THE Exercise of the faithful soul: That is to say, Prayers & Meditations for one to comfort himself in all manner of afflictions, and specially to strengthen himself in faith: Set in order according to the Articles of our faith, By Daniel Toussain, Minister of the word of God: With a comfortable Preface of the Author, unto the poor remnant of the Church of Orlians; containing a short recital of extreme and great afflictions which the said Church hath suffered. PSAL. 90. Turn thee again (O Lord) at the last: How long? & be gracious unto thy servants. Comfort us again after the time that thou hast plagued us and for the years wherein we have suffered adversity. Englished out of the French, almost word for word, by Ferdenando Filding. Imprinted at London by Henry Middleton for Henry Denham. 1583. To the right worshipful and his especial good master, Walter Raleigh esquire. RIght worshipful, the great and good affection, which I have borne to you ever since I was first acquainted with you, hath always been a stirring me forward to bewray the force of my inward good will, by some outward show: and now at length it hath compassed that which it coveted of long, and offereth unto you in value more than great, first written in French by a worthy man, whose name and profession it beareth, now denized in English, almost word for word, by a well willer of yours, though scant able to reach to the original depth of the native writer. Yet I thought it good rather to hazard my own credit, with some note of infirmity, than to have this argument unharboured in English, with the infinite loss of so great a commodity. For what is more profitable to a Christian man, than to have his soul continually exercised in the train and practise of a lively faith? the performance whereof, this treatise undertaketh, whose recommendation I will not meddle with, least by saying either too too little, or too too base, I impair that which will commend itself beyond comparison. To the English Christian I discharge myself, by uttering that in zeal which I conceive to be most profitable for each his soul. To your worship I recommend my labour, as the true sign of a trusty mind: wherein, if it shall please you to bestow some, though the least time, I dare assure you of great profit for the comfort of your conscience, and beautifying of your soul. Almighty God prosper you in all your good and virtuous attempts, and send you that good, which both I wish you, and this book pretendeth. London, the 14. of june, 1583. Your obedient servant Ferdenando Filding. PRINCIPAL matters contained in this book. 1 A Preface briefly reciting the calamities of the Church of Orlians, and the comforts that we ought to oppose against the same evil. 2 The principal Creeds and confession of the universal Church. 3 Many notable places of the old & new testament fitly applied to every article of our faith: enriched with considerations, meditations, and prayers. 4 A comfortable discourse of death. 5 Prayers for divers necessities. 6 A Treatise of S. Cyprian concerning prayer. FINIS. ❧ UNTO THE poor remnant of the Church of Orlians, which are scattered here and there, groaning with true faith after the Lord: grace, health, comfort, and peace, from and through our Lord jesus Christ. ABout ten years past, when the Church of Orlians was in her flowers, and I then having this honour to be one of the Ministers thereof, than I set forth certain Prayers and Meditations upon certain notable places of the scripture, which I had gathered out and laid aside for mine own private use: yet notwithstanding, being requested of sundry good and godly men, I was content, that many others should enjoy the same. And that they might be pricked forwards to ardent prayer, and to all holy and Christianlike Meditations, who were accustomed to wax cold, or at least but leukewarme, in time of prosperity: foreseeing likewise, that all the rest, wherewith the Church doth glad herself in this world, was but a truce and small respite: and that it behoved them, 2. Timo. 3. ver. 12. The late M. Calvin in his preface upon Daniel. 61. truly advertised the Churches, that they should have as yet great fights. Psal. 66.27. Psal. 42. The said Church was of number a seven thousand persons in time past. james 5. which were determined to serve God purely, to make their account, that they must suffer great persecutions, during which, prayer is the very stay and comfort to the faithful soul. As alas long since, we have well proved, when that all the billows and storms of the Lord, sith these x. years have passed, not alonely generally through out all France, but particularly upon this poor Church of Orlians, which in times past we have seen a garden of great pleasure, a retreat to many good men, and of all sorts and conditions: to be short, it was as the repair and fold of the lords sheep, in the midst of all France, Now we do see it turned into dust and ashes, and to become the dwelling place of Dragons and Scorpions: we I say, unto whom God hath given this grace, to escape so many bloody Alaroms: yea so many fearful deaths, that we have perceived of what force earnest prayers be, and what satisfying & contentation, the faithful soul hath with God, when as all other things do seem to fail him, in such sort as we have matter to say with the Prophet David in the 119. Psal. verse 92. Had it not been that thy law was my delight, I had even then perished in my afflictions. Now as the true servants of God have a zeal unto the ashes, and ruins of Zion, when it is turned into dust, Psal. 10● 9 and forsaken of all the world: So cannot I (so long as the soul panteth within me) cease ever with a burning desire to pray unto God, or to have care of this so desolate a Church of Orlians, willing truly to say with the prophet Esaiah, in the 62. Chap. For the love of Zion, I will not keep silence, and as concerning jerusalem, I will not cease until her righteousness shine out as the light, & that her salvation be kindled as a Lamp: in such sort as setting before my eyes that at no time prayers were ever more necessary than in these days, being on every side full of calamity, neither yet the use thereof better understood of the true faithful, than when as men are in their true school, that is to say under the Cross. And being likewise since the decease of this second josias & so Christian a prince, as the late my Lord Elector Palatine Federick (under whom I have had this honour to preach the word of God, more than 4. years) being as it were into mine own wilderness a part drawn to meditate & lament the miseries of our time: I took again into my hands these prayers, that heretofore I had set forth & brought to light, & dedicated to the Church of Orlians, as well to put them together again, & so to digest them, by a better order, as also to seem not to have lost the remembrance of that Church, which of good right amongst other I have always loved and honoured, having served there, the space of eight years, and received very much credit and friendship of many good men: or, lest I should seem to have lost all hope to see it again re-established, or at the least somewhat gathered together after so many and fearful storms. Now concerning the order which I have held in this book, it shall be spoken hereof in the end of this Preface. But now, I will lay out the causes which have made me yet to hope, that this good God will not altogether forsake this poor flock. And therefore it maketh me yet again to direct this little book unto the residue as unto a small corner of the fold: to the end to sort out, and call back the rest of the flock unto a true faith, hope, and calling upon the name of God. It is a thing certain, that in these later days the devil is come down in great anger, knowing that he hath but a small time. And in this is fulfilled all that which the Lord foretold thereof in the 12. of the Apoc. & as the miseries foretold are fulfilled, in like manner the promised deliverance shall be accomplished, and always this goodly sentence shall remain true that is in the 76. Psalm: That the anger of the ungodly shall return unto the praise of the Lord, and that he will restrain the rest of their furies. And that which S. Peter speaketh in the 3. Chap. of his first Epistle, Who shall hurt you, The favours that Orlians hath received at other times of the Lord. if you follow goodness? O but some man will say, in times past Orlians hath found such favour at God's hands, as in the time of Atila, when all the country being covered over with rude people, the city was kept by the prayers of good folk, or when it was in times past, (as some say) miraculously kept, rather than by any help of man from the siege of the Englishmen: or if we must come unto the things more certain and fresh in memory, when as in the year of our Lord 1560. in the time of king Francis the second of that name, the most furious force that might be in man's remembrance was in the city, & the preparation most cruel against so many notable and singular men of name, who had as they say the knife set to the throat, many good and honourable citizens wandering up and down from one place to an other: when I say, the Lord in a moment turned the sorrow of his Church into gladness, and their captivity into freedom. And again in the year 1563. Orlians besieged. at the beginning of the spring time the city environed with a victorious army consisting of Frenchmen, Swyssardes, and Spaniards, it was at unawares, and by a hap unlooked for, not only delivered of the siege, The peace of the Valins with Orlians. but honoured with a peace, which was made with the Orlians, and endured for a certain time, leaving the city for some years in a tolerable estate. Since the said peace, certain massacres, treasons, and conspiracies, which then were had there, both on the right hand, and on the left, as in the country of Man's, Orlians stripped again. at Tours, at Blois, and in many other places of France, it being altogether stripped, as it was in the year 64. and for the most part a booty unto tyrants, & being in time of need the place for those of the Church to come unto, it was then maintained in good rest, and in the exercise of the pure religion, The second troubles. whatsoever contrary governors were there being in garrison, until the year 1567. in which time, toward Michaelmas, the second troubles began again, and a strange conjuration being made, as well in France, as in the low countries against the faithful, notwithstanding the enemies were in great number and well armed within the city, awaiting but the watch word, to cut the throats of all the faithful. The foresaid city, together with the citidell, was by a special favour of God kept and defended with a handful of men, the most part of the Church not knowing any thing thereof, even against so many adversaries and subtle devices, and to the end it might serve for the second time, The peace at Chartres. for a place of rest and retire, which out of all parts of France placed themselves there, by reason of the cruelty which was then through all exercised against the Christians. And in this behalf ought a man to keep secret the favour, which the Church of Orlians proved by the God of hosts? When as this miserable peace made at Chartres, being made in the year of our Lord 1568. in the month of March, the city was delivered into the hands of the adversaries, foaming with rage against a city, which at two sundry times had made resistance and was the refuge of Princes, Lords, and other, bearing as then arms for the common wealth: when I say with a governor enemy of the reformed religion, there were brought into the said city, The regiment of county Brissakes. ten ensigns of the bravest and skilful soldiers, that could be chosen, to swallow up as it were in a moment the said Church: but God in the mean season did show this favour to my fellows and me, even there to preach in a goodly assembly even in the sight of the soldiers, for the space of five months, amongst a thousand and a thousand dangers, mutinies, and harquebusers, and infinite distresses: the city being in this time kept, that no citizen man or woman of the religion, could pass out of the gates, without a thousand dangers: when our houses were daily overthrown, the gates of our assemblies environed by troops of the enemy's soldiers: And that for precedents, (as a man would say) we had in our consistories Captains, renouncers of God, & other such people as it pleased those governors to send thither: Then in truth we felt such an assistance of the almighty, notwithstanding that men walk in the shadow of death, & when they burned in good hour the Temple, with the street of Illiers, and as many may well remember there, the soldiers of the garrison, seeing the patience and constancy of the Church, as it were touched at the heart, & tamed, in part being without comparison more favourable, and gracious unto those of the Church, than were the citizen papists, who having been at the foresaid wars for the most part assisted and hid, as it were in our bosom in their dangers, and all as it were rendering a very ill reward to their citizens of the religion. During this time, some one will say the Church of Orlians hath felt, yea the great favours of God: Psal. 120. in such sort as oftentimes it hath been said of them: God worketh wonders unto them: and sundry and many times have they song & song again in a godly assembly, whereof I cannot remember myself without tears, the Psal. 124. The Psalm of the Church of Orlians. For Israel may now well say etc. Which Psal. the Church of Orlians esteemed as her particular Psalm, for the aforesaid deliverances. But alas will some answer, since the xv. of September, in they year 1568. even until now, what other thing hath a man seen, but calamity upon calamity distilled upon the said Church, and so sharp and violent affliction, as it is hard to think thereof without a man's hair standing & staring for fear & horror on his head? For from that day which was upon a Sunday: The first Massacre at Orlians in the year 1568. I having preached at vi. a clock in the Estape, which place then only rested to us, and having greatly to the purpose (alas in this last preaching,) expounded the text of the xvi. of S. Mark upon the history of the passion: The last preaching made within Orlians. My God my God, why hast thou forsaken me? For even just thithertow as I come in the exposition of S. Mark: Master De Gallars, than also Minister of the said Church, having made his Sermon at eight of the clock in the same place, and following the order of Psalms which they did sing, having sung this funeral and lamentable Psalm, which fell out to the very purpose, without any special choice made thereof, to wit, the Psal. 88 which is the last that was sung in Orlians in the assembly of the Church, where amongst other things it is said, I am free among the dead like unto them that be wounded and lie in the grave. Also, Thine indignation lieth hard upon me, and thou hast vexed me with all thy storms. As the second preaching was ended, and the Psalm aforenamed sung, behold certain stones thrown against the assembly, and a Mutiny of people, which then did accompany a procession, that was made all for the nonce, who rushed upon the assembly, which was a godly assembly, with an extreme fury, and had knocked down all the troop, if so be this good God had not raised up some of the strange soldiers, (which did show themselves more gentle than the Citizens, thirsting for the blood of their fellow Citizens,) if they I say, had not covered a great part of the assembly, whereof notwithstanding there were sevenscore slain and hurt. After dinner, the people not being satisfied with this cruelty, did set fire on the Church of Estape at noon day with all kind of insolency, & disorder▪ threatening the night following, to make a sack of all the Protestants houses, during which storms God did amongst other wonderfully preserve the Ministers which were five in number: and namely the two, who had preached that day as it was said before. Until this time the Ministers notwithstanding the dangers that they had found, couragioslie & by the advice of the consistory, and of all the chief of the Church, continued in their charge. But this fury being so kindled, and all the Church out of order, & the wars flaming throughout all France, and Anguleme besieged: Then with great difficultness were the Ministers of the said Church drawn out from this furnace, and conducted in safety. The gates were straitly kept, and ambushes laid throughout all the ways, and namely in the cross streets: as in deed some of my brethren, Ministers imprisoned. and chief & faithfullest Ministers of the said Church, M. Robert Mason, otherwise named Fountane, M. Matthew Berold, Professor of the Hebrew tongue, and I: we fell into the hands of our enemies, and there we remained with most imminent dangers from the 26. day of September, until the 15. of October, even until that some notable and well affected persons of the Church, seeing that the people were daily about to drown or murder us, and that we had yielded unto them faithful service even to the uttermost, redeemed us out of the soldiers hands. Now since this time, truly this poor Church of Orlians was overwhelmed with so many calamities, that a man can not easily find the like examples of cruelty, as those which have been exercised against the said Church, although that in France there hath been a long time great persecutions, Persecutions in France under Antonius Verus. namely at Lions, as from the year 170. under the Empire of Antonius Verus: as may be seen in the fifth history of Eusebius the 1.2. and 3. Chap. by the Epistle that the faithful of Lions wrote thereof unto the brethren of Asia and Phrygia: and since these troubles of France, the said city of Lions hath suffered as much as any other city, especially from the time of these horrible massacres in the year of our Lord 1572. But that which is happened unto the faithful of Orlians, and hath continued a long time, doth rightly follow that which was song in the last assembly, as it was said before in the 88 Psal. Lord, thine indignations lie hard upon me. For since this first massacre, done on the fifth of September in the year 1568. they have not ceased as well in the streets, as in the houses to slay some of the faithful, to spoil their houses, and to draw them with ropes through the streets, not suffering them neither to pass in the city, nor to live in the same city. The burnings of houses in 4. places, and of madame de Boiblandin. Such cruelties I say, did continue even unto the year 1569. until the month of julie, that they did set fire on two houses at noon day, where they had imprisoned more than seven score of all sorts of qualities and ages, which continued constant in calling upon the name of God, and in the purity of his service: they I say (alas what spectacle) in presence of this furious enraged people, notwithstanding that prisons ought not to have been forced, notwithstanding likewise the cries of their wives, their parents, and their children, The horrible and unnatural murder of certain faithful ones being in prison. were burned all quick, and if so be the flame had spared any of them, than the bloody hands of the mad people, or of the soldiers with their holbardes, partisans and knives would not have spared them. And as concerning an other troop of four score of the faithful, the most part being citizens of the same city, which having been locked up in a great tower of the city, were certain months afterwards (when as they feigned in a morning to bring them forth to justice) stabbed in with daggers one after an other. O that I could recite these things, without saying with the Prophet jeremy in the 9 Chap. O, if I had my head full of water, & that mine eyes were a fountain of tears, to the end that I might lament day and night, the slain of the daughter of my people. But what? The peace being concluded for the third time: (O peace more cruel than any war,) the year 1570. in the month of August, the faithful of the Church of Orlians thinking to enjoy and use the benefit of the said peace, were daily threatened, beaten, rob, and were for the most part even for the space of one year let & hindered, both to enjoy the greatest part of their goods, as also to gather the Church together, until the year of our Lord 1571. in the month of September, by the friendly soliciting, that the late Lord Chatillon Lord admiral, & through the great zeal & goodwill that he had unto these virtuous and notable men, of name, the late master Bailiff of Orlians, The establishment of the Church of Orlians in the Isle. master Jerome Groslot Lord of the Isle, with certain other notable citizens of the said city, the Church began to gather together, as the pieces of a broken ship, in a great sheepwracke, unto the said place of the Isle a two small miles from Orlians, where I was called thither again to exercise the ministry, and to begin to rear up this poor tabernacle, which was so desolate. But as our Lord jesus Christ, being scarce borne, and lodged in a little place at Bethelem, forthwith had such kickings and assaults, that he was constrained to retire himself into Egypt: even so the said Church of Orlians, as a man would say being but about to be borne again, and a little to gather itself together, that she might know herself, felt right soon the encountringes and forces of the enemy, the exercise being broken off in the same place for a time through extorted commandments and wrested proclamations, such as we read to have been in the fourth of Nehemie, when for a time the building of the Temple was hindered by one Sanbulat and his complices. Now God granting grace to this little flock, to overpass such lets, and stops, & the exercise being a new agreed upon in the said place: the fury and the slaughter of these papistical people was no whit appeased: in such sort, that in steed of taking pity of v. or vi. hundred persons (which went out ordinarily every sunday to hear the preaching and exhortation, as women, children, young and old, and that often in unseasonable times, Cruelty against those, which returned from the preaching in the Isle. and by very long journey) they commonly received them with flinging of stones, with mire and dirt, cast in their faces with injuries, outrages, & all kind of scornings and derisions, which the poor faithful ones yea the women patiently did bear, praising God, who had given them this honour, to suffer any thing for jesus Christ's sake, The day of S. Bartholmewe. until that that glowning, fearful, and bloody day, of the 24. of August in the year 1572. was come, on which day I made the last Sermon in the said place of the Isley: There followed a general deluge of Christian blood, through out all France, and that which might stint even one of the fairest and flourishingest Churches in all France, to wit, a 700. and more, as some say Bourgeses, Inhabitants, Counselars, Advocates, Doctors, and men of all qualities and conditions were cruelly slaughtered and Massacred, amongst other, there was slain Monsieur de Champeaux: the ancientest Counsellor and next in place unto the Precedent, one of the most courteous of all the city, The murder done at Orleans. Doctor Taillebois, the advocate Patas, master john Baudet, and giles le Boiteux, two of the most honourable and best affected citizens, and so many others, without sparing one of the most worshipful and ancient old men of the city, who all his life long had been honoured amongst the chiefest bourgeses, and beloved for his liberality, and integrity, to wit, Monsieur Framberge, Lord of Bretache, who drawn through the fields where he was in a waggon, was cruelly stricken down in the suburbs of Portereau, & he who had all this year with great zeal, and to his great charges, lodged the Church, to wit, the Lord of the Isle, The Massacre of the Lord of the Isle being bailiff of Orlians. of whom mention was made before, and who was there at the wedding of the king of Navarre among the most ancient servants of his house, this man was partly shot in with arquebusiers, and partly stricken down by halberds within the city of Paris. Now who seethe not will some man say, that yet this wound bleedeth, and that ruin droppeth down without ceasing upon the desolate, as was said in the destruction of jerusalem, in the 9 Chap. of Daniel. Lord where are thy former mercies whereon we do wait? Psal. 89. Where is the zeal & the strength of the Lord, and the compassion of his bowels, which are so dull, that the Churches of long time in France be as though God ruled not in the midst of them? isaiah. 