, death to our Valiantes, as Isaiah there plainly witnesseth. And do we not fear God's word? There shall not pass one lot, or tittle of it unfulfilled. These womens pride and vanity brought ruin and desolation to Jerusalem: And shall England escape, unless it repent?

Gregory Nazianzen upon the funerals of his father, who was a Bishoppe, writes thus: It is hard to say (saith he) who was more happy in marriage then he. For I think, if any man of the whole world would desire to have a good wife, he could not find a better and more convenient, then he had. For the excellencies of all virtues, of all men and women, in these two met together: so that, that marriage was not so much a coupling together of bodies, as of virtues. For although they excelled others; yet between themselves, in the equality of their virtues, they could not one go beyond another. Surely she that was given to Adam, that she might be a helper to him, seeing that it was not good that man should be alone, for an helper became an enemy, and was not a bedfellowe, but an adversary, stealing away her husband through pleasure, and through the sign of knowledge, banishing him from the tree of life: but to my father, she was not only given an helper (for that was less to be wondered at) but she was a guide to him, which by her self did draw him to every excellent verue, both by her words and works. Bishops and ministers were married in those days, as plainly appeareth by this narration. I would to God all Bishops and ministers wives, were like this woman: it would cause their marriages not to be so evil spoken of, and their children (for which now they are so careful) without all doubt work prosper a great deal the better: even as Gregory Nazianzenus did, who grew to that excellency, that for his knowledge he was called the Divine.

Of Fasting and abstinence.

FAsting and abstinence from meats in y ^e beginning was used as a means to tame the flesh, (as y ^e Apostle saith.) Concerning which Cyril puts down his opinion, & the opinion of the catholic church in his days, thus, most evidently: How (saith he) after you have known the truth, are you turned again to the weak and beggarly elements of this world, which as from the beginning, ye will observe again? You observe days and months and times, and years. See how by his Prophet Isaiah, the Lord refused this kind of fasting: and saith, I have not chosen this fast, saith the Lord, for a day that a man should humble his soul. Thou if thou wilt fast, and humble thy soul, according to Jesus Christ; the time of the whole year is open unto thee: yea have thou the days of thy whole life, to humble thy soul in, if so be that, thou hast learned of our Lord and savior, which is meek and lowly of heart. Thou therefore if thou wilt fast, fast according to the commandment of the gospel, observe in thy fasting, the laws of the gospel. In which after this manner our Savior commands, concerning fasting: But thou when thou fastest, anoint thy head, and wash thy face. If thou ask how thou shalt wash thy face: Paul the Apostle teacheth, how thou mayest behold the glory of the Lord, his face being revealed unto thee, being fashioned again according to the same Image, from glory to glory, as though by the spirit of the Lord. Annoint thine head: but beware least with the oil of sin. Let not the oil of sin make thy head fat: but anoint thy head, with the oil of joyfulness, with the oil of mirth, with the oil of mercy. So that according to the commandment of the wise man, mercy and truth depart not from thee. So that, when we fast, to wash our face, by Cyrilles judgment, is to meditate in the scriptures, by which we are reformed again, to the glorious Image of God. O happy meditation and reading! which reneweth in thy soul, by little and little, the Image of God, which thou hadst lost by Adams fall: Even as they which walk in the sun, their bodily faces are by little and little sun burnt; so they, which use reading of the scriptures, y ^e faces of their souls, by little and little, are sun burned and tanned with the glory of the Image of God. Again, to anoint thy head with oil, is to fast ioifullie, and not against thy will; and to give alms, is the oil of mercy, when thou fastest. And after: Wilt thou that I shall show thee how thou shalt fast? fast from all sin, eat no meat of malice, eat none of the dainties of pleasure, be not inflamed with the wine of riot, fast from evil works, abstain from evil speeches, bridle thyself from naughty thoughts, touch not the stolen bread of froward doctrine, long not for the deceitful meats of the Philosophers, which may seduce thee from truth. Such a fasting pleaseth God. But to abstain from meats, which God hath created to be received of the faithful, with thanksgiving, and to do this with them that crucified Christ, cannot be acceptable to God. The Pharisees sometime disdained against the Lord because his disciples fasted not. To whom he answered, because the children of the bridegroom cannot fast, as long as the bridegroom is with them. They therefore fast, that have lost their bridegroom: we which have the bridegroom with us cannot fast. Neither notwithstanding do we say this, that we should loose the bridle of Christian abstinence: For we have the days of Lent consecrated to fasting, we have the fourth and sixth day of the week, in which we fast solemnly. There is a liberty granted to a Christian, to fast at all times, not for the superstition of keeping the fast: but for the virtue of abstinence. For how else could chastity uncorrupt be kept among them? unless she were underpropped with the pinching stays and props of continency. How shall they apply themselves to the scriptures? How shall they employ themselves to wisdom and knowledge, but by bridling the belly & abstinence? How shall one geld himself for the kingdom of heaven? unless he cut off abundance of meats, unless he use abstinency, as a servant. This therefore is the manner of Christian fasting. Here we may see plainly, that those days of fasting were observed in Cyrils age, which our church useth, and the same ends of fasting: that is, not for superstition, as though there were any holiness in meats, but for continency and chastity, to tame the body, to be more apt to study the scriptures: These were the ends for which Christians fasted. But there is also (saith he) another kind of religious fasting, whose praise is set forth in the writings of some of the Apostles. For we find written in a certain book of the Apostles: Blessed is he that fasteth, that he may sustain the poor. This man's fast is very acceptable to the Lord. And indeed worthily enough; for he imitates him that gave his life for his brethren, &c. The which kind of fast also our gracious prince hath commanded of late, and our church hath practiced.

The same ende of fasting we may read in those which they call the Apostles Canons, If any Bishop, priest, or Deacon shall abstain from marriage, flesh, or wine, not for this cause, that his mind should be made more fit to serve God, but because they are abhominable, &c. let him be thrust out of the church: as also any lay man. Here is first the cause of abstinence, to tame the flesh: and of single life, to make the mind more apt to serve God. But both these since have been accounted steps to heaven, means of salvation: And marriage in a minister; as also meats eaten at times, not by the pope prescribed, is abhominable. Ferus of this superstition of meats writes thus: So many amongst us, trusting to the ordinances of man, hereof do promise righteousness to themselves: in the mean time, nothing regarding the commandments of God. Against such the 23. chap of Matth. is of no less force, then it was in times past against the hypocrites, among the Jews; who would not have thought but that that people had been holy, and to have had a just cause against Christ, which with such care & religion, kept the constitutions of the fathers? If they would not break the commandment of a godly man: how much less are they to be thought to break the law of God? Here we may see hypocrisy. But Christ taught us another righteousness, when he said: O father, sanctify them in thy truth. That is that true sanctification, when the father himself possesseth our hearts, and reneweth and lighteneth them, with the true knowledge of Christ, with faith and remission of sins. This holiness flesh acknowledgeth not: but imagineth a certain carnal holiness, whereby it abstaineth from certain meats, and meetings, and familiarity of certain men. And surly this was the superstition and counterfeit holiness in popery.

Their Imber days, four times by the year, were first ordained by Calixtus, who at those times decreed y ^t orders should be givē to ministers, and that the people thorough the whole church (as it should seem) should pray & fast thē, that God would send good pastors into his church. But in those Imbers, now they never think on this.

The Rogation week was first ordained, because there was a great earthquake at Vienna, and Wolves and wild beasts came in and slew men. And therefore they fasted and prayed. Or as some other think, because all things then are springing, they pray God that he would bless the fruits of the earth, and crown the earth with his goodness. But their latter Rogations, were a matter of state rather then humility: everyone keeping his order, and following the cross. And here sometimes a surmised contempt of one going before another (as I have heard) hath bred more malice that week, then a whole year after could salve again. Their beads Peter the Ermit, a French man, invented (as it should seem) to teach that we should continue in prayer. For so no doubt Moses continued in prayer all the while Joshua fought against Amalecke. And Joshua himself, when as God was angry with Israel for Achan's offense, rent his clothes, and fell upon his face to the earth, even till the eeuen-tide, before the Ark of the Lord, continuing in prayer: and Elias prayed seven times, before he obtained rain, and our Savior said the same prayer thrice. As no doubt all these continued begging of God still the same thing chiefly, as also the importunate widow in the gospel, had but one suite to the Judge, which she continued: so to continue in prayer, or often to say the same prayer, is no sin. But they have taught of late that the saying or repeating over only, of so many aues, so many pater nosters, and so many creeds, not understood ( of the work done as they say) do obtain remission of their sins. What shall I speak of all their abuses? Ferus also concerning their abuses, saith thus: How many things have the saints ordained of a good intent, which we now see to be turned partly into abuse, partly into superstition: let holidaies, ceremonies, Images, mass, monasteries, be an example. So that by Ferus judgment, even the principal partes of their religion are nothing else but abuses and superstition. Therefore we may say of this Romish Babylon, of this daughter of Babylon (as David saith), Blessed is he that taketh thy young infants, that is those things which the fathers in simplicity suffered, (which in deed were the infants of popery) and dasheth thē against the stones, that is, against the great rock Jesus Christ. Oh would to God our catholiques at this day would do so: these young imp •• and infants (as it were of popery) in the church concerning ceremonies, which the fathers then suffered, now beguiles many: And thus craftelie popery came in; and by little & little, all their superstitions grew. They which have eyes to see, may see now, what ugly monsters they are grown unto. They are so monstrous and so great, that many of them, even their own fathers, and fa •• ous do detest and abhor: as you may here see. Wherefore let all other Christians forsake them.

Turning the grace of God into wantonness. ] 〈 in non-Latin alphabet 〉 in the Greek, taketh his name of a city called Salga (as some think) wherein all were virtuous and good, and therefore by a deprivation, it signifieth all incontinency, and the unruly affections of the mind, when as (like a wanton Heifer) it is not kept within the bounds of reason: and also, a merry jest or fact. Such wantonness, our flesh delighteth in; such fleshly and carnal mirth, man's nature only loveth. But this wanton mirth, this carnal joy, God's word condemns. Let not the wise man glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches (saith the Prophet) much less in these vanities: But let him that glorieth, glory in this, that he understandeth, and knoweth me (saith the Lord.) And S. Paul saith) Christ is made to us of God, wisdom, righteousness, sanctification, and redemption, that as it is written, he that rejoiceth, let him rejoice in the Lord. So that here is the true joy of Christians, to remember that they have such an excellent treasure, and gift given them of God; to remember these their spiritual riches of their souls; to remember these benefits of Jesus Christ. And therefore S. Paul saith often, rejoice in the Lord, that is in Jesus Christ, who of God is given to thee, with all his goods, with all his merits, with all that he hath. And again, I say rejoice. This is the true grace of God, this is every true Christians joy. But these counterfeit Catholics, have turned this grace of God into wantonness. For in Popery, few knew what Jesus Christ had done for them. Manie for lack of knowledge of the scriptures, understood not that Christ was made ours: and therefore could not rejoice in the Lord. What was the sum almost of all their religion? but wantonness. For this rejoicing and mirth in the Lord, they had other kinds of mirth and disports: but they were all wantonness. They had in those days mirth enough, but fleshly, wanton, and carnal mirth. What shall we account (to begin first even with their best things,) of their senseless songs without all understanding, of their curious deskants, of their sweet censing, of their costly ornaments, of their statelie processions, where every man must keep his place? What were all these? but plain wantonness. All these were pleasant to the flesh; but nothing profitable to the soul, nor delectable to the majesty of God; Whose worship is not now, in such outward things (as our savior told the woman of Samaria, ) but in spirit, that is, wish the heart of man, and in truth, that is, not with anymore Jewish ceremonies or shadows: then the which, the Popes religion was almost nothing else. The sweet perfume of frankinsence, the pleasant voice of man, the brave show of copes embrodered, delighteth man: but the majesty of God regardeth no such thing. Nay (our savior saith) that which is highly esteemed amongst men, is an abomination before God. He respected more the plain and simple mantle, with the faithful and pure heart of Elias, then all the priests of Baal, with their costlie vestementes and ornaments. But to let these pass, what were their pilgrimages, their guilde feasts, their feasts dedicated to every saint, who bare the name of any church, their feasts of every art and occupation once by the year, their bonefices, their maypoles, their books of fables, (in reading whereof they spent most of their time,) their dancing, what were all these? but wantonness and fleshly delights. And here note that the Apostle S. Jude saith, that these counterfeit Christians shall not embrace wantonness only, or be given to it: but shall turn the grace of God into wantonness. They shall account these the chief pointes of religion: they shall make these their chief service of God: as though they worshipped God by these things. This is to turn the grace of God into wantonness: and did not they so? It is too manifest.

And here by the way, this is a special note, for every true catholic, that would not be deceived, to mark: not to look on their religion, as now they have cloaked it, and refined it: (They have turned the black horse, in the revelation, to a pale horse: they have now for every gross error, gotten a fine cloak, and for every abuse, some covering, & for every superstition, some salve:) but to look on it, as it hath been used heretofore, in the days of their forefathers. Let them not ask the Jesuits what is the popish saith, but let them ask those, which now yet living, can of their own knowledge tell them: and then they shall plainly see the nakedness, the abominations, and superstition, and the blindness of it. And surely the lack of this one thing, I am persuaded, seduceth very many at this day. They embrace popery, and even marry themselves to her, in the attire and furniture, she now cometh into the world: But they never remember, nor consider, how deformed, how blind, how vain, how wanton she hath been. But • is their wantonness, these guildes, these drinkings, these their feasts, those vain books, this mass or huge chaos of ceremonies, and against the word of God. S. Paul also prophesieth of this wanton religion. Preach thou the word (saith he) to Timothy. For the time will come, when they will not abide that doctrine of health, that is, the word of God: but according to their own lusts shall heap up to themselves teachers: And shall turn their cares from the truth, and shall be given to fables. This heap of teachers, may signify the • ackes and great multitude of their Friers, which they heaped to themselves, as their only teachers: to whom Christ in his gospel, gave never any commission or authority to teach or preach to his flock; but only to pastors. And the truth is the word of God: as David saith: Thy law is the truth: and these fables no doubt, were their legendes, their Beuis of Hampton, their Valentine and Vrson, and such like books, which they greatly delighted to read in. And this is a mark of Antichrists religion, a plain mark, and an only mark. For thus we read in S. Paul of Antichrists disciples: that Satan beguiled them in all manner of deceivableness of unrighteousness, because they received not the love of the truth, that they might be saved. And therefore God sent them strong illusions, that they might believe lies; That all they might be damned, which believed not the truth, but had pleasure in unrighteousness. Let all men here beware, they which love not the truth, that is, God's word: but have pleasure in fables, and lies; To those God shall send strong illusions, they shall be deceived; nay they shall be damned. Let all men beware how they love not God's word, how they delight in fables and tales, the danger is great. But mark what followeth, which is the only cognizance or badge of all true Christians: But we ought always to give thanks to God for you (saith the Apostle,) because that God from the beginning hath chosen you to salvation, through the sanctification of the spirit, and the faith of the truth. All God's children believe the truth, and by it are saved, and therefore know it. David saith, The man is blessed that hath his delight in the law of God, and therein meditates day and night: Then he is accursed that delighteth in tales. And again in another psalm. O ye sons of men (saith he) how long will ye have such pleasure in vanity, and seek after leasing? S. Peter also teacheth all Christians, that it is sufficient, that we have spent the time past of our life, after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, glutony, drinkings, and such abominable idolatries: wherein it seemeth a strange thing to the heathen, that the Christians will not keep them company still; and therefore they speak evil of us. But they shall give account to him, that is ready to judge both quick and dead. Of these their often, usual, and excessive f •• stings, and drinkings; which they account as nothing, which the heathen in their religion used, and now Satan hath brought again into the church of Christ: this is Peters judgment. Banqueting is accounted of S. Paul a work of the flesh. The Idolaters after their worship of their calf in Exodus, sat down to eat and drink, and rose up to play. See if in popery, they were not like these. So in Daniel, king Nabuchadnezars religion was all music, & pleasant to the senses; mark if papists religion were not like this. And what is it then, but wantonness? which 〈◊〉 S. Paul so often accounts among the works of the flesh.

Their vain books also, which they delighted in, and which in s • eede of God's book (which Satan had hid, as in the days of Josiah, ) he had put in their hands, to find them occupied withal, do not these places of scriptures condemn? Our savior that telleth the Jews, year of your father the devil, and the lusts and pleasure of your father ye will do. He hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, then speaketh he of his own. For he is a liar, and the farther thereof. Here are two plain marks, and badges of Satan's children: to delight in blood, and in lies: he was a murderer, and a liar, from the beginning: and his children follow his steppes. Why then lies, whatsoever, (either lying books or tales) are the imps and broad of Satan. And shall Christians nourish them in their bosoms? And to likewise S. Paul teacheth all Christians, howe they should walk and spend thou lives, Walk (saith he) in love as Christ hath loved us, and hath given himself for us to be an offering, and sacrifice of a sweet smelling savor to God. But fornication, and all uncleanness or courtousnesse, let it not be once named among you, (as it becometh saints) neither filthiness, nor foolish talking, neither jesting, which are things not comely: but rather giving of thanks. If these things be not comely for Christians souls: that disorder, what vncomlinesse, that horror was in their former times, in the souls of a great many? when as nothing was used almost but these. And our savior saith, That of every idle word, we shall give account at the day of judgment: Howe then shall their idle and vain books be justified? Which of his faithful servants (saith S. Augustine) hath not Christ terrified, by this saying? It was one reason, that made him make his book of Retractations. The Apostle S. Paul counselleth all Christians, that the word of God should dwell plenteously and richly in their houses: but they being afraid to entertain that guest, which he commendeth unto them, least they should take any harm thereby, least it should make them heretics (for so they have said) have entertained the words of Satan, vain and lying books; & so in steed of Christ Satan hath dwelt with them: as their night walking spirits do plainly prove and testify.

Of Ceremonies.

COncerning ceremonies, the Apostles would lay no more on the disciples necks, then necessary things. And S. Paul writes to the Galatians: Stand therefore in the liberty, wherewith Christ hath made you free; and be not again wrapped in the yoke of bondage. And what this bondage is, he declareth: when we were children, we were brought in bondage, under the elements of the world, that is, we served God with many ceremonies, and with earthly things: which after he calls beggarly, in respect of those precious jewels of the heart, faith, love, and knowledge, and such like: wherewith now we serve God. But the papists have taken •• wie this liberty, which Christ hath given us: and have multiplied in the church, the number of the Jewish ceremonies. They have not laid upon the disciples necks, only things necessary (as the Apostles did) but infinite things unnecessary; they have turned from the right serving of God, with knowledge, faith, and obedience to his word. (which jewels they have quite stolen away from God's people & lost themselves also:) & have returned again to the beggarlie elements of the world, in serving God, by offering of eggs, candles, and such like. The worship of Christians excelles the Jews worship in two things: First because that, that is according to carnal ceremonies only in meats and drinks, and righteousness according to the flesh: but the worship of Christians, is according to the spirit. Secondly, the worship of the Jews was by shadows: but the worship of Christians is in truth, & by it self pleaseth God. Thesauri noui sermons quadragesimales, a popish book so called, confesseth thus much.

In the revelation, the name of that great whore of Babylon, the church of Antichrist; the mother of spiritual fornication of the •• ole earth: hath a mystery written in her forehead, because that all her religion should be nothing; but mysteries, ceremonies, types, and shadows. And was not the papists so? All things that ever they used in their service were almost mysteries: Their •• apes, censors, ashes, paxes, albes, stoles, crosses, cruets, and ••• chers, as their book called [Rationale diuinorum] doth detiare. And this name is written in her forehead, that all men may read and know it. And yet will they not know this whore? who readeth not this name in her forehead? who seeth not, that popish religion was nothing else, but mysteries, ceremonies, types, and shadows? Why then it must needs follow, that the popish church is that great whore of Babylon, whereof S. John speaketh. The name of a thing, always declareth the thing it self. If it cannot be denied, but that this name is in her forehead, then no doubt this is she indeed. And this mystery, these ceremonies, of that wickedness (as it may be well expounded) began even in S. Paul's time, and in the days of the fathers. They began even then to depart from the simplicity of the gospel, & to put this yoke again on the disciples necks. Some went about to make Christians shoot at a wrong mark, they brought in worshipping of Angels, they had even then voluntary religion, in pinching their bodies too much, which things had a show of worldly wisdom. These speeches began to be in use again: Touch not, taste not, handle not, whereas by Jesus Christ, we were made free: we might touch and taste all things. And therefore (he saith) they hold not the head, that is Jesus Christ, and his doctrine, by whom all the body being knit together, by ioi • s and bands, groweth the growth of God. They grow and increase: but not the growth or increase of God: They grow not in the knowledge of our Lord Jesus (as Peter saith:) they ask not counsel of their head, in these things. Eusebius reporteth out of Egesippus, that as long as the Apostles lived, & the hearers of Christ himself, so long y ^e church continued a virgins: but after their deaths, this adulterer had wooed her and won her from Christ. And do we think she is a virgins still? The very works of Pliny and Seneca, being profane writers, and the fathers works; howe hath Satan that old deceiver, the father of ignorance and blindness; obscured and darkened, and depraved? And do we think, that he hath not touched the work of God, his religion, his church? Yea no doubt especially he maligns that.

Bernard writing against the superfluous ornaments of churches says thus: I let pass the great sta • elinesse of churches, their immoderate lengths, their vain breadths, their sumptuous polishings, their curious paintings, which while they do draw the sight of thē that pray, unto them, they hinder their affection, and they seem to me to resemble the old custom of the Jews. Mark howe Bernard's saith, that those things, which now a days the Popes defend •• say, were ordained to help devotion; as guilded images & costlie ornaments, Bernard: saith, they hinder it: & that they taste rather of Judaism then Christianism. He in those thick clouds of papisti •• ll ignorance, saw thus much: and many now in the clear light of the gospel, will hardly acknowledge the same. And to his agrees Jerome in his Epistle to Nepotian: concerning the life and conversation of the clergy. Jewry had a rich temple, and all things then made of gold. Then those things were allowed of the ••• de.

Of the Popes supremacy.

DEnying the only master of his house and our Lord Jesus Christ.] And here first concerning the word 〈 in non-Latin alphabet 〉 , Saint Peter useth it for the master of a family: Servants (saith he) be subject 〈 in non-Latin alphabet 〉 , to your masters, with all fear. And S. Paul also speaking of servants, saith thus: Let as many servants as in under the yoke, account 〈 in non-Latin alphabet 〉 , their own masters worthy of all honor. And again, they which have 〈 in non-Latin alphabet 〉 , faithful masters, let them not despise them. And in another place, comparing the Church of God to a house, and some of the members thereof, to vessels sealed, having God's mark upon •• em; and some other therein, to vessels unsealed, filthy and wicked: If (saith he) one shall cleanse himself from these wicked ones, he shall be a vessel of honor sanctified, 〈 in non-Latin alphabet 〉 , to the master or land of the house. All those places prove plainly and sufficiently, •• at in the scripture this word 〈 in non-Latin alphabet 〉 is taken for the master of the house. Then the words lie thus in the Greek and common translation. [Denying the only master of his house God and our Lord Jesus Christ.] And S. Peter in his Epistle joineth this word 〈 in non-Latin alphabet 〉 to Jesus Christ most plainly, and not to God: Denying (saith he) their master or ruler that bought them Jesus Christ. So that 〈◊〉 〈 in non-Latin alphabet 〉 signifieth a master of a house, or a ruler or governor. And S. Peter saith, that this master is Jesus Christ. And S. Jude •• th, that it is he alone. Therefore then, to deny Jesus Christ to be the only master, the only ruler or governor: is a plain 〈◊〉 of false catholic religion.

And of the same heretics S. Peter speaketh, to confirm the certainty of them, that there shall be such in deed: that as 〈◊〉 Savior saith, in the mouth of two or three witnesses, every word might stand. And first he taketh away that great stumbling • loc • out of the way, which causeth very many to fall, that the vissible church cannot err: yes (saith Peter) there were false prophets in the law, even as also amongst you shall be false teachers. And these false prophets in the law, bare the show, they carried the countenance of the church. Poor Jeremiah, and Amos, and Micah were nobody amongst them: Jeremiah was cast into the dungeon, Amos was discharged the kings chapel; Micah was stricken on the face. And even such false doctors shall be in the church of Christ. Therefore let everyone take heed. The devil shall have these his mighty Goliath's, as well in Christ's Church, as in the synagogue: Therefore let not the outward show, or name of the church beguile us, as it did many in those days. And they shall bring in craftly and subtly heresies of perdition, that is, they shall be soldiers of that great Goliath and champion, the son of per •• tion: whom S. Paul speaks of, whose captain and chief head is antichrist himself. Whom as Paul there describeth: so S. Peter 〈◊〉 S. Jude here describeth his members. Now their heresies follow, they shall deny their master, (where is the same word that S. Jude useth) which bought them. They shall establish another master over the church, over God's house, that is, the Pope. This shall be the root, the ground work of all their heresies; and after that, they shall deny Jesus Christ, that bought them. And hath it not been see? For after the supremacy was once established, howe hath Idolatrous worshipping of images, selling of pardons, and masses, and merits of Monks and Friers, and such like, come into the church, who seeth not?

This other principal branch hangeth of this; They shall deny their master that bought them, they shall deny Christ's merits, his ransom to be sufficient. They shall ad unto it, money of their own coining, that is, their own merits & works. And this is the very sum of popery: to make men believe, that Christ hath not sufficiently paid their ransom: but y ^t they must buy their pardons, their masses, their merits, to deliver their souls out of purgatory. 〈◊〉 not this to deny their master that bought them? If he paid the whole ransom sufficiently, what need we buy any of these of them? And they shall bring upon themselves sudden destruction. ] If men will not be persuaded that these are they, whom the Apostle speaketh of, by tasting their fruits: let them mark their end, and that shall make the matter more manifest. They shall bring on themselves sudden destruction: As one who but a little marketh the histories of our time shall easily perceive. The Pope here in England, by dispensing against the word of God, that the brother might marry his brothers wife: In Germany, by sending 〈◊〉 Tetzelius with his pardons of remission of sins, to all that would buy them: Cardinal Wolsey with us, by beginning first to pull down all small religious houses, that were under the value of a hundredth marks, that he might build his two colleges: The monks and friers, by one accusing another to the kings commissioners, in that general visitation, of most grievous sins and crimes. All these have pulled (as they say) the house on their •• ne head, and have overthrown the popes kingdom: and that • odainlie, in a short time, against all men's expectation. All the rebellions and counsels which have been since, could never salve it again.

