The True Catholic

The manners and conversation of the ancient Christians, drawn out of the Fathers.

IVstine the Martyr thus describes the ancient Christians. Christians differ not from other men, neither in country nor speech, nor in civil government. They dwell in no cities by themselves; neither use they any language, that differs from the common speech of other men; neither have they a kind of life which is famous for any singular or odd thing in it; neither do they go about to learn anything devised of curious heads; neither are they patrons of any man's opinion, as many are: but inhabiting partly in the cities of the Grecians, and partly of the Barbarians, as every man's lot hath befallen him, following the manners of the people with whom they dwell, in their apparel, and living, and other things, which concerning this present life, 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 citizens; and they distribute all things away, as it were some traveling into another country. Every strange region is their country: And all their countries are to them, as strange regions and dominions. They marie wives as other men do, and beget children; but they make not their children away, as the heathen do. They have a common table, but not polluted with excess. They are in the flesh; and yet they live not according to the flesh. They live here upon earth, but they have their conversation in heaven. They obey laws which are made; nay in their manner of living, they far exceed and go beyond the laws. They love all men, and all men persecute them. They are not known what they are, and yet they are condemned to death. They are murdered, and yet they are multiplied. They are poor, & yet they make many rich. They want all things, and yet they abound in all things. They are dishonored, and in their ignominy their glory shines. They are slandered, and yet all men bear record of their innocence. They are reviled, and they give good speeches again. They are injured, and they honor their persecutors. And when as they live like good men, they are punished as though they were wicked. And when as they are punished, they rejoice; as though then they were revived. The Jews make war against them, as against strangers: & the Grecians persecute them: & they which hate them cannot tell wherefor they hate them. And that I may in one word say all: That which the soul is in the body; that are Christians in the world. The soul dwelleth in the body; but it is not of the body: So Christians dwell in the world, but they are none of the world. The invisible soul is placed in the visible body, as in a garrison: so Christians are known while they live in the world; but their divine worship of God is invisible. The flesh hates the soul, and makes war against it; because it cannot enjoy her pleasures: And the world also hates Christians; they resist their pleasures. The soul loves the flesh, which hates her, and loveth her members: So also Christians love them, which hate them. The soul is enclosed within the body, but it preserveth the body: so also Christians are kept in the world, as in a prison; but they preserve the world. The immortal soul dwelleth in a mortal tabernacle: and Christians inhabit amongst those things which are corruptible, as strangers looking for the immortality of heaven. The soul the worse it is fed, is the better: so Christians whiles they are daily punished, are increased. &c. By this it appeareth how zealous in the service of God, how homely and simple in their apparel, what contemners of the world Christians were in the beginning. Who condemn by their examples the Atheists and lukewarm Christians in religion, the curious and covetous worldlings of our age: who are as it were wedded to this world, and take their delights and pleasures therein, who will have all things (as they say) in print, both their houses and apparel, and whatsoever they have else. Surely this is not to contemn the world, as they did. These former used the world only for the present necessity, they took no pleasure therein, as many do, and with great costs labor to obtain at this day.

Athenagoras also a very ancient Christian, in his Apology for the Christians, speaketh thus to the Emperors: When as all men through your great clemency and benignity have their right, and cities according to their dignities, enjoy their freedoms; nay the whole world by the means of your providence and wisdom, enjoys most firm and sure peace; only of us who are called Christians, you have no care. For you suffer us, who have committed no evil; yea, who above other (as it shall be declared in the progress of this Defense) have behaved ourselves most religiously and obediently, both towards God and your Empire; to be vexed, spoiled, banished; many bringing false accusations against our very names. Wherefore we were bold at this time manifestly to declare our cause unto you. And you shall perceive by this our discourse, that against all right and reason we are thus punished. Wherefore we beseech you, that you will have also some care of us, that we now at the last may cease to be murdered of those our accusers. We pass not for the loss of goods, nor for the glory and credit of our good names; or for any such like or greater things, wherein men may hurt or injury us. For although these things be made great account of amongst the common people, we are wont to despise them. For we have learned, that if we be stricken or beaten, to abstain from striking again; or if any invade or take violently away our goods, not to go to law with them: but also to those that have given us one blow, to turn the other cheek; and to them that will take away our coat, to offer our cloak also. And seeing we make thus small account of our lives and bodies, they seek for our riches: and they babble out huge heaps of crimes against us; which never once so much as came into our minds to think: but which might rather be laid to their charge, and to such like as they are. But if any shall be able to convict us, not only of any great, but of any small offense; we do not only desire that punishment may be remitted us, but we are ready to endure what punishment soever. But if so be, that we be accused only for our name because we are called Christians (for even unto this day all those uncertain rumors and reports, which are spread abroad on us are lies; neither is any Christian convicted of any heinous offense) it is your parts, O most wise and courteous Princes, by your laws to deliver us from this injury, that as in all the world both every private man, and all men in every town, by your bountifulness do enjoy common peace & quietness: so we may have cause also to thank you, that we as it were triumphing, may rejoice that we also are delivered frō these slanderous accusations. Here also we may see the same Christians most lively painted out, which before we saw in Justin; holy in life and conversation. Despisers of this world, not given to quarrelling, or going to law, they had learned another lesson, saith Athenagoras in those days: which condemns the quarrelling and contentious Christians of our age, who sue at law now for every light trifle their brethren: When as I have heard that even in the memory of some yet living, to have a suit in law in a whole town, or to have one go to London, was counted a great strange matter; even as now it is counted to travel to Rome, or to Constantinople. So peaceablie they lived in those days. A man in all his life never saw London: that was a rare thing. But now our suits are so common, that they make the way thither beaten. The former Christians were not so contentious, as we may learn here by Athenagoras.

Eusebius also very excellently describeth thus unto us the manners and conversation of Christians in his time: If it be now a thing most certain, that the Disciples of our Savior were such like, why was not then their master also such a one long before? And if you will learn of the Disciples, what a kind of master they had, you have at this day innumerable scholars of the words of Jesus, of whom there are many great assemblies of men; who both as it were, in battle array, stand and fight against the natural pleasures of the body, & also who keep their minds safe, and stand without any wound frō all unlawful affections, or lusts of the flesh: who whē as they have spent their whole life, evē to their old age, most temperately; may yield unto us most evident proofs of the information of his doctrine; & what his doctrine teacheth. Neither men only under this Schoolmaster do teach us this philosophy; but so many thousands of women thorough the whole world, which are so many as their number cannot be told: who as it were certain priests, worshipping the God of the whole world, and having embraced that heavenly philosophy, and for the love of this heavenly wisdom, make no account of offspring and children (as of things which pertain to the body) but with all their studies and diligence, having a care of their souls, have dedicated themselves wholly both in body and soul to the king of all things, and to the God of all the whole world, that so they might practice perfect and perpetual chastity and virginity. Behold here another notable description of Christians. They despised not only the world, but also the pleasures of the flesh. They embraced virginity, & they did dedicate themselves as spouses & wives only, and wholly to the king of all kings, as Saint Paul teacheth. They seek to please the Lord only, they are holy in body and spirit. So are not they, who are married. And in those days of this sort were thousands; so many as their numbers could not be told. How are now Christians degenerated from this? Surelie now we may say, They marie, and are married, as our Savior prophecieth in the Gospel: so few at this time embrace virginity in comparison of the thousands in those days.