63. Lament. ●. Yea who seemeth to have delivered his people so into the hands of them, of them (I say) out of which they cannot be recovered and stand up. What hope is then there, will some say, or what are these remnants of the Church, seeing that the greatest part hath been lead as it were unto a butchery or to slaughter: the remnant for the most part forced by impatience, is in such sort turned and fallen away from the truth, that it seemeth, there is no trace or path of a Church left, or that ever there had been any reformation had at Orlians, or in the most part of the other cities? These are (O alas) the things that are most true, and that which hath been recited, is not the thousand part of the outrages, violences and miseries which have come to the said Church. For what tongue can express, or what speech can utter and set forth, so many lamentable cries as well of women, as of children, seeing slain cruelly before their eyes their husbands and fathers, as well by enforcements of their bodies, as of their consciences, and other such like outrages, that would make the posterity even by only thinking of it to quake and tremble, and now maketh us as it were beside ourselves, when we do but by the way make any mention thereof: as for example, this preface can not be a full laying out, of such lamentable Tragedies: neither is it my meaning at this time, leaving those to entreat of this argument more at large, that can do it better, & with an higher style, and that are better informed of all the particularities, than I can be. But this is to the end that we may now see, and as it were put into the balance, on the one side the afflictions and miseries of the said Church: And again on the other part, may see the consolations wherewith the scriptures have furnished us, to the end we should know whether we have occasion altogether to droop and to lose our courage, as alas to my great sorrow, I see that many have done: and not rather even to stir up through our prayers those mercies and bowels of compassion in the divine Majesty. For we must well remember in this behalf, the place, that is in the 14. Chap. of the Prophet Osee, Who is wise, & shall understand these things? and prudent, and shall know them? A consolation against the extreme miseries wherewith God doth exercise his children. For the ways of the Lord are right: and the just also shall walk in them: But the ungodly shall fall therein. By which words it is showed unto us, that it is a great wisdom, rightly to mark the proceed of our God, and to understand the end of them, as well in his promises, as in his threatenings: for they be always just and right, and there are none but Infidels and wicked men, which stumble and fall in them. But men commonly offend, in this that they measure the thoughts of God, according to the thoughts of men, & do persuade themselves, that things ought to go, and to take such course, as they imagine in their understanding, the which is altogether contrary to the Scripture. For my thoughts (saith the Lord) are not your thoughts, isaiah. 55.8. neither my ways your ways. For as the heavens are higher than the earth, so be my ways higher than your ways, and my thoughts above your thoughts. Now we know that the thoughts of our God are not to destroy his Church, Mat. 16. against which the gates of hell can have no power, and for this cause we are commanded to believe the Church, howsoever she seem not to appear in the world: as faith is not of things which be apparent unto carnal eyes. Although then that sometimes, storms, tempests and calamities be so extreme as it seemeth, that there is no more face neither any tract or footing of a Church on the earth, and moreover that GOD hath left his house, and as it were altogether forsaken his heritage, and as it might be, leaving the well-beloved of his soul, in the hands of his enemies: (Lo the very words, that the Lord useth in the 12. of jeremy:) yet will he daily have as it is said in the 6. Chap. of Esaiah) a tenth part: And the Church shall be made bare as a Birch, or as an Oak when they shall cast their leaves, and yet there shall be substance within, even so shall be the substance of the Church, a holy seed. So that even then when she shall walk in the midst of adversity, Psal. 138. the Lord shall quicken her, The meaning of the Lord in sending calamities. and shall not leave the work of his hands: I say he shall quicken her, no otherwise, than if of dead and dry bones, being inspired with a new soul and strength, they should be gathered together and live: as it is said in the 37. Chap. of the Prophet Ezechiel. And as concerning the lords purpose, when he sendeth such deluges and floods to come among us, it is partly to the end to show forth unto the whole world, his power, providence, goodness, and righteousness: partly to the end, that we should learn to walk by faith, to renounce ourselves, and in this so frail and miserable a life, to aspire unto that which is everlasting. He showeth his power, when he upholdeth his Church, in the midst of so many evils and diseases: when as he shall raise it up as it were from the dead: Psal. 68.2. when as in a moment he shall make his enemies to vanish as a heap of smoke. He testifieth his providence, when as he maketh the determined season come, to deliver his: And contrariwise, Psal. 102. when he bringeth the appointed day upon his adversaries, as it is said in the lamentation of the Prophet jeremy the 1. Chapter. He likewise showeth his providence, in that of evil, he can draw forth good, Rom. 8.28. and make all things to work to the good and salvation of his: drawing out of afflictions, remedies, and profitable medicines for his Church. He showeth also his goodness, first in that he tempereth his corrections, and in the midst of the greatest fires, he comforteth and sustaineth his children, as it is said in the 94. Psalm: When I had many thoughts in myself thy comforts have recreated my soul. His goodness shineth also in that he hath appeased his own wrath, putting an end to all calamities, as it is said in the 30. Chap of Esaiah. Therefore doth the Lord put off, to the end that he may have mercy upon you, and likewise that he may be exalted, when he doth pardon us. He maketh his righteousness appear, when as he spareth not, no not his own children: making his judgements to begin at his own house: even as S. Peter saith in his first Epistle and 4. Chap. But in as much as he hath established a covenant with his Church, the which is not grounded upon our works or worthiness, but upon his well-beloved son jesus Christ, in whom he hath chosen us, loved, and blessed us: this covenant is everlasting: Ephes. 1. ● And for the love thereof he turneth himself towards his people, and he maketh them this goodly & certain promise, that is in the 89. Psalm: I will visit their offences with a rod, and their sin with scourges: But I will not utterly take my loving-kindnesse from him: nor suffer my faith to fail him. And in the 54. Chap. of Esaiah: Although the mountains shall remove, and the hills shall fall down: yet my loving kindness shall not move, and the covenant of my peace shall not fall down from thee, saith the Lord, who hath compassion of thee. Behold thou poor vexed & despised without any consolation: I will make thy walls of precious stones, and thy foundation of sapphires etc. Now the whole is that we await for him, as it is said in the 30. of Esaiah: Blessed are all they that wait for him. But man is of a nature, first, The imperfections of man. Lib. De patientia. Rom. 8. very impatient, so as Tertullian hath not said without cause, that impatiency is the cause of all evils. secondly man is of this nature, that he will not believe but that which he seethe: a thing altogether contrary unto faith. For that faith and hope which ground themselves upon that which is seen, are properly neither faith nor hope. thirdly, man is so corrupted, as S. Chrysostom saith very well in his 4. Homily unto the people of Antioch, that he feareth that, that he ought not to fear: & feareth not that which he ought most to fear. Men fear death and miseries that in deed be nothing, for they cannot separate us from the grace of God, and they are so far off from being able, The use of afflictions. saith Chrysostom, to separate us, that if thou have many vices, afflictions will tame them: if thou have virtues, afflictions will make them shine, and appear. But men fear not sin which maketh a division betwixt God and us: and the reward thereof, be all afflictions, poverty, and ruins, which we do see fall out in the compass of the whole world. Men complain enough of their losses, of their sorrows, and poverties: but how few are there that frame their complaints against their vices, against their falsehood & infidelity, against their impatience, against their covetousness, against their ambition, & such like wickedness? To be short, all, saith S. Augustine, complain of the miseries of this life, and yet the most part set their hearts upon it, and are more affected to it, than to the everlasting and heavenly life. How would it be then, if this life were left unto us altogether quiet, sweet and delectable? Who would remember the kingdom of heaven? Who would ever aspire unto Christ, and unto the glorious and everlasting life? Go to then, let us acknowledge the vanity of our thoughts, and in steed of vexing ourselves and fainting, let us wonder at the divine providence: acknowledging that then his helps are more near at hand, when it seemeth that GOD is farthest off from us. As Philo the jew once answered his fellow citizens, when as he had an ill answer of the Emperor Caius, towards whom he had been sent, to entreat for the jews. Eusebius 2. book & 5. Chap. The objection that hath been a long time awaited. It must needs be now, saith he, that the unfallible succours of God be very near, sith that all succour from man faileth us. Yea but some man will say, with the jews in the 8. Chap. of jeremy: We have looked for peace, and we far not the better: The time of health, and lo, here is nothing but trouble. Answer. I answer to this: That in awaiting we must take heed that we give God leave to appoint the time, for it is enough for us that he will come, and that he will come to the purpose, and to the point, even then to help us, when he seethe it best for us. But if we must speak of our goodly waiting, Alas how do we wait or how have we waited for him? Surely some for the most part look rather to men, & to the helps of men, than to the Lord God of Hosts, of whom a man may say that which is spoken in the 4. of the lamentation of jeremy the prophet, that their eyes are consumed with waiting for a vain help, & for looking after an empty hope, for looking for a nation that neither would, nor could save them. But it is said in the 3. of Sophonie, I will cause a poor & an afflicted people, to remain in the midst of thee, and they shall trust in the name of the Lord. See him, on whom we must look, with true faith, amending so great corruptions, that are in the midst of the Churches, by fervent & constant calling on his holy name. Moreover others in steed of awaiting on the Lord, and in place of taking adversities, as a warning from the divine majesty, these were (& that alas, in great number) strongly thrown down into the puddle of Idolatry with the Papists, Revolt or turning back. thrown down say I, yea and rushed in, even as a furious horse rusheth into a battle: so that they carry there all the sway, & in whom there is found greater eagerness after Idolatry, and towards all kind of iniquity, than in those old Idolaters, who all their life long have been nourished up therein. I speak it with tears & in deep sorrow of heart, to be most true: for I did see those which were of the same troop and band, which did go with us unto the holy assemblies, to whom God had already given favour to overcome many assaults, now to be so wandering and given over to a spirit of dark understanding. O what other thing then are all men living but vanity! O how true is this which is spoken in the 17. of jeremy: That the heart of man is false and full of deceit, and as it is said in the fifth Chap. of the same prophet: O Lord, are not thy eyes on the truth? Thou hast stricken them, and they have not sorrowed: Thou hast consumed them, but they have refused to receive thy discipline: They have made their faces more harder than a stone, and they have refused to return unto thee. Fear ye not me, (saith the Lord)? Or will ye not be afraid at my presence? O how much more happy were they which passed into the four cornered house, and into other places, as it were true gold through the fire, constantly calling upon the Lord, than those which burned them quick, seeking after Idolatry, and the vanity of the world, taking the way to that fire, that never shall be quenched. But what? As it is said in the 8. Chapter of jeremy, Shall he which is fallen not rise again? Or he which is turned away, shall he not turn again? Ah my brethren, I hope yet there will many be found, who will say: What have we done? And there shall be of those of whom S. Cyprian speaketh in his treatise concerning those which are fallen, whose bodies were rather overcome than their heart. Although that this saying of Tertullian is more true, In his book de corona militis. that is to say, that in the matter of faith, and religion, this excuse of necessity & of force can have no place: as if of necessity one might be compelled to do any thing against his religion. Nonecessitie to evil. For no necessity ought to be pretended to do evil, forasmuch as there is (saith he) but one necessity that ought to command us, & which is simply necessary, to wit, to obey our God. If there be any thing therefore that should fear man, or should lay any necessity by enforcement upon him, it is the greatness and terror of that which is most great and terrible, that is to say: of the living and everlasting God. If there were any allurement, pleasure or commodity, that aught to draw a man, it is the river of the Lords delight, they be the promises of everlasting treasures, and of the life to come: which if we tasted were it never so little, all the world with her delight should be nothing unto us. And so likewise a faithful man is greater and more excellent, than this world, being the child of God and an inheritor of him & a coheir with jesus Christ. See wherefore such a one desireth nothing of the world, but his whole life is a renouncing and forsaking of the world. If the question be of punishments, banishments, or other penalties: they are not miserable which die or be in banishment for the name of Christ: but they who, howsoever they yet live, and are in their palaces in the midst of all their delights, are judged and condemned by the word of God, and by the laws thereof: being guilty and worthy of a thousand deaths, & of a thousand banishments, as for example these murderers, idolaters, and other such like are, who have their hands imbrued in the blood of our brethren. A city is not unhappy to be unwalled, spoiled, A city when he is unhappy. rob, and outwardly ruined, and sacked: but if it be deprived of the favour of God, if it be filled full of idolatry, with vanity, with theft, blood, and with pride. Furthermore, if we do feel ourselves very weak, to sustain the assaults, threatenings and fears amongst cruel Idolaters: why do we tempt God, in dwelling amongst them? Heb. 13. Why do we not come out of our tents, to bear the rebuke of Christ? Why go we not out of Babylon, to the end we be not partakers of her sins, and that we receive not of her plagues? How many means might a man have had since this five years, to have retired himself from amongst these fleshly people, so thirsty after the blood of the faithful? Who is he that would abide one night amongst Scorpions? Who is he which would not quickly unharbour himself, Dwelling amongst Idolaters, very dangerous. seeing his house on a fire, how dear soever it were unto him? Who is he which would remain in the fairest city of the world, in which he could have no bread? What order then is there, that they should sojourn amongst them so long time, Dwelling amongst Idolaters is very dangerous. amongst whom there can be found no true bread, and amongst whom there is neither faith, nor love, nor yet respect of any person? We are in this world to know and serve God: and the time of our life being so short, ought we not to enforce ourselves to the uttermost to bestow that as well as is possible? For as S. Cyprian hath very well said in his treatise of twofoulde martyrdom, All the life of man ought to give witness to GOD: not that he hath any need or maketh much reckoning of our martyrdom or witnessing of him, but that it pleaseth him, that his glory should be thus advanced, and declared amongst men, by men. Now my brethren, Whence infirmities proceed. considering that these great infirmities, which are at this day found in many, proceed from no other thing, but only through default of not being well grounded and rooted in the faith, and also because we pray not unto God, Mark. 9.23. so often and so earnestly as were requisite: (For all things are possible to the believer: and the believer also hath this advantage, that God heareth and fulfilleth his desires) I have thought to comfort, and to strengthen more and more those which through the grace of GOD remain firm and constant until this present: Psal. 145. The purpose of the Author in this book as also to give courage again unto them which have lost it, and suffer themselves willingly to be borne with the tempest of Idolatry, that there is nothing more fit and to the purpose, than to set before your eyes the Articles of our faith, with short meditations and prayers, that shall give unto you a brief knowledge and understanding thereof, being as it were the very juice and substance: to the end also, that this may shortly put you in remembrance of the pure doctrine which was preached unto you. For this is our glory, 2. Cor. 1. even of us all which have been your Pastors, the testimony of our conscience, that in simplicity and godly pureness we have been conversant amongst you, preaching unto you the word of God. And we are not ignorant, in mean while that this is an ancient subtlety and craft of the Devil, and of the wicked, The slanders of the adversaries. in the midst of their greatest wickedness, to slander good men, and the truth. So was Elias slandered by Achab, as a seditious person, so was jesus Christ charged with faults. So did that abominable Nero, who having set the city of Rome on fire, laid all the fault upon the poor Christians. We do not doubt at all, but a man may find some of our renegates, which to receive the service to the contrary side, and to reap the benefit of a flattering tongue, both have and do strain themselves to misuse us in speech: and not only with the like speech falsely to misuse us, but also to make odious even the whole doctrine of the holy Gospel. But he whom we do serve knoweth us, and we call none other but the conscience of those who have hard us, and have seen our behaviours in witness of our affection towards you, & of our cheerfulness and readiness, wherewith all we have been always accompanied, preaching unto you the pure word of God, so much as was possible for us, and that you could be suffered to hear the same. The world hath also seen & known of long time the impieties of this seat of Rome: many Emperors, yea and many kings of France, have proved their insolency, and cruelty. France, alas, seethe at this day the detestable untrustiness, treasons, violences, and murders, the like not heard, which that Apostatical Romish seat hath bred and brought forth unto us, and for the which they have many times made bonfires, yea and great triumph: but all in vain: we shall weep and the world shall laugh: in the mean time our heaviness shall one way be turned into joy which the world shall not be able to spoil us of. And how much better shall it be to weep in this world than in the other, and to rejoice in the life to come, than in this vale of miseries? The order than that we keep in this book is, The order kept in this book, that we draw to the Articles of the faith, as close as is possible, certain places of the holy scripture which serve best to explain them, and make them clear, with prayers and meditations to that purpose, to the end that as faith and prayer ought to be joined together, so every one might be resolved in the faith, & be pricked forward to prayer. True it is that in that which tied me to those prayers and meditations which were before imprinted, I have not altogether kept such order as I desired: nevertheless, these prayers now are brought into a better order, than those that were before, and are augmented with many goodly places. And this book will serve as a Christian Manuel, to the end to teach every one to see every hour of the day, and every month of the year, that is to say continually what he ought to believe and meditate upon: as also, what was the whole Catechism or manner of instruction of youth used by the ancient fathers, like as Augustine witnesseth in his Enchiridion, that is to say, in his Manuel, that it contained the meaning and exposition of the Creed and the lords prayer. Wherefore I hope that this little treatise so reviewed and digested into such order, will serve not only to direct us, how to make our prayers, for all kind of necessities and wants, but also for an instruction, more and more to confirm those that are the true faithful, in the principal points of our salvation, whereby the true Church of God is discerned from that false and bastard Church, which wanteth both true faith, Ephe. 3.14 & true invocation. Now I bow the knees of my soul to the Father of our Lord jesus Christ, to the end that according to the riches of his glory, The Pastors of the Church of Orlians that were preserved. M. Gallars M. Anton. Chanorrier. M. Robert Mason. M. Pet. Baron. Daniel Toussain. he will grant us, that we may be strengthened by his spirit: that Christ may dwell in you through faith, through the which you may be rooted and grounded in all true knowledge of his will. And as it hath pleased him in the midst of so many floods miraculously to keep the Pastors of your Church, whom God be praised, he employed always to his service: that it will please him to show you this favour, raising up your estate as from death, to have strength to rejoice again and that quickly: to the end that we may altogether, as it were created anew, sing unto him a new song, to his honour, under the protection of the shadow of his wings. From S. Lambert, within the county Palatine this 20. of july. 1578. Daniel Toussain. THE FOUNDATION and spring of all holy prayers and christian meditations ought to be faith. Behold wherefore we shall set here in the entry, the articles of our faith, which some call the symbol of the Apostles, as in deed they contain a summary of the Apostles doctrine, as is to be seen of that which is written in the 15. Chap. of the 1. unto the Cor. vers. 3. & elsewhere: & it is to be seen by the writings of the elders (as by the catechism of cyril, and the treatise of S. Ambrose, of Cain and Abel, and in the 8. Chap. of S. Augustine's book named Enchiridion that is to say Manuel) that these Articles of the faith were holden amongst them as the true beginnings, and foundation of Christian religion. I Believe in God the Father almighty, maker of heaven and earth. And in jesus Christ his only son our Lord. Which was conceived by the Holy Ghost, borne of the virgin Marie. Suffered under Ponce Pilate, was crucified, dead & buried, he descended into hell. The third day he rose again from the dead. He ascended into heaven, and sitteth on the right hand of God the Father Almighty. From thence shall he come to judge the quick and the dead. I believe in the Holy Ghost. The holy Catholic Church. The communion of Saints. The forgiveness of sins. The resurrection of the body. And the life everlasting. Amen. IN the year of our Lord 273. in the Synod of Antioch, was condemned the heresy of Samosatenus, who would not avow jesus Christ to be the word subsisting: but made thereof a sound or decree of God, not a second person of his divinity: in such sort as against his errors was published a confession by George Neocoefariensis, as is to be seen in the 3. book of Eusebius. IN the year of our Lord about 332. 