And many shall follow the way of their riot or wantonness. This is the same which Jude prophecieth: their religion shall be carnal, worldly, wanton, and many shall embrace it. Here let them brag of their multitude: that therefore their religion is good, because many follow it. But this is no good argument. For we read here that many shall follow these false teachers; wherefor let not y ^e number or multitude deceive any in matters of religion. And by thē the way of truth shall be blasphemed, shall be reproached. They shame not to speak evil of the word of God, and to call us gospellers in despite, and our new gospel preachers. Never heretics have written so scoffinglie, so despitefullie; as of late they have done: As master Hardings speeches, (your devilish spirit, your solemn prayer protestant-like, your minister-like talk, your ministerships) do declare: wherein he blasphemeth the spirit of God, whereby we confess Jesus Christ faithfully and effectually. For (as S. Paul saith) No man can name Jesus Christ, but by the holy ghost: and whereby we make our prayers unto God, for no man can pray as he oft to pray of himself; but the holy ghost helpeth our infirmities. And therefore he that scoffeth at our prayers, blasphemes the holy ghost, which is the author of them. And lastly, he blasphemes that sacred name of minister, which the word of God so often useth; and S. Paul is not ashamed to give to himself. And are not these blasphemies against the word of truth? Is not this plain? This their own writings testify: and thus they do apparantlie be wraie themselves. And through covetousness with fair words they shall make merchandize of you: And have not the Papists done so? selling all things, even their pardons, their prayers, their masses, their merits. And is not this covetousness? Do not all these pointes of doctrine, these marks to know them by, hit justly upon them? Doth not S. Peter and S. Jude agree in the disciphering and discovering of them?

But to return to S. Jude again, do not our false catholickes at this day teach this? Do they not say that the pope is Christ's vicar general or vicegerent? and that he is also a necessary head of the church? Do they not plainly agree, with those whom Saint Jude speaketh of: Who shall deny Christ to be their only master, the ruler or governor of his house, which is the Church? So that then Jesus Christ is the only head of his church, the only master of his family himself: He giveth this honor to no other. And to deny this, is heresy: it is not Christian religion, it is not the catholic faith. And this prerogative here spoken of, S. Paul giveth to Jesus Christ, in his Epistle to the Ephesians, who speaking of the great glory, wherewith God hath endued him after his resurrection, saith: He hath put all things under his feet: and he hath givē him to be y ^e head over all y ^e whole church, which is his body: the fullness of him which filleth all things, with all things. As no man may seem to take to himself the former privilege, that all things are put under his feet; so no man may presume to take the latter, that he is the head of the whole church. Again the metaphor, which the Apostle useth, convinceth the same; he calleth Christ the head, and the church his body: Now it is monstrous, that one body should have two heads; wherefore in this very point, the sum and meaning of this metaphor consisteth. Again in his second chapter, he calleth him the head corner stone, which is but one in every building. And in his fourth chapter, the husband of his church, which also (as all men know) argueth, that he is the only husband, and can abide no companion with him. And in his epistle to the Hebrews, he compareth him with Moses: That as Moses was in the house of God as a servant; so now Jesus Christ is over the house of God as the son. And this taketh away, as may seem, that vain distinction of a ministering head, which they make. For Moses was in God's house but as a ministerial head: and even so now is Jesus Christ over God's house, as the only head both chief and ministerial. He succeeds Moses in far greater dignity and honor, he is now all in all.

And as the Apostle there putteth down, the only master and ruler of the house and church of God, even the son Jesus Christ: 〈◊〉 he setteth down two plain and infallible marks and conditions of God's house, least any man should be deceived, by setting himself in Satan's Sodom, for God's Bethel; as it is to be feared, many do at this day. Here is that great doubt dissolved, which is the true church. If any man would but a little here mark, he should see two evident signs, and tokens of God's true church and house, which are these. But Christ as the son is over his house: whose house we are (saith the Apostle) if so be, we keep sure or firm our confidence, and the rejoicing of our hope, unto the ende. Here is first the head and master of the house, Jesus Christ; 2. then the house itself (we) that is God's people: then followeth the conditions, If we keep that confidence and assurance: and that rejoicing of our hope, firm and sure unto the ende. Mark well these conditions of God's church. They which keep not these, are none of God's church. The holy ghost hath put them down for our instruction, least we should be deceived. Because the time shall come, that many shall say, they are of the catholic church: If they be, here be the marks they must be known by. If they lack these marks, they are no doubt, none of God's house: but of Satan's synagogue. These are the undoubted marks and badges which God himself hath given to his house. But you will say, what is that confidence, and that rejoicing? Surelie Saint John in his first Epistle telleth us. This (saith he) is our confidence, this is our assurance, (where the same word 〈 in non-Latin alphabet 〉 here used, is repeated) that we have to him, that is to Jesus Christ, that whatsoever we ask, according to his will, he heareth us: and if we know he heareth us, whatsoever we ask, we know we have our petitions which we ask of him. Here are two points of our assurance, we know first, and are sure, that what prayers soever we make in the name of Jesus Christ, according to his will; he heareth us: and not that only, but 2. we are sure that he granteth our petitions. This same assurance is confirmed unto us, by other two places of scripture. Thou that hearest the prayers, unto thee shall all flesh come (saith David. ) And in another place: In the time of my trouble I will call upon thee, for thou hearest me. And S. Paul saith, The spirit also helpeth our infirmities. For we know not what to pray as we ought to pray: but the spirit it self maketh intercession for us, with groanings that are unspeakable. And he that searcheth the hearts knoweth the meaning or wisdom of the spirit. For even to God, according to the will of God, it maketh intercession for the saints. So that we are sure God heareth us, and therefore all flesh cometh to him; and therefore in troubles we cry unto him. And therefore he is called, 〈 in non-Latin alphabet 〉 , the searcher of the hearts, he knoweth the meaning, the wisdom of the spirit; and none other neither angel nor saint, but he. This assurance the popish church hath denied. They say, Jesus Christ doth not hear us, and therefore they counsel us to make other intercessors to him. Secondly they teach us to doubt, whether we have our prayers we ask of him or not; as when we pray for remission of our sins. Nay they teach to pray, but in latin: So that he that prayeth, knoweth not himself, what he asketh; and therefore cannot be assured whether he have his petitious or not. And is not this plainly to deny this Christian assurance, and great confidence, that every Christian ought to have; & so to blot out this first mark of God's house? Secondly, the rejoicing of our hope is, in y ^t , that we shall surely be saved. This hope maketh us rejoice always, even in tribulations, even in chains, even in death it self. This joy our savior teacheth us by his Apostles. Rejoice (saith he) not that devils are subject to you; but that your names are written in the book of life. And S. Paul: Being justified by faith, we have peace with God, by our Lord Jesus Christ, by whom also we have an entrance to this grace, wherein we stand, and rejoice for the hope of the glory of God. And S. Peter in his catholic epistle, to all true catholiques writeth thus: Blessed be God, and the father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance, incorruptible, undefiled, and that never fadeth away, kept for you in heaven; which are kept by the power of God, through faith, to salvation, ready to be revealed in the last time; wherein you rejoice. All true Catholics will believe S. Peter, and will be sure, and will have a lively hope of their salvation, and will bless & praise God for it, and will rejoice in it. And Nehemiah's taught all the Jews this joy. The joy of the Lord (saith he) is your strength. Oh rejoice in the Lord then, if thou wilt be strong. I have written these things (saith S. John) to you, which believe on the name of the son of God, that you may know you have everlasting life, and that you may believe in the name of the son of God, He that knoweth that he hath everlasting life, doubteth not, as before is more at large noted on this place. And again, here is the cause 〈◊〉 make us believe on Jesus Christ, that we may know we have everlasting life. The knowledge, y ^t faith bringeth, which is of eternal life, will make everyone pray for faith, labor for faith, hear the word of God diligently, y ^t he may have faith. But the papists take this rejoicing from us, by teaching us to doubt: for he that doubteth, whether he shall be saved or not; can never rejoice, can never be merry: and therefore they are none of God's house. Thus everyone may see plainly, how the popish Church hath lost both these marks of God's house, and therefore their church is none of God's church.

This preeminence in the Church of God, to be the only head, ruler and governor thereof; all the scriptures, and all the saints of God, yield to Jesus Christ. Peter himself yieldeth it to him whom he calleth 〈 in non-Latin alphabet 〉 , the prince of pastors, and himself a fellow elder, not a fellow Apostle. Making himself equal, not with the Apostles of Christ only; but with the elders and pastors of y ^e congregation: and who will not believe a man's own words? If this be true, then the Pope, by Peters privilege, can have no superiority over other Bishops. And S. Paul reckoning up the chief Apostles, names James, Cephas and John, whom he calleth pillars; not corner stones or heads: and he placeth Peter among the rest, not as one above the rest. Nay he maketh himself equal to him, or rather far above him: For (he saith) that God gave him like and equal authority, over the gentiles; as Peter had over the Jews. Now the Gentiles were far more in number, then the Jews: And James, Peter and John confessing this, and acknowledging it, joined hands of fellowship with him. Here is no superiority, but an equality or fellowship acknowledged of them all. And of this his authority over the gentiles: Paul himself after often maketh mention, even to the Romans in Peters chief charge, as they would have it: I have written to you more boldly (saith he) after a sort, putting you in remembrance; for the grace given to me of God, that I should be a minister of Jesus Christ towards the Gentiles. This his ministry, this his office, committed to him of God, of preaching the gospel among the Gentiles, made him bold to write to the Romaines. And to the Ephesians he writes thus: For this cause, I Paul a prisoner of Jesus Christ, for you Gentiles: if ye have heard of the dispensation or stewardship, of the grace of God given me to you ward. And to Timothy, he calleth himself the Doctor or teacher of the Gentiles in faith and truth. Why then, Peter was not pastor of the universal church, Paul was steward over the Gentiles and their chief pastor. And in that threefold commission of Christ, Feede my sheep, feed my lambes, feed my sheep, were not the sheep of the whole world: but of the circumcision only committed to Peters charge, as that place before recited to the Galatians, plainly proveth. For when they saw, that the gospel over the uncircumcision, was committed unto me, saith Paul: as the gospel over the circumcision was to Peter, they gave to me and to Barnabas, the right hands of fellowship, that we should preach unto the Gentiles, and they unto the circumcision.

And hereof no doubt, Peter calleth himself Compresbyter, making himself equal with the other pastors. And here, what can be more evident, for a man's own estate and dignity, then the testimony of his own mouth? and not only that, but his record in writing to all posterity: Every man will speak best of himself: Nay surely Peter had sinned, if he had not both fulfilled, and also challenged that authority, that Jesus Christ had committed to him. God's commandments and charges may not be omitted. Hereof also Paul writes to the Romans more boldly, because God gave him that grace, that he should be 〈 in non-Latin alphabet 〉 , a common pastor, among the Gentiles Paul challengeth this his authority, even in the church of Rome. Hereof Cyprian calls Cornelius Bishoppe of Rome; Collega, or fellow Bishoppe. He would not so have forgotten himself, to have matched himself with the Bishop of Rome, if he had acknowledged any such peerless authority in him, as now the Pope challengeth. Nay, as it were to quite cross this succession of Peter, and to maintain this equality of the Bishops: many of the fathers do make two bishops of Rome, Peter and Paul, as Epiphanius and Prudentius. So that Paul had as good authority as Peter there, as should seem: Therefore Peter could not confer the whole authority to his successors, which he had not himself. All Christ's ministers here on earth, are his vicars. For he saith of them all, He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. But he is the head only himself; as long before him prophesied Oseas: I will gather (saith the Lord) the sons of Judah and the sons of Israel together, and they shall appoint them one head, and they shall ascend from the earth. Here is Jesus Christ, the only head of his church: here is the unity of the church, and their conversation now in heaven. This is Catholic doctrine; they which deny this, are not true, but false catholiques. This all God's saints have confessed. This doctrine continued in the church many years: as we may plainly see by reading histories; whereof one notable history, Eusebius reporteth thus. When as a controversy did arise in the primitive church, about keeping Easter, Uictor Bishop of Rome (pertinaciùs agens) as Ruffinus translateth, that is dealing obstinately, and frowardly, as one that would not yield: did go about to excommunicate all the Bishops of the East church, because they dissented from the Romaine church. But this pleased not the Bishops, but rather writing to him again, they commanded him, that he should go about such things, as concerned peace, and that he should care for peace and concord. To be short, their letters be extant, in which they did chide Victor very sharply, as taking small care for the profit of the church. And Irenzus with the Bishops of France, whom he was chief over, reproveth Victor; that he hath done amiss, in excommunicating so many churches, which observed the custom delivered them, of their elders. And after he writes thus: All they, which before Soter were elders of the church, which thou now rulest, (I mean Anacletus, Pius, Higinus and the rest) had peace with these churches. This history proveth, that Victor dealt frowardly, as one that would not yield to any, that they commanded him, that they chidde him sharpelie and reproved him: and that Irenaeus maketh the Church of Rome, a particular church, that he calleth it not the universal. If this be true, where was then this peerless authority, that now is practiced? that the Pope may be judged of none, that none may say to him, why do you so? That dialogue also, between Constantine the Arian Emperor and Liberius, may prove the same thing: We (saith the Emperor) because thou art a Christian, and the Bishoppe of our city, have thought it meet, that calling for thee, we should give thee warning, to forsake the communion of wicked Athanasius. For that the whole world hath decreed, and the Council hath excommunicated him. And when as Liberius had replied, that the Ecclesiastical judgments should be executed with great justice; and that an excommunication should be had, Athanasius himself being called before him: The Emperor still urgeth, the whole world hath condemned his wickedness. And after he saith to him: Quota pars es tu totius orbis? that is, who are you, in comparison of the whole world? or what chief man in the world are you? that you alone should maintain a most wicked man, and shouldest dissolve the peace of the church? Liberius answered, not because I am alone, therefore the goodness of his cause is the worse. For in time past, there were three only found, that resisted the kings commandment. To whom Eusebius the Eunuch said: Thou hast accounted our Emperor, like Nebuchadnezzar. Here Liberius being charged of the Emperor, to declare his authority, and who he was; to maintain a good cause, could not allege for himself, that authority which now the Bishoppe of Rome doth challenge: he might have said, I am the head of the church, if he had been so ordained of God; but he said no such thing: and yet he was stout enough, he feared not y ^e Emperor. For when as he sent him money, to bear his charges, going into exile; he said to those that brought it to him: Go and give it to the Emperor, he needeth it to pay his soldiers.

But that discourse, which is contained in the council of Africa, concerning the Bishoppe of Rome's authority, makes this matter very plain. At that council were present 217. Bishops, amongst whom was S. Augustine himself. In this council, although in charity, notwithstanding not without much ado, and disputation, that point amongst other was handled; whether it was lawful, to appeal to the sea of Rome or no; and Pope Zozimus, who was then departed this life, had sent to the council the year before, a decree of the Nicene council, to prove that it was lawful to appeal to the sea of Rome. The which decree or Canon, they suspecting to be forged, and affirming that they could find no such, in all their latin copies, they write to Boniface his successor: First, that they trust by God's grace, that his holiness ruling the church of Rome, that they should not suffer this smoke of pride, and that those things should be observed towards them, which if they had not reasoned about the matter, ought to have been kept of brotherly charity. And the which things also, according to the wisdom and justice which the highest had given him, he himself perfectly knew ought to be kept, if the Canons of the Nicene council, peradventure, were contrary. And then, that he would join with them, and that they might send to the east churches, to Cyril and the rest of the Bishops there, for the true copies of the Nicene council. The which thing they did. And when they had received the very original and true copies of the Nicene council: thus they writ to Celestinus, who succeeded Boniface, concerning the matter.

Having saluted you as becometh, we earnestly desire you, that you will not easily admit to talk with any, that shall come from us to you; nor that you will not admit any whom we have excommunicated: because your gravity shall find, this also decreed in the Nicene council. For if it be there decreed, of inferior clergy men, or lay men: how much more will they have it observed of Bishops; that they which are suspended from the communion in their own provinces, should be restored of your holiness, either hastily or rashly, or unlawfully. Let your holiness also, as it becometh you, repel the wicked appellations of priests and clergy men, which hereafter shall chance: because by no decree of the fathers, this is derogated from the church of Africa, and the canons of Nice have committed most manifestly, both the clergy men of the lower degrees, and also the bishops, to their Metropolitans. They have most wisely, and justly foreseen: that all matters should be ended in those places, where they began. Neither that the grace of the holy spirit should be wanting to any province; by which, equity may be both wisely perceived, and constantly maintained of all Christ's priests; especially seeing it is granted to everyone, if he be grieved with the judgment of them, that shall know his cause, to appeal either to the council of his own province, or to a general council: Unless perchance there be any man that thinks, that our God may inspire to any one, the justice of examining causes; and deny it to a great number of priests assembled in a council. Or howe can the judgment beyond the sea be good, whither the witnesses which are necessary, either for infirmity of age, or kind, or sex, or for many other impediments which may chance, cannot be brought? Neither do we find it decreed in any council of the fathers, that any legates should be sent from you. Because that, which you sent not long since, by our brother and fellow Bishop Faustinus, as a part of the Nicene council: in the truer councils, which were received from Nice, from holy Cyril our fellow Bishop of the church of Alexandria, and from reverend Attichus Bishoppe of Constantinople, being sent out of the originals, the which also before this, by Innocentius a priest, and Marcellus a Subdeacon, by which they were directed from them to us, were sent from us to Bishop Boniface your predecessor of reverend memory, in which we could find no such thing. Therefore send not your clergy hither, as dealers in causes, to any mighty mē, or at any man's request rather, nor grant that to them, least you seem to bring in the smoky pride of the world into the church of Christ, which showeth to all, that would see God, the light of simplicity and the day of humility.

By this history we may learn many things. First, that the pope was not then acknowledged supreme head, & that S. Augustine & the whole church of Africa knew no such superiority. Secondly, that the holy spirit is not tied to any one man, and therefore not to the Pope: but that it is present in all countries, to govern the church, to decide all controversies, as Tertullian also witnesseth; that Jesus Christ, being taken up into heaven, doth sit at the right hand of his father, and that he sent (vicariam vim spiritus sancti: qui credentes agat) the power of the holy ghost, as his Vicar, in his room: which should lead the faithful. And thirdlie, that this course was then observed in all causes: First the Metropolitan dealt in the matter; if the party grieved would not standt to his judgment, he might secondly appeal to a provincial; and lastly to a general council. And that was the last refuge, there was an ende. 4. They tell the bishop of Rome, that if the Canons of the council of Nice had been otherwise: yet he should observe that which he knew to be true, according to that wisdom God had given him. 5. They seemed to appeal to his own conscience, in the matter, that God had ordained no such authority in his word. 6. They call the authority he challenged, wordly pomp. 7. They touch pope Zozimus, of forgery and pride. 8. They say, Christ's church showeth to all men, the light of simplicity and humility, in all her doings: and so on the contrary, that Zozimus dealt craftily and proudlie. 9. They thought then, that the pope might err in those days. 10. They show, that neither the council of Nice, nor any other council, had taken this prerogative from the church of Africa, nor from any other: but that she might end all her controversies at home, without appealing to Rome. 11. They call the bishop of Rome brother. Here is the true copy of the council of Nice, the testimony of 217. bishops, the practice of the church; strong arguments and reasons, against the popes supremacy: and yet shall any man be so willfully blinded, that he will not see and acknowledge all these? Here is that craft which S. Jude prophecieth of, which pope Zozimus went about to put in practice, which these godfathers espied: and shall we not believe them? this testimony of so many fathers, this not writing, but presence of Augustine; is enough to overthrow quite the popes supremacy.

But yet to make the matter more plain, least any should think perchance that all these were partial in their own cause: you shall hear the plain testimony, as concerning this matter, of Gregory; who was bishop of Rome himself, when as John bishop of Constantinople, because the imperial seat was there, (as it seemed) puffed up with pride, by that means took occasion to prefer himself before other bishops, and to be called universal bishop: Gregory being then bishop of Rome, writeth to him after this manner: Mark I beseech thee, how in this thy rash presumption, the peace of the whole church is troubled, and thou resistest or speakest against the grace, which is given to all equally or commonly. In which thou mayest so much grow, as thou shalt in thyself decrease: and thou shalt become so much great, in as much as thou shalt bridle thyself, from the using of the name of pride, and of a foolish word: and so much thou shalt go forward, in as much as thou shalt not arrogate to thyself, by derogating from thy brethren. Love therefore (deer brother) humility with thy heart, by which the concord of all bishops, the unity of the whole universal church may be kept. Truly the Apostle S. Paul, when he heard some say: I am of Paul, I of Apollo, I of Cephas; trembling wonderfully at this tearing in pieces of the Lord's body, by which, the members thereof do join themselves, as it were to other heads; cried out saying: was Paul crucified for you, or were you baptized in the name of Paul? If he therefore eschewed, that the members of the Lord's body should be particularly subject to any certain or other heads, beside Christ; no not to the Apostles; what wilt thou answer to Christ, the head of the universal church, in that strait accompt of the last judgment, who goest about, by the name of universal bishop, to put all his members under thee? who is followed as an example, in this froward word? but he, who despising the legions of angels, joined fellow-like with him, endeavored to break up to the top of singularity; that he would be subject to none, and alone would seem to be above all. What are all thy brethren, the bishops of the universal church? but stars of heaven, whose both lives and tongues among the sins and errors of men, as it were in the darkness of the night, do shine. To whom while thou doest covet, by a word of pride to prefer thyself, and to tread under their names in comparison of them, what sayest thou else, but I will ascend up to heaven, and I will set my throne above the stars? And after: Truly Peter is the first member of the holy and universal church; Paul, Andrew, and John; what are they, but heads of particular people's? And yet they are all members of the church, under one head.

Here we may plainly see, by Gregory's testimonies these pointes. First, that all bishops were brethren, were equals: and that by the name of universal bishop, he thought, that the peace of the church was troubled; and that by this equality rather of bishops, then by any supremacy of any one of them, the unity and peace of the church, was kept and maintained. Secondly, that by this name, the grace of God, which was given to all Bishops equally, was gain said: as though God had given to one Bishop, who should be the universal bishop, more grace, then to the rest. This (saith Gregory, ) is to deny the grace of God, to be given to all alike. This he then affirmed: and the papists now deny. Thirdly, that Christ is only the universal head of his church, and that all his members are to be put under to none other, no not of the Apostles, and then not to Peter; but to him alone: much less then to the Pope. And doth not the pope yet, now challenge this? Fourthly, that he is like Lucifer, that challenged that superiority, who being fellow with the angels, would be above them. So are all bishops as stars equal, and that no one ought to set his throne above the rest; who so doth, followeth Lucifers example. And doth not the Pope so now? Lastly, that Peter himself, was but the first member of the church; because he first confessed Jesus Christ openly; and not an universal head or Christ's vicar, as the pope now challengeth. He was called first in order, of the Evangelists: because when as one reckons up many, there must needs be one first in order. One may do two things at once, as God when as he created heaven and earth, as • ne noteth upon Genesis: but one cannot speak two things at once; but one must be named before y ^e other. So was Peter named first in order, not in honor: herein they were all equal, as Cypriā also herein with Gregory agreeth. And to make the matter more plain; Paul, Andrew and John are heads: but particular heads; no universal head, but one Jesus Christ; in respect of whom, all are members, and are under him. This is Gregory's opinion most manifestly.

But to come nearer, our own histories prove the same. Eleutherius bishop of Rome himself, wrote to Lucius our first Christian king here in England, that he was God's vicar here, in this his kingdom. And that he needed nothing but God's word, and laws made agreeing with the same, to govern his people by: whose epistle to the king is yet to be seen in the records of the Guild-hall in London, as Stowe in his late chronicle reporteth. Bede also saith, that the Britain's received the faith in king Lucius days, and kept the same inviolable, whole & perfect, and in quiet peace, till the time of Dioclesian. Fidem inuiolatam, integramque quieta in pace seruabant: These be his words. But when Augustine the monk afterward came from Gregory, to convert the Saxons: the Britain's after they had received the faith thus perfectly and soundly in king Lucius days, almost 200. years, all this while knew no superiority of the Pope. But when this Augustine (I say) came to them, to persuade them to join hands with him, and others that came with him, in unity of doctrine and ceremonies, as the Bishop of Rome's legates: the bishops of the Britain's knew no such peremptory authority (as is now taught) that unless they agreed to the Romaines faith and Popes authority, they were none of the church, they were damned. But they answered that they would ask counsel of their brethren. And after returning home, and being counseled by an holy Eremite, that gave himself wholly from the world to prayers and meditations of the scriptures (as those good monks and Eremites did in the beginning) That Augustine if he were humble and lowly, then he was one of Christ's scholars; then they should yield to him: but if he were not, then they should not communicate with him. And that they should try this his humility, if he being first in the place, where they should meet, when they came, if he would rise up to them and salute and embrace them brotherly. This counsel they followed, and because Augu ••• ne would not humbly embrace them as his brethren: they utterly refused his fellowship & communion. By this history we may learn plainly these two things. First that the popes supremacy under pain of damnation, was not then acknowledged in the whole church: that all the bishops and learned men of the Brittons never heard of it. Secondly, that popish pride then began to spring up and bud. This Augustine would not rise up to his brethren; and so by degrees, this false catholic doctrine took r • ot & sprang up, and not all at once. One of our own writers of this time writeth thus: In the country of the Britain's (saith he) all this time christianity flourished, which from the Apostles time never among them decayed. But after Augustine came he found in their country seven bishoprickes and one Archbishopric, guarded or furnished with many learned prelates and many Abbeys, living with the labor of their own hands; among whom the Lord's flock kept good order. So that it should seem by him, that Joseph of Aramathia first planted the faith in England, or some of the Apostles passing over the Ocean sea, as Eusebius witnesseth. By this we may plainly see, that these Britain's had the catholic faith among them, and yet not so much as heard of the Popes supremacy.