Tertullian also a very ancient Father, describeth the conversation of Christians in his days thus: Now I will declare the works of the sect of the Christians: that seeing I have repeated the evils wherewith they are charged, I may also declare the good things wherein they are occupied. We are all one body bound together with one manner of religion, with one truth of discipline, and with one league of hope, we meet altogether in our assemblies, that praying with our prayers, we may as it were even with an army of soldiers take God. And this force is pleasant to God. We pray also for the Emperors, and for their officers, and for all those that be in authority: for the whole world, for peace, and for the stay of the end of the world. We meet altogether also, to have the holy Scriptures read, as the present state of the time forceth us, either to forewarn anything to come, or to consider anything that is past. We feed as it were our faith, with that most holy word; we strengthen our hope therewith, as with an anchor we make sure our confidence. And we also print deeply into our minds the doctrine of those holy precepts, by often beating upon them. There also are exhortations, corrections, and even as it were God's judgment seat. For we pronounce sentence there against sinners most severely, that to others in the sight of God, this may seem to be but a preamble of God's judgment to come. If any offend so, that he be accounted worthy to be excommunicated from the communion of prayer, and of the assembly, and of other holy exercises; certain chosen Elders set in authority, who have obtained that honor, not with any money, but for their good report, (for none of God's things with us are bought and sold,) and they do excommunicate all such. Of every artificer also we gather somewhat for the poor, but not any grievous sum of money, as though he should pay for his religion. Everyone brings his little alms every month, or when he will, & puts it according to his ability in the poor men's box. For with us, no man is compelled to do this, but everyone contributes willingly. And this same work of cha • itie, is a cause why we are evil spoken of some. See, say they, how they love one another, (whē as they hate one another) & how they are ready even to die one for another, when as they themselves are more ready to kill one another. But I suppose they are grieved at no one thing more, then that we call one another brethren, when as amongst them all names of kindred (through pride and ambition) are but counterfeit. We are your brethren by the law of nature, as it were of one mother: although you in this point do a little degenerate from the nature of men, because that you are evil brethren among yourselves. But how much more rightly are they called & accounted brethren, which acknowledge one God for their father, which have drunk one spirit of justification, which as it were from one womb of ignorance have aspired to the same light of truth. But perchance therefore we are accounted less brethren, because no tragedy exclaims of our brotherhood; or else because we are as brethren in the communicating of our temporal goods, which amongst you most commonly breaks this brotherhood. We which are joined together in soul and heart; make no account to communicate our riches one to another; there is no difference of any things amongst us, but of our wives, &c. Such unity as members of one body; such common prayers with faith and knowledge; such hearing of the Scriptures, with punishments of the disobedient; such voluntary contributions to the poor; such Christian charity; such a community of the use of all things were in those former good Christians. But with us almost all these are quite contrary: so far we have degenerated.

And in their prayers they used great reverence, in those days they kneeled. For thus I read in a sermon of Beatus Caesarius, Bishop of Orleans: For when as very often (as it becometh me) I mark diligently when as the Deacon cries: Let us kneel down; I see the greatest part of the people to stand upright like pillars; which is neither lawful nor seemly, nor expedient for Christians to do in the Church in the time of prayers, &c. It should seem that the Deacon in time of prayer cried. Let us kneel; as we in our prayers now say, Let us pray; to stir up the people's minds to prayer. And that the Bishop had a care to mark whether the people in time of prayers kneeled or no. I would all Pastors of Churches would do the like now, and mark who kneels not, and exhort them to kneel. But now no man regards this.

And in another place of the discipline of Christians, the same Tertullian writes thus: Love your enemies, and bless them which curse you; and pray for them which persecute you, that you may be the children of your heavenly Father. In this chief commandment all the doctrine of patience is briefly comprehended, when as we may not hurt any (though we have a just cause.) Now if we shall run over all the other causes which may drive us into impatiency; the other commandments will likewise fall out justly in their places. If thy mind be moved to impatiency by the loss of thy goods, it is admonished almost in every place of the Scriptures, that it ought to despise the world. Neither can there be any greater exhortation to despise money, then that the Lord himself had no riches: And, he ever justifies the poor, and condemns the rich. The former Christians (as appeareth by this) did not so greedilie seek for money and riches, as we do at this day. They despised riches: they passed not for money.

Cyprian also condemns this covetousness in Christians. But those whom thou supposest to be rich men, joining field to field, and excluding the poor of their quarters, have their pastures and fields without bounds: which have great store of gold and silver, and huge masses of money, or reekes it as were of silver hid in the ground: these being afraid amongst the midst of all their riches, the doubtfulness of their estates often troubles them, least the thief should rob them, least the murderer should catch them, least the malice & envy of any wealthier then themselves, should vex them with trouble some suits. He sighs even in the middle of his banquet, though he drink in pearl: and when as the down and soft featherbed hath embraced his pined body, for all his good cheare over the ears, as it were, in her bosom; yet he cannot take any rest for all these feathers. Neither doth this miserable wretch understand, that his riches are no other thing to him then brave torments, and that he is bound with his gold, as thieves are with gyues and fetters. And that he is rather possessed of his riches, then that he should possess them. And O abominable blindness of the mind of man, and deep darkness of raging covetousness! when as he might disburden himself, and also ease himself of so great a weight, he goeth on still forward to set all his mind upon these same riches, that thus vex him; he goeth on still to cleave fast to these pinching burdens. There is no bestowing of them upon his poor retainers; no distribution to them that stand in need. And they call that their money, which they keep very carefully locked up in their houses, as if it were another man's: whereof they will bestow none upon their friends, no nor to their children, no nor to themselves. They possess these riches only to this end, that another should not have them. And what a misnaming of things is this? They call them goods, whereof they have no use, but to those things which are naught. Or do you think that they are also safe, whom amidst the robes of their honors and great riches; whom flourishing with the glory of kings courts a great company of armed men continually waits upon and guards? They are more afraid themselves, then others are of them: he is as glad to fear himself, as he is feared of others. Dignity, & honor or auth • rity seems to take punishment even of the mighty man himself &c. Their au • h •• it •• first maketh themselves afraid, which make them so terrible to others. This account the former Christians made of riches, as of fetters; and of honors, as of burdens.

But to come nearer us, and to condemn our covetousness, Chrysostom telleth a strange history of two Christians: I will show you (saith he) a thing that was done amongst our forefathers, not concerning anger, but concerning money. There was a certain place that had treasure hidden in it: And when as the Lord thereof knew not so much, he sold the place. He which bought it, when as he digged it up, that he might plant his field, and dress it; he found that treasure that was hidden in it: And when as he came to him that sold him the field, he would have compelled him to have received the treasure. For he said, that he bought the place, and not the treasure. But he on the contrary, refused that which he would have given him, saying: I have sold the place, neither have I now any right in it. They fell at strife, the one would have given it the other; and the other striving that he would not receive it. And going to a certain man, they reasoned the matter before him: and after they asked his sentence, to whom the treasure was due? He would give no sentence on neither side. But saith he, I will end your controversy; let me have it, & possess it for you both. The which whē they had both yielded to; he that was so greedy to receive the treasure, sustained afterward a thousand evils. And learned by experience, that they justly, and not without good cause, had departed from it. Such contempt of riches was in those days; and such a conscience amongst Christians: The like should be amongst us, if we were not grown out of kind. Such like contemners of the world were Augustine, Ambrose, Cyptian, Jerome, and all the Fathers, as by reading their lives appears. We have now few such Augustine's, Ambroses, and Jerome's. We allege their sayings commonly, but never follow their steps of life: nay, it is likely we never read their lives; which are well worth the reading, but much more the following, seeing we swerve so farfrō them