1. Synod called universal. was under Constantine the Great assembled a Synod, or Council, to the assisting whereof there were 328. Bishops at Nice a city in Bythinia, there where was chiefly condemned the heresy of Arrius: who dinied the true son of God equal with the father, and of the same substance. In this Synod were made plain and clear against Arrius the Articles of faith which concern jesus Christ by a confession as followeth. 1 I Believe in one God, The Symbol of Nice. the Father Almighty, maker of heaven and earth, and of all things visible and invisible. 2 And in one Lord jesus Christ, the only begotten son of God, begotten of his Father before all worlds. 3 God of God, light of light, very God of very God: begotten, not made, being of one substance with the Father, by whom all things were made. 4 Who for us men, and for our salvation, came down from heaven. 5 And was incarnate by the Holy Ghost, of the virgin Marie, and was made man. 6 And was crucified also for us, under Poncius Pilate, he suffered and was buried. 7 And the third day he arose again according to the Scriptures, and ascended into heaven, and sitteth at the right hand of the Father. 8 And he shall come again with glory, to judge both the quick and the dead, whose kingdom shall have none end. 9 And I believe in the holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son, who with the Father and the Son together, is worshipped and glorified, who spoke by the Prophets. 10 And I believe one Catholic and Apostolic Church. 11 I acknowledge one Baptism, for the remission of sins. 12 And I look for the resurrection of the dead, & the life of the world to come. Amen. IN the year of our Lord 386. second Council. there assembled at Constantinople the second Synod called universal, which confirmed and ratified the confession made at Nice, adding only that which followeth against the heretic Macedonius, who denied the true divinity of the holy Ghost: We believe in the holy Ghost Lord and giver of life, proceeding from the father and the son, who with the father & the son together is worshipped and glorified. Here followeth the Symbol or confession of Athanasius Bishop of Alexandria, being chosen five months after the Council held at Niece, who hath abiden great combats for the pure doctrine of the son of God against the Arrians. Whosoever will be saved: before all things it is necessary that he hold the Catholic faith. Which faith except every one do keep holy and undefiled: without doubt he shall perish everlastingly. And the Catholic faith is this: that we worship one God in Trinity, and Trinity in unity. Neither confounding the persons: nor dividing the substance. For there is one person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is all one: the glory equal, and the majesty coeternal. Such as the Father is, such is the Son: and such is the Holy Ghost. The Father uncreate, the Son uncreate: and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible. The Father eternal, the Son eternal: and the Holy Ghost eternal. And yet they are not three eternalles: but one eternal. As also there be not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible. So likewise the Father is almighty, the Son almighty: and the holy Ghost almighty. And yet they are not three almighty's: but one almighty. So the Father is God, the Son is God: and the Holy Ghost is God. And yet are they not three Gods: but one God. So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord. And yet not three Lords: but one Lord. For like as we be compelled by the Christian verity, to acknowledge every person by himself, to be God and Lord: So are we forbidden by the Catholic religion to say there be three Gods or three Lords. The Father is made of none: neither created nor begotten. The Son is of the Father alone: not made nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three fathers: one Son, not three sons: one Holy Ghost, not three holy Ghosts. And in this Trinity, none is afore or after other: none is greater, nor less than another. But the whole three persons be coeternal together and coequal. So that in all things, as is aforesaid: the unity in Trinity, and the Trinity in unity, is to be worshipped. He therefore that will be saved, must thus think of the Trinity. Furthermore, it is necessary to everlasting salvation: that he also believe rightly in the incarnation of our Lord jesus Christ. For the right faith is, that we believe and confess, that our Lord jesus Christ, the son of God, is God and man. God of the substance of the father, begotten before the worlds: and man of the substance of his mother, borne in the world. Perfect God, and perfect man: of a reasonable soul: and human flesh subsisting. Equal to the Father, as touching his Godhead: and inferior to the father, touching his manhood. Who although he be God & man, yet he is not two, but one Christ. One, not by conversion of the Godhead into flesh: but by taking of the manhood into God. One altogether, not by confusion of substance, but by unity of person. For as the reasonable soul & flesh is one man: so God and man is one Christ. Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the father, God almighty. From whence he shall come to judge the quick & the dead. At whose coming all men shall rise again with their bodies. And shall give account for their own works. And they that have done good, shall go into life everlasting: and they that have done evil, into everlasting fire. This is the Catholic faith, which except a man believe faithfully, he cannot be saved. IN the third general Council which was assembled at Ephesus under the Emperor Theodosius the younger about the year of our Lord jesus Christ 450. The third counsel. was refuted and condemned the error of the heretic Nestorius: the which would not acknowledge with the Christian Church, when as the word became flesh, that the two natures divine & human were knit in one person or substance, and that unseparably: But did teach how they were only knit by an assistance or dwelling together: whereof he would not avow that the virgin had borne the son of God, or that the son of God had suffered for us. That which was to make nothing even all the mystery of our redemption: if he which was borne of a virgin, and hath suffered for us, had not been true God: having personally knit unto himself our nature, after the which he was borne of the virgin and hath suffered on the cross. In the fourth general Council, in which did the Emperor Martianus assist at Chalcedon: was condemned the heresy of Eutiches the monk: the which monk fell into another extreme error contrary unto that of Nestorius: in such sort knitting the two natures in Christ as he confoundeth them, and in place of a person, he leaveth as it were but a nature: Whereof the Fathers of the council to make clear this matter, did set out the confession which followeth. We confess and acknowledge one only jesus Christ our Lord: perfect in divinity and also in humanity, very God, and very man, of a reasonable body and soul: equal to the Father as touching his Godhead, and coequal with us as touching his manhood, and like unto us in all things sin excepted: begotten of the Father before the worlds according to his Divinity, and in the latter days begotten of the virgin Marie mother of the Lord, for our sakes and for our salvation as concerning his humanity: One only and also Saviour in two natures, without confusion, conversion, division, and separation: The difference of natures be not taken away through the union, but rather the property of both natures being kept concurring in one person or substance: not to divide them into two persons, but to the end that he alone might be our only Saviour: as the Prophets have prophesied thereof, and he hath taught us, and the Symbols of the Fathers confess him. It is to be noted that although the said Symbols and confessions are amongst the papists, yet notwithstanding they cease not to persecute to the uttermost those which with all their hearts believe the alone comprised Doctrine: Wherein is to be seen that they have not those confessions but upon the paper, for they do not believe in them: and that instead to be the true Catholics, they persecute them. For as we see in the Code of justinian and in the 9 book of his tripartite history the 7. Chap. The Grecian Emperors, Valentinian and Theodosius made an Edict and declaration, that they would hold those for good Christians and good Catholics, which followed the Doctrine that was taught by S. Peter, and did believe in the Trinity and of jesus Christ according as it is here before said. Now men do not hold them for Catholics, unless one believe the blasphemies of the Pope and of his train, who sitteth in the Temple of God, as a God, making laws at his pleasure, and profaning the pure service of the Lord. Here followeth the consideration of the first Article of our faith, containing many goodly Doctrines. Of Faith. Of the Trinity. Of the Creation. Of the Providence. Meditations and Prayers upon the Articles of the Faith. I believe in God. Of Faith. CONSIDERATION. ALL and every Science hath his rule and their principles: Ruffin upon the Symbol. but the true foundation of Christian religion, is to believe. For after that man by distrust, The principle of Christian Religion. and through curiousness had sinned and was fallen, it was the counsel of God that by faith he should be saved: And willing as it were to be too overwise, Gen. 3. 1. Cor. 1. 2● and so to know good from evil, he strayed out of the way, that through the preaching of the cross of Christ, that is reputed for folly in the world, he might be guided to salvation. In the Book of the prescription of heretics. Let therefore saith Tertullian curiousness now give place unto faith: and let faith be no more authorized by men or by the people: But let all people and men be tried and proved by faith, and then approved only, when they shall believe. For it is also never spoken or said in the Scripture, thy great skill or knowledge, Matt. 9.22. joh. 20.31. thy great riches, or thy great pre-eminence saveth thee: but, Thy faith hath saved thee. Wherefore was the Bible. And behold wherefore all the Bible is written, to wit, that we might believe how jesus Christ is the Son of God, and that believing therein we might have everlasting life. O therefore how much is the doctrine of the Gospel necessary and fit for us, seeing that it is as Paul saith in the 10. to the Romans, the word of Faith, whereby the Lord kindleth and maintaineth faith in our hearts! O how great also is the unspeakable goodness of this mighty God, which giveth us blessedness and everlasting life for nothing: and requireth no other thing of us but that we put our trust in him, and that we do believe in his word! O blessed we, for whose sake he hath so lovingly spoken, yea sworn and made an oath, that he would be unto us a father and saviour: But woe & more than accursed are those that believe not in the Lord, who hath confirmed and ratified so many goodly and solemn promises by oath, yea, by the precious blood of our Saviour. What Faith is. For Christian faith is not an opinion or light belief of all that a man might set before us, but it is the gift of God, Ephes. 3. and a work of God, john 6. by which gift, and work of the Lord, we are brought unto a certain knowledge of his will, by the means of his holy promises made in his word, as S. Peter, in the sixth of S. john, saith, We have believed and do know, that thou art Christ: and S. Paul in the first of the second to Timothy, He hath given us a spirit of a sound mind: and we know very well, in whom we have believed, and we are persuaded, that he is able to keep that gage, etc. Rom. 4. 2●. And therefore we give glory unto God, believing in the promises of our God, being certain and fully assured, that that which he hath promised unto us, he will and can do it, to wit, to forgive us our sins, The effects of Faith. and everlasting life, through jesus Christ, who was delivered to death for our sins, and rose again for our justification: by whom also we have peace with God, and have access through faith unto his grace, wherein we stand and rejoice under the hope of the glory of GOD to come: calling also upon his name in all our needs and necessities, as it is said in the Psalm 116. I have believed, and therefore have I spoken: and in the tenth of the Rom. Let us call on him, in whom we do believe. Things contrary unto faith. By this it appeareth, that there are three things, which chiefly are contrary unto faith. First, the despising of God's word, and of the preaching of the Gospel: seeing that the Lord inspireth our hearts by this mean, and giveth us also faith: not willing that our belief and salvation should be builded upon man's discourse, or fleshly wisdom, but upon him alone. secondly, the doubts & distrusts are contrary unto faith: if a man do not resolve himself in GOD: if a man walk in uncertainty: Double errors in the papalty, in the manner of Faith. if a man do not assure himself of his salvation as it is seen in the Papists, how they in this behalf do commit a double fault. In the first place, as it is to be seen in the sixth session of that goodly council of Trent, 9 Chapter. They taught how it was a vain trust, when as men did fully assure themselves of God's grace, and that none could know an assuredness by faith, that he had the grace of God. O how bare, weak and unable of power should our consolation be against sin, the devil and hell, namely in the article of death, if this doctrine took place! For that which they say, how man because of his infirmity, cannot so assure him in his God: The answer is easy, to wit, that the certainty of faith, is of God and of his word, and not of our strength and merits or deservings: and therefore it overcometh all our weakness. For we be also saved not after the greatness and weakness of our belief: but through the excellency and mightiness of him, in whom we do believe, that is to wit, jesus Christ: in such sort as weak faith leaveth not off to be a faith to salvation, because it apprehendeth the everlasting son of God. The other error of the Papists is, that not fully trusting in the Lord, they call upon Saints of both kinds, not considering, how that we do believe in one only God, and we must also call upon God alone: For we do call upon him, in whom we do believe and fully put our assurance, Rom. 10. as also in the 44. Psalm: The Church protesteth not to have lifted up her hands to a strange God. To be short, there is nothing more contrary unto faith, than the distrust of the goodness, favour, and assistance of our God, or to think that he hath not heard our prayers: seeing that it is his property to hear them, as David saith in the 65. Psalm, All creatures shall come unto thee, because thou hearest their prayers. They sin there also against the nature of faith, which do not believe that which they do see, and so soon as they see no succour, prosperity, and riches, they are discouraged and leave religion. And as it is said in the eleventh Chapter to the hebrews, & there proved by many goodly examples; that faith is the rest or stay of the thing a man hopeth for, & a show of things a man seethe not. For S. Augustine saith, Man believeth with the heart, not by the hand unto righteousness: so as divers believe not that which they do touch with the hand, or do see with the fleshly eye. thirdly, this of all other is contrary unto faith, to purpose or to set forth, or to establish any other thing than Christ the son of God, Rom. 10. upon whom we ought to trust, be they our works, riches, or men: for establishing us upon ourselves; we do overthrow so much as lieth in us the righteousness of God. And so we deceive ourselves, because that there is none other name, but the name of jesus, Acts. 4. by whom we shall have life, prosperity, salvation, and in sum, all manner of blessings. A Prayer unto God to obtain true Faith and increase therein. OUR Lord God, Father of light, from whom proceedeth every good and perfect gift, S. james. 1.17. which hast promised to power upon thy servants the spirit of grace, and of prayer: Zach. 12.10 we most humbly beseech thee, Ephes. 1. that for the love of thy son jesus by whom it hath pleased thee to choose us, and to bless us in all spiritual blessing, let it please thee also to give us a trueness of faith, by the which we may comprehend this largeness, depth, length, and height of thy delight towards us, to trust and comfort ourselves in thee all the days of our life, & to bring forth the fruits to thy honour and glory, and to the comfort of our neighbours: Let this faith be a lively faith, Galat. 5, 6. a speaking faith that may call upon the name of thy Son only, a working faith through Charity, a faith patient in adversity, a faith overcoming the world, 1. john. 5. by the mean of thy invincible strength, and that thou hast a desire to be ours. O Lord this is thy commandment that we do believe in the name of thy son jesus Christ, 1. john. 3. and that we love one another. But alas, we do know that faith is not given to all men, 2. Thes. 3.2 & how that it is an old complaint of the Prophets and also of the Apostles which say, isaiah. 53.1. Lord who hath given credit or belief unto our preaching? Rom. 10. O God and Father, there are of the other side so many false Prophets and deceivers of the world, that set forth their dreams & words in stead of thy holy and unfallible word, and that know in the mean time to transform themselves into Angels of light, 2. Cor. 11. so many are the assaults of miseries and persecutions, which make men wild or fierce: to be short, so great is the vanity and weakness of our nature, that it suffereth us to be easily carried away, if thou (most merciful Father and mighty GOD) didst not work in us that which thou dost command us, john. 6. Ephes. 3. and if thou thyself didst not bring us to thy Son, we could not come unto him, john. 16. and unless he did give us leave to come unto thy throne of grace, Rom. 8. we could not approach thereunto: & if thy spirit did not guide us into all truth, and yield unto our hearts this witness, how thou art our Father, we could not cry Abba Father. Therefore wilt thou grant unto us O thou only true God, three persons in one substance, Acts. 1●. God the Father, the Son and the holy Ghost, according unto thy promises, to purify my heart through faith, making thy abode in thy poor creature, keep my spirit from all temptation of error, john. 14.23. my heart from delighting in any other thing, than in thy good pleasure, and in thy word: and my will to desire none other than thyself, that art the sovereign goodness, which art my all, my portion, and that having thee and loving thee, I may despise this world, and forsake all vanities, to taste, and to savour the delights of thy dwelling place, loving nothing but thee: and for the love of thee, 2. Cor. 5. to await the blessed hour when as I shall no more by faith, Ephes. 4. but by sight, and that daily so increasing in faith, 2. Timot. 4. I may come unto the measure and fullness of perfect stature, one day to receive the incorruptible crown of glory, having fought the good fight of faith, and in the beholding of thy face at thy right hand to feel the true fullness of joy and gladness. Psalm. 16 So be it. There is set down unto us a goodly example and portrait of jacobs' wrestling, and of the faithfuls victory in the 32. of Genesis. Then there wrestled a man with jacob unto the breaking of the day, and when he saw that he could not prevail against him, he touched therefore the hollow of his thigh, so that the hollow of jacobs' thigh was loosed as he wrestled with him, and he said, Let me go, for the Morning appeareth: who answered, I will not let thee go except thou bless me. Then said he unto him, what is thy name? And he said, jacob. Then said he, thy name shall not be called jacob any more: but Israel: because thou hast had power with God, thou shalt also prevail with men. A MEDITATION upon the said text. Man's life, to be compared unto the truth, is but a continual combat upon the earth: and namely the life of the faithful: yea, and whosoever doth truly believe, aught to make his account, that he must suffer many assaults. Now the temptations are not of one kind, wherewith it pleaseth this gracious God to stir up those with warfare, to whom he hath bestowed any of his graces. Gene. 12. Abraham going forth out of his country, was tried and proved by dearth, and not long after, through wars which he had upon his arm or hand: and then, unto the measure as he did warfare, Gene. 14. he was yet further proved with a stronger temptation, when it was commanded him to offer his only son Izaac in sacrifice. Gene. 22. jacob the good Patriarch, had truly his part of temptations with Laban, and also of the behalf of his brother Esau. But the fight was very rude and hard, when as the Lord himself sought against him. For it appeareth that the match was very ill made, when that the Everlasting should wrestle against a creature which was not but like stubble, or as dust in his presence. But this was the fight that did get unto him also the greatest honour, and hath richly beawtified him with this name Israel, as if that he had been the ruler of the Lord. Behold, how the greater that the assaults are which do arrive or come unto the faithful, so much the more is the victory glorious. Therefore let us not find it strange, neither be discouraged if men do wrestle against us at any time, for God himself also will so do, when as it seemeth that he will neither comfort nor hear us. So wrestled he with David, when as he said in the 77. Psalm. My soul refused comfort. I did think upon God, and was troubled. I prayed, Matth. 15. & my soul was full of anguish. So wrestled jesus Christ with the woman of Cana, and as it seemed to repulse her altogether. But how had she the victory? Even through faith and perseverance, in such sort, as the Lord suffering himself to be overcome, said unto her, O woman, great is thy faith, be it to thee as thou desirest. See how the unvincible Lord suffereth himself to be overcome by our faith, and also by our prayers. For first of all, he doth not assay and prove all his strength against us. Secondly, he himself furnisheth us with armour and weapon, in such sort as we be (as S. Paul speaketh in the 6. to the Ephesians) strengthened in the Lord, and in the power of his might & force, and clothed with all the armours from God. Therefore it is not with out some check mate, and without also receiving some little wound, as jacob had a certain crush in his thigh. For he will make us truly feel how we be but men, and that we should walk in humbleness. What brave soldier is he, that would not have his Thigh crushed in pieces, or else receive some other sore wound, so that he might have the victory? Are not these the marks of the valiant soldiers, whereof they vaunt and boast, to wit their scars and maims, to show how they have been the first at the medley or fight? Therefore let us not be grieved, if we do receive in this world some loss, beatings and scars for Christ's sake, and let us not think to be overcome, what evil so ever happeneth, but to be overcomers, so long as by faith we do surely hold ourselves in the Lord. another goodly example taken out of the 13. Chapter of job to be used in the midst of the greatest Temptations. Lo though he slay me, yet will I put my trust in him, and will reprove my ways in his sight. He shallbe my salvation also, for the Hypocrite shall not come before him, etc. CONSIDERATION. BEcause of the doubtfulness of this word Lo, in the Hebrew tongue, some read this Text thus: See, he will slay me, and I will not await or look for any more, as if he should say, I have nothing else to await after. Nevertheless, this is the meaning and intent of job, to say, Albeit that God kill me, and that there is not herein any appearance after my death, to look for any more good of the Lord: yet so it is, that I will not leave off from acknowledging myself a sinner, reproving my ways, and to hold him for the God of my salvation, who also quickeneth dead things, as by the dew of the spirit, he causeth to spring forth those things that seem as dead: even as it is said in the 26. of Esaie. 