The Pope a gre •• while after, obtained this superiority of Phocas, that he might be called the universal bishop. And he was chosen and elected by the Emperors: until Leo the ninth, who being chosen by Henry the Emperor as the former Bishops were, first of all refused his election; and affirmed, that the Emperor had no authority to choose him: but he was chosen by his clergy, and by the people. And if this his saying were true, that the Emperor had no right to chose the bishop of Rome: then all the former bishops were not lawfully elected, and were no lawful bishops but usurpers. And here all men that have any judgment, may note a strange change or great alteration. The Emperor one thousand three hundredth & two years, or there abouts, chose the Pope: and now since, the Pope is chosen by his Cardinals; and all those former Bishops, by the Popes sentence (who as they say cannot err in judgment) were not lawfully chosen: but were usurpers, those thousand years. And is not this a strange thing, that so many good bishops, before that time should be usurpers? Secondly, in the beginning the Emperor chose the Pope: but now the Pope chooseth the Emperor: Is not this a great alteration? This their own histories testify, and yet they will grant no alteration in the church: they demand of us, when this alteration began. Thus all men may see, howe they have plainly denied the only master of his house, the only head of his Church, the only husband of his wife, Jesus Christ, according to Saint Jude’s prophesse.

S. Augustine, to make the matter more plain, and that we may see, what was the first faith once given to the saints: thus describeth Christ and his Church, the bride, and the bridegroom. He is the king of kings (saith he,) And they are also kings, of whom it is said, you shall sit upon the twelve seats, judging the twelve tribes of Israel. They preached the word of truth, and they begat sons, not to themselves: but to him. To this belongeth the mystery of the law: If the brother shall die, let the brother take his wife, and raise up seed to his brother. Christ is dead, he is risen again, he is ascended, he hath absented himself in his body, his brethren have taken his wife, and by the preaching of the gospel, are about to get children, not by themselves; but by the gospel, for the name of their brother. Therefore raising seed to their brother, those whom they begat, they named not Paulians or Petrians: but Christians. Here first Christ's absence with his body taketh away their real presence in the sacrament. Secondly, if Christians may not be called Petrians or Paulians, then not Dominicans or Franciscans. The brother must bear the name: therefore all Christ's seed must be called Christians. Here may be noted, that Christians took their name of Christ, as he was called the anointed, and not as he was called Jesus; because all were partakers of his annointing of the holy ghost: but as he was called Jesus, in the office of his salvation, none were joined with him: and therefore in those days, none were called Jesuits. This name is a new and usurped name. And a little after: In thy honor, kings daughters have delighted: the daughters of kings, the daughters of the Apostles: but in thy honor, because they raised that seed to their brother. Yea those which he had raised to his brother, when Paul saw them run to his name, he cried out, was Paul crucified for you? What saith the law, let him that is borne, have the name of the dead, let him be called by the name of him that is dead. This point of the law Paul kept, &c. And after: behold Rome, behold Carthage, behold diverse other cities, they are kings daughters: and they have delighted their king in his honor, and of them all is made one Queen. Why then, the church of Rome (by Augustine's judgment) was not then accounted the catholic church. She was but a member of the church. She, with the rest of her sisters, made that one Queen, that one catholic church, that one spouse of Jesus. And after he describeth the garments of this Queen; And what (saith he) be the garments of this Queen? It is precious, it is diverse: The mysteries or sacraments of the doctrine, in all, in diverse toongs. There is y ^e Aphrican tongue, the Syrian tongue, the Greek tongue, the Heb. tongue, and diverse other toonges. These toongs make the diversity of the garments of this Queen. But as all the diversity of the garments, agreeth in one: so all these toongs are to one faith: In this garment there is diversity: there is no rent: there is no division. So that the scriptures were then, in all languages. And this was the garment of diverse colors most glorious, which the church then ware: but since that time, the Pope hath changed her coat: she goeth now in a coat of one color, all must be in latin, in his kingdom. This garment of diverse colors, he cannot abide. In Augustine's days the came clothed in a garment of diverse colors, but in unity of wisdom. It was the same gold, the same wisdom, in all these tongues, as he there saith.

And as he describeth the husband, the person, the vesture of this Queen: so he describeth her beauty also. The king (saith he) hath greatly desired this beauty. What beauty? but that, which he made. He hath desired thy beauty, what beauty? of a sinner, of one that is unjust among her own people? No, but that whereof it is said, who is this that ascendes, being made white? Before therefore, she was not white: but afterward she was made white. And a little after: Thou art married to God the king; being endowed of him, being beautified of him, being redeemed of him, being healed of him. What soever thou hast, by which thou pleasest him, thou hast it of him. Thus Augustine also condemns their free will. We have no goodness, not a drop of our selves; no beauty, not a spark: but from him. And after he describes the state of the Church. The daughters of Tyre, shall be there with their gifts. The king cometh (saith he) and he will have gifts. But what gifts, alms, &c. And also he describes her governors. For fathers (saith he) thou shalt have sons. The Apostles have begotten thee: but can they be always in body present? No, one of them said, I desire to be loosed, and to be with Christ, Therefore by their departure, is the church forsaken? God forbid. For fathers, thou hast sons borne to thee. And what is that? The fathers are gone, that is, the Apostles: and for the fathers, sons are borne to thee, Bishops are constituted. So that in the Apostles place, Bishops succeeded, and they govern the church throughout all the world. And this is the catholic church, (saith Augustine ) sons borne to the church, whom she shall make princes over all the world: that is, Bishops governing the church throughout all the world: This is the Catholic Church, saith he.

Chrysostom also teacheth us the same faith of the Greek church, concerning this matter, in his days. Speaking of the Emperors love towards the city of Antioch, he saith thus: Have I not ever preferred this city before all others, and accounted it more deer then my country? If Rome had been the catholic church, the Emperor had been too blame, to have preferred Antioch before it. And of the Emperor himself, after in the same Homilie, thus he writes: Oh howe great is the power of Christianity: the man (meaning the Emperor) upon earth, having none equal upon earth unto him, hath bridled and restrained his power, of destroying and overthrowing all things, and hath taught such Philosophy, as a private man would not have shown. Truly great is the God of the Christians, which maketh of men Angels, and setteth them above the necessity of man's nature. If the Pope had been above the Emperor, Chrysostom had been both a liar, and a flatterer, in preferring the Emperor before him: which I trust, no true catholic will affirm. And after: In this also, the city hath not a little honored their king, when as they sent no embassadour unto thee. For they gave a most excellent and honorable speech of thee, that thou honourest very greatly all the priests of God, which are subject to all thy dominion, and principality, though they be never so simple. If priests were not subject to the Emperors rule and government, this had been a false speech, which the whole city of Antioch had given of him. One may perchance make a lie: but it is not likely, that a whole city should make a lie. Here the Romish catholiques may see, howe many liars they must needs make, if they will maintain the prerogative, either of their Pope, or of their Rome. First the Emperor, 2. then Chrysostom, 3. then the whole city of Antioch. And in another Homilie, thus he writeth of the city of Antioch. Thou art sorry that the worship of the city is lost. Learn what is the worship of the city: and then thou shalt surely know, that if the inhabitants do not betray it, no man else can take away the worship of the city: Not that it is the mother city, nor that it hath stately buildings, nor many pillars, and porches, and walks, not that it is commended before other cities: but the virtue, and religion of the inhabitants; these are the worship, and ornaments, and defense of the city. And a little after: What is the worship of our city? It chanced first at Antioch that the disciples were called Christians: This privilege, of all the cities that be in the world, none hath. Neither that same city of Romulus, for this cause may look aloft, against all the world; because she hath the fire of the love of Christ; for this trust, for this virtue. See here howe he preferreth plainly Antioch before Rome, and he calleth it Romulus city, as it were in contempt, in respect of Antioch: which he would not have done, if he had believed that Rome had been his mother church, as our catholiques now teach. No doubt Chrysostom would have spoken more reuerentlie of his mother. And after he concludeth, that although Antioch were in some displeasure, with the Emperor: yet he hoped, that she should resume her former countenance, and be in her former preeminence.

Of the Emperors authority also, agreeing with Chrysostom, Tertullian writes thus: We worship the Emperor (saith he) so as we may, and as it is expedient for him, as a man next to God, & whatsoever he is, having obtained of God, lesser then God alone. This also he willeth: For so he is greater then all others, when as he is lesser, then the only true God. And in another place: The Emperors know who gave them their Empire: They know what are men, they perceive who are souls or spirits, that he is God alone, in whose power they are alone, from whom they are second, next whom they are first, afore all and above all God's. And after: Moderating the majesty of Caesar under God, I commend him more to God: to whom alone I make him subject. I put him under, to whom I do not make him equal. Thus we may see plainly, by three evident testimonies, that in Tertullian's days, the Christians believed that the Emperor in this world, was the next man to God. For thus he writeth in their apology or defense, in the person of them all. And after: least any should think, he flattered and had forgotten the danger that followeth flatterers, thus he writeth. If flattery be not ashamed of lying: yet let it fear cursing. He speaketh of those flatterers which called the Emperor a God. Ferus also writeth thus upon the 6. of Joshua. By this also (saith he) is shown that there are three orders necessary in the church. In the first order, are the secular princes: these must go before, and make a way for the priests with the Ark: And therefore armor is permitted unto them. In the second order, are the priests, and to these belong not weapons but the trumpet, and the ark. For none is to be compelled to the faith with armor; but by preaching of the word: and they which are the Lord's soldiers, must not entangle themselves with secular affairs. In the third order, are the common people, and they must obey the secular power and hear the priests.

Augustine also in an Epistle he writes to Casulanus, concerning the fast of the Jewish Sabaoth, or our satterdaie, that we ought not then to fast, declareth his opinion of the authority of y ^e church of Rome. It should seem that the Church of Rome, fasted on the sabaoth, and that this Vrbicus, against whom he writes, urged this authority of the church and Bishop of Rome, for his defense, to whom Augustine answereth thus: In this opinion (saith he) he blasphemeth the church dispersed over the whole world, except the Romaines and a few western churches. But (he saith) it is certain, that the life of the sheep depend of the judgment of their pastors. But woe to them that call good evil, and evil good. &c. What mean these words saith Augustine, I cannot tell: for if as you write, Vrbicus saith thus, the people depending of the judgment of their pastor, doth fast with their Bishop on the sabaoth day; If he have writ̄ these things thus unto you, because in your Epistle you have put such a like matter: let him not persuade you, so to praise a Christian city fasting on the sabaoth, that you may be compelled to condemn the whole Christian world, that day dining. For when as he saith woe to them that call good evil, and darkness light, &c. meaning the fast on the sabaoth to be good, light and sweet; and the dining on the sabaoth day, to be evil, darkness and bitter: who doubts but that he condemns the whole world, in all Christians, dining on the sabaoth? Here we may see plainly, that Augustine counted Rome, but a Christian city, and not the whole church; nor that the bishop of Rome with his Church, could or ought to prejudice or control the whole world, though he fasted on the sabaoth day.

But that, which followeth in Augustine, makes the matter more plain. If (saith Augustine) it be answered, that James taught those at Jerusalem & John at Ephesus, and other in other places, that Peter taught at Rome, that is, that they should fast on the sabaoth day; and that other countries have erred from this doctrine, and that Rome continued in it: and on the contrary it is replied, that some places of the west, amongst which Rome is, have not kept that, which the Apostles have delivered; and that the countries of the east, from whence the gospel began to be preached, have continued, and remained without any varying, in that which was delivered of the Apostles, and also of Peter himself, that they should not fast on the sabaoth: This is a contention without end (saith Augustine) engendering quarrels, not ending questions. So that here by Augustine's judgment, the church of Rome may err, even in keeping of traditions, whereas the Catholics at this day say, she cannot err. And that to appeal to her, as to an undoubted pillar of truth, or to any one church, either of Jerusalem, or any other, is as a contention without end. And after he calleth Rome the seat of the most famous Empire. To this also agreeth Jerome in his Epistles, who also plainly makes a difference between the church of Rome, and the universal church of Christ. It should seem that deacons were preferred before priests, amongst certain in those days, being lead by the custom of the church of Rome; concerning which matter Jerome writes thus: Neither must we think (saith he) the church of the city of Rome, to be one; and the Church of the whole world to be another: as though Rome should control the whole church. Or (as the Gloss also expoundeth the same place) that the custom of the church of Rome is to be taken necessarily for an example. The Churches of France, of Britain, and Africa, and Persia, and the east country, and India, and all barbarous nations, worship one Christ, observe one rule of truth: If we respect authority, the whole world is greater, then a city. Here we may see plainly, the church universal distinguished frō the church of Rome, in bounds and lymites, and also in authority. And also of the Bishoppe of Rome, and of Constantinople, and of Alexandria (whom he makes all equal concerning their offices, and priesthood, or bishoprickes) he writes thus: Whersoeuer a Bishop shall be, either at Rome, either at Eugubium, or at Constantinople, or at Regium, or at Alexandria, or at Thanis: he is of the same desert, he is of the same priesthood. That is, he is all one. And he addeth, what makes them seem greater? For some might object: Is the Bishop of Regium in Sicilia, or of Thanis Metropolitan of Egypt, as good, and of as great power as the Bishop of Rome? Jerome answereth, The power of riches, and the humility of poverty, makes a Bishop either higher or inferior. But they are all, successors of the Apostles. So that then, all Bishops are equal concerning their offices. They succeed the Apostles all alike, even the Bishop of Rome with the rest. But they are higher by reason of their riches and power: and that also advanced the Romaine Bishoppe, not any authority or preeminence from Christ or Peter. And after he obiectes, But you say, Howe at Rome are priests made at the testimony of Deacons? He answereth, What bring you me the custom of one city? What the fewness (that is) of Deacons, whereof this pride is sprung up? Thou encrochest against the laws of the church. Here we may plainly see, what account Jerome makes of the church of Rome, how he accounts it but the church of one city: and how he opposeth the universal church against it; and howe he makes the Bishop of Rome, equal with other Bishops. And in another Epistle, he preferreth Bethlehem before Rome: And I think (saith he) speaking of Bethlehem, that this place is holier, then the Rock of Tarpeia, (meaning Rome) which is often reported from heaven that it hath been stricken with thunder boults, because it displeased the Lord. Read the revelation of S. John, and mark what is said there, of the woman clothed in purple, and of the blasphemy written in her forehead. Of the seven hills, many waters, and the departing out of Babylon: God out of her (saith the Lord) my people, and be not partakers of her sins, and do not take part of her plagues. And looking back to Jeremiah, mark also howe it is written, fly out of the midst of Babylon, and every man save his own soul: for great Babylon is fallen, it is fallen, and is become the dwelling of devils, and a cage of evil spirits. There is there truly, the holy church; there is there, the ensigns of the Apostles and Martyrs; there is there, the true confession of Christ; there is there, the faith commended of the Apostles; and Paganism trodden under foot, the name of Christians every day advancing it self on high: but ambition it self, the power and greatness of the city, to see and to be seen, to salute and to be saluted, &c. are far off, and not convenient for the purpose of Monks. This is Jerome's plain judgment concerning Rome. Here he plainly confesseth, that the church of Rome may err: Nay that it shall be that Babylon, Saint John speaketh of, and of the seat of Antichrist. He toucheth their monasteries and Celles, calling it out of Jeremiah, a cage of unclean spirits, and also the cruelty of the Pope and his clergy, affirming, that it is become not a habitation of pastors: but a dwelling of devils. Now the Devil was a murderer from the beginning, as our savior teacheth us. Now such devils have a long time dwelt in Rome, as who seeth not? He acknowledgeth the privileges of Rome, their faith commended of the Apostles, Peter and Paul (as it should seem) dying there, and planting the faith there even with their blood. But yet for all this, he thinks that Rome shall degenerate, shall become Babylon: nay even then in his time, in her greatest glory, he accounts Bethlehem holier then her. What can be more plainer then this? unless any one will willfully shut his eyes, against the truth. Who will venture his soul now, upon the church of Rome, of which Jerome thus writes? I would to God everyone would mark here, out of Jerome, as well her black legs, as her white neck: and so leave her and forsake her.

Of the supremacy Ignatius writes thus: Some (saith he) call their pastor by the name of Bishop, and do all things without him. To such Christ himself saith, who is the true and chief Bishop, and only by nature a Bishop, why do ye call me Lord, Lord, &c. See howe he giveth these names of chief Bishoppe, only to Christ. And of the authority of every Bishop in his several Diocese, he writes thus to the Magnesians: It becometh you to obey your Bishop, and to gainsay him in nothing. For it is terrible thing, to contrary him. For a man despiseth not him, whom he here seeth: but they despise him, that invisible one, which may not be despised of any. For he is not promoted to this dignity of man; but of God. For so saith God to Samuel of his contemners: they have not despised thee; but me. And after: Let us all love together in concord, and let no man consider him that hath the charge of him after the flesh: but according to Jesus Christ. Let there be no cause, that may move you to be separated: but be you knit to your Bishoppe, being subject to him, through God in Christ. And even as the Lord did nothing without the Father; for saith he, I can do nothing of myself: so neither you, without your Bishop, whether you be presbyters, deacons, or lay-men. Therefore let nothing seem reasonable unto you, without his sentence; for that is unlawful and odious. And of the unity of the Church, he writes thus to the Philadelphians, Wherefore I write to you boldly in God, to your worthy charity, exhorting you, that you continue in one faith, in one preaching, using one giving of thanks: for there is one flesh of our Lord Jesus Christ, and one blood, which was shed for us, and one bread broken for all, and one cup of the whole church, and one Bishoppe together with presbyters and deacons my fellow servants, because also there is one only not begotten God the Father, and one only begotten son God the word and man, & one comforter the spirit of truth, one preaching also, and one faith, and one baptism, and one church, which the Apostles have founded from one ende of the world to the other, in the blood of Christ, with their own pains and labor. And it becometh you, as a priestly people, and a holy nation, to be perfected all of you in the unity of Christ. Here we may note, that Ignatius would have y ^e church use one manner of giving of thanks, nor to change that, which then was used; which, by the papists own confession, since his time hath been changed. And again, he distinguisheth between the body and blood of Christ shed on the cross, and the bread and the Lord's cup divided in the church. Where it is also to be noted, that he faith, there is one cup of the whole church: The cup was given to all in his days. And that there is one Bishoppe in every Church, as there is one God, and one only begotten son Jesus Christ, and one holy Ghost. For thus he writes not of the Bishoppe of Rome, but of the Bishop of Philadelphia, whom he calls his fellow servant: and that there is one church through the whole world, planted by the Apostles, not at Rome only: and that all the saints must be consummated and united in Christ as in their head. Here seems to be the whole sum of Christian religion, briefly knit up together: from faith and baptism, the very first entrance of Christian religion, to Jesus Christ the head and finisher of the same. And again: Let no man without the Bishop do anything, of those things which concern the church, of ecclesiastical matters. Let the Eucharist be accounted sure, which the Bishop grants. Where the Bishop is present; let the people be there assembled: like as where Christ is, all the heavenly soldiers are present, as to the captain of the Lord's warfare. And he is the steward of all the spiritual nature. Wherefore it is not lawful without the Bishop, neither to offer, nor to sacrifice, nor to celebrate Mass. If it shall seem good to him, according to the pleasure of God: then it shall be safe and sure. And after: No man is more excellent then God, nor like to him, nor more honorable then the Bishoppe in the church, exercising the priesthood to God, for the salvation of the world. Neither who is like to the king in the host? devising peace, and love to all his princes. And again: O ye Princes, be subject to Caesar; and ye soldiers, be subject to your princes. Let deacons be subject to the presbyters, as the ministers of holy sacraments. But the presbyters and deacons, and all the clergy together with all the people, soldiers, and princes, and also Caesar: let them obey their Bishop, and the Bishop Christ, as Christ his father. And so unity may be kept in all pointes. Here we may plainly see, in God's affairs, in ministration of the sacraments, in preaching the word; he makes the bishop in every congregation in Christ's steed: and he willes all men to obey his precepts, out of the word of God, even as Christ obeyed his father. In the host and in the common wealth, he giveth the superiority to the prince. In the host (saith he) who is like to him? He giveth not both the swords to the Pope, as the Church of Rome now imagineth. So that not any one Bishop over the whole world, but every Bishop in his Church, is Christ's Vicar, by Ignatius judgment. And here though he name the mass, yet he overthroweth the nature of it: he makes the cup common to all the people. He calleth the bishop the dispenser of the intelligible nature: not making any corporal nature of Christ there present, as the papists now do. Also here appeareth what the presbyters were in times past, not governing elders (as some would have) but ministers of the sacraments. And as before, he would have all unity to be consecrated in Jesus Christ: agreeing with Cyprian concerning the bi • hops authority, and of the Emperors with Justin; whereof Justin writes thus: And that I testify the truth of our conference, if such speeches of our disputations, have not been brought to you; I am ready (to confirm the matter) to confer with him again before you of these matters: And this truly is a work worthy your Empire. And after: You truly are called religious, Philosophers, keepers of Justice, and lovers of learning: that you are so called, ye hear in every place; but whether you be so, the thing it self will declare. And after: The tributes and contributions which are ordained of you, to your collectors we bring first of all, as we are taught of Jesus Christ. For at that time some came asking him, whether tributes were to be paid to Caesar or not? To whom he answered thus. Tell me (saith he) whose image the money hath: who when they had said, Caesar's. Give therefore (saith he) to Caesar the things that are Caesar's, and to God the things that are God's. And therefore we only worship God: but as concerning other things we serve you willingly, confessing that you are kings and rulers of men, and praying that you may have with your Imperial authority a right judgment. Here is plainly the Emperors authority put down, to hear matters in religion, to be religious, a maintainer of religion and justice: to impose tributes. Here is the duty of all Christians, to yield to God worship, and the things y ^t belong to God: And to their Emperor to yield all other things willingly.

And to conclude, of the church of Rome Ignatius puts down his judgment plainly thus; of the preeminence of the Romaine church, writing thus to the Romaines, Ignatius, who also is called Theophorus, to the church sanctified and lightened by the will of God, who hath made all things, which are according to the faith and love of our Lord Jesus Christ, having obtained mercy through the might of the most high God, the father of Jesus Christ, his only son: to the church, which beareth rule, in the place of the country of the Romaines, worthy of God, worthy of authority or preeminence, worthy of blessedness, worthy of praise, worthy of faith: founded in the love and faith of Christ, having the name of the father, bearing the spirit, whō I salute in the name of God almighty, and Jesus Christ his son. Here we may see excellent privileges given to the Romaine church: but her principality which she had, was only in locoregionis Romanorum, in the Romaines country, not over the whole world. This was her principality, that Irenaeus Cyprian and other fathers speak of.

And concerning the authority of bishops, Cyprian also writes thus: There is one body, & one spirit, and one hope of our calling, one Lord, and one baptism, and one God; which unity we bishops, which bear rule in the church, ought to keep surely, and to strive for that, that we may approve also our Bishopric to be one, and not divided. Let no man by lying beguile his brother: let no man corrupt the truth of the faith by unlawful trespassing. There is but one Bishopric, whereof everyone of us holds a part wholly and equally as his own. And there is but one church spread over the whole world, &c. And again: Therefore dearly beloved brother, the body of priests is many, knit together by the glewe of mutual concord, & with the band of unity, that if any of your colleagues should go about to make an heresy, and to tear and spoil the flock of Christ; the other should help, and as good and merciful shepherds should gather the Lord's sheep into his fold. As in the sea, if any haven (her bulwarks being broken) shall be dangerous to the ships, will not the Mariners direct their ships to the next haven, where they may have safe and sure entrance, standing in security? &c. See how Cyprian makes here but one bishopric over the whole world, as there is but one church, and every bishop hath a part of this bishopric allotted to him. And after: he calls this multitude of bishops a college of priests, knit together through love. And hence no doubt he calls Cornelius bishop of Rome Colleague or fellow bishop. And he addeth that in schisms, if any Bishoppe shall swerve from the truth, that not any one is to deal in the matter, no not the bishop of Rome; but that they altogether, and especially they which are next to him: As mariners, if any haven be dangerous, will land at the next haven. And after he writes thus, Although we be many pastors, yet we feed but one flock. And we ought to gather together the sheep, which Christ redeemed with his own blood, &c. And again, Seeing it is decreed amongst us all, as also it is meet and right, that every man's cause should there be heard, where the fault is committed, to every pastor a portion of the flock is allotted, which everyone must govern, giving account of his doings to the Lord. And in another Epistle: I have answered your letters according to my ability, and have shown what we think as much as lieth in us, prescribing to none, that he may not determine, what everyone thinks good, as who shall give account to the Lord of his doing. By all these places it appears, that there was one bishopric over the whole world, by Cyprians judgment: and that every bishop had a part thereof equally allotted unto him; for the which he was to give account to God. And herein he agreeth with Ignatius; that every bishop here on earth, amongst his stock, was in Christ's stead, was Christ's vicar.

Of Peters authority also Cyprian writes thus: The devil found out heresies and schisms, wherewith he might subvert faith, break in sunder the truth, and cut in pieces unity. Those whom he could not detain with the blindness of the old way: he hath beguiled and seduced, with the error of the new way. He snatcheth men frō the church her self, and whilst they seem to themselves to come near to the light, and that they have escaped the night of the world: he again poureth other darkness to the ignorant; that notwithstanding, with the Gospel of Christ, and with observation of it, and the law, they might cal themselves Christians; yet walking in darkness, they should think themselves to have the light, (the enemy flattering & beguiling them): Who according to the saying of the Apostle, hath changed himself into the likeness of an angel of light, and doth set his servants out, like servants of righteousness, affirming night for day, destruction for salvation, desperation under a pretence of hope, falsehood under the color of faith; Antichrist under the name of Christ, that whilst things seeming true, are counterfeited, they might make frustrate the truth with subtlety. This is done hereof (beloved brethrē) whilst that we return not unto the beginning of truth, nor seek the head, neither in that we keep the doctrine of our heavenly master, which if any would consider and examine, there need no long discourse or arguments. The trial unto the faith, with the compendiousnesse of the truth, is easy. The Lord speaks unto Peter, I say unto thee (saith he) that thou art Peter, and upon this rock will I build my church, and the gates of hell shall not overcome it. I will give to thee the keys of the kingdom of heaven, and what thou shalt bind upon earth shall be bound in heaven also, And whatsoever thou shalt loose upon earth shall be loosed in heaven. And to the same he saith after his resurrection: Feed my sheep. And although he gave like power to all his Apostles, after his resurrection, and said; as my father hath sent me, I also send you, receive ye the holy Ghost; whose sins ye shall remit they shall be remitted unto him; whose sins ye retain, they shall be retained: Notwithstanding that he might make manifest unity, by his own authority, he hath disposed the original of the same unity beginning of one. And the self same thing truly were the other Apostles that Peter was, endued with the like fellowship both of honor and power: but the beginning sprang from unity, that one church might be shown. Which one church also the holy ghost in the Canticles, in the person of the Lord, doth mean and say: One is my Dove, my perfect one, she is one, chosen to her mother. Doth he believe that he holds the faith, which holds not this unity of the church? He that strives against and resistes the church, doth he trust that he is of the church? Here we may see by Cyprians judgment, why Christ spake to Peter alone, not to prefer him before the other Apostles; but to declare the unity of the church: which should be one through the whole world: Which unity who holds not, is none of Christ's. This unity was common among all bishops: For thus he writes to Cornelius, Those things especially we do, and ought to be careful of: that the unity given us of the Lord and his Apostles, as much as we can, we maintain. This unity was not given to Cornelius or his successors; but to the whole church; nor by Peter only, but by all the Apostles. 2 lib. Epist. 10. ad Cor.