Nay, not only Christians, but even the very Pagans teach us this contempt of riches. I read of Themistocles, that when as he had gone to the sea shore to see a great overthrow & slaughter of the Persians; after he had seen the chains & bracelets of them that were slain, scattered here and there, turning himself to his friend that came with him: You, saith he, that are not Themistocles, gather up these things. He accounted it a disgrace to Themistocles to stoop down to them: and shall not Christians account it a much more disgrace unto them; whose father is God, whose kingdom is heaven; whither no such earthly or transitory things shall have any access? They which do in this life apply their whole studies and cares to the heaping up of these earthly riches, do like as if a king should go and heap up pebble stones in his treasury; what folly were this in a king; seeing he should have no use of these in his kingdom? Such foolish kings are these worldly minded Christians. And less use shall they have of these earthly riches in their kingdom.

Hercules also that most famous Grecian, is thus in two words very excellently pictured out unto us: 〈 in non-Latin alphabet 〉 : he was outwardly a homely & rude man, but in all great exploits excellent. I would to God all Christians would imitate him, that their excellency would appear in their excellent works, which they should do, and in the virtues of their minds; and not in outward and external pomp and vanity. That they would be 〈 in non-Latin alphabet 〉 , rude & homelie outwardly, as he was; but inwardly all glorious, as all Christ's Church is.

The Romans also were such despisers of the world, and of the vain pomp thereof, as Cicero doth teach us: We abound (saith he) with domestical examples (and having re • oned up a great number of ancient and famous Romans) • oe we think (saith he) that all these did make account of any •• g all their whole lives, save of that, which of it self was praise worthy and commendable? Let them come forth now, who • augh at this my speech, and are of a contrary judgment: and let them give sentence even their own selves, whether they had rather be like some of these, which abound in their marble houses, glittering with Iuorie and gold, and have great store of signs and pictures, yea engraven of silver, & gold, & of the curious works that come from Corinth: or else like Gaius Fabricius, which had none of all these, nor would have none of them. And after. What think you if Lucius Mummius should see any of these, that make now so great account of a pispot, that comes from Corinth; when as he himself despised all Corinth it self? Whether do you think, that he would esteem him as a notable citizē, or rather as some diligent porter & good door-keeper? O that Marcus Curius, or some of them now were alive again! in whose farm places & houses there was nothing glistering, nothing brave or excellent, besides themselves. Thus Cicero declares to us the manners of the ancient Romans, ever how they despised the state and pomp of the world: And shall not we Christians? But especially Seneca in this point is excellent, he describes thus Scipio unto his friend Lucilius.

I lying in Scipio his farm place where he dwelt (saith he) write these things unto you, reverencing the very spirit, and soul, and altar (which I suppose to be the gra • e) of so famous a man: I persuade myself, that his soul is returned to heaven from whence it came; not because he was a Captain of great & mighty armies (for so was also furious Cambyses, yea and also for all his fury had good luck withal) but for his great moderation and piety. Yea, and for that which was more wonderful in him, when as he forsook his country, even then, when as he had defended it, either Scipio must want Rome; or else Rome must want her liberty: I will derogate nothing (saith he) from the laws, nothing from the ancient customs: let all the citizens have their lawful right. O my country, use my benefit without me; I have been a cause to thee of thy liberty, I will also be an augmenter of it: I will depart, if so be that thou think that I have increased more then I ought. Why should I not wonder at this valiant mind? He went voluntarily into banishment, and disburdened the City. The matter was come to that pass, that either the liberty of the common wealth must do some injury to Scipio, or else that he must do some injury to the liberty of the common wealth. Neither was lawful: he gave place to the laws, attributing his banishment no more to the common wealth, then if it had been Hannibal, or some open enemy that had banished him. I see the farm where he dwelt, built of four square stones, having a wood compassing it about in steed of a wall, & two towers built aloft on both sides of it to defend it: having a great pond beneath the buildings and the pastures, which had water enough in it to water an whole army; and a narrow bathing place and obscure, after the old fashion. Our ancestors thought nothing warm unless it were dark and obscure. I took great delight to compare Scipio his manners, and ours together. In this corner, that terror of Carthage, whom Rome may thank that she was but once taken, washed his body, being now weary with going to plow. For he was not idle, and as the custom was, he went to plow himself: he remained under such a rude roof, and such a base floor bare him. But who is there now that can abide to be washed so? every man accounts himself now a poor man, & one of no account, unless his walls shine with great and precious spheres, unless his marble of Alexandria be drawn with plaster that comes from Numidia; and unless it be pargetted over curiously, and after the manner of pictures; unless his chamber, for the hugenesse of the windows, do seem to be built with glass: unless his fish pools be compassed about with that stone that is called Thasius, which in times past was a rare thing to be seen in a Church, into which we throw in our empty body, wasted with immoderate sweat; and unless silver ewers pour water on his hands &c.

Such a pitiful man to his country, and plain man in his dealings was Scipio, as here Seneca avoucheth unto us. He had rather be banished then do his country any harm: he past not for curious buildings, costlie furniture, or the pomp of this world, which some afterward then (as in our days now) greedilie sought for: so far off was he to hurt or oppress any man to obtain or maintain this. These Pagans condemn the curiosity and pomp of the world, which now reigns amongst us: They shall condemn us, unless we repent, at the day of judgment. It is a shame for Christians, that Pagans should go beyond thē in any virtue. We have had Christians that have excelled them even of late. I read of Alphonsus king of Aragon, when as one brought him ten thousand French crowns: And one that stood by perchance said, O that I had so much gold! it would make me rich and happy. Go thy way (saith the king) and take it, how much soever it is, and be happy. Surely this Christian king, and that not long since, exceeded all these Pagans: And shall he have no scholars? All Christians should herein be his scholars, should learn by his example to despise the world, to despise money and gold. It is a Christian and kinglie lesson. But this Christian philosophy is now quite banished, and that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that love of our selves, and love of money, whereof Saint Paul prophesieth are now in their kingdom, and reign amongst men. We will not now give thousands of Crowns, no nor of pence or shillings, no not to our brethren. We love our selves and money, and gold so well, that no man almost loves his brother. The first Christians had learned this lesson, and therefore they laid not the rents, but even the prices of their lands at the Apostles feet: They gave it not them in their hands; to declare no doubt, this contempt of the world, and their love to the Apostles. The like love had the Galatians to Saint Paul: I bear you record (saith he) that if it had been possible, you would have pulled out your very eyes, and have given them to me. And he writes to Philemon, that he owes him his own self. This condemns those, that love the world so well, that now they are so farce from giving anything to the Church, that they rather study and devise how they may take that away, that hath been well given of others, which come not to the Church now ad offerendum, sed ad auferendum, not to offer, but to take away. The like contempt of y ^e world had those Jews, which when as Christ rode to Jerusalem, spread their garments in the way. And no doubt they were a figure of us: rather then Christ should go barefoot, we should cast even our very garments in the way. But now to maintain their suits of apparel, and their brave garments, many make Christ in his members to go barefoot, and ill clothed, and with many a hungry meal: And do these spread their garments in the way? Nay, these sel the poor even for a pair of shoes, as y ^e Prophet speaketh. They make no account of the poor members of Jesus Christ. They despise not the world.