5.19. Therefore it is the property of Faith not to limit any thing to God, but to suffer him, yea if he would kill us, or bring us to dust. And in the 78. Psalm the jews are reproved in tempting God and to limit the holy one of Israel. Contrariwise, the faithful say: My soul keepeth silence unto God. Even as it is said in the 62. Psalm. ver. 1. and patiently abideth in the Lord and suffering him that knoweth to draw out of darkness light, and out of death, life: and who also declareth his Power, Strength, and Virtue in our weakness 2. to the Cor. 12. Wherefore do not we remember this infinite power of the everlasting Lord, in the midst of our Anguishes? Why do not we behold the Prince of life, in the midst of the shadow of death: and also unto him who through his death hath given us life? And whose goodness is better than life itself? As it is said in the 63. Psalms, O that we had truly the excellent greatness of his power before our eyes done to us which do believe through his force & strength, whereby he hath wrought it in Christ, when he raised him up from the dead, and made him to sit at his right hand, according as S. Paul speaketh in the 5. Chap. of his Epistle to the Ephesians. How much more of courage would we be, when namely we should receive it as the sentence of death in ourselves: if we do come again to consider thereof, Philip. 1.21. how Christ liveth in us, and that to die in him, is life and advantage? To be short, in place to murmur against God in our anguishes, we should reprove & blame our ways, and our sins, with job: for our only sins are they that do destroy mankind. Certain notable sentences touching Faith taken out of the Psalms, and an assurance of the true faithful. Out of the 27. Psalm. Hope in the Lord and be strong, & he shall comfort thine heart, and trust in the Lord. Though that my Father and my Mother should forsake me yet the Lord will gather me up. The 36. Psalm. How excellent is thy mercy O God: and therefore the children of men trust under the shadow of thy wings. They shallbe satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. For with thee is the well of life, and in thy light shall we see light. The 40. Psalm. Blessed is the man that maketh the Lord his trust, From a hearty Faith, proceedeth the confession of the mouth. and regardeth nor the proud, nor such as turn aside to lies. I have not hid thy righteousness within mine heart, but I have declared thy truth and thy salvation. I have not concealed thy mercy and thy truth from the great congregation. Withdraw not thou thy tender mercy from me, O lord, let thy mercy and thy truth always preserve me. The 50. Psalm. Call upon me in the day of trouble, so will I deliver thee and thou shalt glorify me. The 55. Psalm. Cast thy burden upon the Lord, and he shall nourish thee: he will not suffer the righteous to fall for ever. The 62. Psalm. In God only is my trust, in God only is my salvation: he is my rock, my castle, and my defence: therefore I shall not be moved. Yet my soul keep thou silence unto God, for my hope is in him: in God is my salvation and my glory. Trust in him always ye people, power out your hearts before him: for God is our hope. Yet the children of men are vanity: the chief men are lies. Trust not in oppression nor in robbery, be not vain: if riches increase, set not your hearts thereon. The 63. Psalm. Because thou hast been my helper, therefore under the shadow of thy wings will I rejoice. My soul cleaveth unto thee: for thy right hand upholdeth me. The 71. Psalm. In thee O Lord I trust, let me never be ashamed. For thou art mine hope O Lord GOD, even my trust from my youth. Upon thee have I been stayed from the womb: thou art he that took me out of my mother's bowels: my praise shallbe always of thee. Cast me not off in the time of age: forsake me not when my strength faileth me. The 73. Psalm. Whom have I in Heaven but thee? And I have desired none in the Earth with thee. My flesh faileth and mine heart also: but God is the strength of mine heart and my portion for ever. For lo, they that withdraw themselves from thee, shall perish. As for me, it is good for me to draw near unto God: therefore I have put my trust in the Lord God that I may declare all thy works. The 84. Psalm. Blessed are they that dwell in thine house: they will ever praise thee. Blessed is the man whose strength is in thee. I had rather be a door keeper in the house of my God, than to dwell in the Tabernacles of wickedness. For the Lord God is the sun and the shield unto us, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. O Lord of Hosts blessed is the man that trusteth in thee. The 91. Psalm. Thou hast said, the Lord is my hope: thou hast set the most high for thy refuge there shall none evil come unto thee. For he shall give his Angels charge over thee to keep thee in all thy ways. Because he hath loved me, therefore will I deliver him. I will exalt him because he hath known my name. When he calleth upon me, I will hear him. I will be with him in trouble, I will deliver him and glorify him, with long life will I satisfy him and show him my salvation. The 118. Psalm. The Lord is with me, therefore I will not fear what man can do unto me. The Lord is with me among them that help me, therefore I shall see my desire upon mine enemies. It is better to trust in the Lord than to have any confidence in man. I shall not die but live and declare the works of the Lord. The Lord hath chastened me sore, but he hath not delivered me to death. Thou art my god and I will praise thee, even my God; therefore will I exalt thee. The 125. Psalm. They that trust in the Lord, shallbe as mount Zion which cannot be removed, but remaineth for ever. As the mountains are about jerusalem, so is the Lord about his people, from hence forth for ever. A MEDITATION & PRAYER as concerning Faith, and invocation drawn out of certain Psalms. SAint Paul in the 3. Chap. to the Rom. saith: That all have sinned, & are deprived of the glory of God. But because that by faith we do put on us Christ, who dwelleth in our hearts, we be so pleasing unto him as his wisdom, as it is said in the 8. Chap. of the Proverbs: and took his delight in the children of men. Therefore are young and old, great and little, bidden to praise the Lord even as we do see in the 148. Psalm. O what an honour is this unto us, that God will be praised by us! Who is he saith S. Chrysostom, that to be honoured and praised by the worms doth much care for it? We be such, yet notwithstanding he will have us praise and glorify him. From whence cometh this honour, except it be by faith which yieldeth us pleasing and setteth us in honour? Yea so pleasing, Psal. 145. as the Lord offereth himself to work the desires of those that call upon him in truth. What is it to call upon him in truth, unless to pray in Faith, and to confirm our requests and desires, unto the word of GOD which is the only truth? Wherefore soundeth not out them the whole world, the praises of the Lord? Why then go so many people roaming after strange Gods, that cannot save them? What iniquity have men found in the living God, that they dig pits, where there is no water, jeremy. 2. and forsake the fountain of life? Is not our help in the name of the Lord, Psal. 124. who hath made both heaven and earth? Is this he, who hath given us occasion and assurance to trust in him, even from the time that we sucked our mother's paps? And though that he chastise us, holdeth he not daily the affection of a Father, when as in chasticing us, he correcteth us: and in correcting us, advanceth our salvation, in such sort, as David himself confesseth, that it was good for him to be chastised, Psal. 11●. to learn the judgements of the Lord? Yea, and albeit, that death should be before our eyes, Psal. 68 is it not he that hath the issues of death in his hand? O Lord suffer us not to be led away by them that go far from thee: A prayer. Neither yet let us at any time communicate with the bloody Sacrifices of Idolaters. Psal. 125. Psal. 16. Rather grant mercy unto the poor, bringing them with us unto thy sheepfold. Make strong the weak: and keep us from being too presumptuous, Rom. 11. seeing that it is by faith and by grace that we stand fast. Keep us O good Father standing that we do not fall. 1. Cor. 10. Let us prove ourselves, if we be in faith, and let this faith increase, that it may shine as gold in the midst of afflictions, that it be also stirred up in us without ceasing, and strengthened by a daily hearing of thy word, meditating of thy bounties, and by supplications and prayers, that in this frail and old ruinous age of the world, Psal. 62. ●. (since that the infidels are as an old tottering wall,) we may be strong, sure, & constant, daily leaning upon this strong tower and rock thy son jesus Christ. So be it. A consideration upon this which is spoken of the use of God's word, taken out of the 30. Chap. of the proverbs. Every word of the Lord is purged, and is as a buckler unto those that have proof in the same. David speaketh almost the same in the 12. Psalm. Now for a truth the words of the Lord are pure words as the silver: be it that we behold his subject, for it interpreteth not of worldly vanity, as doth other doctrine: but of holy and heavenly things: be it that a man consider his effects. And they which do receive it by faith, feel by it their hearts purged of earthly thoughts, be it, that a man respect the Author of this word, which is pure, and faithful in his holy promises, more purer than any fined silver. But as concerning mankind there is in them no assurance, nor no faith: as it is said in the first of isaiah. Thy silver is become dross: in short, there is nothing in men, but corruption and deceit. And if a man would behold the manifold fires & persecutions, wherethrough the word of the Lord hath passed, it should be seen, how much she hath made trial, in that it can consume nothing, nor hinder the course of God's word. Great a do have they that strive or storm against the word of GOD: when they shall persecute it, it will shine so much the more, and will be always a buckler unto the children of God, against all manner of temptations, even as jesus Christ hath showed us a godly example in the 4. Chap. of S. Matthew: when he was tempted of the Devil, how we must be helped with this buckler. Certain godly texts taken out of the Prophets: concerning Faith, and the assurance that we ought to have in God. The 7. of isaiah. ver. 9 IF you believe not, james. 1. sure you shall not be established. For he that wavereth, is like a wave of the Sea, tossed and carried away of the wind. The 12. of isaiah. The faithful feeling their deliverance by Christ, shall say, Lord, I give unto thee thanks, and albeit thou hast been angry with me, thy wrath is turned away, and thou hast comforted me. Behold, God is my salvation, I will trust and will not fear: for the Lord God is my strength, and song: he also is become my Salvation. Therefore with joy shall you draw waters out of the wells of salvation. The 25. of isaiah. The manner of the faithfuls thanksgiving. O Lord thou art my God, I will exalt thee, I will praise thy name, for thou hast done wonderful things, according to the counsels of old with a stable truth. For thou hast been a strength unto the poor, even a strength unto the needy in his trouble, a refuge against the tempest, a shadow against the heat: for the blast of the mighty is like a storm against the walk. Thou shalt beat down the noise of the strangers as the heat in a dry place. And he will destroy the covering that covereth all people, and the veil that is spread upon all Nations. He will destroy death for ever, and the Lord GOD shall wipe away the tears from all faces: and the rebuke of his people will he take away out of all the earth, for the Lord hath spoken it. And in that day shall men say, Lo this is our God, we have waited for him: and he will save us. This is the Lord, we have awaited for him: we will rejoice and be joyful in his salvation. The 30. of isaiah. Your strength shall be in silence, and in hope. The 41. of isaiah. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. Fear not thou worm jacob, and ye men of Israel, I will help thee saith the Lord, and thy redeemer the holy one of Israel. The 42. of isaiah. I am the Lord, this is my name, and my glory will not I give unto an other, neither my praises to graven Images. And I will bring the blind by a way that they know not, and lead them by paths that they have not known. I will make darkness light before them, & crooked things strait. These things will I do unto them and not forsake them. They shall be turned back that trust in graven Images, they shall be greatly ashamed. The 50. of isaiah. The Lord God is my helper, therefore shall not I be confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me. Let us stand together: who is my adversary? Let him come near to me. Behold the Lord God will help me: who is he that can condemn me? The 51. of isaiah. I, even I, am he, that comforteth you. Who art thou that thou shouldest fear a mortal man, and the son of man which shall be made as grass? And so forgettest thy Lord thy maker, who hath spread out the heavens, and laid the foundations of the earth: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment: and they that dwell therein shall perish in like manner. But my salvation shallbe for ever, and my righteousness shall never be abolished. A complaint of the unbelief and Apostasy of men. The 2. of jeremy. THus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, & are become vain, and have not said where is the Lord: where is the Lord that brought us out of the Land of Egypt? And lead us through the land of Wilderness, through a desert and waste land, through a dry land, and by the shadow of death, by a land that no man passed through, and where no man dwelled, and I brought you into a plentiful country, etc. O ye Heavens be astonished at this, be afraid and utterly confounded sayeth the Lord. For my people have committed two evils: they have forsaken me the fountain of living waters, to dig them pits, even broken pits that can hold no water. The 9 Chap. of jeremy. Thus saith the lord: 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: but let him that glorieth, glory in this, that he understandeth and knoweth me: for I am the Lord, which show mercy, judgement, and righteousness in the earth: for in these things I delight saith the Lord. The 17. of jeremy. Thus saith the Lord, Cursed be the man, that trusteth in man and maketh flesh his arm, and which draweth his heart from the Lord: for he shall be like the heath in the wilderness, and shall not see when any good cometh, but shall inhabit the parched places in the wilderness. Blessed is the man that trusteth in the Lord, & whose hope the Lord is: for he shall be as a tree that is planted by the water, which spreadeth out her roots by the river, and shall not feel when the heat cometh: but her leaf shall be green, and shall not care for the year of drought, neither shall cease from yielding fruit. O Lord the hope of Israel, all that forsake thee shall be confounded: They that depart from thee shall be written in the earth, because they have forsaken the Lord, the fountain of living waters. A godly example of the three companions of Daniel and of their constancy and faith, taken out of the 3. Chap. of the Prophet Daniel. ver. 16. SHadrach, Meshach and Abednego answered and said unto the king, O Nabuchadnezar, we are not careful to answer thee in this matter. Behold our God whom we serve, is able to deliver us from the hot fiery furnace, and he will deliver us out of thy hand O king. But if not, be it known to thee O king, that we will not serve thy Gods, nor worship the golden Image which thou hast set up. An observation upon the said place. NOte ye that first these good men did very well see that in partaking never so little in the service of Idols it was to serve the devils, To partake with the Idolaters is to serve the devils. as it is said in the 106. Psalm ver. 37. and also in the 1. to the Corinth. 10. Chap. ver. 20. As God threateneth also to root out all those that shall swear by the Lord or by Melchon in the 1. Chap. of Sophonie. For as one Marcus Arethusius answered, Marcus Arethusius. in the history of Theodoret. When men would not bestow but one Tournois, unto a wicked act: then did every man contribute. And as on a day the Christians answered according as it is written in the same Theodoret, in the 4. book and 20. Chap. When as the tyrants fumed yet more with rage & fury than before they were wont: we could not deny nor start from the truth, seeing that in the world, Renouncing of the truth. there could not be found a greater torment, than to renounce the truth. There is also a goodly history in the 4. book of Eusebe and the 13. Chap. When there was mention made of the Edict, that Antonius the Emperor proclaimed, forbidding to persecute the Christians: for said he, You shall make them victorious, through their persecutions, in that they love better to die than to obey you. An exposition of the text which is in the 5. chapter 2. book of Kings. That which some men to cover their wickedness and idolatry do allege the place of the soconde book of the Kings the 5. Chap. and the 18. ver. when Naaman the king of Syreas Connestable said unto Eliseus: The Lord be merciful unto the servant, that when my master goeth into the house of Rimmon, to worship there, and leaneth on my hand, and I bow myself in the house of Rimmon: the Lord be merciful unto thy servant in this point, when I do bow down myself in the house of Rimmon: to whom he said, Go in peace. They have this objection in this text. We answer that first this favoureth no whit at all these apostates and time-servers, who do partake with idolatry against their conscience. For the question is not of that which a good man ought to do, or may do, whether he may in safe conscience be partaker with the Idolaters: But it is a demand of a particular, that is only founded upon a service, which he pretendeth to owe unto his king, by the occasion of his charge: for in the former verse, he protesteth no more to sacrifice unto strange Gods, but only unto the Lord. Secondly, in ask forgiveness of the Prophet, he without noise confesseth a fault, and that he found therein a burden in his conscience. Thirdly a particular example cannot be taken for a rule, seeing that for a rule, we have the commandements of our Lord God, wherein every one is bound to look unto. Furthermore that the answer of Eliseus, Go in peace, may be as soon taken for a leave that he gave unto him to go away, or a sending away of him, than a counsel or any resolution, whereon a man may make a groundwork. The 2. Chap. of Habacue ver. 4. Behold he that lifteth up himself, his mind is not upright in him, but the just shall live by his faith, yea in deed, the proud man is as he that transgresseth by wine, therefore shall he not endure. A consideration of the excellency of Faith. If those things be recommended unto us, either for their beginning, or for their excellent subject, or for their great effects: what thing is more recommendable than faith, because it cometh from the Lord, which doth inspire it by his holy spirit, seeing that it is founded upon the infallible, everlasting, and most mighty word of God, Cor 4. which is mighty to salvation to all believers, Rom. 1. and that it maketh the soul to live, who through the perceiving of her sins, and the wrath of God, would die a thousand times a day: who also should be in continual unquietness, having no peace, neither yet rest, if it were not assured and bound to quiet faith, who reposeth itself in God, and suffereth him to do his will being assured of his wisdom and goodness, and that all miseries are but as clouds passing away: as the Hebrews have a word greatly signifying, which is in the 18. Psalm and 19 ver. E D, which signifieth Calamity, either a mist or a cloud? As a good old man said in the time of the great persecutor julian the Apostata, That it was but as a cloud which would quickly vanish or pass away. Therefore let us hold fast the ancre of our hope, Heb. 6. ca 19 staying us upon the Lord. For as the Harcubuziers never shoot a good shot, neither can well aim at their mark, if they shake their Harcubuzes here and there without stay or rest: even so likewise, we do nothing that is worth, neither at any time shoot at a true mark if we do not behold God aright, constantly awaiting of him the promise of deliverance. A consideration upon the Temptations of the faithful, taken out of the 4. Chap. of S. Matthew upon the Temptations of jesus Christ. THe Lord hath truly borne our miseries, and was tempted in all things, sin excepted: but in this sort, as he overcame the temptor. And as we see the masters of fence, will play themselves and skirmish before their scholars, to teach them the nimbleness and readiness in drawing their blows: even so Christ was willing to be tempted in this world, that we might consider by this temptation, how we must overcome Satan, and that being truly exercised, we may not cover down or bend to temptations. For there be many particularities that must be noted upon this deed. Christ was tempted a little after Baptism. Even so often shall those be assaulted with many & divers temptations, which shall receive the gifts of God, or that shallbe received into the Church. First, because that the graces which God giveth us are to strengthen us: then after, temptations are given unto us, to hold ourselves in modesty, that we should not lift up ourselves above the gifts of the Lord: 2. Cor. 12. Thirdly to make known, how we have truly forsaken Satan, & that we be made strong through his divine strength. True it is, that we ought not to put upon ourselves temptations: So was our Lord lead by the spirit into the wilderness: Therefore when God bringeth us thither, then is it that we should lay abroad our faith. But I pray you, let us mark how willingly the devil tempteth the faith of man, Temptation by the belly. by food and by the belly. Even so Eve was tempted. For although it was through pride and presumption, yet was the occasion taken by the sight of a delectable fruit. Therefore this is a warning to us, to have for suspect the counsels of the belly, and so not to be subject to the food or diet, because that God will destroy both the meat and the belly. In like manner let us consider, 1. Cor. 6.13. how that the devil awaiteth upon us with afflictions, especially, where need is, and then when he presupposeth to flatter us with many things. For sometimes it seemeth, that the children of GOD do lose their labour and pains in serving of God, as it is said in Malachi, Malac. 3. v. 14. representing here this temptation, how that for great things, the world giveth clean contrary. But let us remember, that the world is as a smoke, and all the goods of the earth, as a shadow: and that only God is our all, and man's true wealth. Then let us not hunger after earthly goods, neither worldly honours: but let us hunger and thirst after righteousness: for so are we exhorted in the 5. of S. Matthew: for it is that which is most necessary for us poor sinners. Now this true righteousness is revealed unto us in the gospel. For what purpose served those goods or riches unto the evil rich man, with his great provision, seeing that in the end, his want grew greater: for did not he esteem much more a drop of water if he might have got it, to have cooled his thirst? Let us acknowledge that our life, our food, and that of our children, dependeth not of the world, but of the grace and favour of God: and to withstand the devil and all his temptations, The armour of Christians. let us daily arm us, with this true buckler of God's word, as jesus Christ did: neither let us go into fight without armour. Let us exercise, and stir up ourselves in the scriptures that we may be able to encounter and make head against the devil: for he himself doth allege the scripture, and therefore if we be not well seen or exercised therein, he will trouble and overcome us. Let us also pray this good God, that he will give us his holy spirit, which is the true teacher and expounder of the scripture: the which the devil in not being able to have, hath nothing but the bark of the scripture, and is easy to be vanquished and overcome, by those which are carried by the spirit of God. Of prayer, which is one of the effects of Faith. 