Origen also of y ^t privilege which seems to be givē to Peter, writes thus: If we shall say also that which Peter said, Thou art Christ y ^e son of the living God, as it were by revelation (not received either of flesh or blood, but of the light shining into our heart, from the father which is in heaven) we are made Peter; and it shall be said unto us that followeth this speech: Thou art Peter, and so forth, as it followeth in that place: for he is a rock whosoever is Christ's disciple, of whom they drank the spiritual rock following them: And upon such a rock all ecclesiastical doctrine is built, and according to the ordinance of life. For in every perfect man, having the congregation of those words, deeds, and fences, which fulfill blessedness, is the church, which is built of God. But if you do think that the whole church is built upon that one Peter only, what will you say of John the son of thunder, and of everyone of the rest of the Apostles? But otherwise, shall we be bold to say, that the gates of hell shall not prevail against one Peter: and that they shall prevail against the other Apostles, and perfect men? And not rather in all and everyone of them, of whom it is spoken before, that is done which is said: And the gates of hell shall not prevail against it? And also that upon this rock will I build my church. Or truly were the keys of the kingdom of heaven given to Peter only of Christ? Nor that any of the other blessed Saints received them also? But if this saying, I give to thee the keys of the kingdom of heaven, be common also to the rest: why then not also all things, both those which were spoken before, and also those which follow, (as it were spoken to Peter) are common to all? For here, and that seemed to be spoken as it were to Peter: Whatsoever thou shalt bind upon earth, shall be bound in heaven; and the words that follow. But in S. John's gospel, our savior giving the holy ghost to his disciples, by breathing upon them (he saith) Receive ye the holy ghost, &c. Whatsoever we eat (saith Agustine) we convey into our bodies: This doth the church by the saints, all those whom she wins unto her, after a manner, she eats; whose person Peter represented: Kill and eat ô church, that is ô Peter. Aug in Psal 30.

In the celebration of the council of Nice, was the plain practice of all these authorities, that is, of the Emperors authority, and of the equality of the bishop of Rome with the other bishops. First the Emperor called this council. Neither was it only a simple or plain commandment, (saith Eusebius) but the kings pleasure and will was adjoined. Here was an assembly of many bishops, as a garland compact of many flowers. But the bishop of the Emperors city (saith Eusebius) being hindered by age, could not be present; but Presbyters fulfilled his room. Here we may note what the Bishop of Rome was accounted of in those days, but a Bishop like the rest. And Rome was not accounted the whole church; but the Emperors city. In the council when as they were all set in their places, they all in silence waited for, and ratied the entrance of the king. There came in before, one or two of the kings noble men: Then after a sign being given, they all arising, he himself (as some messenger sent from God) went in the middle, &c. He sat in a low chair of gold, prepared for the purpose; and such was his humility, that he would not sit down, till the bishops gave a sign: Then he that sat at the upper ende, of the right side of the bishops, rose up and made a short oration to the king: And afterward gave singular praises to God almighty in a hymn. This was not the Bishop of Rome's legate, but some other. Theodoret in the tripartite history seems to affirm that it was the Bishop of Antioch, in these words: The Emperor sitting down, the holy assembly there sat down with him. First Eustathius that bishop of Antioch, &c. He adorned the Emperor with praises, and thanked God for the care that he had concerning holy things. The Emperor after, with a cheerful countenance, gathering his spirits together, as chief of the council, began thus with a courteous and gentle voice: It was not the least part of my wish or desire (ô friends) that I might enjoy your company, &c. And after he heard both partes of them, that were at discord courteouslie: persuading these, entreating those, and moving all to concord.

And after we read that Eusebius and Theogonius being banished by the same council, sent books of their repentance to the chief Bishops, and were called home again by the Emperors commandment. Now the chief bishops are thus reckoned up in order: Macharius of Jerusalem, Eustachius governing Antioch, Alexander of Alexandria, and Julius of Rome. All these were chief Bishops, no one was then chief bishop: and here the bishop of Jerusalem among them is reckoned first. And it was decreed in the same council, that the ancient prerogative of honor given the bishop of Jerusalem, should be observed, besides the dignity that he was Metropolitan. It should seem then that he was accounted the first Patriarch. For of James first bishop of Jerusalem, Epiphanius writes thus. James first took the chair of bishoply authority: to whom the Lord committed his throne upon earth first: He also was called the brother of the Lord, &c. Epiphanius here plainly affirms, that the Lord committed his throne first to James Bishop of Jerusalem, and not to Peter. And then if any were Christ's vicar general, James should have been, and his successors, the Bishops of Jerusalem. And to the same effect writes Eusebius: This James (saith he) who was called just of our fore fathers, for the merit of his virtue, and for the privilege of his famous life, first of all, histories report, that he took upon him the seat of the church, which is at Jerusalem. As Clemens also in the sixth book of his Ordinances affirms, saying, Peter (saith he) and James and John, after the assumption of our savior, although they were almost preferred before all other, yet they took not to themselves the glory of this primacy, but they ordained James, which is called just, the bishop of the Apostles. Here we may plainly see, by the mouths of two witnesses, Eusebius and Clemens, first that not only Peter; but according to S. Paul's saying, Peter, James and John seem to be preferred above the rest, among the Apostles: They seemed pillars, as Saint Paul saith. Secondly, that they took not this glory to themselves any of them: but resigned it to James the Lord's brother, which for the innocence of his life was most famous among them. So that if Peter had any supersoritie or right in this matter, by Clemens testimony he yielded it to James. And therefore, he thus resigning it to another, the Pope cannot now justly challenge any, as from him. Nay that which follows, quite overthrows the Popes supremacy. For Eusebius saith, that in his seventh book, the same Clemens addeth of himself these things. To James which is called just, and to John, and to Peter, the Lord after his resurrection, gave all knowledge, and they to the rest of the Apostles, which Apostles gave it to the seventy disciples, whereof Barnabas was one. Why then, Peter alone received not all knowledge, as the Pope now braggeth that he hath all knowledge in the closet of his breast, and that he cannot err. But Peter received knowledge, equal with the rest: wherefore in this point, the Pope challengeth more, then ever Peter had by Clemens own testimony? who as they say, was after bishop of Rome: and therefore could not err.

Eusebius also of the unity and governing of the whole Church writes thus. Before the birth of Christ, some ruled over Asia, others over Macedonia, others over Egypt, and others over Arabia. Syria was subject to the Jews. In every village, city, and place, then raging were wont to kill one another, to be mad one against another, to make war continually one against another. But all these quarrels, two notable powers, running out of the same lystes (as it were) brought to concord and unity: whereof one was the Empire of Rome, governed by the authority of one: The other was the doctrine of Christ, which two began both at one time to flourish together. And as the power of our Savior took away the many kingdoms of the Devil, and his diverse worships of many gods, and preached one God to Greeks and Barbarians, and to all others, even unto the ende of the world: So the Romaine Empire, having taken away the causes of many Empires, hath put under her jurisdiction all kingdoms that man could attain to: and hath taken great care, that all mankind should be knit together in bonds of peace and concord, &c. For now as children begotten of one father, that is of our God; and of one mother, that is, of true religion, for therewith they have embraced peace among themselves, and have kept it from time to time, that from that time the whole world doth differ nothing from a family, governed and knit together, with good laws and ordinances. So that now everyone may at his pleasure, travel where he will, without peril and danger. Eusebius placeth the unity of the Church in the unity of religion, neither placeth he one spiritual Monarke, over the church: as he doth one temporal, over the common wealth.

But some will object, that the Fathers attributed much to the Apostolic seas. It is very true: but yet they accounted no one of them, lady or mistress over all the rest, as appeareth by Augustine, who writes thus: That most mighty Champion of our faith, hath fenced his church with famous assemblies, of all people, and nations (meaning general councils) with the seas Apostolic, as with towers of authority: and also with strong and invincible reasons of the godly and learned. Where he preferreth councils, before the apostolique seas. And after also concerning the apostolique seas, he writes thus: You see (saith he) howe many are cut off from the Christian society, which by the apostolique seats and successions of Bishops, by most certain propagations, is spread over the whole world. No one apostolique sea, was the whole church, no not Rome her self, by Augustine's judgment: but by them, all the Church was begotten, and spread over the whole world; they were mothers or rather midwives unto it. Of a vine the prophet David speaketh: Thou hast brought a vine out of Egypt; thou hast cast out the heathen and planted it. And when it had taken root, it filled the land. This vine is, no doubt, the Catholic Church of Christ, the Lord himself brought it out of the spiritual Egypt, of sin and ignorance, by sending his holy spirit. The Apostles and all the apostolique seas, were but planters of this vine: as S. Paul saith, Paul hath planted, and Apollo hath watered; but God hath given the increase: so that neither he that plants is anything, or he that waters, but God that giveth the increase. He that planteth and watereth is all one, that is, in effect is nothing: But God is all in all. Now shall we say, that any of these planters of this vine, is anything, is the vine it self? That were to gain say the Apostle. S. John the baptist said of Christ, and of himself: He that hath the bride, is the bridegroom: but the friend of the bridegroom stands by, and heareth him; and rejoiceth greatly at the voice of the bridegroom; and this my joy is now filled: Even so we may say of the apostolique seas, and of the universal Church. None of them was the bride, but they were all handmaids, waiting on the bride; and they all rejoice at her glory, and their glory is fully perfected, seeing her spread over the whole world. None of them dare presume to take her person upon her, no not Rome her self: if she do, she is Agar, she is a rebel against her lady & mistress. And of these apostolical seas, Rome was not the first in order (as appeareth) till Iustinians days. And here we may mark, how his sea by little and little, crept up to her supremacy: First it was thought, that the first sea should be judged by none of the other seas. This preeminence they thought to give to it above the others: as appeareth by Antoninus in the decrees and acts of Pope Nicholaus. But yet this sea was not Ecumenical or general governor, of the Church over the whole world: as appeareth by the Council of Carthage, where it was decreed, that the Bishop of the first sea, should not be called prince of priests, or high priest, or any such like; but only the Bishop of the first sea. Whereas also is plainly gathered, by the conferring of these two places, what is meant by the Bishop of the first sea, that is the Bishoppe of Rome.

Cyprian not much dissenting from these, and yet as a nearer neighbor, giveth more privileges to the Romaine church: he calls it, principalem ecclesiam, the chief church: from whence priestly unity began, whose faith the Apostle Paul praised, and to whom infidelity cannot have access. And here we may note by the way, what certainty it is, to build our faith on the fathers, when as Jerome saith plainly, that Rome shall be that Babylon, which S. John in the Revelation bids all Christians fly out of, as hath been proved before. Now Cyprian saith, that infidelity shall not have access unto it. Whether of these should one believe? But Jerome grounds his assertion; upon the scripture: Cyprian speaks his own opinion; and therefore is less credible. And Prudentius an ancient writer agreeing with Jerome, preferreth Bethlehem before Rome, or any city in the world. O Bethlehem (saith he) greater then all the cities in the world, to whom it chanced to bring forth the captain of our salvation incarnate. And after, all nations rejoice,

Beatus Rhenanus in his argument of Tertullian's book of prescriptions against heretics, writes thus of Tertullian: That Christ whilst he was here on earth, taught abundantly whatsoever was necessary. And that he chose twelve disciples, whom after his resurrection, he commanded to go, that they might teach the Gentiles. And those Apostles, first ordaining churches in Jewry; after that, they went into all the world; and that they ordained churches in every city, which were called apostolique churches, from which all the rest, (as it were) borrowed their doctrine. Furthermore, that there was one chief apostolique church, from which sprang all the rest. He appointes this to no one place. Let us mark, howe Tertullian here affirms, that Christ taught all things abundantly, while he was here on earth. And therefore, left nothing hereafter to be taught, as new and strange doctrine, by the holy ghost, which he himself had not taught before. Secondly, that there is one chief apostolique church. But this, Tertullian fasteneth or tie • h to no one place. Why then not to Rome? And after: Beatus Rhenanus writes his own judgment. As by this book it may plainly appear to the reader, if he be not very simple, by what means the bishop of Rome hath come to this authority, which at this day he hath. Although Tertullian do highly commend the Roman church: yet notwithstanding, he makes not so great account of her, as we see is made at this day. For he reckons her among the other apostolique churches. He doth not make her the only apostolique church, he makes her one of the chiefest, not the chiefest of all. And he writes to the same effect, in his fourth book against Marcion in these words: To be brief, If this be certain, that that is truest which is first; and that first, which was from the beginning; and that from the beginning, which was from the Apostles: then also it shall be manifest, that was delivered of the Apostles, which was kept as holy of the apostolique churches. Let us therefore see, what milk the Corinthians sucked from Paul, by what rule the Galatians were reformed again, what the Philippians, Thessalonians, and Ephesians do read, what also the Romaines, our next neighbors do found forth, to whom Peter and Paul left the gospel, sealed also with their own blood. We have also the churches, John's scholars, &c. If Tertullian were alive now, he would hardly say thus, without punishment. Thus much Beatus Renanus plainly writeth, of the authority which the Fathers gave to the Romaine church. And he not only affirmeth; but proveth his assertions substantiallie, out of Tertullian. And now who will not believe these two witnesses, and condemn rather the church of Rome, with Renatus, then Tertullian? who if he were alive again, and wrote thus, Renanus affirms would now condemn him. Aeneas Siluius, who was after Pope, confesseth; that before the council of Nice, there was little regard made of the Church of Rome: Then by his opinion, the supremacy thereof was not that first faith given to the saints.

I will therefore put you in remembrance, for as much as ye once knew this how that the Lord, after that he had delivered the people out of Egypt, destroyed them afterward which believed not. The Angels also which kept not their first estate, [ 6] but left their own habitation: [ 7] he hath reserved in everlasting chains, under darkness unto the judgment of the great day. As Sodom and Gomorrhah, and the cities about thē, which in like manner, as they did, committed fornication and followed strange flesh, are set forth for an example and suffer the vengeance of eternal fire.] Here we may see, how the Apostle still urgeth us to keep the first faith, howe he not only teacheth and commandeth it: but goeth about to prove it, and as it were to enforce it, by many examples, of the people of Israel, of Angels, of cities: That all those that kept not their first estate or calling, which left their first house or dwelling, that afterward believed not, that committed fornication and went back again: God hath severely and for our examples apparently punished. And here first, as it is apparent, that those abominable sins, which I must touch hereafter, of uncleanness of the flesh, of fornication and worse, of covetousness, of pride, and blasphemous invasions of the honor due to the immortal God, and his son Jesus Christ our most blessed savior; reigned in the time of the darkness of Popery. So herein, as the false teachers and wicked seducers, (the Pope and his spiritualty) are justly to be blamed. So I must needs confess, that y ^e Laity who like simple sheep, were through the craftiness of their teachers misled, and kept from the book of God, neither were so deep in these sins, neither are to be thought, through the mercy of God, so deep in their condemnation. Christ was not only in Jewry, but also in Egypt: to declare, y ^t his salvation is over all the world, even in that same spiritual Egypt. And therefore, to go forward with these examples S. Jude giveth us here to mark, we may see, (if we be not overmuch blinded with partiality) three chief sins of false catholiques, and of popery touched and painted out. Their supremacy under the example of Lucifer, their unbelief to that great promise of our salvation, by their pardons, dyrges, masses, and such like, added as necessary thereunto, under the example of the Israelites: and lastly, their wicked sinful lives, under the example of the Sodomites: whose sins were reported to be common among them. Lucifer in the beginning, was created an angel of light; but he was not contented with his estate, he would be above other angelles, he would be like to God himself; and therefore he was for his pride thrown down to hell: So the Bishop of Rome was a chief pastor, was like Lucifer among the angelles of God, and ministers of his church: but he was not content with his estate, but he would be above them all, so that he would be like the son of God: he would be his vicar and vicegerent. Nay above him, in dispensing with the written word of God, which Jesus Christ never took upon him, who came to fulfill his fathers will, and not to break it. And is not he plainly another Lucifer? Everyone that hath eyes may see this: let him in the ende, look for his great pride, for Lucifers fall. The Israelites were mightelie delivered out of Egypt, frō the bondage of Pharaoh. They had a promise of the land of Canaan; but after this their deliverance, in going to the land, they doubted of this promise, as we may read in the book of Numbers; and so they all perished, and died in the wilderness: Even so God hath delivered us from the bondage of that spiritual Pharaoh the devil, by our baptism, and hath promised us that celestial Canaan, through faith in his son Jesus Christ: If now we shall not believe his promise; if we shall add our own devises to it, our own reason; as though God were not able to make his word good, as the Israelites did: shall we not likewise perish? Sodom was like the garden of Eden, even another paradise; but they followed strange flesh, and they were burnt, with fire and brimstone from heaven. And were not our Monasteries such like? In situation most pleasant, and in sin (as was suspected) most abominable. So then let us know and mark that proud Lucifer of Rome, let us believe assuredly the promises of God, what giant soever of devils or huge bulwarks, or walled towns, of sin be against us. Let us mark wisely this Sodom. Let not the pleasantness thereof beguile us, nor the statelie buildings thereof, now on the ground, pity our hearts: but let us acknowledge their sins, and detest those Sodomites, which were the cause of their desolation. Let all these examples warn us, and as it were arm us, least being taught so plainly by y ^e Apostle, and warned so plenteously, if we contemn all these, we perish worse then they. This is the sum of these verses. So that then we are to remember, to meditate upon, and as it were to raminate or chewe over again these two pointes: That the first faith is the true catholic faith: and that there shall craftily creep in a second faith: which is false and counterfeit, and which we must all fight and strive against. This is the whole sum of this Epistle. And these two pointes like nails with many strokes, the Apostle seems to fasten in our hearts: and therefore let us mark well that we be not deceived.

Likewise notwithstanding, these dreamers also defile the flesh, and despise government, and speak evil of them that are in authority.] Here the chief word dreamers or sleepers, is left out in their old translation, and it doth very narrowly touch them. It may seem their single life and their good cheer, and their abundance of idleness (all which in the Popes church reigned,) made them like Sodom, made them by dreams in the night defile the flesh, made them in the day burn in lust. For as the old verse saith, Without corn and wine Venus starueth: But where Ceres and Bacchus is, there Venus reigneth. And take idleness away, Cupids bow must needs decay. But in their Abbaies and Frieries, in their whole clergy, at those days all these things abounded. They had plenty of all things, they did swim in idleness: Therefore it is like that Venus with her handmaids, that Sodom with her sins, dwelt among them: That in the night they were polluted by dreams, in the day by deeds: that, y ^e general axiom was verified in those days, If not chastely; yet if charily, it maketh no matter. Neither do these follow the Sodomites only in their fleshly pleasures, but in their obstinacy and frowardness. Let coming to Sodom to dwell among them, reproved their wicked lives, used authority in correcting & admonishing them, as it should seem by their speeches unto him: He alone came but to sojourn with us (say they) and now continually he playeth the judge amongst us: We cannot follow our old use and trade for him. And they despised him. It should seem God had sent him to execute his authority, and to punish sin amongst the Sodomites, as he did Moses amongst the Israelites in Egypt, if they would have understood. Or rather these follow Lucifer herein, whom S. Jude maketh mention of before, who despised the majesty of God himself: So these despise magistrates upon earth, whom the scripture calleth God's; Thou shalt not despise (saith God) or make light account of or curse the God's (that is the princes) of thy people: neither shalt thou slander, or in word or in deed hurt him, that is exalted in thy people. The judges also and other inferior magistrates, are called God's. Ye are God's (saith the psalm) speaking of judges: and ye are all children of the most highest.

Let us mark, what reverence the very Barbarians have given unto magistrates. That history of Fabritius the Roman Consul is worth the marking in our desperate and wicked days, where almost nothing else is, but poisoning and murthering of princes: When as Pyrrhus physician had sent him a letter, that he would poison the king, his utter enemy: Fabritius sent Pyrrhus the letter. He would not have his very enemy poisoned, being voluntarily offered to him. And now a days, some will hire wicked persons, to kill and poison princes their soueraignes. Oh more then heathenish cruelty and disloyalty! And the reason also is worth the marking, that Fabritius allegeth, why he sent Pyrrhus the letter, not for the love he owed to Pyrrhus (for he had not learned to love his enemies as the gospel teacheth:) but for the name of the Romans, that they should not be said, by such unlawful means, to conquer their enemies. If Fabritius, had such a care of the good name of the Romans, how much more should we have a care of the name of Christians? That the Turks, enemies of Christian religion, hearing our poisoning and such like dealings, should not speak evil of our religion. What religion can this be, that useth such practices?

Chrysostom upon these words, Let every soul be subject to the higher powers, concerning the authority of y ^e civil magistrate, and the obedience of everyone to y ^e same whosoever he be, writes ••• s: Showing that these things are commanded to all men, both to Priests and Monks, not only to secular men, the which also he declares by and by in the beginning, when as he saith: Let every soul be subject to the higher powers, whether thou beest an Apostle, or an Evangelist, or a Prophet, or whosoever thou shalt be: For this obedience, is not against religion. Let us mark here, howe Chrysostom would have all men subject to the authority of the civil magistrate, yea the Apostles, and then Peter himself, and then the Pope also, which the papists will not grant; for Chrysostom excepts none. And this obedience consists in praying for their lives, as S. Paul commands: in paying them tributes, as Christ himself practiced: in obeying their godly laws and decrees, in the purging & reformation of God's house, as the priests in the old law performed; yea though they were our utter enemies (as Saul was David's: ) yet if their lives lay in our hands, to save them, protect them, and defend them.

And here also mark how the force of the words which the holy ghost useth, besides the evident practice of their works, do declare who these are, whom S. Jude here meaneth. They shall not deny authority or government, as do the Anabaptiss ( 〈 in non-Latin alphabet 〉 ) but they shall despise it, they shall put it out of his place, and they shall not only despise or put rulers out of their places: but to signify the greatness of their pride, the holy ghost saith, that they shall take away even government it self, challenging it, as it were, to themselves, and they shall disgrace and blaspheme those that be excellent, those whom God hath advanced. And hath not the Pope done thus? Do not the Canonistes write thus of the Pope? It seemeth that the Pope is greater then the Emperor. For the right of the heavenly and earthly empire, were committed of God to Peter. He had both the swords, as saith the Evangelist. Behold here are two swords: the which he hath conveyed to his successors. But the execution of the temporal sword, the church hath committed to Emperors and kings: and yet sometime he hath exercised the jurisdiction of civil causes by priests. If this be true, the Emperor and all kings, are but the Popes servants, they carry his sword. But S. Paul saith, that the civil magistrate is the minister of God: and he repeateth it twice, & no doubt he carrieth his sword. And Ferus, one of their own side, thus writeth concerning these swords: Peter (saith he) took the sword, because he understood not that which Christ said: he that hath not a sword, let him sell his coat and buy one. This Peter understood of the external sword, when as Christ spoke of the sword of the spirit, that is the word of God. And after: Away with this sword that killeth men, my sword which I have committed to thee, cutteth off vices, saves the men. Return the external sword into his sheath: or as some others say, into his place. The proper place of the sword, is the power (meaning the magistrate) let the power use it, not thou. So that then by Ferus judgment, Peter had not the material sword committed to him, nor the secular jurisdiction: That (saith he) is proper to the magistrate. And of the authority of the church he writeth thus: Christ preferreth the church before the minister. For he saith, He that is greatest among you, let him be as your servant. And S. Paul: Thus let a man esteem us, as the ministers of God and stewards, &c. Therefore if the pope be a minister, he is under the church: and yet he challengeth to be above the council. And Peter, who (they say) did give this authority to his successors, writeth thus to all Christians. Be ye subject to all the ordinances of man, for the Lord's sake, whether it be to the king as to the most excellent, (where he useth the same word that S. Paul used before) or to other rulers, which are sent of him. And afterwards, honor the king: This authority Peter himself giveth to the civil magistrate, he calleth him chief above all: and yet the papists imagine against this his plain writing, that he should make all his successors above him. The Pope (say they) hath God's power, he can make something of nothing. In those things that please him: his only will is a sufficient reason. No man may say to him, why do you so? He can dispence above all law, he can make of injustice, justice, by correcting and changing laws, he hath fullness of authority. He translateth Empires and kingdoms at his pleasure. For thus we read: When the church of Rome was oppressed of Astulphus, king of the Lombards: she asked aide of Constantine and Leo his son, Emperors of Constantinople; & when as they would not defend the church of Rome, Stephen the second, being a Romaine borne, translated the Empire to Charles the great, who was son of Pipin, whom also Zechariah his predecessor had placed in the place of Louis, whom he had deposed. So that to depose kings, to translate Empires, if they be not obedient at word and beck (as they say) is nothing to the pope. Pope Zechariah deposed Louis king of France, and placed Pipin in his place; and Stephen translated the Empire from Greece to France: and after John the 12. translated the Empire from France to Germany. Thus they have tossed the Emperors up and down, and have put them out of their places, and have taken their authority upon them; whom before Chysostome, and Tertullian, calleth the chief man upon earth, and next to God.