Neither have the Heathen only taught us this contempt, but even nature her self. Oil if it be put in water, will not be mingled with it; but will swim above. Such excellent oil should Christians be, whereof they take their names: They should swim above all the waters (that is, of riches, pleasures, and delights) of this world whatsoever. All which may be fitly compared to water for their uncertainty: they flowe like water: they are not stable and permanent: and for their dangers, they do drown men, if they take not great heed of them. Cast a tree into the water, & it will not sink at the first, but it will swim aloft. Such trees should all the Lord's trees be: though they be here placed in this world, and as it were cast into the water; yet they should swim aloft always: they should not sink down therein. But now all men almost sink down into these waters; they are over the ears in them: they swim not aloft; they despise them not. Where the body is, there will the Eagles be, saith our Savior: comparing all his to Eagles. Now the Eagle doth mount on high: and he compares himself to a body; because he was slain for our sakes. And therefore with him in heaven should the hearts, the desires, the loves, the studies of all his Eagles be, & not here on earth, and on these earthly things. Christians cannot serve God and Mammon together. The bed of love is too straight ( as Isaiah saith ) it cannot hold two, and the cloak or garment is too short, it cannot cover two. Christ only must be in our bed, and in our bosom.

This contempt of the world & devotion of obeying the commandment of God, was the first thing y ^t Abrahā pleased God in, as Ambrose noteth. Abrahā was surely, saith Ambrose, a great & mighty man, famous in the highest degree for his many virtues, whom all the Philosophers could not wish a man that might match him. And to conclude, it was far less that they imagined or feigned in all their excellent men, then that he did indeed. And the plain faith of the truth was greater, then the stately lie of eloquence. Therefore let us first consider what kind of devotion was in him; for this virtue is the first in order, and the foundation of the rest. And by good right God requires this of him, saying: Go out of thy country, and of thy kindred, and of thy fathers house. It had been enough to have said, Go ou • of thy country. For that had been, to have gone out of his kindred, and out of his fathers fathers house. But therefore he added everyone of these, that he might prove his love, least peradventure he should have seemed to have taken a matter in hand unadvisedly; or else should fraudulently have fulfilled the commandments of God. But as the precepts were to be heaped one of another, least he should be ignorant of anything: so also rewards were set before him; least he should despair. He is tried as a valiant soldier. He is pricked forward as a faithful servant. He is challenged unto the combat as a just man, & he went out. Here in him is that, which among those seven wise men of Greece was so highly commended, for a wise saying, 〈 in non-Latin alphabet 〉 , Follow God: Abraham indeed prevented that saying of the wise men, and followed God before they were borne. Let us now also consider by his example, what we ought to follow, least perduenture that it be also said to us; Go out of your country, that is, go out of this dwelling we have in this body; out of which Saint Paul went also, who said; Our conversation is in heaven: and out of the enticements and pleasures of the body, which he called as the kindred of our soul: which she must endure as long as she is coupled in league and fellowship with the body. Therefore we must go out of this earthly conversation by the acts and manners of that heavenly life, in so much that we must not change our places (as Abraham did) but even our souls. If we desire to cleave to Christ, let us forsake all corruptible things, &c. Thus by Ambrose judgment every Christian is herein to follow Abraham's steps; and the same commandment which was then given to Abraham, remains even to everyone of us as yet still. Depart out of thy country, and from thy kindred, and from thy fathers house: that is, forsake this world, renounce the pleasures of the flesh; and delight in heavenly works and pleasures.

And this is also that lesson that David giveth to the whole Church of Christ: Forsake thine own people and thy Fathers house: so shall the king have pleasure in thy beauty. Forsake this earth, the house of thy father Adam: And the pleasant apples that thy mother Eve so greatly longed after; that is, all the pleasures and delights thereof. And then shall the king have pleasure in thy beauty. They which love the world and the pleasures thereof, are adulterers, and do not love their husband Jesus Christ, as he commandeth: and therefore he hath no pleasure in their beauty. And also in that general muster of all God's soldiers, Manasseh, that is, forgetfulness, is one of them. God hath spoken in his holiness: I will rejoice therefore ( saith David) I will take to my lot Shechem, that is, them that shall serve me early, as Abraham did, when as he rose up early, and went to offer his son Isaac. And I will measure out the valley of Succoth; that is, humble and merciful men, which give harbor to poor travelers, as Lot did: who sat at the gate of Sodom in the evening to entertain strangers, who seeing two men come towards him, rose vpto meet them, &c. Gilead is mine: that is, he y ^t keepeth my testimonies in his heart, as Marie did: But Marie kept all these sayings and pondered them in her heart. And Manasseh is mine, that is, oblivion or forgetfulness, that is, he that forgetteth his fathers house, and his kindred, and goeth out of his country, as Abraham did. Ephraim is the strength of my head, that is, he that is fruitful in all good works, as was Cornelius, a devout man, and one that feared God with all his household, which gave much alms to the people, and prayed God continually. Judah, that is, he that confesseth me, and praiseth me with works and words, as king David did, shall be my lawgiver, shall be a Prince with me. Here is the Catalogue as it were, of all God's soldiers. Let all Christians live so, and deal so, and fight so, that they may be accepted amongst the number of them.

Granatensis by certain excellent similitudes describeth unto us the contrariety betwixt the love of God, and the love of the world: If a table (saith he) have any image graven in it, how can it receive another, unless the former be blotted out? How can the land which y ^e husbandman hath sown with barley bring forth wheat? So how can the soul, which is in love with y ^e world, contain in it also the love of God, which is quite contrary to it? Wherefore it is excellently said of Seneca: He that loves indeed, can love but one thing. And again, Imagine (my brother) love to be as it were a hand, which if it hold anything, cannot receive another thing: And that it may receive any other thing, it is necessary that it first let that go which it held first: So he that loveth the world, cannot love God; for the hand of his soul is full now already with that love. These two loves therefore are like a pair of balance: whereof if the one skale do descend, the other must needs ascend; if the one be lifted up, it cannot choose but the other must descend down: Even so how much the more the love of our selves increaseth, so much the more the love of God decreaseth in us: And how much more the love of God increaseth in us, so much more the love of our selves is diminished, &c. And after. Even as a wax candle being put into water, is taken out from thence as dry as it was before: so the heart of the servant of God, although he live in the midst of the world; yet he tasteth no more of worldly things then fishes do of the sea.

And after, Plotinus a Platonist maketh three, as it were, steps or degrees to climb up to God by: first to abstain from evil; then to abstain from all earthly and vile things: and lastly not to meddle with many matters, &c. This meddling with mani • matters hinders us so, that we can have no time to serve God. And surely this is a great policy that Satan useth; •••• with he entangleth the men of our age: they must have many things in their hands; & then when they have them, they flatter themselves with this conceit, that they must needs look unto them: And so they have almost no time to spend in the service of God. O that the covetous Christians of our age would but mark this, which will not be content with sufficient livings, as their forefathers were! Ecclesiasticus teacheth them a good lesson: O my son (saith he) meddle not with many matters. Plato his scholar had this opinion of the things of the world: And shall Christ's scholars thus busy themselves with them? And after Granatensis writeth, that in the Scriptures the just men are called heaven; because they are freed from the imperfections and passions of this life. And again. For the same cause it is said in the Psalm, that God maketh his ministers and servants a flaming fire. For even as the flame ever burneth upward: so the just men ever pant or breath, & are carried also as a burning flame, to those good things of that heavenly rest.