7. Chap. of S. Matthew Ask, and it shallbe given you: seek, and you shall find: knock, and it shall be opened. PRAYER. O Lord GOD, seeing that thou thyself dost offer thyself unto us with so great kindness and sweetness, suffer us not, that we be negligent in calling upon thee, neither permit, that we become restive in ask, when as thou art ready to give. And to this effect, grant us grace to feel how much thy help is necessary for us, even for us poor creatures, which have not, neither possess we any thing, but of thy favour and grace: and yet neither that which we have, can prosper without thy blessing. We therefore, namely do acknowledge the great wants and defects which are in us, in respect of those heavenly things. For neither faith, hope, nor charity, can be in us, unless thou do store us with thy light, S. james. 1. and help our infirmities. For all good gifts do come from above, from thee thou father of light. Wherefore should we not then call upon thee, having thy promises? Or wherefore should we go elsewhere, since that in thee is all abundance and sufficiency? Give us grace O good God, not only to pray to thee, but also to knock at thy gate. It seemeth that it is sometimes shut against us, and that thou hast no care over us: as in very deed the gates of grace were shut up against us because of sin. But we have our mediator jesus Christ, at thy right hand, who hath promised to open it unto us. Open therefore unto thy children that knock: thou which hast given thy dear son for us, give us faith that may bring us unto thee, and also hope, which may entertain us in faith, and give us in sum that which thou knowest far better than we, to be necessary for us, for thy son jesus Christ's sake. A notable sentence, to hold the faithful in a true confession of God's name, taken out of the 10. Chap. of S. Matthew. Fear ye not them which kill the body, but are not able to kill the soul: But rather fear him, which is able to destroy both the Soul and body in hell. Whosoever therefore shall confess me before men, him will I confess also before my father which is in heaven. But whosoever shall deny me before men, I will deny him before my father which is in heaven. MEDITATION. THe fear of death is the thing that doth most turn away men from our Lord, The fear of death. and from the embracing of his word. For jesus Christ showeth what the folly of man is in this: we fear death, for fear of losing life. But man cannot take away life, wherefore are they then afraid? For life is in the hand of God, who hath given it. But if it be a question of sorrows and torments, than death is no more it that we fear: job. 5. for they are the sorrows wherein we be borne, as the bird to fly, and those which we ought patiently to bear, even as a valiant soldier beareth certain wounds, to be after crowned. As concerning the body, that is put in the grave, we do not think it lost, because that nothing is lost but the infection and corruption, the which we do desire to lose. And our bodies shall rise again glorious bodies. For it is even as when a man melteth a great mass or lump of Copper to make a fair Image of. Truly then is not the copper lost, but fined and set in honour. Moreover, as a good martyr named Simeon said, (of whom is spoken in the Ecclesiastical history, of Sozomene in his second book and 10. Chap.) Seeing that of nature we be already mortal: wherefore should we not account this for a great honour, when we die for jesus Christ? But our Lord doth yet use an other Argument. If we fear death, than we must fear the great danger that is everlasting. And that is, wherein God may cast those down headlong that offend him. This is the second death whereof is spoken in the Apocalyps in the 21. Chap. ver. 8. Blessed are they that fear God more than men. Alas, he asketh no great thing of us: to be short, he requireth, but that we trust in him, and that we confess his name. The Elements, Psal. 16. the earth, the trees, and the rivers do declare his glory: Psal. 148. so do the birds on the branches. Wherefore is it, that man which is created unto his likeness will not praise the Lord? And when we do confess him, it doth serve him but for little: marry it doth bring much unto us, that he confesseth us in his glory, and that he acknowledgeth us to be his. Now, what pity is it, when so many men show themselves so slack, and unfaithful unto the Lord, some forsaking him and openly blaspheming him, other some being ashamed of him, having the knowledge of the truth hidden and shut up in them? Moreover, Titus. 1.16. how many be there which confess him by their tongues, and deny him in their hearts and wicked life? O Lord therefore open our lips, and make clean our hearts, so as we may believe with the heart, and confess with the mouth, that we be not confounded in this great coming of thy son jesus Christ: but rather that we may have his honour, to be reknowledged, and also declared thy children, and heirs of thy kingdom. That through faith we go unto Christ, and what the yoke of the faithful is, 11. Chap. of S. Matthew. COme unto me all ye that are weary & laden, and I will ease you. Take my yoke upon you, and learn of me, that I am meek and lowly in heart, and ye shall find rest unto your souls, for my yoke is easy, and my burden is light. A consideration upon the said text. BLessed are those saith David, in the 119. Psalm that are upright in their way, and walk in the law of the Lord. But what? Where is the man that walketh uprightly? For they are all gone out of the way, taking damnable paths: as it is said in the 14. Psalm: and in such sort through infidelity and disobedience are men turned away from the Lord, and walk after vanity: they are turned again into their course, saith jeremy in the 8. Chap. as the horse that rusheth into the battle. Now see the son of God, who so graciously doth call you again, and bid you to come again unto him. For so is there none other mean to find salvation & life: Or whither shall we go elsewhere? He hath the words of everlasting life, as S. Peter saith in the 6. Chap. of S. john. But it is not with the feet of the body that we go to him: it is the soul that ought to march forwards, and to draw near to him by faith, who doth approach so near unto him, that it joineth and buindeth us with him: yea, it doth grafted us in him even as the branches are grafted in a vine stock, john. 15.2. that in him we might have good consciences, & bring forth fruits agreeable or pleasing unto God. So might we then well say: O Lord, thou which dost call us, Peter draw us if it please thee, unto thee: draw & turn our spirits & wills unto thee. Be thou thyself the Adamant, Rom. 9 which drawest our hearts, more harder than iron. Rom. 9 For alas, it is not in him that willeth, nor in him that runneth, but in thee O God, that showest mercy. And because thou pitiest not the proud & highminded that feel not the charge of their sins, Zacha. 3. which are more heavy than a great lump of lead; but showest mercy to the broken, contrite, and sorrowful soul, and beholdest all those that do groan under the burden of their sorrowful sins: give us grace to humble ourselves, that we may be exalted, and to feel our death, that thou mayst quicken and make us a live, & that O Lord, we do not despise or refuse thy yoke, seeing that it is an easy yoke, when as by thy spirit thou wilt guide us, and by thy word govern us, giving us a daughterly spirit, which is the spirit of adoption, seeing also that to serve thee, is to reign; to obey thee, is to rule and so to triumph over the devil & sin. This is not the fearful yoke of the law, that threatened condemnation to all those which did not fulfil it. This is not the damnable yoke, wherewithal the sinners are wrapped in: whereof is spoken in the 1. Chap. of jeremies' Lament. The yoke of my transgressions is bound upon my hand: they are wrapped and come up upon my neck: But Lord, who would refuse thy yoke, which is so easy, seeing it giveth rest unto the soul, seeing it unbindeth and riddeth us out of the devils yoke, and from the oppression, as it is said in thy Prophet isaiah, 9 Chap. Therefore receive again unto thee thy poor creatures, and bring us O Lord, and gather us together, as the poor straying sheep, unto that great shepherd jesus Christ. Of the continuance which is required in the Christians, taken out of the 24. of S. Matthew. Jesus answered and said unto them, Take heed that no man deceive you, for many shall come in my name, saying, I am Christ, & shall deceive many. And ye shall hear of wars & rumours of wars, see that you be not troubled: for all these things must come to pass, but the end is not yet. For Nation shall rise against Nation, & Realm against Realm, & there shallbe pestilence, & famine, & earthquakes in divers places: and all these are but the beginnings of sorrows. Then shall they deliver you up to be afflicted, and shall kill you, and ye shallbe hated of all nations for my name sake. And then shall many be offended, and shall betray one another. Furthermore many false prophets shall arise and shall deceive many, and because iniquity shall be increased, the love of many shall wax cold: but he that endureth to the end, he shall be saved. A MEDITATION upon the same Text or place. The very same we do see in worldly affairs, that it is nothing to begin, except a man guide his enterprise unto the full. And when a man freeth himself of one leap, he looketh not unto the difficulties, but he resolveth to pass further. So saith S. Cyprian in the 5. Epistle of his first book: Faith saveth us not, Ad Furiam. to be received only once, but to be kept. For as S. Jerome writeth: Men seek not the beginning of Christians, but the end. S. Paul had ill begun, but he ended well. Contrariwise, judas had a good beginning, but his end was very evil. Therefore it is a special gift of God to be able to hold out, and in such sort to run in this race, 1. Cor. 9 as we may be able to get the wager. For here we must beware of presumption: and in all humbleness to ask of God, that he will make us strong. Men do see how S. Peter did make himself resolute: yet did the voice of a chamber maid astonie him. Behold, what our weakness is. Besides that, it offereth unto us, fightings without, and fears within, as S. Paul declareth in the 7. Chap. of the 2. to the Corinthians, in such sort as there is no occasion to think well of ourselves, Philip. 4. and to resolve us against such difficulties, & distrusting of ourselves, Rom. 16.20. unless we take courage and boldness in him, by whom we may do all, and that will also tread down Satan under our feet. Now to the end that all may be prepared to fight the good fight, and that to a holy perseverance, jesus Christ hath foretold unto us the Alarms that we shall have: namely in the later days, wherein the backeslidinges, revoltinges and most dangerous temptations shall be seen. He foretelleth of the one side, that there shall be seducers, that shall have fair outward show, but will show themselves in the end robbers of the Church, pretending reformation: as is seen how the anabaptists and Schwencfeldiens lamented the corruptions, anabaptists. manners, and offences which were in the Church, and of the misusing of those which did abuse the Gospel, and therewith did not only hatch up in them an intolerable pride & presumption: but also, strong errors, overthrowing the foundations of faith and all policy. All this aught to make us practise that, which is said in the 4. Chap. of the 1. Epistle of S. john: dearly beloved, believe not every spirit, but try the spirits, whether they are of God: for many false prophets are gone out into the world. Moreover, good heed must be taken therein, because that besides the manifest idolaters, as the Papists are, besides open heretics, and blasphemers as the Arrians be, denying the true divinity of the son of God, and other like that are found in the midst of the Church, which daily shall make divisions, and will prefer their discourses, as Oracles, willing that men should believe them, as God's word, and will defend frowardly & obstinately their goodly interpretations, that rather than they will yield, they would set before the old heresies, even as it is to be seen in many, who stubbornly willing to defend the opinion of Luther in the point of the supper, which is altogether builded upon the doctrine of Pope Nicolas, as Luther confesseth it, in his great confession, have invented this strange doctrine of the ubiquity or the Alpresence of Christ's body; Of the ubiquity. attributing a body unto Christ, which is through all, and invisible, that is to say, which is not a body. Now many seeing these divisions, would blame the doctrine of the Gospel, and take an occasion to mistast the same. But hath not the Lord foretold it? Were there not also divisions amongst the Apostles? Ought this to keep us from going forward? No: for our faith is not builded upon men: and further, when a man looketh near thereunto, it is easy to try the spirits, and we must praise the Doctors of the Church, which have in them, those gifts: and likewise acknowledge their imperfections, and read them with judgement. As Luther himself; A warning by M. Luther. in the preface of his first Tome of his Latin works, besought that men would read his works with pity, judgement, and discretion: and that men should remember him to be an enraged Papist heretofore, and a poor monk, which could not see, and perfectly comprehend forthwith, all the points of religion. Also when one seethe the Church of God so assaulted within, by divisions and heresies: without, with so cruel persecutions: it were enough to shake him, if he be not well settled, & to make him think whether it were possible that this company, which we call the Church, being so contemptible and so subject to great offences, be the Church of GOD or no: or at least, whether it be possible that God doth love it, laying it open to so many evils. These are in deed the violent assaults, which the faithful daily do prove in this wretched world, wherein one may see so many contentions, and affections boiling with ambition, and pride, and so many hearts more than frozen in matter of zeal and charity. Wherefore if there be any sentence now at this day to be considered, this is it: that he which shall continue to the end, shall be saved. For as jesus Christ speaketh in the 11. of S. Matthew, Those that suffer once, and continue in their zeal, shall carry away the kingdom of heaven. Therefore let us not be fleeting children, and carried hither and thither by every puff of doctrine through man's deceit; but followers of the truth with charity, growing in Christ with love, and above all other things holding sure our Catechism, and the Articles of our Faith. Suffering afflictions patiently, 2. Timo. 2. seeing this word is certain, that if we do suffer with Christ, we shall reign with him: considering also that this world waxeth old as doth a garment, 2. Pet. 3. and that the Elements shall melt with heat, and the earth shall be dissolved, let us aspire unto the kingdom which cannot be shaken, holding grace fast, by the which we may serve God, in reverence, fear, and assured hope, awaiting the great day of Christ's coming. Other godly places speaking of Faith. The 3. of S. john. GOd hath so loved the world, that he hath given his only Son, that whosoever believeth in him should not perish, but have everlasting life. And he that believeth in him, shall not be condemned: but he that believeth not in him, is condemned already, because he believed not in the name of the only son of God. The faithful ought not to seek but the glory of God. The 5. of S. john the 44. ver. How can ye believe which receive honour one of an other, and seek not the honour that cometh of God alone? Places taken out of the Epistles of S. Paul out of the 1. Chap. of the Epistle to the Ephesians. ver. 13. ye are in Christ, having heard the word of truth, even the Gospel of your salvation, wherein also, after that ye believed, ye were sealed with the holy spirit of promise which is the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory. Therefore also after that I heard of the faith, which ye have in the Lord jesus, and love towards all the Saints, I cease not to give thanks for you in my prayers. The 1. of the Thessaly. 1. Chap. We give GOD thanks always for you all, remembering your effectual faith, and diligent love, and of the patience of your hope in our Lord jesus Christ, in the sight of God our Father, knowing beloved brethren, that ye are elect of God. For our Gospel was not unto you in word only, but also in power and in the holy ghost, and in much assurance. The 2. to the Thessaly. 1. Chap. We pray always for you, that our God may make you worthy of his calling, and fulfil all the good pleasures of his goodness, and the work of faith with power, that the name of our Lord jesus Christ may be glorified in you, and ye to him, according to the grace of our God, and of our Lord jesus Christ. The 1. Epistle of S. Peter. 1. Chap. You are kept by the power of GOD through faith unto salvation, which is prepared to be showed in the last time wherein ye rejoice, though now for a season (if need require) ye are in heaviness, through manifold temptations: that the trial of your faith, being much more precious than Gold that perisheth, (though it be tried with fire) might be found unto your praise, and honour, and glory at the appearing of jesus Christ, whom you have not seen and yet love him. I believe in God. Hear follow certain Meditations, and prayers of one only true God, and of three persons in one substance or essence. CONSIDERATION. AS it is said in Athanasius Creed, the general faith is that we worship one God in one Trinity, and one Trinity in one unity. Let us not confound the persons, nor divide the substance. For we must know God, as he revealeth himself otherwise we should but worship a fantasy, in place of knowing and worshipping the true God. Now the true God, in whom we do only believe, john. 7. and that is man's sovereign good, (for this is life eternal that we know him) hath thus declared himself in his word, and in his most excellent works, that is to say, in that he is one only true God in substance, as it is said in the 6. Chap. of the 5. book of Moses, and in the 4. of the Ephesians, but in this one substance we do acknowledge three persons subsisting, that is to say, 1. Tim. 1. this only true God, which is the king of worlds, immortal, invisible, wise only, only good, who manifesteth himself so, as we do see one God maker of heaven and earth. And yet all this, by his word, which word is not a sound in the air, or a thing having beginning: but was from the beginning with God, and was God, of whom is spoken in the 33. Psalm, and also in the first Chap. of S. john. And afterward the holy spirit spread and moved himself above the waters. For the spirit cannot signify in this place the air, or the wind, that was not yet created but is taken for a person subsistent. Afterwards in the 1. Chap. of S. Mark, we do see the son, which was baptized, the father bearing witness of the son: and the holy ghost coming down upon him. As it is also commanded in the 28. of S. Matthew to baptize in the name of the father, the son, and the holy ghost. Now think it not to be a small thing, to acknowledge three persons in one divine Essence. First of all, the Christians faith is so discerned from that of the Turks, jews, and paynim, which do not worship the true God, not acknowledging him as he hath manifested himself. secondly, this knowledge guideth us in our prayer and serveth us as a great direction, because that we call upon GOD, by jesus Christ, in the partaking of the holy Ghost. thirdly by this distinction of persons, we do evidently see the principal benefits of our God, beholding how the father, the son, and the holy ghost, have wrought in our creation, and also how they do work in our redemption. The father sendeth the son, the son taketh human nature, the holy Ghost is he through whose operation he is conceived in the womb of the virgin: This is he that is the comforter, which inspireth and sealeth in our hearts, the promises of God. Wherefore although that all people do vaunt of the knowledge of God, yet so it is that there is not but the true Church, that knoweth God truly even as he manifested himself. As it is said in the Psalm 147. He hath declared his words unto jacob, and his statutes and judgements unto Israel: He hath not so dealt with all Nations, neither hath he given unto them to know his judgements. A prayer concerning the Trinity drawn out of S. Augustine his Book of the private Meditation of the soul with God. 37. Chap. O Three Persons coequal, & coeternal, one God and true God, the father, the son and the holy Ghost, which dwellest a lone in eternity, and in the light not able to be come unto: which hast laid the earth by thy power, and governest the world, by thy wisdom: Holy, Holy, Holy Lord God of Hosts, terrible and strong, just and merciful, wonderful and loving, one only GOD, and three persons, one substance and goodness: open unto me crying, the gates of righteousness, that being entered therein, I may praise thee O Lord. O household father, great & rich, I poor beggar do knock at thy gates: open unto him that knocketh, thou that hast promised to open unto those which will knock. For O most merciful father, the desires of my entrails hungering after thy grace, do knock at thy gates. All my desire is before thee, and my groaning is not hid from thee. And thou O Lord turn not away thy face any more from me, neither in thine anger draw thyself back from thy servant. Father of mercy hear the groaning of thy pupil, and stretch forth unto me thy helping hand to pluck me out of the deep waters, out of the lake of misery, and out of the stinking puddle and mire, that I perish not in the sight of thy mercies and beholding the bowels of thy clemency: but that rather I may come even unto thee which art my God, to see the riches of thy kingdom, and to behold thy face, and to sing praises of thy holy name, unto thee O God that dost wonders, that from this time forwards my heart may rejoice, through the only remembrance of thee, who lightnest my youth: despise not also mine old age, but give joy unto my bones, to make my years revive, as those of an Eagle, that I may praise thee for evermore. A prayer upon the same Argument. Everlasting God, thou which with thy only son, & the holy ghost art one only true GOD, and only Lord, seeing that it hath pleased thee to make known the secret of this glorious Trinity unto us thy servants: give us grace, that always acknowledging through one true and entire confession, the property of the three persons, the unity of the substance, and the equality of the majesty in one only true God, we may for ever worship, thee and that by this sure faith, we may be defended against all temptations. And as the Angels praise thee, & the powers do worship thee, and all the armies of heaven do magnify thee, let us thy poor creatures, have this honour to be able to join our songs, and our agreements which this heavenly company, to be agreeable and pleasing unto thee. A prayer of S. Augustine out of the 32. Chap. of his Meditations. O God he that would live, it behoveth him to know thee: and he that would rule, he must first serve thee: he who would have gladness in his heart, it behoveth him to praise thee. Wherefore, my Lord I praise and worship thee with my lips, with my soul, and with all the power that is within me. I also thank thy clemency and bounty, for all the goods that thou hast stored me withal. Unto thee Lord, that art the holy of holies, do I sing songs of praise: O Lord, I will call upon thee which art in three persons but one only, and alone substance, beseeching thee, that it will please thee, to come unto me and to make me a temple of thy glory. I pray the father by the son: I pray the son: I pray the holy Ghost: that all vices may be far off from me, and that all holy virtues may be planted in me. O infinite God, of whom and by whom all things are visible and invisible, that dost compass thy works without, and fillest them within; that coverest them from above, and bearest them below; keep me that am the work of thy hands which trust in thee, and have none other confidence, but in thy mercy. Keep me, before and behind, here and every