Neither hath the pope only abrogated the Emperors authority, by translating and deposing him at his pleasure, but also hath dealt most reprochfullie with him, and with others that be in authority: He maketh him his man to hold his stirrup, to bear his chaste on his shoulder, to hold up his train. Henry the fourth was contented to wait on Pope Hildebrand, at Canusium, and three days together, to stand bare headed and bare foot in the hard frost at his gate: So was the Emperor Fridericus Aenobarbus content willingly, to lay his neck under the popes feet. The pope took the crown from off the head of Henry the second king of England, and compelled him to put aside all his princelie estate, and majesty, and like a mean private man, to come to his Legate with great humility and submission. Innocentius the third called king John of England vassallum suum, that is, his feod man, or his tenant. And they gave not this name to kings only: but to Emperors also. For thus they write, If the Emperor have his authority immediately from the Pope, then the Emperor is the Popes servant. And pope Innocentius saith the same: The Emperor (saith he) holdeth his Empire of the pope: therefore he is bound to swear homage and fealty to the pope, as the vassal is bound to his Lord. Our latter papists in their writings follow the same vain: They call the civil magistrates, carnal Lord's, human creatures: And is not this to take away 〈 in non-Latin alphabet 〉 , sovereign and supreme civil authority, or Lordship from them that ought to have it, and to attribute it to those which ought not to have it? which Jesus Christ denieth to his ministers and servants. For the kings of the Gentiles, 〈 in non-Latin alphabet 〉 , bear rule over them (saith he) and they that bear rule over them are called gracious Lord's or benefactors: but you shall not so. And doth not the pope apparantlie declare himself herein to be antichrist, in challenging that to himself which Christ Jesus denieth to all his ministers and servants? And my kingdom is not of this world (saith our Savior) Christ himself would not be made a king here on earth: and may his vicegerent or vicar? To call Emperors and kings vassalles, his servants, to make them hold his stirrup, is not this to blaspheme, to reproach them that be in authority? What need I use many words. The thing it self is too manifest. Christ Jesus himself acknowledged this authority to the Emperor in saying, give to Caesar that which belongeth to Caesar: and to God that which belongeth to God. And not only in word but in deed, He paid tribute for himself & for Peter: he washed his disciples feet: But the pope taketh and exacteth tribute of Emperors, of kings, he maketh them kiss his feet, and doth he not manifestly prove himself hereby to be Antichrist? fulfilleth he not S. Jude’s prophesse in this place?

Yet Michael the Archangel when he strove against the Devil, and disputed about the body of Moses, durst not blame him with cursed speaking: but said, the Lord rebuke thee.] Here we may learn first by the name archangell, that there are degrees of angels in heaven. The scriptures would not have named a chief angel, unless there had been inferior angels. The which thing is sufficient to condemn the Anabaptistical anarchy or equality of some, who will have no superiors nor magistrates. God in heaven hath an order, a difference among his angels: therefore in earth he will have the same amongst men. Secondly, the name of this great angel Michael, may teach all princes and mighty men their duties: that is, to magnify the Lord, to humble themselves under his mighty hand: to fear to offend him, and though they be in authority, for any cause to break his laws. For thus much the Hebrew name (Michael) signifieth: who is like to the Lord. Though Michael himself was great among the angels: yet he glorieth not in his own strength. So David saith, Who is like unto y ^e Lord? or who hath any strength except our God? He accounted, as it should seem, his own glory, vanity: his own strength, though a mighty king; yet like a potshearde in comparison of God. Even as a candle light before the sun: such is the glory, majesty of all kings and princes before the Lord, Caesar Augustus (as it is reported) by divine inspiration the day that Jesus Christ was borne, would not be called Lord never after. Constantine also the great, in consideration of this his humility and service to God, caused a portable Church of wood to be made, that in all his wars, whither soever he went, he might serve God. And our king Henry the second, on Christmas day wearing his crown at Worcester, set it upon the altar, and never would wear it after: in token that he acknowledged Jesus Christ to be king of kings. All these fellowed the name of this great angel Michael: and no doubt in their hearts said, Who is like unto the Lord?

When as he strove disputing about the body of Moses. ] Here is the nature of the devil, and his common practice taught us. So that as S. Paul saith we may say, (if we will mark the scriptures,) We know his fetches, his devises. He goeth about to pervert and abuse all things, he moveth (as they say) every stone to set up his idolatry: yea, even Moses body. And here concerning Moses body, we may learn first, that it is said, that the Lord buried him. And therefore to bury the dead is no contemptible work, it is a work fit for the minister. Therefore let no minister think much to bury the dead, or think that it belongeth not to his office. Secondly, it should seem, though no man knew the grave of Moses: yet the devil knew where it was, and therefore because Moses was one, whom the Jews being alive, did greatly reverence: he would have made an idol of his body, that they might have worshipped it after his death; but God would not suffer him. So that then hereby we may learn, if God would not have Moses body worshipped: much less the image of Moses, or of any sainte. And again, if Satan would so gladly have had Moses body, to have beguiled the people, y ^t which he could not have; then no doubt, that which he can have, he will not omit: that is, to take upon him Moses shape, or the shape of the saints, or of the virgins Mary, or of an angel, to beguile us withal. Therefore let every good Christian say with S. Paul: We are not ignorant of Satan's wiles, of his devises: he can take upon him the shape of Samuel, the shape of an angel: therefore I will believe no apparitions, no revelations: I will only rest upon and clean to God's word, that teacheth me sufficient knowledge to my salvation: I will desire no more. They which do not so, may easily be deceived. We may also learn here the office of angels, to serve, to defend, guard and assist the godly. So David saith, The angel of God tarrieth round about them that fear him, and delivereth them. And S. Paul saith, they are all ministering spirits, sent to serve those which shall inherit salvation. And so the angel taught S. John, I am thy fellow servant, and of thy brethren which have the witness of God: worship God. So that then we are not to worship angels, as the angel here teacheth S. John, and not only teacheth, but proveth, They are our fellow servants, and who will worship his fellow servant?

And lastly, here we may learn our own duties: not to rail or revile one another, when as quarrels shall chance to arise amongst us. He that calleth his brother fool contemptuoustis or opprobriouslie (saith our savior) is in danger of hell fire: And S. Paul saith, Let all sourness or bitterness, or wrath and anger, and outcries and blasphemies, be quite taken from among you, with all maliciousness: Be courteous one to another, and pitiful, forgiving one another, even as Christ forgave you. And in another place, Let your patient mind be known unto all men: The Lord is even at hand: As though he should say, will you be malicious, spiteful, reviling your brethren? and the Lord is at hand. Will you be falling out one with another, against his coming? Surelie this shall not please him. Forgive one another, that he may forgive you; be courteous one to another, that he may be courteous to you again. For with what measure you measure, it shall be restored to you again. Michael would not revile the devil, and wilt thou revile thy brother? This may teach all Christians courtesy in their speeches, in their dealings with their brethren. Manie pass not what they say, what speeches they give, if they be offended. But here they must learn, though they have cause, though he be a very wicked man that speaketh against them, nay though he were a devil: yet they ought to give courteous speeches, not rendering evil for evil, or reproach for reproach, as S. Peter also teacheth. Our God will have all his courteous, as well in their tongues as in their deeds. Michael said to the devil, the Lord rebuke thee. This was all he said. Let us learn this lesson also of S. Michael, in the reproaches and bitter speeches of our brethren, to say unto them; the Lord reprove thee: This lesson, these proud and presumptuous heretics, these pretended catholiques, whom Saint Jude here speaketh of, had not learned. If they had, their books would not be so full of taunts and bitter speeches as they are, being not provoked: as I have partly noted before, and as it is plain to everyone that will read their writings. They declare hereby, of whose spirit they are. God's spirit is courteous and gentle.

But these speak evil of those things which they know not, and whatsoever things they know naturally, as beasts which are without reason; in those things they corrupt themselves.] Here the Apostle hath a relation to that saying of Solomon, The fool maketh answer, before he know the matter. If he had hold his peace, he had been accounted wise. So these men are, to be accounted, which in truth by these taunts and reproaches, go about to defend their errors, and to cast a mist before the truth. Quippes and taunts are pleasant to the carnal man, these he delighteth in: they are as wine and nectar unto him. And therefore no doubt, to make their doctrine more plausible, and acceptable to the simple, they have mingled as it were this sharp sauce of their vinegar and spite, in their books: And that not only against us; but against the gospel it self which we teach, which they call venomous and loathsome stuff, detestable blasphemies, Turkish doctrine. We may say to them as our savior said to the woman of Samaria, If she had known the gift of God and who it was, that said to her: give me drink; She would have asked of him, and he would have given her the water of life. So if these men had known the gospel of Jesus Christ, which is the unspeakable gift of God: (as S. Paul saith to the Corinthians) as well as they had known the master of the sentences, who as should seem, was their master in times past, (and to profess and teach him, they had their graces granted in the universities) they would not thus rail on the doctrine of it. They are cunning in excommunicating, in cursing with bell, book and candle, and giving to the devil: but in the Lord's book, in ringing his belles, in lightning the candle of his word to the people: they have no skill at all. And this makes thē thus to rail against it. The knowledge of the tongues they make no account of, that which S. Paul makes the chief gift of the holy ghost, and therefore a means to lead into truth: they say, it maketh heretics, and therefore they must needs make it a gift of Satan. They cannot abide that their works of pilgrimages, virges, masses, and pardons, should be condemned: and to hear that men should be saved by a lively faith in Jesus Christ, working through love. If they knew what true faith were, they would not thus rail against it.

Woe be unto them, for they have followed the way of Cain, and are cast away by the deceipte of Balaam's wages: and perish in the gain saying of Core.] The Apostle Saint Jude, still goeth about to paint out these heretics, (they shall be subtle, and hurtful,) that being set out in their colors they may be the easilier bewrayed and avoided. And because there is no plainer way of teaching, then by examples: Therefore he goeth about by examples, to lay them open to the eyes of all men. And here these heretics shall as it were in one battle-araie, follow all the chief heretics, that were from the beginning of the world? Satan shall now gather all his army together against God's church: This man of ••• ne Antichrist, shall now muster all his giants, shall have his members flourish and well liking, with all manner of sin. And the Apostle putteth down here three principal captains of them: Cain, Corah, and Balaam: and three sins, as mothers of the rest (for it were a world to reckon up all:) that is, persecution, covetousness, treason or rebellion. These heretics have followed the way of Cain, in persecuting their brethren; and in the error or deceiving of rewards, wherewith Balaam was deceived, they have overflowed; & they have perished in the gain saying of Corah. And are not these sins manifest in the popish Church? The Turk useth not such cruelty in persecuting Christians, as they do to those, that speak against their religion. Fire and fagot was seldom heard of among the Barbarians and heathen, for any trespass; which now is their common punishment: So that they surpass the Barbarians in their heathenish cruelty. And this persecution is like Cain's: for he persecuted his brother, because his sacrifice was better accepted of God then his, because he was more just and more godly then he: so because we say their mass is naught, their prayers are naught, they persecute us. Cain should have mended his ways, and not have killed his brother: so should these reform their abuses, take away their superstition and idolatry, and not hate us. But like Cain they think s • orne to learn, they will maintain their old wickedness still. Secondly, they follow Balaam, they are all given to covetousness. He for reward gave crafty counsel against Israel, and caused them to commit fornication with the Moabites: yet outwardly he shown them a fair face: So do they against the true Israelites. They have a show of christianity, teaching them the right way of salvation: but they make them commit spiritual fornication; they teach them to offer their sacrifices to others, to put their trust in others, then in God alone. Such covert, subtle, and crafty enemies they are: and all for covetousness, all for reward. For this, as the terte here saith, they go not or ride of an Ass as Balaam did: But they are even as water poured out. Pierce Plowman in his days could note, how they could fly and • lock to a burial where anything was to be gotten: but they seldom came to a christening, where nothing was to be had. That common proverb was made of their covetousness: no ••• nigh, no pater noster: Nothing amongst them without money. And have not these followed the way of Balaam? Their Friers preaching, their Monks praying, their Priests massing, their pardons selling, and all for money. So that Iugurthes saying of old Rome was never truer then now: All things for money are on sale, and now are to be sold at Rome.

And they have perished in the contradiction of Corah.] Their last sin shall be rebellion and treason: which shall bring some of them to their ends. They shall be like Corah; he rebelled against Moses and Aaron: and so do these, in rebelling against Jesus Christ, in putting their pope in his place; in taking to them his office, his priesthood: and against the civil magistrate, conspiring against their persons, stirring up their subjects to rebellion from their allegiance, plainly denying their authority: As Doctor Story of late did amongst us, denying he was the Queens Subject: and because God had given the earth to the children of men; therefore he said, that any man might choose to be subject, to what Prince soever he would. But God hath made divisions of kingdoms, and Countries, and hath placed over them diverse Kings and Governors, whom he commandeth in his law to be honored as Fathers: Honor thy Father and thy Mother (saith the Lord,) thy Prince and Country are contained under this commandment. This honor & obedience, thou canst not shake off. So that, as the child cannot at any time be set free, from the duty of obedience he oweth to his Parentes: no more can any Subject from his Prince. The Turks in their wicked religion have this: that if a child rebel against his father, that sin can never be done away, All the water in the Sea (say they, who attribute much in their religion to outward washings, as the Jews did) cannot wash it away. Such a heinous fault they account disobedience and rebellion to their Parentes. But amongst us, many of late have rebelled against their Sovereign, have imagined evil to their Mother, and Country, which when they were at home, never did them any harm. Surelie such disloiall Children and Subiectes, the wicked and impious Turk shall condemn at the day of judgment. The Romaines and the Grecians; although being hardelie dealt withal at home: yet could never be brought to conspire against their Countries. That speech of Phocion to the Athenians is worthy of me •• rie, 〈 in non-Latin alphabet 〉 . That is, I had rather myself suffer any evil at your hands, then attempt any evil against you. Their friends complain of the deaths of those, which are executed amongst us: but let them mark and consider their treasons, conspiracies, rebellions, poysonings, which are the cause thereof. Korah's contradiction, or gainsaying, against Moses and Aaron, condemned him to a most fearful, terrible and strange death: The earth swallowed him up quick. And no doubt, this strange punishment, was to declare the heinousness of this sin, and to deter all men from it: So Absalom was hanged by the hair of the head. And shall the contradictions and wicked dealings by all secret means, against their prince and country, of a great many in our days, escape unpunished? Let Corah his sin like to theirs, terrify them, and his fearful punishment make them afraid. So that then the Devil now, as into a huge monster, hath heaped all these sins in one; murder, covetousness, and treason: and that in the papists, who seeth not?

These are spots in your feasts of charity, when they feast with you, without all fear feeding themselves: clouds they are without water, carried about of winds, corrupt trees and without fruit, twice dead and plucked up by the roots.]

This place also proveth, that these heretics shall be in the church, that they shall be no open enemies: they shall be partakers of our love feasts, which the fathers called 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , that is a general assembly or charity it self, not mass: because all then assembled themselves together, none absented themselves, as we do nowadays. All which were partakers of the Lord's death, by receiving these holy mysteries, set forth both by heart and tongue the same. This they accounted their homage, which they did owe to that great king Jesus, who hath told them by his Apostle, that as often as they should do this, they should set forth his death till he came. That this they should do in remembrance of him. The doing of this, should be a most certain sign of their remembrance. If this be true, as it is most true, how little then do many at this day, effectually remember him? which care not how seldom they communicate, scarcely once by the year. It will make him likewise, not remember them. Let them take heed, The Lord hath so done his gracious works, that they ought to be had in remembrance, or as it is in the Hebrew: The gracious and merciful Lord hath made a memory of his wondrous works. And this memory which he hath made, which he hath ordained, dare we despise? Secondly, it is called 〈 in non-Latin alphabet 〉 , charity, as in this place of S. Jude: because then indeed, charity as it were appeared, The charity or love of God towards us, in giving his son, to be a sacrifice for our sins. The root or seed of charity is sent down from above, For charity is of God (saith S. John) it cometh from above. And S. Paul saith, we are all one body, one bread: because we receive of one bread. The receiving the Lord's bread, soweth this unity, this seed of Christian charity in our hearts: For lack of this often receiving; for lack that this seed of charity is so seldom received from above, by these holy mysteries: it is to be thought, that in many great men this charity is so rare, as it is. For of all other, men of authority and gentlemen, they receive the seldomest; they think they need not receive. And the pastor and church wardens, dare not compel them, or almost complain of them. And surely charity or love amongst these, is nowadays waxen most cold. The love or charity one of us towards another, in eating and drinking all together, should appear, the rich with the poor, the lyon with the lamb. For at that time, every man brought according to his ability, something into the church, with which, after they had received the communion, they feasted all together, as appeareth by S. Paul.

These feasts continued long in the church; till the Antisiodorensian council, till popery began to flourish. Then they were banished (as I have noted before) under holy pretences, as it should seem: That maidens should not sing in the churches, nor feasts there be used. They would have the church kept clean: but under this holy pretence, greater abominations followed, and the church was polluted in deed. Then crept in, for singing of psalms altogether, their single and senseless songs of their priests, without understanding, which could never have been allowed, if the former common singing of psalms, had been continued: then crept in their single communion, the people were shut out of the quite, and after debarred of the Lord's cup. At these feasts, were some of these heretics the Apostle here speaketh of, present: These feasts were not taken away, till they had set foot in the church: And therefore hereby we may see, howe popery came into the church, by stealing steppes, by degrees, and not all at once; after these psalms and feasts, and all, were gone. In those feasts was great sobriety, as Tertullian writeth of them: & yet in these feasts, these used riot and excess. They which should have been ornaments, were spots and stains, they which should have been lights, were slanderers to the church: They fed themselves without regard of any man, they made much of themselves. And by this is noted, that these heretics, should not only be cruel in persecution, and covetous in conversation, and rebellious in practices: but also riotous and belly gods in their living. They shall resemble those old Jewish false prophets, which should feed themselves, and not feed their stocks. And were not the whole popish clergy such like? were not these spots in your feasts? did not they feed themselves? They should have fed the souls of their flocks, and feasted them spiritually: but they took part of their feasts and good cheer, but they never feasted their souls: They reaped their carnal things, but they never sowed them any spiritual things. And is not this to be spots in their feasts? But they say they kept good houses in those days. It may be so. But then they fed the body only: and not the soul. But Christ commanded his pastors chiefly, to feed the soul. Feede my sheep, feed my sheep, feed my lambes, saith our savior to Peter. And those three feedinges (as some note) argue three kinds of food: of word and doctrine, and of example of life and conversation, and of food and meat in hospitality and sustentation. The first & chief of these in those days, they for the most part neglected: and of y ^t the Apostles said, It was not meet, to leave the word of God, and serve tables; preferring preaching of the word of God, before the feeding of the poor. And of this our savior saith, Happy is that servant whō his master when he cometh, shall find giving meat to his family in due season. Oh then twice unhappy is he, that giveth none at all! And here by the way (this in due season) toucheth them, that be non-residents, that seldom come at their flocks, they cannot give them meat, in due season. But the Epistle of S. Peter, who with S. Jude (as I have before noted) ioines hands in discovering these heretics, more at large sets them out. They account pleasure daily banqueting, saith he: they fare deliciously every day, with that rich glutton; they follow the steppes of those riotous pastors and sons of Belial, whom Isaiah prophesieth of. These greedy dogs (saith he) can never have enough, & these shepherds cannot understand. They all look for their own ways, everyone for his advantage, for his own purpose. Come (saith one) I will bring wine, and we will fill our selves with strong drink, and tomorrow shall be as this day: and much more abundant. They forget that lesson of the preacher, there is a time for all things. And were not their Abbaies and Frieries, in time past like these? never satisfied, never having enough. This one thing may be a plain proof thereof: That when by the statute of mortmaine, they were abridged, without license of the prince, to receive the gift of any moe temporal lands, at the death of any man (which they still gaped after, although they had enough already) then they obtained license of the Pope, that they might have benefices impropriate to them, placing some poor vicars in the cure, and they might receive all the commodity themselves: And so they robbed the true pastor of his living. And thus they, by their excessive covetousness were the adulterous fathers, of impropriations. It was also, they said, the property of a Frier, still do be begging. It should seem these earthly things they so greedelie sought after: they took part thereof, they took some pleasure therein.

But that which followeth in the Apostle Peter, toucheth them is the quick: They banquet and make good cheer, in their deceits and frauds: They themselves, call their oblations and offerings, as the blood of Hailes, and such like (which they confessed to be but lies) holy deceiptes and frauds. And by this, they beguiled the people, and got their money from them; and with this money, they made merry and kept good cheer: And is not this to banquet with their deceiptes and guiles? even by their own confession. Naie besides all this, all their good cheer, in their Abbaies & Frieries, which they maintained, came of deceit. They persuaded the people that they would pray for them, that they should have part of their oil to light their lamps, when the bridegroom should come, they sold them the merits of all their convent: and they sold them dear enough. And by these means, they obtained all their lands, they gat all their riches, they maintained their good cheer: Whereas in Epiphanius days, and in Beads days here in England, the first good Monks, in all monasteries as they report, were glad to work, with their hands to get their livings. They knew not this gainful trade and merchandise of selling their prayers, as these did of late days: and yet they prayed as much as they did both day and night as they report, and were as full of good works, as ever they were. But they thought according to the gospel, they could not have oil enough for themselves and for others also: These latter knew not the gospel, and that made them so bold and hardie. And is not this deceit? surely the greatest deceit in the world, to make merchandise, and that false merchandise, of men's souls: to eat the sins of the people, to make no bones of them: under pretence of long prayers, with the Pharisees, to devour widows houses. Thus we may see how plainly S. Peter and S. Jude agree together, in disciphering these heretics; and thus we may plainly see, if we be not overmuch blinded with partiality, who fulfill both their prophesies. S. Paul saith, We must all give account for our own works what we have done in our bodies: And Chrysostom saith to his hearers, I would to God I could work for you, that my works would serve your turn: but you must do your good works yourselves. The tree it self that beareth not good fruit is hewn down, and cast into the fire (saith our savior) Is cut down already, even as sure, as that it were cut down.

But they will say, may not one pray for another? And so ones good works profit another. It is true, one may pray for another, and so help another. But even as props to a vine, or cares to a boat; are our prayers for others: They are helps, they are outward means: but if the vine be dead it self, what profiteth the vnderpropping of it? If the boat take water, if it be not made of good wood, if the boardes be not compact together, what profiteth the oars? Even so, if as vines, we have not the life of faith our selves; if we be not grafted in that vine Jesus Christ; if like good boates, we be not compact together, with the bonds and joints of Christian charity: these props, these oars, these prayers, or whatsoever of our brethren will not help us. The just man liveth by his own faith. But this sale of their works, & that of bad works, of prayers in Latin, of de profundis, for another man, which David made for himself, which was a plain mockery of God: yea & that they standing in need of them, themselves (as who is it, y ^t dare say to God, he is not an unprofitable servant? ) And lastly, our trust in these their works, is the thing that God's word condemns.

But the church (say they) hath a treasure, and the Pope is the dispenser of it, and out of that, he may bestow or sell merits to whom he will. We read no such thing in the scriptures. In Christ Jesus we read, are all the treasures of wisdom and knowledge: and if of these, then of mercy, of merits also. For another text saith, All fullness dwelleth in him, then fullness of mercy. And of this his fullness, we all like empty vessels, must receive. And the ministers of the gospel with S. Paul, must preach 〈 in non-Latin alphabet 〉 , unsearchable riches of Christ, among the Gentiles. If the riches of Christ be so abundant, what need we any other? If it be the duty of his ministers to preach these: then they are antichristes ministers, that preach any other. And S. Paul saith, the church is the fullness of him that filleth all things in all things. Why then, she is filled of him: she hath no treasures of her own to sel. Let all run to the well head, and not to the streams, as y ^e scripture commands. And here also that text of the gospel condemneth their merchandise or sale of their works: you have received freely, give freely, saith our savior. Their works are freely given them of God, why should they then sell them?

Clouds they are without water, carried about of winds, corrupt trees, and without fruit, twice dead and plucked up by the roots.] Hitherto the Apostle hath shown us these deceivers by many and most lively examples: now least we should be deceived by them, and that we should discern them in deed; he pointes them out by similitudes in their colors, as we say. And he puts down here two similitudes of them, to teach us their vain bragging and ostentation. They shall make great shows, they shall promise much: but perform nothing. They shall be like good sheepeheardes in show: but in truth nothing near them. Ministers are compared by S. Paul to the Hebrews, to clouds which rain upon the earth: after whose heavenly showers, if the ground and hearts of their hearers, bring forth no fruit, they are as barren ground, accursed, and adjudged worthy the fire. And the preacher saith, if the clouds be full, they will power out water: So God's ministers will plenteously declare his will to his people. And Amasiah commanded Amos, prophesy not against Israel, neither drop anymore against the house of Isaac: So that all God's pastors are clouds, which rain, which drop like dew, which pour out aboundantlie, as occasion requireth, the heavenly rain, upon the ground of God's church. But these are clouds: but void of water, carried about with winds. They have the habit of pastors, the authority: they are placed aloft, they are called Prelates, they make great shows, even as thick clouds do sometime of rain, but not a drop follows. The souls of their people, even as it were dry ground, think for lack of heavenly moisture. And were not the Popish clergy like these clouds? with all their ornaments and robes and gowns and habits like pastors: but no rain fell. They were carried about with wind, for lack of the firmament of God's word. God hath given Apostles, and Evangelists, and pastors, and teachers in his church: least we should be carried about with every blast of vain doctrine. These clouds, lacking the soundness of the Apostles doctrine and euangelistes, like empty vessels, were tossed up and down. They believed everything. They were not built upon the rock, that is, upon Jesus Christ, and his word. They are also trees in Autumn withering] The Godly are called trees growing by the waters side, that bring forth their fruit in due season, whose leaves do not wither. And our savior saith, every good tree brings forth good fruit. But these are like trees blasted, for so the Greek name importeth, 〈 in non-Latin alphabet 〉 , which bringeth forth nothing but corrupt and withered fruit. Such works were most of theirs, not works commanded of God in his word: but of their own devises. Not works that took sap by faith, but which took sap of man's fancy; as oblations, pilgrimages, buying of ornaments to the church making great windows, gilding images: all these lack the sap of God's word, these were like blasted fruit. And such for the most part, were the works of these pastors, the fruit these gave to their hearers. [Twise dead] not only by nature borne the children of wrath, and in life living like the sons of Belial: but by their doctrine, falling away from the life of grace. A widow wallowing in pleasure, though living bodily, yet the Apostle countes dead to God: much more these covetous, riotous, fruitless, and barren pastors. [Twise dead] dead men by their sins, and dead pastors by their doctrine. For no doubt, although they, which in that time of ignorance died, and called for mercy obtained it; as we read of the like time of ignorance among the Jews, and so we do not damn all our fathers that died then: yet no doubt, there remaineth an eternal woe, as upon the Pharisees, so also upon those blind guides, which by their holy deceits, beguiled God's people. Or twice dead:] neither teaching by tongue nor by example of life. Plucked up by the roots.] That is they are like trees plucked up by the roots, which are past all hope of recovery: even so these will hardly be brought to the light of the gospel, they will hardly be brought from their old kind of living. They can sing mass well: but they are unfit to open their mouths to speak to the glory of God, to preach his word, to edify his congregation. That they cannot away withal.