And in another place, he saith: Let the servant of God persuade himself, that he is (as he is indeed) the lively temple of God; and as that place is kept shut from all buying and selling, and profane businesses and affairs, because it is consecrated to God alone: so let him also think of his heart. And after. The children of Israel had not Manna given them from heaven, till all their meal and flower that they brought out of Egypt, were consumed. Neither shall any man have the sweetness of God's love, but he that hath first renounced quite the delights of the love of this world. And the Prophet meant both these, when as he said: Shake off this dust, arise, and sit now, O Jerusalem. By which words, the Prophet means, that first she must shake off the dust of all earthly things; and that all the snares of worldly affections must be takē from her neck: the which things being done; then we may without any let arise to the contemplation of heavenly things, and sit down in the rest and comfort of them. Saint Paul prophesieth of some, that in the latter times shall have a show of godliness, but have denied the power thereof. Which prophesy I fear me toucheth many at this time, who make a show of Christian religion in words, but have denied y ^e power thereof; which is, as members to join us to Christ our head in heaven (what member would not long to be with the head?) and to have us united as spouses to Jesus Christ our heavenly husband (what wife would not long to be with her husband?) and to draw men from the love of this world, to account this world but as an Inn in a man's journey, and to account heaven their country. Our excessive purchasing of land, our covetousness about this vile earth, our great cost spent thereon, argues plainly, that we are not so affected towards it. Would a man bestow so much cost, or be so busy in his Inn, where he was to lodge but a night, as men do now on the earth? Our Savior hath said, It is as hard for a rich man to go to heaven, as for a camel to go thorough a needles eye. But now all men study to be rich, & many times they pass not how: As though he had said; It is as easy for a rich man to go to heaven, as for a twine thread to go thorough a needles eye. But let all such worldly minded rich men take heed, they shall one day find his saying true; what excuses and pretence soever they make now. And Saint Paul also saith: They that will be rich, shall fall into temptations and snares of the devil. He doth not say, they that deal hardly with their brethren to become rich; And how will hard dealing landlords here creep out? Who would fall into the hands but even of a mortal Prince? but to fall into the snares of the devil, what a madness is it? Surely we believe not Saint Paul's words; for if we did, we would not do as we do.

And again, the same Granatensis writes thus: Although the affairs of this world (saith he) do sometimes draw thy mind down to these earthly things: yet by and by the spirit which is in it rebounds back again, and is again lift up to heaven: no otherwise then wood that is violently kept under the water; yet by and by according to the natural lightness that is in it, it will appear and swim aloft again. That which nature doth here, good conditions and the grace of God should work there, which are of fair greater power then nature.

And here is a doubt resolved, which perchance in reading the Scriptures may trouble some. Often times you will think that in the Scriptures the answers which are there made, do not concern the matter proposed, or do not fully answer the question, & are nothing to the purpose; because indeed they answer not to those things which we inquire for, but to those things that we ought to have inquired for. Christ being asked of the restoring again of the kingdom of Israel, answered of the heavenly kingdom. We are troubled about the cares of this life: but we are instructed of the life to come. If at any time the Prophets do make mention of the calling of the people back again from Babylon, of restoring the kingdom of Israel, or of the repairing of the Temple; by and by as it were forgetting themselves, they are wrapped to speak of the spiritual deliverance from the yoke of Satan, of the kingdom of Christ, and of the description of the true Temple, that is, of the Church. Hereby signifying unto us, that we must not cleave to, and rest in these momentary and transitory things, which are nothing else, but a shadow; and that we should not have our kingdom here in this world: but that Christ should reign in us, by the scepter of his word, and power of his spirit. This lesson these impertinent answers in the Scriptures do teach us.

Clemens Alexandrinus thus also describeth a Christians conversation: Come to me all ye that be weary and laden, and I will refresh you. Take my yoke upon you, and learn of me: for I am meek and humble in heart, and ye shall find rest for your souls: for my yoke is pleasant, and my burden is light. Let us that are religious, and like to the word of God, make haste and run. O men! O his images! let us make haste, let us run. Let us take his yoke upon us; let us take upon us incorruption. Let us love Christ that most excellent carter and driuer (as it were) of men: he yoked the foale and the old Ass under one yoke together; and likewise he made two yokes of men, and he drives his chariote to immortality, making haste to God; that he might now evidently fulfill that, that mystically before he signified in Jerusalem; doing now the same in heaven. The eternal Son being a Conqueror, is the brauest show that can be to God the Father. Therefore let us with great study and zeal be carried to those things which are virtuous; and let us become holy and religious men; and then we shall obtain the chiefest of all those things which are free from all affections and perturbations; that is God, and immortal life. The Word is our helper; and therefore let us be of good comfort, and let us put all our confidence in him. Let never the desire of silver and gold so possess us, as of the word of truth. For we greatly displease God if so be we make no account of those things which are precious; and if we shall highly esteem follies, ignorances, idleness, pleasures, idolatry, manifest shame and reproof and extreme wickedness: The very Philosophers very justly say, whatsoever fools do think, that they do wickedly, and judge them wicked for their labors. And also defining ignorance to be a kind of madness, what do they else, but teach that many are mad? Therefore the word will say (there is no doubt) whether of these be better, to be wise and sober, or to be mad? Therefore we must, cleaving to the truth, valiantly follow God with all our strength, behaving our selves soberly, and to account all his things such, as they are indeed. And further, when as we shall know that it is the greatest and gloriousest thing in the world to possess God: let us commit our selves unto God, loving the Lord God, and accounting this to be our duty all our whole life. And if amongst friends all things be common; and by the means of the word, the godly man is now become God's friend; now all things are man's, because all things are God's; & all things are now common also to these two friends God and man. Thus Clemens described a Christians life, to love God all his life, and to become as it were a friend with God, and so to have all things common with God, and to despise these worldly things.

There is extant an epistle of Pliny the younger (who was Governor of Asia) to Trajan, wherein he asketh his advise, what he thought best to be done to the Christians, in whom he perceived no such fault, as to be worthy of so extreme punishments. They confess (saith he) that this is the sum of their fault, or of their error, that they were wont at one appointed day, to meet together before the Sun arise, and to sing all together a Psalm unto Christ, as unto God. And to bind themselves all together with a solemn oath, not to any heinous act, but that they should not commit theft, robberies, or adulteries; that they should not beguile any man; that they should not withhold any man's pledge, when as it was demanded of them. The which things being done, their manner was to depart asunder again: and after to meet again to eat their meat in common, earned or obtained without any man's harm. The which thing they surceased to do after my proclamation: wherein according to your commandments, I forbad such fellowships or meetings. This testimony Pliny gives of Christians being a Pagan. And these were then their manners, even with a solemn oth to bind themselves from hurting or defrauding any. It were to be wished that amongst the oaths of Christians (now so common amongst many) these kinds of oaths were used also. Such then were the oaths of Christians, to swear against sin.