where, now and ever, within and without, above and beneath: to be short, on all sides, that neither taken at unwares, nor by ambushment of my enemy I may be endamaged. Thou art the almighty God, the protector and defender of all those that trust in thee, without whom nothing is sure, neither free from danger. Thou art the true God, and there is none other God but thou alone, neither in heaven above, neither in the earth below. Thou dost wonders without number. Therefore unto thee doth appertain praise, honour, and thanksgiving. The Angels praise thee, the heavens also do honour thee, as the creature is bound to honour his maker, and the servant his master: even so ought all flesh, and all souls to praise the holy and inseparable Trinity. A prayer of S. Augustine out of the 33. Chap. of his Meditations. Give me grace O Lord, so long as I shallbe compassed about with this frail body, that my soul may praise thee, that my tongue may bless thee, and that all my bones may agree to speak of thee. Lord, who is like unto thee? Thou art the almighty God, whom we do worship in three persons, and one divine substance: the father, that never was begotten: the only son of the father, and the holy Ghost, proceeding from both, the holy & inseparable trinity: one almighty God: Thou Lord, hast made us strong and mighty, when as we were not: and when we were lost through our offence, thou hast restored us miraculously, through thy goodness. Therefore never suffer us O Lord, that we show ourselves unthankful, and to yield us unworthy of so many thy mercies: grant rather good GOD to increase in us faith, hope, and charity. So by this thine accustomed grace, make that we may be steadfast in faith, apt to all good works, that by thee we may come unto everlasting life, & that one day Lord seeing thy glory such as it is, we may worship thy majesty, singing unto thee this song, Glory be to the father, which hath created us: glory be to the son, that hath redeemed us: glory be to the holy ghost, that hath sanctified us: glory be unto the most high and inseparable Trinity, whose works are inseparable and Empire everlasting. Here followeth to the Articles of the Faith, The father almighty maker of heaven and earth. Of God's almighty power. Of the making of all things, and of his divine providence. Of God's almighty power. TO the end that the knowledge of our God be not acknowledged in the air: and that we may see also, that they are good tokens, that we should put our trust in him: it is written in these Articles of our faith, that in his word he is revealed even as well as by his works, that we might also so much the more discern ourselves from the people that do not know him aright and truly. therefore this is the very proper gift of the Church, to know God such as he is, to wit in substance, and therewithal these three persons, the Father, the Son, and the holy Ghost. And he who knoweth not the Father, knoweth not the Son, john. 14.11. and he that knoweth not the Son, knoweth not the Father. Now albeit that he is also our Father, as we do call him in the lords prayer: yet, be we not, but the children of adoption, received and adopted, Psal. ● for the love of his only son, everlasting, and eternally engendered of the Father: in whom he taketh his good pleasure. Behold, how God is here called Father: to show unto us, that our only faith is builded on God alone. But this very God, whom the Church worshippeth, and in whom it believeth, is the Father, How God is manifested. the son, and the holy ghost: the which God hath truly showed himself in the world by four divine works, & most excellent above all, by the creation, by the redemption made of mankind, by the assembly and conservation of the Church, and by the wonderful gifts that God did partake unto this Church, giving unto her forgiveness of sins, and everlasting life, in that she confessed the true God, so as by the means of this knowledge, Rom. 15. we might say as S. Paul did in the 3. 1. Cor. 3. Chap. of the first Epistle to the Corinth. that all things are ours, because that we be unto Christ, as Christ is unto God, who is the father of our Lord jesus Christ, as S. Paul many times calleth him. Now is he called also Almighty, and thus lifted up above all creatures, and above the Gods of the Gentiles, and their Idols, Psal. 115. that have hands and cannot touch, Eyes and cannot see: But our God that hath his throne in heaven, doth what him pleaseth. And as concerning us poor creatures, we know not to make, alas, one slip of grass, and there is none that with all his care & industry can add one cubit unto his stature or height. Mat. 6. This is then for you, to worship and to fear the almighty, that hath power over heaven, over earth, over bodies, over souls, goods, children, and over all that which is unto us, Psal. 149. over kings, over the proudest princes, yea to buind them in chains, when it shall please him to use his judgements, and to bring them to nothing. Lift not up your horns on high, saith David, in the 75. Psalm, for it is GOD that is your judge, who lifteth up, and setteth down as it pleaseth him. How was it that he tamed Pharaoh? How did he put down Nabuchadonozer, whom he made to feed with beasts for seven years space? And this it is, as job speaketh in the 21. Chap. Against the wicked shall grief of mind and trouble be strengthened, because he hath stretched forth his hand against the Almighty. isaiah. 33. And how should man help himself before his face, that is as a consuming fire? Who is he, that would abide in continual burnings? See we not the mountains leap and tremble before him, as it is said, in the 19 of Exodus, and in the 68 Psalm? But what say I, the mountains? Yea, the very devils are constrained to tremble, james. 2.19 knowing and feeling that there is a God. Therefore, what blockishness is this, what hardness, what mischief, that man shall sometimes be so froward, and presumptuous, that he, as it were, would spite the Lord? Even as men may see enough therein, who despise his threatenings, and do sooner fear earthly man, that is with all his glory, but as a flower and grass, than the Almighty, before whose face the fierce and foaming Sea, the hard rocks, and the earth also do quake and tremble: as we do read in the 114. Psalm. Wherefore let us remember, even all the days of our life, that which was spoken unto Abraham in the 17. of Genesis: I am the God almighty, walk thou before me. And I pray you, what better Master could we find, than him who hath all abundance in himself, and that may do all that he will? For his power is joined with truth & righteousness. He can do that which he will, but he will not any thing saving that which is agreeable to his truth and righteousness. john. 10. We ought to have remembrance, namely in our afflictions, of this Almightiness of the Lord, and that none can take away his hand from us: When God nourisheth, sustaineth, and preserveth his, not only by ordinary means, but also, by wonderful means, when it pleaseth him, as he showed, when he divided the Sea, to make his people to pass through: conducting them with a cloudy Pillar, yea & a fiery Pillar, giving them Manna, and so many other his wonderful benefits, 1. Cor. 2. and singular works as one may yet daily mark. Therefore blessed are we, whose faith is not builded on the wisdom of man, but on the power of God. But Own thrice yea four times unhappy, if we do not trust in the almighty, but doubt in his promises. For that which is hard before our eyes shall it therefore be hard before the eyes, of the everlasting himself? Like as he speaketh in the 8. Chap. of the prophet Zacharie, and as it is also said in the 18. Chap. of S. Luke, Those things that are unpossible to men, are possible, yea, and very easy unto our God: For as David saith in the 33. Psalm, That which he spoke, is; and that which he commandeth is established: he scattereth the counsel of the people, Esay. 2.22. his counsel remaineth fast, and sure. O than saith he the people are blessed, whose God is the Lord: and the people whom he hath chosen for his heritage. Cease therefore from man that is nothing, neither let us be afraid of them so much, which are but a vapour and whose breath is in the nostrils, in such sort as stop their nostrils, and they die. And let us worship and reverence that almighty God, putting all our trust and confidence in him. Maker of heaven and earth. Of the creation and providence of God. CONSIDERATION. Amongst other titles that are attributed unto the Lord our God to know him, and to discern him from false Gods, this is, that he is the Creator, as we see. isaiah 40. Chapter. WHo hath measured the waters in his fist, and counted heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in a weight, and the hills in a balance? Who hath instructed the spirit of the Lord, or was his counsellor, or taught him? All nations before him are nothing. To whom now will ye liken me, that I should be like him sayeth the holy one? Lift up your eyes on high, and behold who hath created these things and bringeth out their armies by number, & calleth them all by names? By the greatness of his power and mighty strength, nothing faileth. Why sayest thou O jacob, and speakest thou O Israel, My way is hid from the Lord, and my judgement is passed over of my God? Knowest thou not, and hast thou not hard that the everlasting GOD hath created the ends of the earth? He neither fainteth, nor is weary: there is no searching of his understanding. And in the 10. of jeremy, it is written in the Chaldie tongue, that the superstitious Chaldees might understand it. Thus shall you say unto them, the Gods that have not made the heavens and the earth, shall perish from the earth, & from under these heavens. This is he who hath made the earth by his power, and established the world by his wisdom, and hath stretched out the heaven by his discretion. He giveth by his voice the multitude of waters in heaven, & causeth the clouds to ascend from the ends of the earth: he turneth lightnings to rain, and bringeth forth the wind out of his treasures. Every man is a beast, by his own knowledge. Every founder is confounded by the graven Image: for his melting is but falsehood, and there is no breath in him. They are vanity and works of errors, in the time of their visitation they shall perish. The portion of jacob is not like unto them: for he is the maker of all things. To create. This therefore is proper to our God, to create, that is to say, to give to all things beginning, and to make to be, that which was not: and to bring forth of nothing, some thing. Even as S. Paul sayeth in the 4. Chap. to the Romans, He giveth life unto the dead, and calleth those things which be not as though they were, And in the 11. of the same Epistle: For of him, through him, and for him, are all things: to him be glory for ever and ever. Creation a work of the Trinity. And because, the creation is a work of all the Trinity as here before it was already declared, it is said in the 1. Chap. to the Colossi. that in Christ all things were created, to wit, by him and for him. For that which is called in the 15. vers. the first borne of all creatures, is not as if the everlasting son of God, had beginning, and were numbered amongst the creatures. For according as it is after said in the 17. vers. he is before all things, and through him all things consist: But he is called first borne, not as if we should say that he was created, but to show his prerogative and domination, how he is the beginning and head of all things. Now must we not here give place to the curious speculations of the flesh, That the world hath had a beginning. and of the Philosophers, amongst whom, some of them have thought that the world was eternal as the * These Philosophers had the name of studying as they went about or walked. Peripaticiens, and others have thought that it was made by chance or adventure, as the Epicurians: the one sort disputing, how it was possible that of nothing all things should have been made, endeavouring to measure the infinite power of the divinity, according to their idle discourse, through want of knowing his force, and the strength and virtue of his word. Therefore we must with faith believe that which the understanding cannot comprehend, as it is said in the 21. Chap. of the Epistle to the Hebrews: Through faith we understand, that the world was ordained by the word of God: so that the things which we see, are not made of things which did appear. For we have very plain places of the creation in the scripture: as also there is no history so ancient from the first beginning of all things, as that which we have in the first book of Moses: there say I, do we read in the first Chap. That in the beginning God created heaven and the earth, Genes. 1. the sea and all things that are in them. He created by his word Of nothing, The spreading out or firmament which he calleth the heaven & the earth. Of the earth, The beasts and afterwards man. The waters, Which he maketh to bring forth fishes. Out of man's body, he took and created the woman. It is likewise spoken in the 33. Psalm, and in the 16. of the Proverbs of the creation; The Lord hath made all things for himself, yea the wicked for the day of calamity: not that God hath made the evil, for as it is said in the 1. of Genes. All that he had made was very good. But he would show the wisdom of the Lord, which turned the malice of the wicked unto his glory. Also in the 89. Psalm. O Lord God of hosts who is like unto thee, which art a mighty Lord, and thy truth is about thee? Thou rulest the raging of the sea; when the waves thereof arise, thou stillest them. The heavens are thine, the earth is thine also, thou hast laid the foundation of the world and all that therein is. Thou hast created the north and the south. And in the 45. of Esay. I have made the earth and created man upon it. I whose hands have spread out the heavens, and have even commanded all their armies. Also in the 1. Chap. of S. Paul's Epistles unto the Colossians. By him were all things created, which are in heaven & which are in earth, things visible and things unvisible, whether they be Thrones, or Dominions, or Principalities, or Powers. It appeareth by this place, that when it was spoken in the 1. ver. and the 1. Chap. of Genes. how God created heaven and earth, Creation of Angels. we must comprehend there also the creations of the Angels. But as Athanasius sayeth in his questions unto Antiochus: Moses would not willingly speak much of Angels in the beginning of his history, then knowing the superstition and curiousness of the jews, where of after (the Church being more advanced) was spoken of by the prophets and Apostles. Also mention is made in the first of the Hebrews of the creation: by the son hath God made the worlds. Thou Lord in the beginning hast established the earth, and the heavens are the work of thine hands. The creatures of God are good. Now must we know, that God is not the only creator of all things: but also all that which he hath created as it proceeded from him, is good, as it is said in the 1. Chap. of Genes. and in the 4. Chap. of the 1. Epistle to Timoth. But the creatures in part are turned away from God, as the wicked Angels that have not kept their beginning, as it is said in the Epistle of jude. And in speaking lies they spoke of their very own, not according to their first creation: man was also lead away, by the old serpent, which is the Devil, as we do read in the 3. of Genes. and in the 12. of the Apocalyps. The creatures which in part had been created for man, having sinned, were subject to vanity, as it is said in the 8. to the Romans: and the earth was cursed, as may be seen in the third of Genes. Men also greatly abused the creatures, Abuse of the creatures. of Iron, and steel to murder: of wine, and of other meats, and food, & so of many other creatures, the which we ought to have received as God's gifts, 1. Cor. 10. and to use them with all reverence and unto the glory of the creator. For so ought the creature be unto us as a book, as a certain Egyptian Eremit named Anthony, of whom is spoken in the 8. book of the tripartite history and the 1. Chap. saith, that the Cloister of this whole world was a goodly book, wherein there is as many leaves as there are creatures, and wherein a man might with great pleasure read, yea and daily read again and learn to know God, who showeth his name great and wonderful in this great and large world as David singeth in the 8. Psalm, & S. Augustine in the 21. Chap. of his private Meditation. O Lord how great and wonderful shall the riches be, S. Augustine's prayer. which thou preparest for those that love thee, in the true country and everlasting kingdom, when as we shall see thee face to face? For if thou dost unto us so many good turns in this world which is but a prison, and dost show us so many excellent things: what wilt thou do then, when we shall be in thy Palace? Grant unto us therefore grace O Lord to aspire unto this happiness, that eye hath not seen, neither ear heard, and that man's tongue cannot express. But the wise man doth well exhort us in the 12. Chap. of Eccles. to remember our maker, before the days of adversity come. In the mean time, men for the most part care not at all, as the Lord complaineth in the 5. Chap. of jeremy: Fear ye not me saith the Lord? Or will ye not be afraid at my presence, which have placed the sand for the bounds of the Sea, by the perpetual decree that it cannot pass it: and though the waves thereof rage, yet can they not prevail: though they roar, yet cannot they pass over it? But this people hath an unfaithful and a rebellious heart, they are departed and gone. For they have not said in their heart, Let us now fear the Lord our GOD, that giveth rain, both early and late in due season, he reserveth unto us the appointed weeks of the Harvest. Gene. 6. Notwithstanding it appeareth, that the world was not created for the wicked: for so soon as all flesh had corrupted his way, God sent a flood upon the earth. And as David saith in the 37: Psalm. That the wicked and ungodly shall be rooted out, and the godly shall inherit the land. For they shall possess all things in God. The Philosophers, and others have truly considered the creatures of God, and have commended them: yet notwithstanding they have strayed to all vanity, more worshipping the creatures, Rom. 1.25. than the creator, not seeing how these visible signs ought to guide us unto a consideration of invisible things. For when we do see any fair piece of work: this maketh us to inquire after the workman that wrought it: even so ought a man to inquire after the Lord. Furthermore, this world, how fair soever it is, is a bondman, and sigheth awaiting the deliverance of the sons of God. How much more ought we to aspire unto heavenly things, because that we tread the earth under our feet, to show unto us how that man ought to make but little account of earthly things, but ought rather to have his conversation in heaven, Philip. 3.20. where as our head is preparing a place for us. Of God's providence. NOw, if God had only created the world, and that he did not govern it, dispose and maintain it, with all her parts, he should not be the almighty, but a half God. This is because, when as one speaketh of the creation. It is necessary always to join daily the doctrine of the providence of God, as also the Scripture doth, with the wonderful disposition of all things which are in this whole world. For having made his work, especially man, which is as the head of his work, he did not there set him and leave him: but wrought with the Son, and the holy Ghost, daily blessing, multiplying, preserving, restoring, and disposing all things to his glory, and the salvation of his elect, as it doth appear by these places and examples that follow. The 28. of job. God daily worketh. The winds, the rain, The thunders. God beholdeth the ends of the world, and seethe all that is under heaven: To make the weight of the winds, and to weigh the waters by measure: To make a decree for the rain, and a way for the lightnings of the thunders. The 37. of job. God thundereth marvelously with his voice: he worketh great things which we know not. For he saith to the Snow, The snow. be thou upon the earth: likewise unto the small rain, and to the great rain of his power with the force thereof he shutteth up every man, Men. that all men may know his work. At the breath of God the frost is given, Frost. and the breadth of the waters is made narrow. The brightness cometh out of the North: Brightness. the praise thereof is to God which is terrible. The 22. Psalm. It is thou that didst draw me out of the womb, and thou givest me hope even at my Mother's breasts. I was cast upon thee, even from the womb, thou art my God, from my mother's belly. All the 107. Psalm is full of testimonies of his divine providence, where amongst all other things it is said, Seamen. And those that go down into the sea in ships, and occupy by the great waters: they see the works of the Lord, & his wonders in the deep. For he commandeth and raiseth stormy wind, and it lifteth up the waves thereof. When they cry unto the Lord in their trouble, he turneth the storm to calm, so that the waves thereof be still. When they are quieted they are glad, and he bringeth them unto the haven where they would be. He turneth the floods into a wilderness, Wilderness. and the springs of water into dryness, And a fruitful land into barrenness, for the wickedness of them that dwell therein. Again, he turneth the wilderness into pools of water, & the dry land into water springs: And there he placeth the hungry, and they build a city to dwell in, Fields. Vines. And sow the fields, and plant vineyards, which bring forth fruitful increase: For he blesseth them and they multiply exceedingly, and he diminisheth not their cattle. cattle. Again men are diminished, & brought low by oppression, evil and sorrow. He poureth contempt upon princes, Princes. and causeth them to err in desert places out of the way. Yet he raiseth up the poor out of misery, The poor and maketh them families like a flock of sheep. The righteous shall see it, and rejoice, and all iniquity shall stop her mouth. Who is wise, that he may observe these things? For they shall understand the loving kindness of the Lord. Out of the Psal. 147. Great is our Lord and great is his power: his wisdom is infinite. The Lord relieveth the meek, and abaseth the wicked to the ground. Sing unto the Lord with praise: sing upon the Harp unto our God which covereth the heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow on the mountains. He giveth to beasts their food, The young Ravens. and to the young Ravens that cry. O jerusalem praise the Lord: praise thy God O Zion: for he hath made the bars of thy gates strong, and hath blessed thy children within thee. Peace. He setteth peace in thy borders, and satisfieth thee with the flower of wheat. The 21. of the proverbs. The heart of kings. The king's heart is in the hand of the Lord, as the rivers of waters: he turneth it whither soever it pleaseth him. Every way of man is right in his own eyes: but the Lord pondereth the hearts. The 45. of isaiah. God hath not alonely created but disposeth also. Behold what the Lord saith (that created heaven, God himself that formed the earth, and made it: he that prepared it he created it not in vain: he formed it to be inhabited) I am the Lord, and there is not other. I am the Lord, and there is none other. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. Ye heavens send the dew from above, and let the clouds drop down righteousness: Let the earth open, and let salvation and justice grow forth: Let it bring them forth together, I the Lord have created them. Woe be unto him that striveth with his maker: the potsherd with the Potsherdes of the earth: shall the clay say unto him that fashioneth it: What makest thou? Or thy work hath no hands. woe unto him that saith unto his father: What hast thou begotten? Or to his Mother, What hast thou brought forth? Thus saith the Lord GOD, The holy one of Israel: and his maker Ask me of things to come concerning my sons, and concerning the works of mine hands. Command you me, I have made the earth and created man upon it: I, whose hands have spread out the heavens: I have even commanded all their army. The 54. of isaiah. Behold I have created the Smith that bloweth the coals in the fire, Wherefore the armies of the enemies are not to be feared. and him that bringeth forth an instrument for his work. I have created the destroyer to destroy. But all the weapons that are made against thee shall not prosper. The 3. of Amos. A trumpet shall be blown in the city, and the people shall not be afraid. Adversity. O what evil shallbe in the city and the Lord hath not done it, to visit their sins: for adversities are great pains, to punish the evil and guilty man and the faults of men. The 6. Chap. of S. Matthew. The fouls. Behold the fowls of the heaven: for they sow not, neither reap, nor carry into barns: yet your heavenly father feedeth them. Are ye not much better than they? Which of you by taking care is able to add one cubit unto his stature? And why care ye for raiment? The lilies of the fields. Learn how the lilies of the field do grow: they labour not, neither spin. Yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field which is to day, and to morrow is cast into the oven: shall he not much more do unto you, O ye of little faith? The 10. Chap. of S. Matthew. sparrows. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your father? Yea and all the hairs of your heads are numbered. Fear ye not therefore, ye are of more value than many sparrows. Our steps, our going, and coming. The 4. Chap. of the Epistle of S. james. Go to now ye that say, to day or to morrow, we will go into such a city, and continue there a year, and buy and sell & get gain, and yet you cannot tell what shallbe to morrow. For what is your life? It is even a vapour that appeareth for a little time, and afterward vanisheth away. For that we ought to say, if the Lord will, and if we live, we will do this or that. Certain prayers taken out of the Scripture grounded upon the doctrine of the providence of God: taken out of the 93. Psalm, and digested in form and manner of a prayer. Our Lord and God: although it seemeth that the devil ruleth at his pleasure in this wretched world, and that the wicked and ungodly do those things, that unto them seem to be good: yet so it is, that we do acknowledge and confess thee to be the true reigning God and king of all kings, who hast made fast the world by thy power, and hast clothed it with an invincible strength. And so is it as easy for thee to appease and make calm the raging of the sea, and the most greatest rivers, to whom thou hast also given their bounds: so shall it be as easy, when it shall please thee to still and appease the storms and tempests that we do behold in these days, and to tame the fury of the enemies. But grant us grace O heavenly father, that among so many storms we may stay ourselves upon thy holy and undoubted witnesses, that we have in thy word, that we may remain constant in all thy services and in thy house, until that thou hast drawn us out of the waves of this world, to guide us unto the blessed and happy life, and unto the haven of salvation. So be it. A prayer grounded upon God's providence. O Lord our God, thou God of vengeance, and judge of the earth, if ever it were time, that thou shouldest show thyself clearly displaying thy judgements upon thine adversaries, and upon thy people thy mercies, now it is O Lord, that thy children of so long time have been, and are oppressed by the conspirators of Antichrist, yea massacres and murderers, yea with more horrible disloyalty and cruelty, than ever man saw: in such sort O Lord, as it maketh the wicked to lift up themselves and wax proud, as if we were utterly undone, and as if there were no God in heaven that cared for his poor Church. And moreover O God, the long time and the greatness of these afflictions, would make us a thousand thousand times lose courage, were it not, that we should be more than brutish, if we did not assure ourselves that thou seest our miseries, and understandest our sorrows and mournful complaints: thou Lord, which hast made the eye, and planted the ear of man: yea thou great God, by whom we live, and have our moving and being: to be short, thou which hast governed this whole world, by thy so great wisdom, from the beginning of the world, chastise these people and make them know and see thy judgements. It is the remembrance of thy so great works, and of thy providence, which comforteth us, and causeth us to have patience in our afflictions: seeing that it is certain, that thou shuttest up our tears in thy barrels, & keepest all our bones that not one of them is broken. Therefore O Lord, thou shalt be our defence, for thy helping hand hath gathered us together, ever since we came forth of our mother's womb, and shalt be the rock of our trust for ever more, who knowest well to reward both in place and time unto our enemies, their outrage, & to destroy them through their own malice. A prayer taken out of the 26. of isaiah upon the same matter concerning the providence of God. TRust ye in the Lord for ever more: for the Lord is strong for ever: for he will bring down them that dwell on high the high city he will abase, even unto the ground will he cast it down, and bring it unto dust. The foot shall tread it down, even the feet of the poor, and the steps of the needy. The way of the just is righteousness: thou wilt make equal the righteous path of the just. Also we O Lord have awaited for thee in the way of thy judgements, the desire of our soul is in thy name, and to the remembrance of thee, with my soul have I desired thee in the night, and in my spirit within me will I seek thee in the morning: for seeing thy judgements are in the earth, the inhabitant of the world shall learn righteousness. But yet, let mercy be showed unto the wicked, and he will not learn righteousness: in the land of uprightness, will he do wickedly, and will not behold the majesty of our Lord. O Lord they will not consider thy high hand: but they shall see it, and be confounded with the zeal of the people, and the fire of thine enemies shall devour them. Lord unto us thou wilt ordain Peace, for thou also hast wrought all our works for us. Goodly warnings grounded upon God's providence, that the mother made unto her seven sons executed by Antiochus, taken out of the 2. Book of the Maccabees and the 7. Chap. THe mother did valiantly exhort every one of her seven sons, saying: I can not tell how you came into my womb: for I neither gave you breath nor life. It is not I that set in order the members of your body but doubtless the creator, of the world, which formed the birth of man, and found out the beginning of all things, will also of his own mercy give you breath and life again, as ye now regard not your own selves for his name sake. The Apostles prayer upon the same matter out of the 4. Chap. of the Acts. O Lord thou art the God which hast made the heaven and the earth, the sea and all things that are in them, which by the mouth of thy servant David hast said, why did the Gentiles rage, and the people imagine vain things? The Kings of the earth assembled, and the rulers came together against the Lord, and against his Christ. For doubtless against thine holy son jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to be done. And now O Lord, behold their threatenings, and grant unto thy servants with all boldness to speak thy word. Certain goodly examples of God's providence, turning away the enterprises of the wicked & helping his, taken forth of Gene. the 50. Chap. joseph being sold by his brethren: and seeing them to have some remorse of conscience after his father's death, said thus unto them. Fear not, for am not I under God? when ye thought evil against me, God disposed it to good, that he might bring to pass, as it is this day, and save much people alive. Behold how in lemma self-same thing the work of man is evil and that of Gods both good and holy: the disloyalty of josephes' Brethren was evil and to be reproved. But as S. Augustine saith, our God is so mighty and good, that he would never suffer evil to happen, if he were not the almighty, and that he cannot turn it unto good. And let us mark therefore, what S. Augustine saith elsewhere of the same, that is to wit, that the judgements of God may well sometimes be hidden, but the unjust never. another example taken out of the 1. Chap. of Exodus. ANd Pharaoh said unto his people, Let us work wisely against the children of Israel, lest they multiply, & it come to pass, that if there be war, they join themselves altogether unto our enemies, and fight against us and get them out of the land. A Prayer or Meditation. O everliving and almighty God, who is he therefore that shall fear man's enterprises? Pharaoh wrought well: and his people did agree with him. They bestowed & employed all their wisdoms together. And wherewith was it, that they had so great a fear? What was it, that gave so many torments unto their minds & spirits? It was, O mighty God, these poor people that were captive: certainly thou art great in the midst of thy people. For thy children all together poor and little, that be in the world, are terrible unto the wicked, because that they lean and stay undoubtedly upon thy strength: Herode trembled hearing of a child that was borne at Bethelem. Therefore a miserable man, a miserable people, a miserable kingdom which hath none other strength, but upon his own arm and upon their own counsel. The wicked have greatcraft to consult subtility to work deceits, and are subtle and presumptuous: But all this O Lord, is nothing before thy face, but a great heap of smoke, the which, the higher it ascendeth, the more it vanisheth away. On the other part, thy people walking in their simplicity, are afflicted, and lie open to many wrongs. But thou redressest them by thy mighty hand, even in such sort, that as the seed dying in the earth bringeth forth greater abundance of fruit: even so doth thy Church increase and wax fruitful under the cross: by means of the dew of thy grace: In such manner, as neither the hot son, nor the cold moon, nor any other difficulties can be hurtful unto thy children. Seeing then O eternal God, that against thee there is no power nor, deceit, & that in thee we have our strength and wisdom: grant us grace that we fear nothing but thee: neither put our trust in any but in thee: and that we boast not ourselves but in thee, through thy son jesus Christ. So be it. another example of God's fatherly care of his people in their need, out of Exodus the 3. Chap. ANd the Lord said unto them, I have surely seen the trouble of my people, which are in Egypt, and have heard their cry, because of their taske-maisters: for I know their sorrow, and am come down to deliver them out of the hand of the Egyptians. A prayer necessary in these days. O Lord how great wrong have we, when as we do not think that thou dost see us in all our afflictions, and that thou art far from us, as the world is persuaded, that thou hast no care or keep over us. For albeit, thou be great, yet despise thou not thy little ones: And although that thou art a glorious God, yet cast not away those that are in affliction and sorrow: And albeit that thou art a spiritual substance, yet thou hast eyes to see, that is to say, a wonderful providence, the which doth not alonely behold, but doth govern also the whole world. Thou hast thy ears open of mercy and pity, to understand the prayers and cryings of thy people. Thou hast thy hands of strength and might to help us. Thou hast the feet to come down swiftly: that is to wit, the readiness of thy force and good will, which thou in need makest us to know. Now if thou hast had any pity of thy people Israel in Egypt: yea, if the great exaction and violence, which was done unto them hath moved thee to provide for them: it is now surely time, that thou help thy Church. Their malice, unfaithfulness, extortion, and tyranny, are they not come unto their fullness? Was Egypt then more cruel than those which rise up in these days against thy people? Was Pharaoh more hardened in heart, than our adversaries? No Lord, for he stra●e to drive away Moses: But these thirst without ceasing after our blood, & do daily invent new torments and cruelties. O God almighty, wherefore wilt thou (who hast the hearts of kings in thy hands) not bend them, as thou hast done Manasses, and that of Nabuchadonezer, and therein do thy just judgements, and show thy glory & thy power against the tyrants, as thou hast done in times passed against Pharaoh? And as concerning thy people, O Lord, draw them out of Egypt, & out of this harder bondage, than to make Brick: since that it is servile unto Antichrist and Idolatry. Make soft their hearts that are revolted: give them grace to know the horrible captivity, where they be under Antichrist, that neither the Garlic, nor the Onions, neither any other stinking pleasures of the flesh and world, do let them or stay them, to come out of Egypt to seek out the places, wherein thou art both purely served and honoured, to call upon thee in pureness and sincerity of faith, and in rest and peace of conscience through our Lord thy Son jesus Christ. A consideration of this place, which is in the 13. of Exodus, of the Cloudy Pillar in the day, and of the fiery Pillar by night, that departed not from the people. O How blessed are the people of whom GOD is the Lord: for as he is the creator and Lord over all things, so doth he make all his creatures, to serve as a commodity unto his chosen. May it be possible to see a more greater care, providence, & lovingness, than that which the Lord hath showed unto his people, who did not alonely withdraw them from a wretched and hard bondage that was too much, but was also a guide, and an assistant, and companion likewise, with his signs and witnesses so wonderful of his favour? Where then are they, which always are afraid to want, and to be destitute, if they pass out of Egypt, and give over their idolatry and therefore look daily back, as Lot's wife did? Yea, but some will say, we do see no more these signs, neither the fiery Pillar, nor the cloudy pillar. Truly they cannot be seen to them whose eyes the brightness of worldly honours do lighten, and that have no more sight than the back, or mouldiwarpe. But the children of GOD do sufficiently acknowledge the most certain testimonies of God's presence. For have they need of the cloudy pillar? The holy Ghost shall refresh them, and yield them contented, and strengthen them in the midst of temptations. GOD is also their fiery wall, which daily kindleth in them faith, and other gifts most excellent: In sum, The pillars which do guide and comfort us in world. the children of God do not require more fairer and goodlier Pillars, to guide them and comfort them in the pilgrimage of this vail of misery, than the pure ministery of God's word and the pure administration of his holy Sacraments. Having this Pillar of truth, they are certain to be surely grounded, to be well guided, and to be well directed in all their lives: when as the people of the world shall be drowned in the puddle of Idolatry, with Pharaoh, and with the pleasures of this present world that shall perish. Why should we then be so unhappy, to forsake the pure service of our God, and to do service unto strange Gods, even like as it is said in the 32. of Deuteronomie, that we would recompense the Lord? Is he not our father? our possessor? hath he not made and fashioned us? Let us consider saith he in the same place, the years of so many generations, and how his people are the portion of the Lord, he hath found them in the wilderness and hath guided them, he hath given them understanding and hath kept them as the apple of his eye: and as the Eagle soaring over his little ones, and beareth them. The Lord alone hath led them, and with him there was no strange God. another example of God's providence in the history of Manna, that is written in the 16. Chap. of Exodus. ANd the children of Israel said, O that we had died by the hand of the Lord, in the land of Egypt when we sat by the flesh pots, when we did eat bread our bellies full: For ye have brought us out into this wilderness to kill this whole company with Famine. Then said the Lord unto Moses, Behold, I will cause bread to rain from heaven to you, and the people shall go out and gather that that is sufficient for every day, that I may prove them, whether they will walk in my ways or no. But the sixth day they shall prepare that which they shall bring home, and it shall be twice as much as they gather daily. Also out of the 8. Chap. of Deuteronomie. THe Lord humbled thee, Wherefore Manna was given. and made thee hungry, & fed thee with Manna which thou knewest not, neither did thy fathers know it, that he might teach thee the man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord doth a man live. Thy raiment waxed not old upon thee, neither did thy foot swell these 40. years. Know therefore in thine heart, that as a man nurtureth his Son, so the Lord thy God nurtureth thee. Beware that thou forget not the Lord thy God, not keeping his commandments, and his laws, and his ordinances, which I command thee this day: Lest when thou hast eaten and filled thyself, and hast built goodly houses, and dwelled therein, And thy beasts and thy sheep are increased, and thy silver and thy gold is multiplied, and all that thou hast is increased: then thine heart be lifted up. Beware thou say not in thy heart, my power and the strength of mine own hand, hath prepared me this abundance. But remember the Lord thy God: For it is he which giveth thee power to get substance, etc. A Meditation upon the aforesaid places. IF there be any thing that grieveth man in the world, it is the care of those things which do concern the belly, which is the God of many, as S. Paul in the 3. to the Philip. doth witness: and notwithstanding, we do see, that it is God's blessing, which doth nourish us, and not the bread: Forasmuch as earth could not bring forth, but thorns and thistles, unless that GOD did put thereunto his blessing. And although the earth should bring forth and carry the best fruits of the world. What is it, if GOD did not give thereunto his strength and his property to nourish us? As men do see, when that the Lord is angry, he breaketh the staff of bread, and causeth that a man is not satisfied, yea although he do eat much. Moreover we do see that this almighty God is not tied unto man's means: But that he can help his extraordinarily, and sustain them, against all means. For God would surely, Second causes. that man should be helped of the second causes, but not that man should rest therein, and wholly to depend of them. Seeing then that we cannot tell what to do, therefore we be bound to lift up our eyes unto the Lord, even as did this good king josaphat: as we do read in the 20. Chap. of the 2. book of the Chronicles. A PRAYER. LOrd GOD and father: because that our nourishment dependeth not of meats, but of thy pure grace and especial providence, and that thou hast so many wonderful means to help us: Psal. 24. Grant us grace, that we may rest ourselves upon thy providence, and goodness, Psal. 23. of the which thou art the God, unto whom doth appertain the earth, and the contents thereof, who art also our true shepherd, that alone feedest the soul and the body, in such wise, as the great and mighty Lions of the world, being hungry and thirsty, as it is said in the 34. Psalm. Thou givest unto thy children food, and fillest them. As also those that gathered up store of Manna, had no more than they which gathered but little. Now as they did the sixth day gather the double of Manna, for the day of rest, grant us grace in this last age, which is, as the fixed day, to prepare ourselves unto this great and last day of rest, that we may gather up a good quantity of this spiritual Manna, and that thou wouldst so furnish us, ●. Kings. 19 for the everlasting life, wherewith, we being sustained as Elias was in times past, by the food which was presented unto him by the Angel, we may come unto thy holy mountain, and unto thy blessed rest. A conclusion upon the Article of the Creation. A PRAYER. O Lord everlasting and almighty God, that hast made me when I was nothing, and canst bring me again to nothing, when it pleaseth thee: grant unto me thy poor creature grace truly to acknowledge my maker, and rightly to use those creatures, whom thou hast subjecteth, and given unto men, to reverence thee as my Lord, and to depend upon thy providence, & assure me in thy power: isaiah. 45. And as thou hast taken us from our Mother's womb, Rom. 8. so grant to bear us also in our old age, and to maintain us, prover. 3. Hebr. 12. being a father and saviour unto us for evermore. And furthermore O good God, because that all things do help to good to those that love thee, Psal. 73. Psal. 37. and whom thou dost cherish thou dost fatherly correct: give me grace patiently to bear thy corrections, and vouchsafe to give me understanding in the sanctuary of thy holy word, to comprehend and understand the wretched issue, that the wicked shall have, to the end I may never bear malice unto them. Grant me therefore the patience and constancy that David had, when as Semei cursed him: that I may acknowledge in sum, that there happeneth never any thing without thy ordinance: and that which thou dost appoint, is for the wealth and health of thy children. Moreover, O Lord, forsomuch as we are not fit and apt of ourselves, to think any good thing: 2. Cor. 3. inspire me thy poor creature daily, direct and guide my steps, my thoughts, speeches and doings: and above all suffer not that I do forget thee, thou that art my creator: Galen. de usu. partium. for as much as the heathens themselves, only seeing & acknowledging the wonderful work, whereof our bodies are made, and the use of all the parts of the same, yea, the least whereof have been constrained to praise and magnify thy mighty name. Therefore unto thee O God be eternal praise and glory for evermore. So be it. Errors contrary unto this Article. The Epicures, and all those which think that this world is governed by adventure. The Manichees, and others which do establish more beginnings than one. They which do not acknowledge God's providence in all things, & in the very same things which seem strange and little. They which put their trust in any other, than in one only God. They which think how GOD hath created some thing to ill purpose, and think to make it more perfect than God. They which abuse the creatures of God, not using them to his glory, and with thanksgiving. And in jesus Christ his only son our Lord. CONSIDERATION. THe creation of the whole world, together joined with a providence, justice and wonderful wisdom, is the first witness, that the Articles of our belief do set down unto us of our GOD, to the end to reverence him, and to trust in him. Yet followeth there an other more wonderful witness, and that presenteth together unto us a passing goodness and infinite power, that is to say the work of our redemption. For to redeem, and to quicken the creature that was lost, and to buy him of such a price, to wit, with the precious blood of God's everlasting son, and not to deliver him only from bondage, and death, but also to communicate with him everlasting life, this is so great a work, and so singular a benefit, as no tongue can express, nor heart can sufficiently comprehend it. Hence it is that God hath so loved the world, that he hath given his only son, to the end that all those which believe in him, shall not perish, but have everlasting life. Man was therefore created, good & perfect as it is said in the 7. Chap. of Ecclesiastes: But he tarried not in this happy estate: But following his own inventions, and discourses, with the evil counsel of the Devil, he was so turned from his GOD and by this means cast headlong into destruction, as he made himself and his posterity guilty of death and everlasting perdition. Rom. 6. For death, and all the things belonging unto death, as are all kinds of adversities, be the reward of sin. Oseas. 