They are raging waves of the sea, foaming out their own shame: they are wandering stars: to whom is reserved the blackenesse of darkness forever.] Before, the Apostle seemeth to describe the persons of these heretics; they are clouds without rain, they are empty vessels, they are blasted trees: Now he describes their works, their dealings. Christ's church is compared to a ship Heb. 6. and the ship wherein he was, may resemble very fitly his church: which was almost overwhelmed with waves: In so much that the Apostles cried out: save us Lord, we perish. And in the Revelation we read, that the serpent out of his mouth, threw after the woman, that is the church, water like a flood; in so much that she was carried away with the flood: and if the earth had not helped her, she had utterly perished.

Surely this sea is the world: and these waves are heretics, and false catholiques, that trouble and vex the church of God. No ship in the main sea was ever so tossed, as the ship of Jesus Christ is tossed in this world, by Satan himself driving her (if it were possible) to the rock of despair; and therefore it hath need of hope, as it were a most sure anchor, fastened with the oath and promise of God, as it were with two most strong cables: by his ministers, assaulting and persecuting it; and therefore it hath need of Jesus Christ's power and presence, with it, even to the end of the world. If he should not put to his helping hand, it could not have chosen, but this ship had been sunken, long since. He helpeth with his mighty hand this poor ship, he maketh the earth, that is death, devour her raging waves, her persecuting enemies. Herod a • length died, persecuting Christ: so shall all Herod's, persecuting his Christians. And surely these waves may resemble the Cardinals, Bishops and Prelates of the church of Rome, who in all kingdoms, since Popedom began, have been ready to persecute the church, and to assault this ship. No man durst once speak against the Pope, or his doings; but he was catched by and by: So that these men may be fitly compared to waves for their doings, waves for their worldliness and covetousness, waves for their pride and ambition. Bernard speaking of the state and pride of the Abbots of his days, writes thus: I lie (saith he) if I saw not an Abbot have in his train, threescore horse and above: you would say, if you saw them ride by, they were not fathers of Monasteries, but Lord's of some Manors: not rulers of souls, but governors of provinces. Then they must have carried with them, their table clothes, their goblets, their basons, their candlesticks, their trunkes stuffed, not with litter for their horses: but with ornaments for their beds. They scant travel seven furlongs from home, but with all their stuff and furniture; as though they should go to some army, or into some wilderness, where no provision were to be had. The Bishop of Eli here in England, in king Richard y ^e first his days, being in his absence governor of the Realm, rid with five hundredth horses. Pius the second came into Perusia, riding on a white Palfrey, twelve others of the same color, going before empty, covered with purple, being led with golden bridles. The magistrates of the city carrying a cloth of state of purple, wrought with gold: under which was the pope carried in fine white linen, with a stole of gold put about him, and a scarlet hatte. What pomp was this? What greater pride could be imagined? And what is more vain, and more like the vain and mighty waves of the sea?

They are wandering stars, for whom is reserved the blackenesse of darkness forever.] The pastors of Christ's church are called stars by Daniel, because they give light to others, in the dark night of this world: because they take their light of the sun, because they seem little, though in deed greater then the earth; because they are fixed in the firmament, they keep their place. But these would seem to be stars: but they are wandering or erring stars. The sun is called Sol, because it only shineth (as one noteth) and giveth light to all things. And therefore the wicked complain of the lack of this light: Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us; and the son of understanding rose not upon us. These borrow not their light of the sun: They bring into the Church strange fire with Nahab and Abihu: they seem profound doctors: but their doctrines are not constant, are not sure: are not grounded on the word of God. They ground, they build upon the sand; that is upon nature, upon worldly things. So the papists make heaven like a kings court, and Peter the porter; and saints mediators to God. They draw free will from Aristotle. Their schoolmen, were almost as many in opinions, as in number. The sand is infinite; and so are the devises of man's reason. It is impossible, that ever they should come to an ende, that follow it, and are ruled by it.

To whom is reserved the blackness of darkness forever.] Because they like owls, loved darkness more then light, because they have delighted more in the darkness of man's brain, then in the light of God's word: therefore shall they dwell in darkness forever. For God in the same measure again, repaies the wicked; and heaps their own evil ways upon their own heads. They which loved darkness, shall be tormented in darkness: they which like wild beasts, devoured and destroyed all things (for Bestiae taketh his name à vastando of wasting as some think) shall be destroyed themselves of devils: they which have loved the pleasant fire of sin, shall suffer the sharp fire of hell.

And Enoch also the seventh from Adam prophesied of such, saying: Behold the Lord cometh with thousands of his saints.] This saying of Enoch may seem to be by tradition committed to his posterity: as no doubt was that promise of God made to Adam, the woman's seed shall bruise the serpents head. This place also proveth, that God will have some always to preach his truth: as Enoch and Seth, and Noah to the old world, & Lot to the Sodomites; but never so many in any age, as in this of ours: And therefore not one woe as our savior pronounced over Capernaum and Bethsaida, but even as S. Paul saith, Anathema Maranatha, that is, woe and again woe shall fall upon those, which despise God's word, now so plainly and plentifully taught. For as the gospel teacheth, to whom much is given, of them much shall be required again. And again, he that hath ears to hear let him hear. But take heed what ye hear: as though he should say, you shall one day give account of it.

The Lord cometh, that is, shall most assuredly come with thousands of his saints and angelles. For both these shall adorn the tribunal seat of Jesus Christ. And as Elijah and Enoch in the transfiguration: so now all saints in his great glory and majesty shall be present with him. And thousands here are named, that the number of the wicked should not terrify the godly. The wicked to us seem many in number, seem mighty in power: but they are but as wax before the fire when God ariseth, their enemies are but a handful in comparison of his. The chariots of God, are twenty thousand even thousands of Angels, and the Lord is amongst them, as in the holy place of Sinah. And there was a great company stood before the throne of God, of all nations, kindreds and people, which no man could number. And even in this world no doubt, the Lord's wheat is infinite: though hidden amongst the chaff, though the chaff of the wicked bear the greatest show.

To give judgment against all men, and to rebuke all the ungodly among them, and all their wicked deeds which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him.] He speaketh of the second coming of Christ. For at the first, when he came into the world, he came not to judge the world, but that the world by him might be saved. With God mercy always goeth before judgment, pardon is offered before punishment, salvation before destruction: So Jesus Christ came a savior first, before he comes a judge. And even now his long tarrying from this his fierce judgment, which here so long before Enoch prophesieth of; and the Apostles said was hard at the door, is nothing else, but his great abundant tender mercy to us ward, as S. Peter teacheth: he is loath to come, he deferreth the time, no doubt, as long as may be, that all men might be prepared against his coming. And the great vengeance which remaineth for the ungodly, should keep God's children in his fear and obedience. If the elements shall burn with fire, what kind of men ought we to be (saith Peter) in holy conversations and good works, looking for and hastening to the coming of the day of God? We should by our works declare our selves, as though we greatly desired that day, as though we would even run to meet it. Every day hath his proper works. The scripture teacheth us what works belong to the day of judgment: To feed the hungry, to give drink to the thirsty, to harbor the harbourles, to cloth the naked, to visit the sick, to go to prisoners. These works we should do with all speed, and so we should as it were make haste to that day. These are the works which at that day shall be looked for at our hands; shall be allowed of in our accounts; shall be crowned of our merciful and mighty king. These the judge himself, who cannot lie, who would have all his ready and prepared, hath foretold us. And what can be more lovingly done to us then this? that the judge should tell one what he should do or say, before he cometh to the bar. Our judges may not do it, they may give no counsel: but this great judge of his exceeding great love towards us, hath done it: and oh foolish men, who will not follow his counsel, who regard it not, who now this judgment drawing near, will do quite contrary. These dearthes of corn which we have had of late, this dearth of wool and cloth, these rents raised of houses in all places: are but trialles of us against this great day of God, what we will do: whether we had rather fill our purses, or feed the poor; whether we had rather for lack of rent, turn the poor out of doors, or else have patience with our brethren; and if our tenants be not able to pay us, look for our rent at Jesus Christ's hands: whether we had rather clothe our selves with our wool money, and hang the walls of our houses; or the lively walls of the temple of Jesus Christ? The most men hope and wish corn will be dear, and hourd it up, they will sell none yet, that they may fill their purses, they will not sell to the poor, much less relieve the needy. The landlordes inhaunce their rents, that the poor cannot reach to them, and so do not harbor them; but as much as in them lieth, turn them out of doors: nay they inhaunce their rentes so, as the tenant is not able, both to pay his rent, and maintain his family. And this is the chief cause, why hospitality decayeth so in our days, especially in great lordshippes, which should be as it were welheads to relieve the whole town. Their rents are so great, that the tenantes of them are not able to give any alms, or relief. And is this to haste to the day of the great God? Is this to follow our judges counsel? Is this to have faith? This is plainly to say in deed, there shall be no judgment. For if they believed it, they would prepare themselves against it.

S. Paul giveth all Christians this notable lesson against the day of judgment: We must all be made manifest before the tribunal seat of Jesus Christ, that everyone may receive according to those things he hath done in his body, either good or evil. Wherein every word hath his force: First in that he saith (we must) there can be no excuse, God will pardon none. All, even everyone, even kings and others that be in authority and now judge others. (Be made manifest:) not only make appearance, as we do in our courts oftentimes, and then depart: but all the corners of our hearts, all our works, all our secret thoughts, all our imaginations and private practices (which we keep close in the bottom of our harts, as the prophet David saith, and which we would have no man know) shall then be made manifest, even as clear as the sun, to the eyes of all men: And that not before a friend, which would cover and cloak their faults; but before the tribunal seat of a most terrible judge, at whose presence heaven and earth quaketh: who is now come to render to every man according as he hath done. Oh therefore, let us now take heed what we do, let us study now to please him, that at that day we may be accepted. We knowing this fear of the Lord, saith the Apostle, this terrible day of judgment: we do persuade men that they do good, that they now strive who can please him best. For no doubt there is a reward. It is not, as most men think, that there shall be no regard had of our works. Although our works shall not justify us, yet this shall be required at our hands, God will not have his servants idle: And therefore he saith to all his faithful servants, I come quickly and my reward is with me: As though he should say, be not weary of well doing, or do not think it long ere I come, for I will come quickly, in respect of eternity. Labor you, sweat you, endure you but a mynute of an hour; and you shall rest forever. And my reward, my wages is with me; I come not empty. And surly he that brings wages with him, looks for some workmen. Let us all therefore be the Lord's workmen against this great and appointed day, that we may receive our wages. For he will give to everyone as his work is.

Our days are like the days of Noah and of Lot, whereof as our savior prophesied, the men of the world at this day, do as they did then. Let us mark every circumstance and every word well, and we shall find it so. As our earnest desire and great study of building, planting, buying, selling, purchasing, banqueting, marrying in tender years without consent of parents, neglecting degrees of consanguinity, more then ever heretofore, evidently prove. May it not truly be said of our days that we eat and drink? when as fasting now almost in all places and amongst all sortes of men is quite banished. Neither master nor servant, nor artificer, nor laborer will fast: If they do fast at any time, it is by constraint and with murmuring.

The Pharisee fasted twice in the week, as appeareth in the gospel; and shall not we Christians fast as often? Especiallie seeing our savior saith to all Christians, that except your righteousness exceed the righteousness of the Scribes and Pharisees; ye shall not enter into the kingdom of heaven. This terrible sentence should move us to fast. The Turks have their Lente which they call ORVTS: and they fast one month and a week, every year: and when they fast, they taste nothing, neither bread nor water til the stars appear in the firmament: And shall not we observe our Lent? shall they go beyond us in fasting? That were a shame for Christians, whom S. Paul commands even twice in one chapter, to excel in good works. The primitive church observed Lent, as Ignatius, Augustine & Jerome do testify, and our church & Prince now also commands it: and yet such is our intemperance, that we will not observe it. Brenz a learned man of our age writes thus, concerning the fasting of Friday and Saturday, upon that place of Exodus, Moreover the Lord said unto Moses, Go to the people and sanctify them today and tomorrow, and let thē wash their clothes, and let them be ready on the third day: for the third day the Lord will come down in the sight of all the people on the Mount, &c. Then Moses went down from the Mount unto the people, and sanctified the people, and they washed their clothes: and he said unto the people, Be ready on the third day and come not at your wives. I think (saith Brenz) that from this place our ancestors consecrated to sobriety and abstinencie the sixth day and the Sabaoth: that on the next Lord's day y ^e people might come pure and prepared to hear the law of God. The superstition of days is to be misliked; yet this preparatiō and instruction is necessary, that men may be made more fit to hear the word of God: we sow no seeds in the earth unless we plough before, &c. And surly it is to be feared that for lack of this preparation, the seed of God's word, which is so painfullie and plentifully sown in all places, at this day, taketh so small effect & bringeth forth so ltitle fruit. Men come to hear the word of God on the sabaoth day with unprepared hearts. It is a seed sown on land that is not plowed; and can the seed then be it never so good, bring forth any fruit? And Tremellius upon the same place writes thus: Now altogether apply yourselves, that you may be instructed, insomuch that now come not at your wives. And upon that place of Samuel, where Abimelecke asketh David if the young men have kept themselves, at least from women: This question (saith Tremellius) is drawn from the Analogy of the commandment Exod. 19.15. and of the Oracle of God, of which mention is made hereafter in the tenth verse, and in the chap. following verse 10. As though he would say, they which will use most holy things, such as these loaves of bread are: must be endued with that pureness, which God requireth of them that come nigh to him, and now also he commandeth. They which hear the word of God, or participate his holy sacraments, by Tremellius judgment grounded by that place of Exodus, should abstain even from their lawful pleasures, even of meats and drinks, even from their wives, before they come to be guests of the Lord's table. But I fear me that before we come to the Lord's table, either to eat the bread of his word, or of his sacraments, this washing our garments, this fasting, this abstaining from our wives is neglected.

In Hebrew, fasting is called Tsom, derived by transposition of letters, of Mots, that signifieth to suck out: and surly so it may very truly. For thus we read of Daniel. Daniel was in heaviness three weeks: I did eat (saith he) no pleasant bread, neither came flesh in my mouth, [ 5] neither did I anoint myself at all till three weeks of days were finished, and then Daniel lift up his eyes, and he saw a man clothed in linen, whose loins were girded unto him with fine gold of Uphaz, his body was like the Chrysolite, [ 6] & his face to look upon like the lightening, and his eyes as lamps of fire, and his arms and his feet were like to polished brass, and the voice of his word was like a multitude. And he said to Daniel: Fear not Daniel: for from the first day, [ 12] that thou didst set thy heart to understand, and to humble thyself before God, thy words were heard. And I am come for thy words: and I am come to show thee what shall come to thy people in the latter days. Daniel fasting saw this strange vision, and even sucked from heaven that great mystery, that should befall his people in the latter days, and things that concern us.

Peter also fasting till the sixth hour of the day, that is, till noon: had that great mystery of y ^e calling of the Gentiles revealed unto him. And Cornelius fasting til the ninth hour, till three of the clock, saw an Angel appearing unto him, and sucked even by this means, by sending for Peter, faith in Jesus Christ, & the salvation of his soul. In our days Napier a learned man, that hath taken great pains in vnfoulding the mysteries of the Revelation, confesseth to the glory of God: that he found more fruit in searching that high mystery, in one hours sobriety, prayer, and humble meditation, then in a thousand days of curious or presumptuous inquisition. And no doubt Philippus de dies, Granatensis, and Ferus amongst the papists: all the jewels they have, they have obtained by this means of prayer and fasting. It is fasting that makes the mind apt to contemplation, as they themselves do confess. Granatensis confesseth that the three children in Babylon, who despised the kings delicates and precious wines, which were brought them even from the kings own table, being content with pulse and water, by this means attained to so great wisdom. And that by the same means Saint Bernard gat all his learning, whereas he was but a little while brought up at school. And that by the benefit of fasting and abstinence, S. Gregory, who did eat nothing but raw pulse, which his mother holy Siluia did send him, became so wise: So Jerome used the same abstinence in his life, as he writeth of himself. And S. Basel that most famous preacher, and most eloquent and wise Orator and Deuine, that ever was in the world: yet in clothing himself and sleeping he was most abstinent. He covered his naked body but with one garment, and he slept always on the ground; nay rather he watched all night, and continued in holy exercises. All these doctors being so excellent in wisdom, were no less famous for their abstinencie, then for their wisdom. They knew howe necessary the one virtue was to obtain the other. So Thomas Aquinas that subtle disputer (as he at his death revealed to his companion & brother Reignold, which thing as long as he lived he kept close as a secret) had all his wisdom, by divine revelation; and therefore it was his custom, when as he would write or speak anything, he would first go to prayer. And coming from prayer, he had that as ready which he should utter as if he had learned it in some book. And no doubt he joined fasting to his prayer and mercy. And therefore Augustine saith: Our Savior which had no need to fast, fasted, that he might give us an example. For then a man declares that he would obtain that which he desires, when he punisheth himself with fasting. And hereof it is said, that prayer is good with fasting. Therefore that prayer may be acceptable, it will have with it as a companion, fasting. And because neither of these is sure, without pity: he addeth, And alms with righteousness. So great is the force of fasting. If we would then know the secret mysteries of God, let us fast.

Basil also of fasting very excellently writes thus. As much as thou shalt take from thy flesh: so much shalt thou add to the lively force of thy soul: and the Angels who are appointed keepers of our souls, do more willingly and carefully keep those which by fasting are purified. Nay, there are angels in every church and congregation, marking and registering those that do fast. Take heed therefore least thou be punished for thy short pleasure of thy meat, and least thou make thyself guilty to the Angel the Lord's Recorder, as a runnaway from the Lord's army. Surelie it were less danger for one to throw away his shield in the field, then to slack to take in his hands the great weapons of fasting. Art thou a rich man? despise not fasting: vouchsafing to bid it to dinner with thee, and make it thy guest, least thou make thy house wherein pleasure and belly-cheer beareth the rule, vile and worth nothing; least thou thyself also smart for it, at that Lawgiuers hands, and pay dearly for thy riot: greater troubles being justly laid upon thy back, either by some bodily sickness, or by some other grievous mischance. Again, if thou beest a poor man, do not thou despise fasting, when as now thou hast fasting, as thy bedfellow, and thy daily companion. Fasting is as proper to women, even as the air they breath, and that even by nature. Children as young plants, must be watered with the water of fasting. And the old acquaintance of fasting maketh it seem less laborious to old men. What can be said more forcibly to persuade all meen to fasting? Angels note in every parish who be good fasters. But some will say perchance, this is but Basils opinion. But I say more, and that out of the gospel: that even God himself notes and marks those that fast. Doth not our savior say? But when thou fastest, anoint thy head, and wash thy face: that thou seem not to men to fast, but unto the father which is in secret: and thy father which seeth in secret, will reward thee openly. Surelie I fear me now, that neither God nor Angels see any fast. Let us remember to fast: for Basil saith that Angels register those that fast. And our savior saith, that even God himself seeth them, and knoweth them everyone, and will reward them.

And again, he writes thus: Doest thou not see how horsebreakers and masters do tame their horses first, and make them nimble by fasting? But thou even of set purpose, doest so with fullness press down and spoil thyself, that in gluttony thou goest beyond the brute beasts. A full belly is not fit for a race, no not to sleep quietly, because being overcharged with heaviness, it causeth us not to be quiet, but to toss ourselves hither and thither. Fasting preserveth children, it maketh young men sober, it maketh old men comlie, and reverend, it is the fittest ornament for women, a bridle for them that be lusty and healthful, the safe keeper of wedlock, and the nurse of virginity. This is the care, that abstinencie hath in every particular family. But common abstinence governeth our whole life, it bringeth every city & people to a good state, it stilleth all quarrels and braules, it roots out suites, it controwleth all reproaches and revilings: Even as the masters presence stilleth the noise of children; so fasting bridles the sturres of cities. Who ever came wanton or desperate from fasting? What company was ever out of order, that used fasting? nice scoffings, wanton songs, mad merriments, straight way depart the city, being banished of fasting, as of a severe judge. And if all men would use this in all their affairs, as a counselor; without all doubt, nothing could hinder but that quiet peace should be thorough the whole world. Here are excellent commodities of fasting, singular commendations and ornaments to every age: nay peace to our common wealth. And no doubt all those troubles which are now so common amongst us, arise for want of fasting. The well fed horse, can abide no spurr: so they which delicately feed themselves can endure nothing; they will be revenged for every little injury. And surly hereof no doubt it cometh to pass, that sithence fasting hath not been used: so many sortes and quarrels have sprung up amongst us. Wine and good cheer engenders hot spirits, which will soon be inflamed to anger. Heraclitus the Philosopher in an uproar of the people, being desired that he would show his judgment how the city might be brought to concord going up into the pulpit, he desired a cup of cold water to be given him, and he mingled with it a little meal, and a little wild P • nniryal or some pulse, and drank of that water; and so speaking never a word went down: signifying that if the city would leave their riot, and be content with a little and simple fare, they would soon be at unity. Thus much the blind Philosopher could see by the light of nature, and shall not we see so much being endued with gods spirit? Nay faithful fasting turns away gods plagues from us▪ Ahab when he had grievously offended God, & had heard y ^e heavy sentence of Elijah, what did he? He rent his clothes & put on sackcloth, & fasted, & lay in sackcloth, & walked softly. And the word of the Lord came to Elijah, saying; Seest thou not how Ahab is humbled before me? because he humbleth himself before me: I will not bring this evil in his days. Let us mark how Ahab's fasting cried to God for him: we do not read that he prayed; and yet God had respect to his fasting. We have many at this day as sinful as Ahab: I would to God they would follow Ahab's steppes. The same force had fasting in Nineveh, even when God's plagues were now ready to fall on their heads. Jehoshaphat also when his enemies assaulted him, proclaimed a fast thorough his whole land. We are in the same case, God threatens us many ways, and shakes his rod over us our enemies daily assault us: Oh let us fast and pray with Nineveh and Jehoshaphat, that we may escape all these evils. The flesh is that Eve, that with her pleasant fruit beguiled Adam; that wife of Putiphar, that enticed Joseph; that Delilah, that lulled Sampson a sleep in her lap, and bereaved him of his strength, and put out his eyes: that same handmaid, that made Peter deny his master. Let all God's faithful servants beware of it: let them refuse her pleasant fruit; let them flee from her enticements; let them not be allured with her pleasures; let them not hear her voice; let them tame her with Paul, least they become reprobates. They are not wiser then Adam, stronger then Sampson, more courageous then Peter. The first Christian Monks laid abstinence in their hearts, as the foundation of all virtues, and upon that as upon a rock they built all other virtues. Surelie in our days for lack of this foundation, other virtues are so scarce. Chrysostom writes thus of his days. I see many glad, and saying among themselves, we are happy now, we are glad: half the days of fasting are gone. But I exhort such that they should not be glad, because half the fast is past: but rather to consider that if half their sins be quite gone and vanquished, and then to be glad; for that is to be rejoiced at, and that is the mark that is shot at, and for which all things are done. And after: The corn appearing in the spring, and the trees flourishing with leaves; teach the beholders, what profit winter hath brought. Let the same thing be don in us We have received much rain (of the heavenly grace) in the time of our fast: by continual preaching, we have received seed, and we have quite cut away our thorns; let us continue our fast, that we may keep those things we have received, that when fasting is done, the fruits of fasting may appear. Our fields may teach our souls: These late years sithence we have lacked the accustomed frost and snow of winter; we have also lacked the accustomed increase of our winter corn. And so no doubt where this frost and snow of fasting is not, the spring of virtues cannot be. God himself, as should seem, punisheth this our riot: and yet we mark it not. The rivers and the sea (as I have heard) yields not that plenty of fish which heretofore they have done. We can digest no fish now. All men at all times must have flesh: And God seeing this, therefore diminisheth and takes from us that plenty of fish which we have had.

What shall I say of marriage? May it not also be verified of our days, that now we marry and give in marriage? Everyone now will be married. There will almost none continue either virgins or widows: whereas I read, that in the primitive church there were many both virgins and widows. In the church of Antioch in Chrysostom's days, as he himself reporteth, there were three thousand Virgines and widows. And in the church of Rome I read in Eusebius, that there were a thousand and five hundredth poor people, and widows that were relieved of the common stock of the church. But in our days, both widows and virgins are rare to be found. No father now will keep his daughter a Virgin. And whereas in other matters concerning our children we will do the best: in this weighty matter we regard not what is best for them. For S. Paul saith, He that giveth his daughter in marriage doth well: but he that giveth her not to marriage, doth better. Who regards this better now? who thinks of it? who once moves it to his daughters? Philip no doubt the Evangelist had respect to this: He had 4. daughters, and they were all Virgines. It had been a great matter and worthy the marking, if two of them had been virgins; but that all the four should be virgins, was wonderful. And this saying of the Apostle, and this practice of Philip: made so many virgins in the primitive church, of whom Chrysostom and Eusebius do make mention.