Tatian a very ancient writer, thus also describes the manners of Christians. First teaching the obedience that they yield to Princes and civil Magistrates, he writeth thus of himself. And why, if I will not give my consent to your laws, am I as a most heinous offender, hated of all men? But if the king command me to serve and wait, I acknowledge my service due unto him, because man is to be reverenced after the manner of men. But God is only to be feared, who is not seen with any man's eyes, nor contained or comprehended by any art. If any man shall command me to deny him alone, I will not obey him: but I will die rather, least that I should be found a liar, and unthankfull. He acknowledgeth service and obedience due to Princes. And that no image can be made of God. He seems to condemn Images in the worship of God. whom (he saith) no art or cunning of the workman can express. And that he was ready to do anything (saving to deny his God) that the Prince commanded. And after. I will not be a king, I pass not for riches; I despise the favor and courtesy of the Emperor, I hate fornication; I will not sails on the seas through covetousness; I long not for the crown of your masteries or games; I am free from mad ambition; I despise death; I am a conqueror of all kinds of sicknesses; sorrow never grieves my mind. If I be in bondage, I endure my servitude patiently; if I be a free man, I brag not of my gentilitie or freedom. I see that there is one Sun that shineth to all men; and that there is also one death common to all, which cometh as well in abundance and excess of all things, as in poverty. The rich sow their land; and so do the poor also. The richest of all die: & beggars also have the same end of their lives. The rich men stand in greater need, and because many attend upon them, therefore they become glorious; but the poor and mean man desiring only those things which concern his estate and degree, more easily obtaineth them Why doest thou besides thy lot and destiny assigned thee of God, watch through covetousness? who whilst thou desirest many things besides thy lot; in the mean time thou diest. O rather die unto the world, quite rejecting from thee the madness thereof, and live to God by knowing thyself, forsaking thy old kind of life &c.

Here Tatian in his own person, describeth plainly the affections of all Christians in his days: they despised the world; they passed not for riches, nor for honors, no nor for death. And surely if we would follow their steps, and despise these earthly riches, and these vain honors, it would make us despise death also. But now while mē are (as it were) wedded to this world so much, it maketh them loath to go out of it. They have some parts of their hearts fixed here. And even as a brier though it hold but one part of a man's garment; yet it will stay the whole man (you must not let the brier touch you at all, if you mean to go quietly away by it:) so the world it is a brier, if you will depart hence quietly, you must let no part of this brier touch you; if it do never so little, it will stay the whole man. Naie this love makes God not to love us; and so he withdrawing his grace from us, we die sorrowfully: the world, wherein we joyed, at that day cannot help us.

And after he writes thus: With us vain glory is not sought for, neither have we many and diverse opinions amongst us, but being separated from these earthly things, which the world so highly esteems: and giving our selves wholly to the commandments of God, and following the law of immortality, which our father hath given us: Whatsoever belongeth to the glory of this world, we loath and detest. Not only rich men with us, do play the Christian Philosophers; but the poor also are instructed freely. For the doctrine of God is more excellent, then that it can be requited with any gifts of man, for the teaching of it: And therefore we admit all that are desirous to learn, both old and young. To conclude, every age is dutifully honored of us; and wantonness is quite banished. And in our speech also we use not to lie, &c. Here again are the manners of true Christians set down, contempt of the glory of this world, knowledge of the law of God in general of all men; and truth (lying being detested) in all their speeches and dealings.

Another writes thus: What is the sign of a true Christian? A right faith and good works: for a Christian is the true house of Christ, consisting of good works & of holy opinions. A true faith therefore is proved by works, because faith without works is dead; as also works without faith. Wherefore we must with all our strength firmly and constantly keep our selves from filthy works, least that be said unto us: They confess that they know God, but they deny him with their deeds. And our Savior saith: If any man love me, he will keep my word, and my Father will love him: and we will come to him, and we will dwell with him.

And here to say something in the commondation of that notable Christian work of fasting, Be not like the Pharisees (saith our Savior to all Christians) when you fast. But thou when thou fastest anoint thy head, and wash thy face, that thou seem not to men to fast; but unto thy Father which is in secret: and thy Father which seeth in secret will reward thee openly. If an earthly Prince should promise a reward for any notable exploit to be done, how many, and how earnestly would they strive to obtain it? And here in this most certain, & unspeakable reward of God, promised to this excellent virtue, how slow and slack are all men?

The Primitive Church (as appeareth by Cyril) diligently observed this commandment, and the great reward of God. They fast (saith he) that have lost the Bridgroome. But we which have the Bridegroom with us, cannot fast. Neither (saith he) do I speak this, that I may loose the reins of Christian abstinence: for we have the days of Lent consecrated to fasting: we have the fourth and sixth days of the week (that is our wednesday and friday) wherein we fast solemnly. It is free for a Christian to fast at all times, not for any superstition of the observation: but for the virtue of chastity. For else how could chastity be kept amongst them uncorrupted? unless it were underpropped with the pinching posts and props of continency. How could they study the Scriptures? how could they apply themselves to the knowledge of wisdom, but by the pinching of their belly and gluttony? How can one geld himself for the kingdom of heaven? unless he cut quite away this abundance of meat, and use abstinence, as his waiting servant, &c. This is the reason why Christians fast: I would to God at this day that all Christians would not slackely, or at their own pleasures, but even willingly and solemnly every week fast Wednesdaie and Fridaie, as those former good Christians did: No doubt God, who saw them in secret, would then reward them openly. This fasting would be a means to maintain chastity amongst us, to increase knowledge and learning. How can they study the Scriptures and increase in knowledge (saith Cyril) that fast not? The zealous and learned books of many that profess the Popes religion, relish of this virtue of fasting: it is to be feared that ours want it. And yet here Cyril condemns superstition in fasting, as though we were so bound unto it, that upon pain or peril of death, upon no occasion, we might not break these days: but only the bond thereof is chastity. In consideration whereof, a man is bound weekly to observe them, or else he shall very hardly entertain that Lady & princely virtue. Let all Christians therefore learn of Cyril the order, which the Primitive Church observed in their fasting: & as we follow it in other things; so let us follow it in this also. Let us observe the fast of Lent, & of wednesdaies & Frydayes. We shall find even the best of us all, how y ^e our rebellious flesh standeth in need of these bridles, even weekly. The etymology of the Greek word 〈 in non-Latin alphabet 〉 , which signifieth clean or chaste, may teach us thus much; it is derived of 〈 in non-Latin alphabet 〉 , which signifieth to dry, so that if we would be 〈 in non-Latin alphabet 〉 , if we would be chaste, we must by fasting dry our bodies.

Ambrose also a Father of the Latin Church, agrees with Cyril a Patriarch of the Greek Church, concerning the fast of Lent. And also he showeth us the reason of it, and manner of fasting which was then used in the Church, and the virtue also thereof. So that then Lent was observed, thorough the whole Church. He writes thus: Christ wrought not our salvation by riot, but by fasting; and▪ he fasted not, to deserve grace to himself, but for our instruction. Neither was he overcome through the infirmity of his body, that he should be hungry; but by being hungry, he proved the truth of his body: that he might teach, that he took vpō him not only our body, but also the infirmities of our body, &c. And in another place. And because these say, that we must not fast; let them show why Christ fasted, but that his fasting should be an example unto us. So that by Ambrose opinion most manifestly, the fast of Lent was grounded upon Christ's fast. And this was the reason why the first Christians used it: They would follow Christ as near as they could. And therefore in another place he writes thus: My brethren, it is no small offense, to break Lent, appointed of the Lord; & through the greediness of the belly, to dissolve the consecrated fasts. He that saith that he abides in Christ, ought to walk as he hath walked. Therefore if thou wilt be a Christian, thou oughtest to do as Christ did. He which had no sin fasted Lent; and wilt not thou which art a sinner, fast Lent? He I say had no sin; but fasted for our sins: what kind of Christian art thou in thine own conscience, that when as Christ fasted for thee, thou wilt dine? that whereas Christ fasted for thee, thou wilt have thy meals? Therefore I say, it is no small offense to break that fast which is enjoined us.

Here we may learn two things. First that the Fathers grounded their fast of Lent, upon the example of our Savior Christ: Let them show any other reason which refuse to fast ( saith Ambrose) why Christ fasted forty days, but for our learning, and to give us an example? Again, it seemed to them a very absurd thing, that Christ should fast forty days for us: and that we (as near as we could) should not follow him, and fast forty days for our selves. Secondly, that when they fasted, they dined not, but deferred their dinners till night: and that which should have been for their dinners, they used to give to the poor: As appeareth by another place, where he speaks at large of the manner of their fasting.

We must know (my brethren) that this fast is acceptable to God, not only that we should tame our bodies through abstinence, but also that we should put humility upon our souls. Let us be gentle to our servants, courteous to strangers, merciful to the poor. Rising very early, let us make haste to go to the Church: let us give God thanks: let us ask pardon for our sins, craving mercy for those which are past, and watchfulness and carefulness, and a taking heed for our sins to come. Let us spend all the day either in prayer, or reading: he that cannot read, let him seek out some holy mā, by whose talk he may be edified. Let no worldly works hinder the works of God. Let not playing at tables withdraw thy mind, nor the pleasure of thy dogs abstract thy senses, nor the greediness of the gain of any matter pervert thy soul. For whatsoever thou shalt do beside the commandment of God, although thou abstain, thou fastest not. For this is a wholesome fast, that as thy body abstains from delights, so also that thy soul be bridled from vices. This also (my brethren) which is required to the perfection of fasting, is not to be passed over in silence, that we which abstain, and do not dine at this time, should bestow our dinners upon the poor: for this is true righteousness, that when as thou art hungry, another be refreshed with thy meat: and when as thou prayest God with thy foresaid fastings, he being filled, obtains thy suits for thee: Both these profiting thee, both thine own hunger, and the beggars belly being well filled. But he that fasts so that he imparts nothing to the poor of his good cheare, seems to have made a gain of his fasting, & a good market (as we say) by his sparing: for to that end he abstained, not that he might please God, but that he should not spend over much, &c. This place teacheth us how we ought to spend our fasting days, in studying the scriptures, & in prayer: and that when we fast, we should not dine, but bestow our dinners upon y ^e poor. For he that breaks his fast in the morning with bread & drink, and after at noon dines, and at night hath his belly full of bread and drink again (as the most use to do when they fast) doth this man fast? No verily. But he fasts that eats nothing till night, if he be not hindered, through infirmity of body, or sickness. So Cornelius fasted till the ninth hour of the day, that was till three a clock, and then the Angel appeared unto him: No doubt he continued his fast after, even till night.

And in another place he describes to us y ^e force of fasting thus: Our fastings are our tents which do defend us from the assaults of the devil. They are also called standings, or aboades, because that standing & continuing in them, we overcome our enemies assaulting us. Without all doubt, fastings are the tents of all Christians, out of which if any wander or stray, he is either invaded of that spiritual Pharaoh, or else he is devoured of the wilderness of his sins. He must needs have even a wilderness of sins, that forsakes the society of the Saints (and will not fast with them) Fasting therefore is a wall unto a Christian, which the devil can never assault, nor the enemy ever climb over. For what Christian ever fasted & was taken? whoever remained sober and was overcome? The devil assaults the drunkard, & the enemy lays siege to the riotous person: but when as he sees one fasting, he flies away; he fears, he is afraid, he is terrified with his pale countenance, his hunger weakens him, & his weakness quite overthroweth him. He is overthrown, I say, by his weakness, because Christian weakness is fortitude. Wherefore the Apostle saith, When I am weak, then I am strong. But some will demand, how can infirmity be strong? Then is infirmity strong, whē as the flesh is lean with fasting; but the soul is fat with purity. For as much as you take from that the juice of meats, so much the virtue of righteousness is increased in this. Then a man is weak to worldly works, but strong to the works of God: then he more seriously thinks of God, then he fears his judgment, thē he overcomes his enemy. Our Savior saith of the devil: This kind is not cast out but by fasting & prayers. He saith verily that he which is possessed of the devil, cannot be purged, but by fastings. Mark well therefore what great force is in fasting, & what great grace she affordeth to the man himself whom she dwelleth in, which yields such a forcible medicine to another man: how she sanctifies her own man, which doth thus purify another man. It is a strange thing, one man fasts, & another reaps the commodity of his fasting: Therefore (my brethren) let us not lay aside the weapons of our abstinence, & let us have a care to keep the fastings of our 40. days, without any intermission: for this is a perfect number to overcome withal. For the Lord overcame the devil, after that he had fasted 40. days; not but that he could have overcome him also before his fasting, but that he might show us, that then we are able to be conquerors of the devil, when as we have been conquerors of our carnal lusts by fasting 40. days, & that he that hath violated this holy number, through the excess of gluttony, as a weakling and a wretch he may be easily overcome of the enemy: for how can he overcome the malice of the devil in another, which hath not overcome the unruliness of gluttony in himself? Therefore (O man) be first a conqueror of thyself, that thou mayest be a conqueror of another. For thou hast thy proper enemies within thee, which daily do assault thee. Behold covetousness with the ambition of riches vndermines thee: Riot with her pleasant banquets takes thee prisoner; and heresy with her froward knowledge overthrows thee. Ouercome therefore these thy proper enemies, that y ^u mayest be able to overcome other men's, &c. Here we may learn the necessity of fastings: by Ambrose judgment, they are the only tents of Christian soldiers; he y ^t abideth not in them, shall be soon snatched up of the enemy. And their force is such, that they prevail even against the devil himself. I have been more large in handling this point, because of a slander that the enemies of the Gospel lay to our charge. One of them writes thus of us:

If there be any among them which teach anything of the new obedience (as they term it) and with strange & flaunting words do commend newness of life; they do that very coldly: and when as they show the way of virtue, they lend not mē their hands, nor they prescribe not the means whereby they may attain unto it. Such like teachers Plutarch compares to thē which light a candle or a lamp, & pour in no oil, &c. And after. Which of thē ever hath written any book of the contempt of the world, of the narrow and straight way of salvation, of perpetual chastity, of the poverty of the Gospel, of true obedience, of loving our enemies: who of humility, & poorenesse of spirit? And what marvel is it? whē as they thenselves being altogether drowned in this world, are carried very earnestly by the broad way, to the pleasures of y ^e flesh, & riches of this world, being accustomed to obey nobody, being desirous of revenge, ambitious, &c.