[ 39] And likewise of widows he saith: The wife is bound by the law, as long as her husband liveth: but if her husband be dead, she is at liberty to marry with whom she will, [ 40] only in the Lord. But she is more blessed, if she so abide in my judgment. And I think that I have also the spirit of God. Every widow now be she never so old will be married, despising this counsel of S. Paul. Anna which had lived seven years from her virginity with a husband being a young widow) continued a widow fourscore and eight years after. But now a days young widows must needs marry: And the reason is because they will not follow the true widows, whom S. Paul makes mention of, and Anna her footsteps: Of whom it is reported, that she went not out of the Temple, but served God with fasting and prayers day and night. Our young widows will not be good church women like Anna, but town women rather like Dinah: They will walk the streets to see and to be seen. They will not serve God with fastinges and prayers as true widows ought to do; but with feastings and pleasures serve the flesh: & therefore they must needs marry. But why was this example of Anna so precisely set down? For us to read only? nay no doubt, but for widows to imitate. For whatsoever is written, is written for our learning, as S. Paul saith. Nay in marriage now if there be any hope of gain, as though there were no more choice now, then in the days of Adam: we will come as near the degrees prohibited as may be, no respect being had, either of consanguinity, or public honesty. Neither is there almost any account in marriage made of age. Now even very children in years will be married. When was ever so many stolen marriages heard of as in our days? Children now will marie without their parents consentes: Which Sampson would not do. Sons daughters and brothers sons will marie together. Nay brother hath married the brothers wife. Examples of these are to too manifest. We now forget those two manifest histories of the scriptures concerning marriages. Isaac that son of promise, that great heir of the world: He committed to his father the choice of his wife, And his father committed this great matter to his trusty servant: but in the fear of the Lord. And the servant prayed in his journey, that the Lord would prosper him. And the maid when she was seen and liked of, and as it were picked out of God, was not conveyed away without the consent of her parents. And her parents said to the servant, this thing is come of God, besides his will we can say nothing to thee. Here is no speech of dowerie; no consideration of beauty: but God is all in all, No doubt if our great heirs would be thus ruled by their parents in their marriages, and have God, rather then riches, beauty or worldly respects, before their eyes: they would speed better. But very many nowadays follow Shechem the son of Hamor the Heuite, his heart clave unto the maid, he spake kindly to her, he took her and defiled her: and after spake to his father Hamor: get me this maid to my wife. And then he left nothing undone, that might help to bring the matter to pass. This is the course that many both mighty and simple, take in their marriages at this day. And few virgins are married, few with y ^e parents consents: And therefore their marriages thrine so evil. And shall it not be said of our days, that now we marry and are given in marriage?

What shall I speak of our sumptuous and stately buildings: which at this day are so common amongst us? If we respect the plain buildings of our Auncestors in comparison of ours; we may be truly said, now to build. And this stately and sumptuous kind of building hath taken such root, that now everyone will have such a stately and sumptuous house. The buildings of our forefathers were but, as it were, simple cottages in comparison of our stately palaces. So that it may truly be said of our days, that we build now. But in the scripture we read, that Jeconiah the king of Judah was reproved of Jeremiah the prophet, because he built him a stately house with large windows, and painted it with vermilion, and seeled it with Cedar. And will God allow excessive building in meaner men? Isaiah prophesieth, that the day of the Lord shall be upon every high tower, and every strong wall, and upon all brave prospects, as Arias Montanus translates it. And the day of the Lord now drawing near, shall we now build such? Joel prophesieth, that the land shall be as the garden of Eden, like a paradise, before him: but behind him he shall make it a desolate wilderness. And do we not fear this threatening? The Turks show great plainness in their buildings, having no delight in building houses, though they be very rich in gold and silver: accounting this a vain thing. And they build their houses seldom of stone: but most commonly of wood, and they laugh us Christians wonderfully to scorn, when they see our great buildings, which they believe we build therefore, as though we should live forever. And shall we give them any occasion to laugh us to scorn? I read a history, which I would all our great builders would imitate. Two brethren being Romaines, escaped out of the destruction of a city called Vindonissa, whereof the one being preferred to be Bishop of Argentine: persuaded his brother with money that he gave him, to build a castle near unto Vindonissa, which now they call Halspurge, so famous with the petigrees of so many kings and Emperors. The Bishop hearing that the castle was built, coming to his brother when as he saw that the building thereof was very rude and weak; first he began to wonder at the folly of his brother, and after to demand an account of him of his money. To whom his brother made answer. To morrow you shall see, both the bulwarks of my castle, and also my reckonings. In the mean while the same night, he commanded all the noble men and countrymen his neighbors, whose lands and services he had redeemed and set free, with his money: to be ready in the morning armed, as though they would assault the castle. The Bishop not knowing what the matter meant, amazed with the sight of such a multitude, as though they had been his enemies; was told of his brother, that those were his walls of iron, which he had bought with his money. I would to God our great builders would make such walls to their houses. Such walls would please God, and protect their builders more surely, then any walls of stone. But we build nowadays, or care for few such walls.

But some will say, is it not lawful to build then? Surely there is a time for all things, A time to break down, and a time to build, as saith the preacher. But now to begin to build so curiouslie, so statelie, so costlie: when as we are taught by the scripture, that the ende of all things is at hand, and that we live in the days of Noah; is out of season. This is plainly to gainsaie the gospel, and to say with the wicked, where is the promise of his coming? And to do as the men did in the days of Noah. As we do inherit our fathers lands, why should we not, everyone in his degree, be content also with his fathers buildings? Do we think their buildings too simple for us? This our blind pride doth teach us. Let us remember that Abraham our father dwelt in a simple tent, and he entertained Angels: which thing Ahab in his Iuorie house never could do. And in the psalm we read of all y ^e righteous, that in the tents or tabernacles of the righteous is the voice of joy and gladness. Surely in our stately houses many times, is not this voice of joy and gladness, but rather of sorrow and pensinenesse. The saints of God account themselves pilgrims in this world: and therefore as pilgrims, they make no account of their houses; they do account them, but as Inns, wherein they shall lodge but a night. Let us mark the Pagans in their common wealths: howe they bridled this excess in building. By the Romaine laws they were not suffered to build the walls of their houses, above half a foot thick, and that because they should have but one loaft or flooring above them; and their brick walls but two or three bricks of thickness: But nowadays, we build thicker walls and make our houses more lofty. Augustus Caesar the Emperor, although he had a palace: yet he dwelt sometime in Hortensius houses, which were low and simple, without any marble pillars. Such was this Pagan Emperors humility. But such houses now will not content Christians: Manie bestow so much cost on the walls of their houses, that they are not able to bestow anything within the walls, as long as they live after. Will God allow this prodigality? Let us rather bestow our cost upon the poor, and lively stones of Jesus Christ. Let us relieve them sufficiently, which are now sent home, by a good and Christian law, to their places where they were borne. Let us strengthen the hands of the poor: as Sodom would not do: Let them be well relieved, not only to keep life and soul together (as they say) but that they may be strong to labor, least we be like Sodom in punishment. Let us repair and maintain God's house that is the church: which in most places now is ruinous & lieth desolate. That complaint of Agge is verified of our days most manifestly, we our selves dwell in seeled houses, and God's house lieth wast. The churches in times past, were the best houses in the town: but now of all other they are least regarded. This declares the coldenesse of our love, towards the owner of them. Christ when he came to Jerusalem, the first house he went into, was the temple: And doth he regard his houses of prayer, that is our churches, less now? No, no doubt, at his coming as he whipped the buyers and sellers then out of the temple: so will he also whip out, all those now that buy and sell in his church, whosoever they are, and what fine pretence soever they shall make to cloak this their Symonie; and will punish the spoil and desolation of his house. And to let this house lie wast and to build our own, is not this to build?

The like may be said of purchasing and buying land. Men were never so given to purchase and buy land, as at this day. What shall I speak of planting? Heretofore they hedged in their gardens and orchardes: but now we will have our corn fields hedged about. So that without all doubt, the days of Noah are come upon us: And this prophesy of our savior is most evidently fulfilled in our eyes. And it is to be feared, least that as at the first coming of our savior, the Jews having a plain prophesy, that when the scepter should depart from Judah, then Messias should come; yet they were so blinded with wordly ambition, that although this prophesy was cleerelie fulfilled, that they would not see nor mark it, and so perished in their blindness: so at the second coming of our savior, least we, having also this plain prophesy that our days shall be like the days of Noah, and we see the same manifestly fulfilled, shall be like them carried away with the course of the world; and also perish in our ignorance and carelessness. The Lord Jesus open all men's eyes that they may mark this. These are the works of the world: these are not the works which Jesus Christ commands against the day of judgment. Let them that be godly wise, mark well; least while they follow their steppes, they perish in their destruction. Let the course of the world beguile no man: That because others do so; therefore we may do the like. This reason could not save the old world, neither shall it save us. There were but eight persons then saved, who believed the Lord, all the rest that followed the world, were drowned. Let every Christian therefore learn that lesson of Saint James: There shall be judgment without mercy to him, that showeth no mercy: And that of our savior, Blessed are the merciful, for they shall obtain mercy. These lessons then will be accounted worth the marking, let us practice them now that we may then obtain mercy, though the practice be never so costly.

In this judgment Enoch prophesieth what our judge shall reprove: wicked works, and wicked and hard words against God: Let all Christians beware of these two things. And here y ^e works which shall be reproved, are called in the Greek irreligious works; such as have no taste of religion, or godliness, which taste of the dealings of the world. Let us beware of such works: let us not be like this wicked world in our dealings; Let us not follow the broad way which leadeth to destruction: let us strive to enter in at the narrow gate: let us follow the light of God's word, which shineth now most plenteously amongst us. But if we shall do so, saith one: we shall loose. This counsel is against our profit. O fool, what will it advantage thee to win all the world, and to endanger thine own soul? It is but an apple that here thou now gainest, and thou loosest paradise with Eve: It is but a mess of red pottage, which thou here enioiest, and thou loosest thine inheritance with Esau. What great folly is this? But some will say: do any give hard speeches against God? none is so wicked. Yes, over many. It is a common saying, If any rebuke a wicked person, and tell him of this judgment of God: He will say, It maketh no matter, if he may escape to that day. Is not this to give hard speeches, even against the Lord, to decide and set light his judgment, which everyone ought to quake and tremble a • ? which maketh the earth to tremble as David saith, The earth trembled, the very foundations of the hills shook, and were removed, because he was wroth. And in another place, my flesh trembleth for fear of thee, and I am afraid of thy judgments.

These are murmurers, complainers, walking after their own lusts. Whose mouths speak proud things, having men's persons in admiration because of advantage.] Now he describeth these false Catholics, by their delights and desires: because they measure and account felicity or happiness, to consist in things of this life: Therefore i • any affliction or misfortune chance, they murmur, they are impatient. And it cannot choose, but such were our former Friers and Monks. For they were covetous and greedy of these wordly riches (as I have proved before:) they were ever begging and never satisfied. They lacked David's staff of God's word to comfort them: when God said his rod upon them they lacked the knowledge of the scriptures, which were written for our learning, that we thorough patience, and comfort of the scriptures, might have hope: and therefore it could not choose, but they should mourn and repine, at the manifold crosses, which at that time fell upon them. Kings have often pinched them, fire hath consumed their houses, and many other chances have beflane them; as we may read in the Chronicles, which to sustain with patience, they no doubt needed the castle and bulwark of the scriptures.

Complainers, finders of faults] David giveth this note of the faithful, that y ^e praises of God are ever in their mouths: and of himself, my mouth shall ever speak the praise of the Lord: And the Apostle commandeth all Christians that in all things they should give God thanks. So that then, good Christians must not find fault with God's works: whatsoever he sendeth, they must be content with all, they must thank him for it. They must in all chances, with Job say, The Lord be blessed. What artificer among us, will patiently abide his work to be found fault withal? Much less our most mighty God. And therefore Ecclesiasticus teacheth us this lesson, Bless the Lord in all his works, give honor unto his name, and show forth his praise with the songs of your lips, & with harps, and ye shall say after this manner. Al the works of the Lord are exceeding good, and all his commandments are done in due season. And none may say: wherefore is this? what is that? For at a time convenient, they shall be sought out. But at this day, it is a common fault am • ngst many old men, to find fault with God's works: many times, with the weather, with the increase of the earth. And therefore it should seem, in the former times, they were not taught this good lesson: it may seem, their teachers knew it not themselves. And therefore this mark hits justly upon them.

Their mouth speaketh proud things.] They are Thrasoes, they brag of themselves. So have they seduced the people, by bragging of their masses, their relics, by making thē come a pilgrimage far and nigh to them. They have bragged of their Popes authority: that no man may say to him, why doest thou so? that he is a God upon earth.

Having men's persons in admiration because of advantage. ] They are worldly minded, and this is the second mark of Antichrist. First, he shall deny, that Jesus Christ is come in the flesh: He shall deny that he is that only king, priest, and prophet; which all the scriptures prophesy of. Whose shadows and types, were all the kings, priests, and prophets that ever were: Melchisedecke, Aaron, Samuel, David, Solomon, Isaiah, Jeremiah and the rest: Jesus Christ alone, is more then all these. And yet every of these in their times had God, sufficiently furnished, to be able to do their offices. And yet Antichrist shall substitute other to Jesus Christ, as not sufficient or willing to do his office: whom the scripture adorneth with this kind of willingness, that he ever liveth, to make intercession for us. Secondly, they shall be of the world, and therefore shall speak of the world, and the world shall hear them. And were not the Abbots, Monks and Popes kingdom, of the world? Their statelie buildings, their pleasant seats, their insatiable minds; declare what they were. Those that enriched them, them they reverenced, them they prayed for. Was not this to have men in reverence because of advantage? Such were the priests among the Jews. They did eat the sins of God's people; whoredom and wine, and new wine, take away their hearts, they were as a snare on Mizpah, and as a net spread on Tabor (as saith the Prophet:) All was fish that came to their nets.

So did the Pharisees under pretence of long prayers devour widows houses: So did they in S. Paul's time that counted gain religion. But Saint Paul teacheth Timothy, and in him all God's ministers, to forsake and separate themselves from such covetous teachers: and that godliness is great gain, with contentment; and to be content with meat drink and clothing; not with monkish and popish state, and superfluity: And to follow righteousness, godliness, faith, love, patience, and meekness. Of which riches Gregory also speaketh, If you will be (saith he) truly rich in deed, love the true riches, that is virtues. And of charity Saint Augustine saith, that by charity a poor man is rich. Charity alone is like a precious jewel, the value whereof is so incomparable, that it enricheth the soul of him, whosoever hath it. These celestial and spiritual riches Christ's ministers should pursue after, with might and main (as they say.) Those other transitory and earthly riches, are baits fit for Antichrists hirelinges: who for them have men in great admiration, whom if he should study to please (S. Paul saith) that he were none of God's servant.

But you beloved, remember the words which were spoken before of the Apostles of our Lord Jesus Christ. Howe that they told you, that there should be mockers in the last time, which should walk after their ungodly lusts.] Here first we may learn that S. Jude being himself an Apostle, was not ashamed to allege the testimonies of the Apostles; condemning the arrogancy of those, that despise the authority of their equalles: nay of those, that have been their fathers in Christ. Secondly, that he lived after the other Apostles. Thirdly, that he referreth this Epistle, to the predictions, and prophesies of the other Apostles: That those whom he here speaketh of, they also prophesied, that such should come: So that then his Epistle must be a prophesy, a prediction to the church, as well as others. Although perchance in some part, that wicked seed began in his days, more to show it self, then in the days of the Apostles, (as I have noted before.) And as he cites y ^e prophesies of the Apostles: so especially of Peter, whose very words he allegeth. That there shall be mockers.] So that his Epistle of all the rest most agreeth with this Epistle: So that as it should seem, they had even joined hands, to the discovering of the same heretics. He calleth them mockers, which being drowned in wordly pleasures, and being set in the chair of pestilence, do make a sport of sin: Who dare say, in the manifold threatenings, and knockings at the door of their hearts, by God's spirit: Let the word of the Lord come. Tush it maketh no matter, these are but words, no evil shall happen unto us, we have been told this long ago; but we throue never the worse since. Such Atheists, and sons of Belial, all ages have had: and our age hath too many of them, which fulfill the prophesy of Jude, to their own destruction.

Walking after their ungodly lusts.] This barren branch, springeth of the former wicked root. For those that make a mock of the word of God: to such pleasure is life, and their own wicked lusts and desires, are reason. The word of God is the only hatchet, to prune the vines of Jesus Christ, that they may bring forth more fruit. It is the only sharp knife, that Joshua made, to cut away the foreskin of all carnal pleasures, from the true Israelites: that they may serve the Lord with all their heart. It is the only bridle, that keepeth both young and old, from stumbling like horse and mule, which have no understanding: and therefore where this lacketh, there all sin flourisheth, all pleasures abound, and men fall down headlong into the pit of destruction. And therefore David prayeth, Order my steppes in thy word, and so shall no wickedness have dominion over me. And stay my steppes in thy paths, that my feet do not slide.

These are makers of sects, having no spirit.] Here we may mark how in the verse going before he saith, that such shall be: and here he speaketh after the manner of the Prophets, in the present tense: these are makers of sects: as though they were come already: which may seem to expound his like phrase of speech, verse 4 These are makers of sects:] there is no one virtue that the Apostles urge more in all their Epistles, then peace, peace in doctrine, peace in life and conversation. And therefore the Apostle Saint Paul writing to the Romaines, doth beseech them earnestly as a last farewell that should stick deeply in their hearts, to mark those which make divisions or offenses, besides that doctrine which they had learned. He doth not say, which is against the doctrine which you have learned, but besides it: As adding anything, as it should seem, of their own brain unto it. For (saith he) such serve not the Lord Jesus, but their own belly. I would to God the church of Rome had remembered this farewell of the Apostle: Then no doubt, she would not have brought in so many orders of her Friers and Monks; which should after a new manner, besides the word of God, not by preaching the gospel; but by singing Mass, save souls. They serve not Jesus Christ, (though they rise never so early,) that obey not his word. S. Paul willeth Timothy to take heed to himself and to his doctrine: To continue in them, that is, those things he had commended to him before; which are reading, exhortation, and doctrine. For if thou shalt do so, thou shalt save thyself and them that bear thee. And to the Romaines he saith, The gospel is the power of God to salvation, to all that shall believe it. So that then, not to sing mass: but to preach the gospel, is the ordinary way of salvation, prescribed by God in his word. These sectaries S. Paul speaketh of, with flattery and fair speeches serving their bellies, not Jesus Christ: have devised a new way of salvation, which the scriptures teach not, nor our savior commands: Go preach the gospel (saith he) to all nations, he that believeth and is baptized, shall be saved. This work all his servants, all his ministers must do earnestly and earelie in the morning.

The prophet David describes the church of Christ, and he giveth it eight privileges. First, that it is not founded upon earthly hills, as was Jerusalem: but upon holy hills, even upon the hills of the scriptures, upon the Apostles and Prophets, as S. Paul saith. Secondly, that the Lord loveth the very gates, the meanest congregation of Christ's church, more then all the dwellings of Jacob, even above Solomon's temple. Thirdly, that all the Prophets and Patriarchs have spoken very excellent things of this city: As Isaiah, In that day this song shall be sung in the Lande of Judah. We have a strong city; he hath put salvation her walls and her bulwark. As walls do keep and defend, all evils and enemies from a city: even so the certainty of salvation, as a wall keeps all evils and enemies from the church of God. They know they shall be saved; and therefore they fear not, what cold storms of afflictions, what wild Boar of the forest, what sickness or sorrow, nay what death doth assault them. This wall and bulwark of salvation repels all evil from the church. Fourthly, this city receive • h in it all the nations of the world. Christ as soon as he was borne went into Egypt: and by a star, he drew out of the East the wise men: to declare that superstitious Babylon, and sinful Egypt should now embrace Jesus Christ. Fiftlie, that the founder of this city, is the eternal God, who was borne in her. Sixtlie, that the gospel is preached (as it were) by Trumpetters in this city. Seauenthlie, that all that dwell in this city, are merry and joyful. Or rather (as it is in the Hebrew) the Lord will number in writing up the people, that this man was borne in her, and the singers as the Trumpeters. Here are two sortes of people, which God will write up, and enroll in his heavenly city, when he surueyeth his city, The singers as well as the trumpeters. All God's people must either be praisers of God, or preachers of him. And therefore generally of praising God in his church, (saith David) In that day this song shall be sung: As though all men should sing that song, and should praise the Lord. The people should sing and praise God, the ministers should be trumpeters and preachers of the glad tidings of the gospel. And therefore of the ministers, is that saying verified, Extol thy voice like a trumpet. And lastly, that all God's fresh springs should be in his church. Knowledge should abound in it even as a stream. And hereof no doubt cometh the number of so many famous men, and excellent preachers, as we have at this day. The chief office of the minister, is to be a trumpetter, not to be a singer of mass, as it was in popery. And this division also of the church of God, we read in another psalm. They saw how thou my Lord and king goest in the sanctuary: that is, they would see, might see, the going and pomp of the people, giving thee thanks in the temple for the victory over their enemies. The singers went before, that is, all the people lauding and praising God: The musitions followed after, that is, the priests and ministers. In the midst of them were the damsels playing on tymbrels. That may be expounded of the virgins, who had made their bodies like timbrels dried and withered, as S. Paul said of his body: I tame my flesh, and make it wan or dry, least when I have preached to others, I myself should be a castaway. These singers, and these musitions, and these plaiers of timbrels, in the shadow of the law, resemble no doubt the truth of the gospel. All our people must be singers and praisers of God; all our pastors must be musitions, must be trumpeters; our virgins must play on tymbrels. And of these musitions Christ means when he saith, We have piped to you, and you have not danced: meaning his own preaching and his Apostles. And of these singers David here saith, that the Lord shall write them up, and enfranchise them in his heavenly kingdom: As well the singers as the trumpeters. These trumpeters the prophet Isaiah meaneth when he saith, Cry as loud as thou canst, lift up thy voice like a trumpet. These trumpeters the Angels in the revelation blowing with trumpets resemble. They which do not this work in the church of God, whatsoever they do besides, are sectaries. And of these sectaries and heretics S. Paul speaketh: If any man shall teach any other doctrine, and shall not give heed to the healthful doctrine of our Lord Jesus Christ, and to that doctrine which agrees with religion, he is puffed up and knoweth nothing. Here is the badge of Heretics, not to preach the doctrine of Christ, not to give heed to the word of God, to teach doctrines besides it, to be puffed up with pride, to know in truth nothing. Such ignorant, proud, and erroneous teachers were the Monks and Friers, and therefore no doubt these makers of sects, which S. Jude here speaketh of.

Fleshly having no spirit.] All God's children have God's spirit, and are led by God's spirit, and the spirit maketh them come to God with great boldness, by this spirit they discern all things: and have a right judgment in all things.

Of this spirit and of the manifold gifts thereof, Peter speaketh, Everyone, as he hath received the gift: let him minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak; as the words that God putteth in his mouth. If any man minister, or do any good work; let him do it, as of the strength that God ministereth unto him: that God in all things may be glorified by our Lord Jesus Christ. All God's children then, must be partakers of this spirit, and must acknowledge what good things soever they do proceed from the power and might of God's spirit, yea even the words of their mouths. This spirit especially, all God's ministers have; as S. Paul witnesseth: God hath not given us the spirit of fear: but of power, of love and of sobriety: and of these two, he willeth Timothy not to be ashamed: to testify the Lord Jesus: and not to be ashamed of him his prisoner.

The prophet Micah had this spirit. And I truly (saith he) am filled with the power of the spirit of the Lord, and with judgment, and with strength and courage, to show Jacob his transgression, and Israel his sin. Hear this I beseech you, ô ye heads of the house of Jacob, and leaders of the house of Israel, which commit abhominable things, and writhe and pervert all judgment and equity. Here is the strength the courage of the Prophet of God, even God's spirit. Here is his office, to tell Judah their transgressions, and Israel their sins. Stephen was full of this spirit, when he rebuked the obstinate and stiffnecked Jews. These sectaries, these pseudocatholikes shall lack this spirit, they shall not be able to understand the scriptures: they shall lack judgment; the scriptures shall be unsavory unto them.

But you beloved, building forward yourselves in your most holy faith, and praying in the holy ghost; keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ to everlasting life.] The Apostle having sufficiently made manifest to all men the former deceivers: now he concludeth with a general exhortation, to all true Christians; and he showeth in it, what true Christians ought to do. He putteth down certain principal pointes of Christian religion against their Antichristian superstition. One contrary placed by another, is made more bright: So this comparing of false religion and true together, will add light to the truth. And the first point of true Christian religion is, to build forward our selves in our most holy faith. By this place then is proved that it is a chief point of Christian religion, that all Christians should be builders: that is, should make themselves a fit temple for God, to dwell in. We read what care David had to build God's temple; but God would not suffer him: but now, every man must build a temple to God, even his own soul. We read what cost Solomon bestowed upon the temple; but now God careth not for such temples made of stone; he will have a temple of lively stones; we must be his temple. And to build this temple for him, it must be the first work we should do. Seeing then this work of building the Lord's temple, is so necessary and so general, it behooveth every man to learn how to build; and that is, by the knowledge of the scriptures. What Mason can build a wall, without rule or square? The rule or square of Christian building, is the word of God. By it our harts & souls are squared & framed fit for God's walls. And therefore S. Paul, taking his leave of the church of Ephesus: commendeth them to God, and to the word of his grace, which (saith he) is able to build further, and to give them inheritance with all them that are sanctified. And therefore S. Peter saith, grow in grace, and in the knowledge of our Lord Jesus Christ: and Saint Paul thanks God for the Thessalonians, that their faith grew exceedinglie. Why then, every Christian must know God's word, or else how shall he be able to build? would any of us allow, or give wages to a work man, that should build our walls without line, rule or square? no more will God allow any in his spiritual building. Of this building S. Peter also speaketh: Ye are come to the Lord Jesus as to a living stone, rejected of men; but precious and chosen of God: wherefore you yourselves be built as lively stones, a spiritual house: and S. Paul. Let all things be done to edification: that is, let this be the ende of all thy works, the building of God's spiritual temple: Be more careful to build it, then Solomon was for his temple. If Solomon's workmen were one month in Libanus, about the work of the temple; and two months at home, about their own business: Let us exceed them, let us emploie two months about the Lord's building, and but one about our own business. Let us first seek the kingdom of God, and all things else shall be added unto us. Let all our other works give place to the Lord's work.