These stumbling blocks, as much as in him lieth, every good Christian must endeavor to take out of y ^e way. We must not only commend & praise virtue with our mouths, but also embrace the means by the which we may attain y ^e same; which are, contempt of the world, hearty & earnest prayer, fasting, & such like. That holiness of life, which flourished amongst all sorts of men in the Primitive Church appears not in our days, because we use not those means of fasting and prayer which they used. If we would use the like tillage to the grounds of our hearts, which they then used; without all doubt we should have y ^e same fruits of righteousness. Can even the best land bring forth good corn without tillage? Sow to yourselves in righteousness (saith the Prophet) and reap after the measure of mercy: Break up your fallow ground. Fasting no doubt is this spiritual ploughing and braking up of our fallow ground, & mercy is that spiritual sowing which the Prophet here speaks of. They which will have the land of their hearts bear good corn plentifully, and be fruitful in all good works let them use these means: let them use this husbandry. Manie amongst us at this day, are like the Jews, which rely only on the word of God, and search out therein many high points, those things which differ, & are most excellent: but those works of charity to their neighbors, of contempt of the world, of mercy to y ^e poor, of watching in prayer, of fasting, which so manifestly almost everywhere it commends to us & commands; they practice not. And is this to profess God's word? This is plainly to do as the Jews did: to brag of it, and not to follow it. The which if we do, it shall no more profit us, then it did thē. For they were (as S. Paul there saith) catechized & instructed in the law, even as well as we are, and knew the will of God.

And here I would to God all Christians would mark what Basel writeth concerning another Christian exercise; which is watching in prayer (which point also I have handled before out of the Scriptures) But as concerning that matter that we are accused of, that is, for the singing of Psalms; by which thing they chiefly terrify the simpler sort, which slander us: yet this I have to answer, that the customs which now are used, are correspondent, and agreeable to all the Churches of God. The people rising in the night, go to the house of prayer, & making a confession to God, in labors and vexation of mind and continual tears; at length rising from prayer, they are appointed to sing Psalms, and being divided into two parts, they sing, one part answering another; & after that, they strength̄ thenselves with exercising & meditation of the word of God, & they prepare to their hearts thereby attention, and (having rejected all vain cares) soundness & constantnesse. Then one of them hath this office committed to him, to begin the Psalm, & all the rest sing after him; and so they pass over the night with variety of singing of Psalms, prayers being entermingled: at the break of the day they altogether, as being one man, with one mouth, & with one heart, offer to God a psalm of confession; and they profess repentance every man with his own words. If you fly frō us for these things, you must also fly frō Egypt, you must also fly from both Libyas, from the Thebans, Palestines, Arabians, Phoenicians, Syrians, & they that dwell by Euphrates; & that I may say all in one word, all those with whō watchings, & prayers, & common singing of Psalms are of great account.

Here is plainly set down the form of common prayers, used in the Primitive Church. They rose to prayer before day, they made a general confession, as we do, all together of their sins; but with tears, which we leave out. They read the Scriptures, & with them strengthened their faith. They sang Psalms all together sometimes, and other sometimes prayed. Thus they spent their nights: and this was the common practice of all the Churches in those days: but now we cannot abide either to weep, or to watch in prayer. Let us follow their holy footsteps, which agree with the Scriptures, as before hath been declared.

They which bear y ^e names of Christians, & are not true Christians indeed, are like to counterfeit coin, which although it have as it were y ^e Princes image & stamp vpō it, yet is none of his, but is forged of some rebel or enemy: so these although they have y ^e outward stamp of y ^e sacraments, are not pure gold within, but dross: They are not gold, but copper. Gold is a soft thing, & pliable, and comfortable, & restorative, as Physicians say: but copper is stiff, hard, & hurtful to man. These lack the true gold of faith: Their faith worketh not by charity: they are not merciful, they are not comfortable to their brethren. Their belief is a counterfeit belief; it is of copper: they are not loving & kind: they deal hardly with their brethren: They speak Gnathok (as it is in the Hebrew, which signifies anything that is old; & old things are commonly stiff & stubborn) that is, stubbornly & roughly to their brethren: they comfort them not: they kill their hearts. And though such Hypocrites, can say to Abraham with that same rich man, father Abrahā, & to our Savior Christ with many Christians at y ^e day of judgment. Lord, Lord, open unto us; we have eaten at thy table, we have received thy Sacraments, & we have heard thee preach, not seldom but often, even every Sabbath plentifully, even in our streets. Yet the Lord at his coming (for all these external religious works, of invocation of his name alone, and receiving his sacraments, and of hearing him preach) shall 〈 in non-Latin alphabet 〉 , shall punish to the example of all others such counterfeit Christians, which have wrought iniquity, and he shall 〈 in non-Latin alphabet 〉 , cut them in the middle, because they have but half served him, & their part shall be with hypocrites. For that servant which knew his masters will, & prepared not himself, not did according to his will, shall be beaten with many stripes. But he that knew it not, & yet did commit things worthy of stripes, shall be beaten with few stripes: For unto whomsoever much is given, of him shall be much required: and to whom men much commit, the more of him will they ask. O terrible sentence! The hypocritical Christian is in worse case then the infidel and Pagan. For he not knowing God's will, and yet sinning, shall be punished but with a few stripes: but the other which knew his masters will, and yet offended, shall be punished with many stripes. And woe be to him that shall be punished with many stripes at God's hand, who is not able 〈◊〉 • ndure one!

There is a parable in th • •• spel of a father and two sons, and he came and said to the elder Son, go & work today in my vineyard. And he answered and said, I will not: yet afterward he repented himself and went. Then came he to the second, & said likewise. And he answered and said: I will Sir (or as it is in the Greek) I, Lord, (I will work in thy vineyard.) He made a great show of willingness, but he went not. What think ye, saith our Savior? Even in man's reason, the former is preferred, and this younger with his great shows is condemned. This parable was thē verified among the Jews, of the bragging and learned Pharisees, and repenting and ignorant sinners: and I pray God it be not verified likewise in our days of some vain protestants puffed up with knowledge, and of some ignorant and repenting Papists.

That same parable also of the virgins was never more truly verified then now: it is to be feared, many that be virgins, and hate the spiritual fornication of the whore of Babylon, & have lamps of faith: yet for want of the oil of mercy, and light of good works shall be excluded, though they knock and pray, saying, Lord, Lord, open unto us. Let your light so shine before men (saith our Savior) that men may see your good works, and glorify your father which is in heaven. This lesson is general to all Christ's disciples: Our works should be seen. Manie Christians worldly & stately works at this day are seen, but their good works are not seen. Blessed are they that die in the Lord (saith the Spirit) they rest frō their labors, & their works follow thē. Many do such works now as cannot follow them, but remain behind them: But such works shall not profit them. That ye ( saith Saint Paul to the Philippians ) may be blameless and pure, and the sons of God, without rebuke in the midst of a naughty and crooked generation, amongst whō ye shine as lights in the world. Such should all Christians be: They should be blameless. But now one shall hardly hear any one spoken of, but that he shall be blamed for something. They should be lights giving good examples in the midst of a crooked generation: but now almost all men give evil example to their brethren.

The Lord Jesus give all Christians grace to walk worthy of their callings, & of that most honorable name wherewith they are called, that they may be the Lord's tr • • ne & his jewels, that they may be Abraham's sons, and wise • ins, that they may be blameless, and as shining torches in the • dst of this wicked world, and froward generation: That Jesus Christ at his coming may acknowledge them for his obedient and watchful servants, for his glorious names sake: to whom with the Father, and the holy Ghost, one God immortal, invisible, and only wise, be all praise, honor and glory, power, and salvation, both now and forever Amen.