And here we must not only build our selves by reading, & hearing, and meditating of the word of God: but we must also build our wives, as these places prove. If wives will learn anything, let them ask their husbands at home: they ought to be able to teach them. And ye husbands dwell with your wives according to knowledge, that is, knowing the law of God, and according to that, dealing and governing. And our brethren also, as S. Paul commandeth. Edify one another, even as you do, and let every man please his neighbor in that which is good, to edification. But especially we must edify our children. A son in Hebrew is called Ben, that is, a building, because the father should especially build his son in religion and virtue. Nature teacheth all men this: The savage bear fashioneth her whelps being deformed with her tongue: So should all Christians with gentle admonitions, frame the deformed manners of their children. The Do her fawn being young, will hide it in the thicket, will cherish it; but being waxen strong, she will thrust it out, and make it seek for living it self: So should parents their children being young, nourish them at home: but now waxen strong, send them out into the common wealth. The Tiger when she perceiveth that her whelps are stolen away, when she, being very swift of fool, cannot recover them, (the thieves by taking ship, and passing over the sea having prevented her) on the shore for sorrow she will kill her self: and shall it not grieve Christian parents more? to see their children, by the devil stolen from them, and hoyst up upon the vain sea of this world to all sin and wickedness? That commandment of the law, whereby fathers were bound to teach their children, that the passover meant: teacheth them this building. And that children ought to know the scriptures: the 119. Psalm, which like an alphabet is made for them, plainly proveth. All the verses of that Psalm, begin with Hebrew letters, in order as they are in the alphabet. By if they may not only learn the letters, but the principles of religion: and also the second part of that Psalm teacheth the same most evidently. Where withal shall a young man cleanse his way (saith David?) even by ruling himself after thy word. Why then young men must know the word of God. And Saint Paul writeth, that Timothy knew the scriptures, even from his childhood. No doubt his grandmother Lois, and his mother Eunice, (whose faith he commendeth a little before,) had taught him them. And Saint John to all young men thus writeth: you are strong, and you have ouercommed the wicked: because the word of God dwelleth in you. So Isaac no doubt, knew what sacrificement; being a child, he could say: father, here is the wood, where is the sacrifice? So that then, if we will have our children lead a pure life, if we will have them strong, if we will have them overcome the devil, if we will have them true catholicks, sons of Abraham: we must see, that the word of God dwell and abide in them. They must not know it only: but as in their carnal weapons, they must be cunning in it. So that then, the papists heretofore in their many works they did, and whereof they brag; they left this principal work undone, They did not build thenselves by the word of God, in their most holy faith. That work which God himself commanded from heaven, that is: This is my beloved son, hear him, these did not, they minded not, they heard not the gospel of Jesus Christ. Their guides, and master-work men, took the rule and square out of men's hands, and who then could build? Therefore in this very pointe, they declare themselves to be those, whom S. Jude here condemns: They are no builders in the most holy faith. All true Christians and catholiques must be builders, and that by the level or square of God's word.

And that in the most holy faith.] Christians must shine as lights in the world. Now what fellowship is betwixt light and darkness? saith Saint Paul. Their liberty must not be an occasion to the flesh: They must not now sin, that grace may abound. Let him utterly detest iniquity now, that nameth the Lord Jesus. Our faith must be holy, and therefore S. Peter saith: Join to your faith virtue, to your virtue knowledge, &c. Our faith must have all virtues linked to it: Such a faith had the first Christians; they could be a touched with no open crime, or notorious fault: but that they sung psalms to Jesus before day, as Plinius Secundus writeth of them to the Emperor. Our Savior told his disciples, that their righteousness must exceed the righteousness of the Scribes and Pharisees: and so must we now tell all Christians, that theirs must exceed Turks and Pagans, or else they shall never enter into heaven. And yet (as it is reported) their faith in their dealings, their religion in swearing, their zeal in serving their devilish gods; far exceedeth ours. God stir us up, and prick us forward; that we may one build another in our most holy faith, and that we may exceed them.

Praying in the holy ghost.] Prayer is one of the chiefest exercises of true religion. And therefore after the building and increase of faith, the apostle addeth prayer, which is a special means to obtain the same. And therefore the apostle prayed: O Lord increase our faith. But because our heart of it self is unfit to pray, and we cannot of our selves, so much as think a good thought; and the heart of man unregenerate, is called a stony heart and an adamant by the prophet; and Moses saith, that all the devises of it are evil even continually: Therefore the apostle teacheth us here, if we will pray acceptablie, to pray in the holy ghost. And the holy ghost helpeth our infirmity in prayer, as S. Paul teacheth us: Likewise the spirit (saith he) also helpeth our infirmity; for we know not what to pray, as we ought: but the spirit it self maketh requests for us, with sighs which cannot be expressed. Of this, came those sighs and groans of our savior, whereof we read: Who in the days of his flesh, did offer up prayers and supplications with strong cryings and tears: And of David, Hear the right ô Lord, consider my complaint, and hearken to my prayer, that goeth not out of feigned lips: and I am weary of my groaning: and Lord thou knowest all my desires, and my groaning is not hid from thee. So then the spirit maketh us know what to ask, it maketh us to pray fervently, even with sighing and groaning. In war, the soldiors do not only fight with hand: but cry with voices against the enemy. This cry of the voice, in our spiritual warfare, prayer is: and therefore S. Paul having armed a Christian soldier perfectly; he adds, praying with all manner of prayer, and supplication in the spirit: and watching thereunto, with all perseverance. Thus ( Joshua fighting with the hand, ) Moses cried with the voice against Amalecke: and it is said there, that Moses praying to God with his voice, did more prevail then Joshua with his sword. Such an excellent thing prayer is, against our spiritual enemy the Devil. And therefore they are not captains or leaders: but traitors to God's people, that take from them the sword of the spirit, that is, the word of God, and this crying and courage of the heart, Christian prayer. To pray in the spirit, is to know what we pray for, to pray with sighing and groaning, to pray with faith and assurance. For the spirit of God doeth assuredly witness to our spirit, that we are God's children. But to pray in latin, taketh away all these. They which pray so, know not for what they pray; and therefore cannot sigh or groan in their prayers, which sighing proceedeth of wanting: As we read of the woman of Canaan, who being touched no doubt at the heart, with the sickness of her daughter, cried after our savior: and the men of Nineveh, knowing and fearing their destruction, fasted and prayed to the Lord strongly, and mightily. So that then the papists heretofore have not prayed in y ^e spirit, they have not had the right use of prayer, they have taken from Christian soldiers, this chief help against Satan their spiritual enemy.

Keep yourselves in the love of God. ] Here is another spiritual point of true catholic religion: You beloved (saith S. Jude) building yourselves in your most holy faith, and praying in the holy ghost: keep yourselves in the love of God.] This is the chief work of all; In any wise do this: Be ye sure that God loveth you. And here let us mark well the first assault of our enemy, God doth know (saith he) how that in what day ye shall eat of that tree, your eyes shall be opened, and ye shall be as God's, knowing good and evil. He goeth about to persuade Eve, that God loveth her not, that he envieth man's welfare. And not only Satan: but our own flesh, will go about, thus oftentimes to persuade us, as David telleth us: And I said in my haste, I am cast out of the sight of thine eyes. Because God doth not hear us by and by when we pray, we think that he loveth us not, that he hath cast us out of his sight: Nevertheless (saith David) thou heardest my prayer when I called upon thee. And the wicked also will cast this in our teeth: Tush, God careth not for him: persecute him and take him, there is none to deliver him. And so the Priests and Pharisees upbraided our savior Christ: he trusted in God that he would save him; let him deliver him, if he will have him. Against all these temptations, we must arm our selves, and most assuredly keep us in the love of God, as in a most strong tower. This is that which David saith so often: The Lord is my stony rock and my defense: and thou hast been my hope, and a strong tower for me against the enemy. And the name of the Lord is a strong tower, the righteous runs into it, and is exalted. And this love of God towards us, that we should not doubt of it, is confirmed to us, as a most strong? su •• soldier, by many places of scripture. Our savior prayeth to his father, that all his may be one with him, as he is one with his father; that the world may know, that God sent him, and that he loved all his: even as he loved him. What can be said more then this? God loveth his, and that not coldely, after the manner of many men: but even as he loved Jesus Christ, that is, with unspeakable and most assured love. And S. Paul saith, the love of God is poured out into our harts, by the holy ghost. And again, I am persuaded, that neither death, nor life, nor angels, nor height, nor depth, nor any other creatures in the world, are able to separate us from the love of God, which is in Jesus Christ. All the creatures in the world, are not able to batter this castle. And in another place, Cast your care on him, for he careth for you: He that careth for one loveth him. This care and love of God towards us, our savior teacheth all his, as a sure rock against persecution. And I say unto you, my friends, be not afraid of them that kill the body; and after that, are not able to do anymore: but fear him, which after he hath killed, can cast into hell. And after: are not five sparrows bought for two farthings, and yet not one of them is forgotten before God? Yea all the hairs of your head are numbered: fear not therefore, ye are more of value then many sparrows. And our savior himself saith, No mā can have greater love then this; to give his life for his friends. And it is said of him: that he loved his unto the end. The holy ghost also maketh all Christians to cry, abba, father, which is a name of love. And our savior teacheth all his to pray thus: Our father, &c. He that bids us call God, our father, teacheth that he loveth us. And S. John saith: We know and believe the love of God towards us: then we doubt not of it. The love of God, is the fountain of all our good things we enjoy at God's hands. He hath chosen us through love and through grace, and not through anything in us, saith the Apostle. He that stoppeth this fountain: stops the well of life. So that then all Christians must keep them in the love of God, as in a most sure castle. This love of God must be their trust in all things, even in the assaults of Satan, as it was taught S. Paul: my grace is sufficient for thee. Let not Satan by all his sleights or devises at any time, drive us away from this: Let this always be our castle. Behold saith the Prophet Habacucke (gnuphlah) he that trusteth in himself as in a tower, that reacheth to the heavens, (be he never so politique, as Herod: never so high in authority, as Nebuchadnezzar: never so mighty as Goliath ) his soul is not right in him. The just shall live by faith in his God: that is his life, his castle, his refuge.

Looking for the mercy of our Lord Jesus Christ unto eternal life. ] This great mercy of God towards us, is declared by two notable allegories in the word of God, First by the prophet Isaiah: Hearken unto me ye zealous followers of righteousness, you that pursue after it, even as the heart doth after the water flood: ye seekers of the Lord, look unto the rock, whereout ye were hewn, and unto the hole of the pit, whereout ye were digged. As though the Prophet should teach them, that are now zealous in religion, and forward in good works; that they should remember from whence they came, and what they were in the beginning: least they should be proud. They should not consider their white feathers: but their foul, and black legs, with the swanne. They were all, as rude stones, hewed out of a rock; pol • ished, squared, and made fit for the temple of God, even by God himself. They were all, as taken out of a most deep and filthy pit, all defiled with mire and claie, washed with clean water poured on them, even of the loving mercy of God himself; and that the best of them were no better: God biddeth them look to Abraham their father, and to Sarah that bare them. For God called him alone, and blessed him, and multiplied him. Abraham would have dwelt in Vr of the Chaldees still, if God had not called him thence. And this first calling of God, is repeated twice, Gen. 12. v. 1. & 4. And he feared his life in Egypt: and Sarah laughed behind the tent door. Here were apparent imperfections in Abraham, and Sarah: Here are manifest arguments, of God's great mercy. And by the prophet Ezekiel; Thus the Lord comm • ndeth the prophet to say to Jerusalem: Thy habitation and thy kindred was from the lande of Canaan: Thy father was an Amorite, and thy mother an Hittite. As though he should say; before thy nativity thou hast nothing to brag of; as many men are wont to brag of their pedegrees, and of their nobility and virtue. In this spiritual generation, all pedegrees must cease; but the pedegrees of shame and confusion. (And in thy nativity in this case thou wast: Thy nauel was not cut, thou wast not washed in water, to soften thee; thou wast not salted with salt, nor swaddled in cloths. No eye pitied thee, to do any of these unto thee, or to have compassion upon thee; and thou wast cast into the open field, in contempt of thy soul, in the day thou wast borne.) Man had no ancestour to glory in, nor no friend to help or pity him, in the day of his birth. (And when I passed by thee, I saw thee polluted with thine own blood, and I said unto thee, in thine own blood, live: and I said to thee, in thine own blood, live:) Here is man's miserable estate, destitute of all help, polluted in his own blood, even at deaths door: and here is God's great mercy, even then, to say live. And least this great benefit should be forgotten, both y ^e misery, and the benefit, is twice repeated: I said unto thee, in thine own blood, live; I said unto thee in thine own blood, live. And this same our free salvation, of the mere grace and mercy of God without anything in us, is likewise repeated of S. Paul twice, 2. Ephes. verse. 5. When we were dead by our sins, he hath quickened us together in Christ: by grace ye are saved. And again in 8. verse for by grace ye are saved, through faith, and that not of yourselves, it is the gift of God, not of works, least any man should boast in himself. God would have man challenge to himself nothing, nor brag of any part of his salvation: that glory he reserveth only and wholly to himself. Neither hath God alone thus given man life: but adorned him, but sanctified him; as followeth in the prophet. I caused thee to multiply, as the bud of the field, to increase, to wax great; I caused thee to have ornaments of ornaments: that is most excellent ornaments. Thy breasts are fashioned, and thy hair is grown: whereas thou wast naked and bare. Now when I passed by thee, and looked upon thee, behold thy time was the time of love. Where this word, behold is in the scriptures, there followeth some strange and wonderful thing. One in this case, was beloved: this was the time of love. To love one beautiful or brauelie attyred, were no marvel: but to love one thus defiled, thus deformed, thus naked, in this miserable estate, O thing most wonderful. And such was the time, when God loved us first: Even then: It followeth in the prophet, I spread out my skirtes over thee, and covered thy filthiness. Yea I sware unto thee, and came into a league or covenant with thee (saith the Lord God Jehovah) and thou becamest mine. Then I washed thee with water, and I washed thy blood from thee, and I anointed thee with oil, and adorned thee with all manner of costly ornaments. Here is God's great mercy set out to us ward, by a most lively example. And if God shown this great mercy upon us, being his enemies: what shall we hope for, now being justified, and being his friends? If he shown this in our birth: what shall we hope for, at our latter ende, at our judgment? And surely this is the only staff we must lean to. And therefore David saith, If thou Lord wilt mark what is done amiss, who may abide it? And S. John saith, If any man sin we have an advocate with the father Jesus Christ the righteous, and he is the propitiation for our sins: and not for ours only, but for the sins of the whole world. Jesus Christ was the propitiation of the Apostles sins: And S. Paul saith, God hath shut all under unbelief, that he might have mercy on all. So that all must come to God for their salvation, like beggars, like damned & guilty prisoners, and must he saved by pardon: not by pleading innocence. And in another place he concludeth: that all mouths must be stopped, and the whole world must be subject, that is, must yield themselves as guilty, to the condemnation of God. No man must brag of his works, or challenge any merit before the majesty of God. The works which the Pharisee did, were good works, as to fast, to pray, to pay his tithes: but he bragged of them, he trusted in them, he confessed not, that he was an unprofitable servant, he looked not for, he desired not the mercy of God, for his salvation: and therefore he was reproved. For who amongst men, will brag of that, which is not his own? And such like are our good works: They are none of ours; they are the free gifts of God. He hath wrought all our works in us, saith the Prophet. And again, S. Paul saith, we are his workmanship, being created in Christ Jesus to good works, which God hath prepared before, that we should walk in them. Here is a second creation in Jesus Christ, to good works: so that they wholly belong to God's grace. Mans nature of it self, can challenge no part of them. Therefore it hath nothing to brag of, as concerning them: Nay we being regenerate have not so much of our selves, as of our selves, as to think a good thought, or to devise a good work. For it is said also, that God hath prepared them long before, that we should walk in them. And therefore S. Augustine writeth thus very excellently, and manifestly concerning God's free mercy, and man's free will. Again (saith he) least any man should brag, although not of his works, but of his free will, as though desert had his beginning of that, to which the reward of doing well as due, should be requited; let liberty her self, even the freest man in the world, hear the preacher of grace, saying: It is God that worketh in you, both to will and to work, according to his good pleasure. And in another place: Therefore it is not of him that willeth, or of him that runneth: but it is of God, that hath mercy. And after he expounds this thus against our Semipelagianists, that join grace and nature together: If it be said, It is not of him that willeth, or of him that runneth, but of God showing mercy; because it is of them both, that is both of the will of man, and mercy of God, that we should thus understand it to be meant: It is not of him that willeth, or of him that rūneth, but of God showing mercy; as though it should be said, the will of man alone sufficeth not, if the mercy of God be not there also; nor the only mercy of God, if the will of man be not there also. And in this sense, if it be well said so, that (it is not of man willing, but of God showing mercy,) because man's will alone is not able to bring it to pass; why may it not then on the contrary, be as well said, It is not of God showing mercy, but of man willing; because the mercy of God alone also, doth not bring it to pass? Therefore if no Christian dare say, It is not of God showing mercy, but of man's willing, least he should most manifestly speak against the Apostle: it remains, that therefore it is truly said, It is not of man willing or running, but of God showing mercy; that all may be yielded to God, who prepareth man's good will, that it may be helped, and helpeth it also being prepared. Mans good will goeth before many of the gifts of God; but not all: but those which it doth not go before, it is among them it self. Thus far Augustine most plainly writing of the Christian faith to Laurentius, not disputing earnestly against Pelagius; and so by heat of disputation, carried over much to speak in the commendation of God's grace, to depress the pride of man's nature, as some have written: And his opinion is grounded upon the scripture so firmly, as all the enemies of God's grace, shall never be able to overthrow it. But most manifestly in his book of Retractations he taketh away this objection & frivolous cavil. For first he retracts nothing out of this book ad Laurentiū de fide. And again, Behold (saith he) how long before the Pelagian heresy sprang, we have so disputed, even as though we had disputed against them. So that Augustine never changed his opinion in this matter. He was of the same mind before Pelagius and his heresy was hatched: as he was also after. So that then Augustine's opinion is clear, that man of himself, can challenge no part of merit, for his good works: and that God when he crowns our good works, crowneth his own gifts. Man must therefore ascribe all his salvation wholly to God, and no part thereof to himself. And in another place he saith, O Lord my strength, there shall no flesh be justified in thy sight. My trust is not in the sons of men, whom if thou shalt judge, setting mercy aside, shalt thou find righteous? & unless thou preuentest by showing mercy upon the wicked, there is none that shall glorify thee being merciful.

As concerning his regeneration then (as these two allegories of Isaiah & Ezekiel do prove) as concerning his daily preservation and final coronation, as David, S. Paul, and the fathers Augustine and Bernard do affirm; and as concerning his remuneration, as S. Jude here teacheth: Everyone must look for the mercy of Jesus Christ to his salvation. The sum of all this, our savior the wisdom of God the father, comprehends in two words, as the top of all happiness & felicity: Blessed (saith he) are the poor in spirit, for theirs is the kingdom of God. Here is the top of blessedness, to be poor in spirit. And what meaneth this, Our savior in another place expounds it, when as you have done all you can, (saith he) say you are unprofitable servants, and we have done but that was our duty to do: That is, not to trust in our works, as the Pharisees did, not to justify our selves. This God cannot abide; they that do so, though they fast often, and pray long prayers; the kingdom of hell is theirs. They are poor in spirit, which with Marie, though they excel in good works, as she did: yet think themselves as nobody in God's sight, and account of themselves basely with her, as those her words declare. Thou hast respected not the humility (which is a rare & excellent virtue) but rather the base & vile estate of thy handmaid: for so the greek word signifieth, who account myself as a vile woman before thee: And say with David, What am I, that thou visitest me, or that thou regardest me? Such a poor man in spirit was our father Abraham, who though he were rich in good works: yet called himself, speaking to God, dust and ashes. Such a one was Jacob, who confessed himself less then all the mercies of God. Hereof Job said, If the heavens be not clean in thy sight, how much more man, being borne of a woman, a very won. Hereof David called himself, a worm and no man. Hereof Paul called himself, the least of the Apostles, and not worthy to be called an Apostle. Hereof our savior himself the chief pattern of all virtues, would not have his most glorious works to be preached or published abroad: to give us an ensāple, that we should not brag of our works. And when as his Apostles had returned again, and dare great miracles, and rejoiced therein, he taught them not to rejoice in their own works: but in the mercy of God towards them, and that their names were written in heaven. Here is the only cause of rejoicing, that he that will rejoice, must rejoice in y ^e Lord. And again, that we must not rejoice, in things private or proper to our selves (as the most part of the world doth at this day) but in things common to all their brethren, that they have one God, one father, one savior, one faith, one baptism, one common inheritance. These should cause us to rejoice, & not here on earth, our private worldly commodities. But to let these ancient Patriarchs pass, even many of the Pagans, who were otherwise very greedy of vain glory, have been but poor in spirit. Alexander the great; when as his friends bragged that he had done more, then ever Hercules had don: Truly (saith he) I do not think y ^t all my acts with my whole Empire are to be compared to one word y ^t Hercules spoke. And Galen that famous Physician did so disdain the people's commendation, that he never put his name to any of his works. And he earnestly requested his friends, that they would not do it after his death, being desirous only of knowledge and truth; Accounting (saith he) no possession more precious then virtue, I never put my name to any of my books.

What shall I speak of these Pagans, the fathers themselves very excellently have taught us this lesson. Augustine writes thus: That he doth God great wrong which distrusts in his mercy. As much as in him lieth; he denieth God to have love, truth, and power, wherein all my hope consists: in the charity of his adoption, in the truth of his promise, and in the power of his redemption Let my foolish conscience murmur as much as it will, saying, who art thou? and howe great is that glory? by what merits doest thou hope to obtain it? And I will answer boldly, I know whom I have believed. For through exceeding great love he hath adopted me to be his son: and he is true in his promise, and mighty in his performance: he is able to do what pleaseth him. I cannot be terrified with the multitude of my sins: if I remember the death of my Lord, my sins cannot overcome him. Here we may plainly see howe Augustine was poor in spirit, his whole trust was in the love, mercy, and power of God. Here is no mention of his own works or merits. Bernard also in a grievous sickness, seemed to be arraigned at God's judgment seat, and was there accused of Satan; and there despairing of the righteousness of his own merits: I confess (saith he) that I am not worthy, nor by my own merits that I can obtain the kingdom of heaven. But my Lord, possessing it by a double right: by the inheritance of his father, and by the merits of his passion: being content with the one himself, he hath given me y ^e other. By whose gift. I lawfully challenge that unto me, and shall not be confounded. Here we may also see plainly Bernard's claim to y ^e kingdom of heaven: y ^e free gift of Jesus Christ, his merits, his passion. He was also poor in spirit, he had not any merit or work of his own to plead. But to come to our days; that same saying of Cosmus Medices, the grandfather of that family, who was adorned with the name of the wise: When as he had bestowed forty thousand rials upon hospitals, & monasteries, and churches, and was therefore commended of one, who told him, that he might look for a recompense at God's hand, who was a patron of the poor. He answered, that he could never find as yet in his bills of reckonings, any mention of these expēses. Surelie, as should seem, he followed the counsel of our savior in giving of alms: Let not thy left hand know what thy right doth: He never writ nor made any reckoning of that he gave to the poor; he was poor in spirit, he confessed it was but his duty to bestow that he bestowed, and ten thousand more if he had been able.

And that no man's righteousness consisteth in himself, though he had done never so many good works, Justin the martyr thus very excellently teacheth: But when our naughtiness was come to a perfection, and that it was made manifest, that the reward of sin was punishment, and death was to be looked for, and the time appointed of God was come, to declare from henceforth his liberality and power, and how for the immeasurable love he loveth men, he hath not hated us, neither hath he forsaken us, neither hath he shown himself mindful of our sins; but hath patiently borne it, and hath taken upon him our sins. He hath given his own son to be the price of redemption for us; the holy, for them that transgressed the law; the good for the evil, the just for the unjust, one that knew no corruption, for them that were guilty of corruption, the immortal for the mortal. For what other thing could cover our sins, but his righteousness? In what other man can we wicked and ungodly wretches be counted for just, but only in the son of God? O sweet permutation! Oh unsearchable cunning! oh kindness above all expectation! that truly the iniquity of many should be hidden in one just person; and the righteousness of one, should make that many just persons should be counted for just. Here we may plainly set that doctrine of imputation of Christ's righteousness, which the church of Rome now cannot abide, accounted as catholic, in Justin the martyrs days: His righteousness only covers our sins; and we unworthy sinners can be accounted just in none other but in him. This is then our righteousness, to have our sins covered and to be accounted righteous in Jesus Christ.

S. Paul saith, The wages of sin is death: But eternal life (is no wages) it is the gift of God (as the word 〈 in non-Latin alphabet 〉 importeth) in our Lord Jesus Christ. And our savior calleth eternal life an inheritance, which in y ^e greek taketh his name of Lots, whereof Solomon writes thus: The Lots are cast into the lap, but the whole disposition thereof is of the Lord. So that in those things, which are don by lots, man hath nothing to do, there is no respect of him: but all is of the Lord. Such an inheritance is our heavenly inheritance. Ferus writing of Joshua his division of the land of Canaan, saith thus. It is to be observed (saith he) that Joshua divided the land by no other means then by lots, committing freely the disposition of the matter to God, by whom the lots are governed: that he might purchase himself less envy, and every man might so receive his inheritance, as given him of God. And so he that received more, should give more thanks, and he that received less, should not murmur against men; but should hope in God that he could give him more: Even so Christ divided his land by lots. For our electiō is of the grace of God, &c. Whosoever the refore in the church, hath Christ Jesus for his possession or inheritance: let him know, that it is of grace, and not of merit: that all mouths should be stopped, and he that will rejoice, must rejoice in the Lord alone. No man in that inheritance might attribute it to his valiantness in fighting, or to any great exploit that he had done, more then any other. It was not God's will that any then should do so: No more may we in our heavenly inheritance when we have done what we can.

The • mmot in Greek, is called 〈 in non-Latin alphabet 〉 , and thereof cometh 〈 in non-Latin alphabet 〉 a schoolehouse. And surly very fitly. For she may be a schoolemistresse to Christians in many virtues; as Solomon also himself sendeth the sluggard to her to learn. But as she hath many excellent properties, as to provide against the time to come, and that not the basest, but the best corn, that is wheat: yea and that she will carry a corn, even bigger then her self, that she is girl about the belly, and that she hath wings on her former partes, As she may teach all Christians by these, to provide also against the time to come, and that not base, but excellent works: and that no man should excuse his inhabilitie, seeing she will bear a grain, as big as her self: and that she is girl about the belly, that we should also use abstinence, and fast, if we will have the wings of angels: So her name in the Hebrew no doubt given her, of her chiefest property, teacheth all Christians the most excellentest lesson of all; she is called Nemalah a gnawer, because she gnaws off both ends of her corn; least they should sprout in winter, and so become unprofitable to her when she had gathered it. Herein especially must all Christians follow this Emmot, when they have done all they can, if they will have their works do them any good: they must gnaw off both ends of them; that is, bragging of them, which may be compared to the upper ende; and trust in them, which may be compared to the lower ende. For lack of this, both the Pharisees and the Pagans (which were great workers) lost all their works: and it is to be feared the Papists also.