13. Even so cometh our destruction of ourselves: For as much as man abusing his free-will, yielded himself a slave unto the devil, and by this means drew upon him the just vengeance of the everlasting God. O What a change and piteous alteration was this: when as the Image of God was so defaced in man, and that of so noble a creature, he was become vile, miserable, and full of sin and filth? For albeit, that man was fashioned of the dust of the earth, yet so was it that the spirit of God, if he had not sinned, had swallowed up that which was of the earth, corruptible, and had freed man of his weakness and putrefaction. But having chased away from him, God's good spirit, Gene. 6. he remaineth a foul lump of flesh, and is not now of his nature but dust and clay, and his heart from his infancy altogether froward. For although that there is but one GOD, in whom we do believe, jesus Christ the matter that our faith only looketh on as S. Jerome very well saith upon the 4. of the Ephe. Yet so is it that the son, which is the second person of the divinity, who is one substance is the true object and foundation of our faith, and not without cause. john. 14.9. For first in believing in him, we do believe in God: because that he is God blessed for evermore, as S. Paul saith in the 9 of the Romans. secondly, he it is, of whom Moses, the Prophets, and the Psalms have spoken, and unto whom they have directed us: as it is also said in the 24. of S. Luke. thirdly, it is he that the father likewise willeth that we hear, and that is the subsisting Image of the invisible GOD, Colos. 1. Hebr. 1. the brightness of his glory, and the engraved sign and mark of his person: by whom also, the father hath spoken and done all things. lastly, this is the person that hath taken our nature: and he who is called Immanuel, God with us, and GOD manifested in the flesh. So that this is the cause why S. Paul saith, that no man can lay any other foundation, than that which is laid, to wit, jesus Christ, and that he would not know any thing save Christ: Not that he would not likewise know and understand the Father and the holy Ghost, but because that in him man knoweth all, 1. Cor. 3. both the Father and the holy Ghost as it is said in the first Epistle to the Corinthians and second Chapter, 1. Cor. ● And that without him, we can, neither know the Father, neither have access unto this light not able to be come unto, unless the Son give us both assurance and access: Even as Saint Paul teacheth us in the 2. Encridion▪ 5. Chap. Chap. to the Ephesians. ver. 18. And as Saint Augustine yet teacheth, how many heretics do speak of jesus Christ, vaunting them of his knowledge: yet so it is, that when a man doth nearly look therein it is found, that they have only but the name, and that they are but words without truth and effect. For where as they will neither speak, neither yet understand, or teach as it behoveth concerning his Person: or teach any evil concerning his Office: So is this a proper gift unto the Christian Church, to know with a wholesome knowledge, the eternal and living GOD, that is to say, john. 17. to know him in jesus Christ, and to call upon him, through him, holding Christ for very God and very man, & the only mediator between God and man. That which thing neither the Turks, neither the jews, neither Papists, nor many heretics do, as in deed the devil doth labour to raise up false Prophets in all times, to darken, and utterly to overthrow the knowledge of jesus Christ on the earth, who is as a sign or a mark, against which every man gainsayeth, even as Simeon did speak in the 2. of S. Luke. But against such kind of people, we must retain these Maxims or rules. Maxims. First, that such a mediator and saviour, is necessary for us to have, which was very God, and very man, and who partaketh to the end, (to be a mean) with the natures of those that were at strife, in such sort as he might overcome sin, death, and the devil, and give men access unto the light not able to be come unto. Ephe. 1. It was necessary, that he should be stronger than all creatures, to wit, God, and the well-beloved of the Father, unto whom we might be fit and agreeable: As of the other side, it was meet that the same flesh which had been overcome, Rom. 8. isaiah 53. should have the victory, and that the flesh which had sinned might bear the pain the which also he hath charged upon him: in short that to the end to have pity on us, Hebr. 2. he might partake with our flesh, & with our miseries, to the end to make us his brethren, & so to carry into heaven, our nature, as the gage of our hope, even as he hath given unto us a counterpledge, that is to say, the holy Ghost: as Tertullian hath written very well, speaking of the resurrection and of the flesh of Christ. When therefore we say, that we do believe in jesus Christ, it is not, as if we had many kinds of faith. For there is but one God, and one faith: Ephe. 4. and the father and the son are one, as it is said in 10. of S. john. To believe in jesus Christ. But this is that we believe in God according as he hath showed himself, in the making of heaven and earth, as also in his holy word, that beareth record unto us, how that the everlasting Son of God jesus Christ, taking our nature in the fullness of time, to be the mediator of the covenant of our God, the two natures divine and human being knit together, he hath reconciled us to God his father, when by his merit, and obedience, and through his strength and incomprehensible goodness he hath by his death and passion made satisfaction for our sins, and by his resurrection overcome death and hell, and is ascended into heaven, to make intercession for us, so as for the love of him, god loveth us, & his righteousness is imputed to us as if it were our own. God holdeth us for righteous, & so be we sure that neither the law hath power to condemn us, against which we do set this perfect righteousness of jesus Christ: neither death nor the devil shall astonie us, for seeing the Christ for us hath overcome the world, death & all that which was fearful. In sum, we do believe, not only the history of the birth, passion, death, resurrection & ascension of jesus Christ: But every faithful person doth apply all the benefits that he hath gotten for us, assuring & comforting themselves, in his holy & lovely promises, & do lay hold upon him as the true jesus, saving & blessing us, & having prepared an everlasting salvation and a most blessed life by his precious blood. For what we shall be, doth not yet appear: but we do know that when he shall appear, V; s; e. 13. we shall be like unto him, & shall see him as he is. And whosoever hath this hope in him is purified, as he is also pure. This say I is the first Maxim, & first foundation, that we do set against the heretics, and others, which know not jesus Christ true God & true man. It is the wonderful counsel of God, which hath provided for us such a mediator and saviour as did behove us to have. secondly, we do set against them the agreement of the old & new Testament, concerning jesus Christ: where we see how that which the ceremonies of the law had figured, was fulfilled in Christ: as it is said in the Epistle to the Hebrews: 1. john. 3. for so doth S. Paul witness & prove, how Christ was the end of the law. lastly we do set against them the effects of this healthful knowledge, which giveth peace, & rest of mind unto the faithful: So as many have suffered death with great joy, for the name of jesus. Now on the other part, the issue of those who have blasphemed, as Cerinthus, Manes, Arrius, and others, were always miserable. And how soever it were, that many times the heresies of those which have striven, either concerning the true divine nature; or concerning the verity of Christ's human nature, were for a season maintained by violence & impudency, God in this giving place unto his judgements, & proving the constancy of his own: yet, it is clear by the Ecclesiastical Histories, how the Lord hath made his truth daily to triumph, yea & that many times by weak Organs, & hath confounded the wise men of the world, preserving his truth, & the Articles of our faith, even unto our time: whereof we ought to thank this good God, without ceasing, and to beseech him, that he will likewise have pity also of our posterity, & suffer them to enjoy this wholesome treasure, not suffering that for our unthankfulness, and by the damnable, and ambitious contentions of certain wicked members, that at this day do trouble the Churches: the truth should be darkened, and this good Saviour jesus, true GOD and true man should be misknowne to the world. Now to the end, that every faithful man might so much the better taste and learn, what this son of God is, and what foundation we have to believe in him, and to hold him for our mediator: the holy scripture doth attribute two names chiefly unto him: jesus Christ. whereof the one is jesus, and the other is Christ: to the end that we may note and mark in the first, what is the person of the son of God, to wit, that he is God the saviour, and the word of life, manifested in the flesh: In the second his Office: because that Christ doth signify as much as Messiah: that is to say, Anointed, which was anointed for us, destined and ordained of the father, and dwelling in him in all fullness, that he should be our king, our sacrificer, and our Prophet and Doctor. As concerning the first name, which is jesus, it was given to the Lord, not by adventure: but by a heavenly Oracle declared by the Angel unto joseph, as we do read in the 1. Chap. of S. Matthew: Thou shalt call his name jesus: For he shall save his people from their sins. The like was said unto Marie, even as we do read in the first Chap. of S. Luke: Thou shalt bear a son, and thou shalt call his name jesus: He shall be great, and shall be called the son of the most highest, and the Lord God shall give unto him the Throne of his father David, and the Angel speaking unto the shepherds in the 2. Chap. of S. Luke, interpreting this word of jesus, said: Behold, I bring you tidings of great joy, that shall be to all the people: That is, that unto you is borne this day in the City of David a saviour which is Christ the Lord. Moreover, Irenaeus, a right ancient Doctor in the second book against the heresies of Valentinus, witnesseth, that the Greeks called him Soter, that which the scripture called jesus, that is to say, Saviour. The which jesus Christ was in deed, straightway declared himself so to be healing the sick, and raising up the dead. Especially by this everlasting salvation, and that salvation of the souls which he hath gotten for us: who is the true salvation, of whom we ought to make reckenning of: 8. Pet. 1.5. as S. Peter saith, that he should be fully revealed in the latter days. Now such a Saviour was not josua how brave a Captain soever he was, having this honour to conduct the people into the promised land: Neither likewise jehosuach the Son of josedec the high Priest, of whom the Prophet Zacharie speaketh, that were but simple men, and have done nothing, but through borrowed strength: neither also were they other, but the shadows of this great josua, and mighty Saviour, that is jesus Christ, the only true and everlasting Saviour, so as there is none other name, by the which a man may have the grace of God, Acts. 4. or obtain any thing of him: or to come to the most blessed life. It is this name, or rather this virtue and power, before whom, all knees ought to bow, that are in heaven and on the earth. To be short, this is he, whom all tongues shall confess to be the Lord, jesus Christ. unto the glory of God. He is the Lord, because that the father hath brought all things in subjection under him, to this person, I say, Hebr. 2. which is very God and very man. For he is particularly our Lord, because that he hath purchased us unto him, through his precious bloodshedding, so as we be not unto ourselves, 1. Cor. 6. but unto him that hath bought us. Therefore, he whom the jews have crucified for envy, him hath God raised and lifted up, and hath made him Lord and Christ as it is said in the 2. Chap. of the Acts. Psal. 2. Col. 1. Let us then rejoice of such a Lord, who is the Lord and saviour. Let us willingly do service unto such a Master, who hath gotten us by his precious blood, and delivered us from the power of darkness, and even so hath in deed made us free. In him, john. 8. it is easy for us to overcome the world, for he is greater than the world: john 4. Yea in him is Satan trodden under our feet, even as S. Paul speaketh in the 16. of the Romans. Wherefore, let us say with isaiah in his 26. Chap. Howsoever it be O Lord that other Lords besides thee have ruled us: yet will we remember thee daily, and thy name. For there is but one God and saviour that is properly jesus Christ: of whom is spoken in the 9 Chap. of Zacharie, and 9 ver. and in the 1. Chap. of the Epistle of S. Paul unto Titus, ver. 3. and 4. O how happy are they, that do put their trust in him, as it is said in the 2. Psalm, and that do embrace the son which is Christ, that is to say, the anointed of the living God, and do not only acknowledge him with the mouth, but do likewise suffer him to reign in them by his word, and through his spirit, and seeking none other oblation than the everlasting oblation, Heb. 10. which is of a perpetual efficacy and strength which he hath offered unto his father on the Cross once for all, as a perfect and everlasting priest. But alas, whereto serveth this goodly title of a Christian, if vice do reign in thee: if the flesh and the world master thee: if thy soul will not suffer it to be commanded by the anointed Christ, and consecrated to reign in us here below by his grace, until such time as he shall bring us unto the kingdom of his glory? And whereto serveth it, to sing, to cry, & to roar out the Apostles Creed, as was done in the Papacy, since they seek for other Masters than Christ, and other sacrifices than his, persecuting with all extremity, those that do hope and trust in him alone. jesuits. But what shall we say of those which are ashamed at these days to be called Christians, Acts. 11. which is the ancient name of the disciples of jesus Christ: and are not thus contented to have part in the Lords anointing, that he promised unto us by the holy spirit; but will also boldly seize upon that name, 1. john. 2.20 that doth belong to him only, inasmuch as he is the alone saviour, calling themselves jesuits, as though they would outface all the rest of Christendom. A prayer to have and to retain the true knowledge of jesus Christ. O Lord our God and father: john. 17. forsomuch as this is eternal life, that we do know thee, and to know thee we cannot but in thy engraved Image, and in thy son which was declared in the flesh: may it please thee to lead us by thy holy spirit unto the true knowledge of thy son, likewise giving unto us such a resolution, as that we may esteem all things as dung, Philip. 3. in respect of the excellent knowledge of jesus Christ. First of all, give us grace, O God, rightly to feel and understand our necessity, to wit, that we ought to have such a sovereign high priest as should be holy, Heb. 7. innocent, without spot, separated from sinner, which was very God and true man. Moreover, O heavenly father, print lively in our hearts, the knowledge & acknowledging of this thy wonderful charity, yea a love & favour so great, which thou hast showed unto us poor sinners, Titus. 2. Titus. 3.5 making thy wholesome grace to appear in thy son jesus Christ, and saving us, not through the works that we should have done, but by the only merit of the death, & passion of thy son jesus Christ. O Lord: what grace, O what favour, O what humbleness is this, that the eternal son of the living God hath taken the form of a servant, & hath humbled himself, even to die for us miserable wretches? Ephe 4.20. But above all, give us grace, to learn Christ aright, and not to be like unto them that live unorderly, & do abuse through a fleshly liberty, this blessed & wholesome knowledge, which should rather draw us to follow his aim, to wit, that by the same we might be humbled, & so confounded in ourselves, in seeing how horrible and great our sins have been, as it behoved us to have them bought again by so great a price, to the end we should not esteem and magnify any thing but thy bounty, and that all our joy and glory might be in thee: In sum, that we should cast our eyes upon this good jesus, in all our adversities and miseries, aspiring unto, eternal salvation, that he hath prepared for us, forsaking ourselves, to live unto the praise of him who hath redeemed us. O God do not suffer poor Christendom to be brought back again into a bottomless pit of darkness, and to be deprived from so wholesome a knowledge, by this damnable sect of Arrians, the which, alas, would spring up a fresh in the world, and who have denied the true divinity of jesus: or through this miserable heresy of the Martionites, Eutychians, and others, blotting out and utterly frustrating the proprieties of the human nature of the same thy dear son as much as lieth in them, shrouding themselves notwithstanding with the name of evangelical Doctors, O Lord for the love of thy name, and of our poor posterities, maintain the truth of these articles of our faith. Preserve and keep the relievers of thy Church, and give unto them victory against all assaults of enemies, for this great saviour jesus Christ his sake. So be it. Certain notable places concerning jesus Christ, drawn out of the scripture. Out of the 3. Chap. of Genesis. The Serpent. After the fall of Adam and Eve, the Lord spoke unto Satan, which is the ancient serpent, leading or tempting the world, as it is said in the 12. of the Apocalyps: I will put enmity between thee and the woman, and between thy seed and her seed: He shall break thine head, and thou shalt bruise his heel. The Chaldie translation, or rather Paraphrase in stead of seed, putteth thy son, and her son: meaning by the son of the Serpent, Antichrist: and by the son of the woman, the promised seed: By the same were the fathers comforted: and namely S. Paul saith in the 3. to the Galat. that the promised seed was Christ. Out of the 49. of Genesis. The seed. The sceptre shall not departed from judah, not a lawgiver from between his feet, until Shiloh come, and the people shall be gathered unto him. Now the Chaldey Paraphrase, and the Targum jerosolomite do not only expound it of the Messiah: but also the most learned of the Hebrews are constrained so to do. And in the same Chap. and the 18. ver. the good Patriarch jacob saith: O Lord I have waited for thy salvation. Thereupon writeth the Targun of jerusalem: I do not await for a salvation, saith jacob, or a deliverance from a Gedeon or from a Samson, whose deliverances were temporal: But I do await for that which the Messiah shall bring. Out of the 18. Chap. of Deuteronomie. I will raise up unto them saith the Lord unto Moses a prophet, from among their brethren like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. This place cannot be understood but of Christ: as also it is said by this occasion in the 1. of S. john and the 45. ver. how Moses hath written of Christ. And in the 3. of the Acts. S. Peter doth also in the 22. ver. apply there this place unto jesus Christ. For albeit that GOD hath raised up many Prophets: Yet so it is, as it is said in the last Chap. of Deuteronomie, There arose not a Prophet in Israel like unto Moses. So as a man cannot understand the said place, but of jesus Christ the leader of his people, and true Prophet, by whom God hath spoken unto them in these last times, as it is said in the 1. Chap. to the Hebrews. Out of the 19 Chap. of job. I know well that my redeemer liveth, & he shall stand the last on the earth. Out of the 2. Psalm. Why do the Princes assemble together against the Lord and against his Christ? I have ordained him king upon Zion mine holy mountain. I will declare the decree, that is, the Lord hath said unto me, Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the nations for thine inheritance, and the ends of the earth for thy possession. Now that this Psalm is properly referred unto Christ a man may plainly see it. First, because that he called him his everlasting begotten son, as it is expounded in the 1. of the Hebrews: secondly in the 11. ver. the same son is called jehova, and the kings of the earth are exhorted to reverence and embrace him. thirdly that his kingdom spreadeth forth itself even unto the ends of the earth, that which a man cannot understand of the kingdom of David. Last of all, it is said, how they are blessed which have their hope & trust in him: For as S. Paul speaketh in the 10. to the Romans, such shall not be confounded. Therefore the Apostes had reason to apply in the 2. of the Acts, this Psalm. unto Christ. Out of the 8. Psalm. What is man that thou art so mindful of him? & the son of man that thou visitest him? For thou hast made him a little lower than God, & hast crowned him with glory & honour. Thou hast made him to have dominion over the works of thine hands. Thou hast put all things under his feet. Howsoever it be that this place setteth out the dignity & excellency of the first Adam: yet we see by the 12. Chap. to the Hebrews, how this is applied unto the second Adam, that is to say unto Christ in whom our wretched nature, that was fallen from his first glory, was restored again to honour in such sort as God hath no less showed his wonderful goodness even with advantage in the restoring of man again, as he hath done in the first creation. And as touching the Psalms, we have very many goodly testimonies of jesus Christ: as of his death and passion in the 22. and 69. the which are alleged in the 27. of S. Matthew and in the 1. of the Acts, ver. 20. of the resurrection in the 16. Psalm, the which is alleged in the 2. of the Acts. Of his Ascension in the 68 Psalm that is alleged in the 4. Chap. to the Ephes. Of his Priesthood, in the 110. which is alleged in the 22. of S. Matthew: to prove that he is the son and Lord of David altogether, and in the 5. Chap. to the Hebrews. Of the calling of the Gentiles, by the preaching of the Gospel, in the 19 Psal. and 72. which are alleged in the 10. of the Romans. Of the kingdom of Christ in the 2. and 67. Psalm. Out of the Prophet isaiah, who is by many called the evangelical Prophet: And therefore S. Ambrose did exhort S. Augustine before his conversion, to read him diligently, thereby to give unto him taste of the grace of God, like as S Augustine doth witness in the 9 book of his Confessions. Out of the 7. of Isaiah. The Lord himself will give you a sign: behold a virgin shall conceive and bear a son, and she shall call his name immanuel. Of this it is spoken in the first of S. Matthew verse. 23. Out of the 9 of Isaiah. Unto us a child is borne, & unto us a son is given: and the government upon his shoulders, and he shall call his name wonderful, counsellor, the mighty God, the everlasting father, the prince of peace. His government shallbe enlarged, and peace shall have none end there: he shall sit upon the throne of David and upon his kingdom to order it, Luke. 1. and to 'stablish it with judgement. Thus is jesus Christ described unto us the son of David, Rom. 1. according to the flesh in the 11. of Isaiah, and this is alleged in 13 of the Acts, and the 23. verse. There shall a twig come forth of the stock of jessay, and a branch shall increase out from his root, and the spirit of the Lord shall rest upon him, the spirit of wisdom, and of understanding, the spirit of counsel and of strength, etc. 2. Thes. 2. He shall judge the poor in righteousness, and reprove them in equity, to maintain the afflicted on the earth, and will smite the earth with the rod of his mouth, & shall slay the wicked by the breath of his lips: the which cannot be understood but of jesus Christ, and of the power of his Gospel. The 53. Chap. of Isaiah is altogether evangelical & is very often times alleged in the new testament, how Christ hath borne our stripes: See the 8. Chap. of S Matthew, the 1. to the Corinth. and the 15. Chap. Acts. 8. Chap. ver. 37. The 61. of Isaiah the 1. ver. and 2. is alleged in the 4. Chap. of S Luke, of the office of jesus Christ, who is sent to bring the good tidings unto the afflicted, and to heal the broken hearted, & to preach deliverance unto the Captives, and to publish the acceptable year of our Lord. Out of the 23. Chap. of jeremiah, verse 5. & 6. Behold the days come saith the Lord, that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgement and justice in the earth. In those days Israel shall be saved, and Israel shall dwell safely & his. And behold, the name whereby they shall call him: The Lord our righteousness. Out of the 34. Chap. of Ezechiel, ver. 22. I will save my sheep, and they shall no more be spoiled, and I will judge between sheep and sheep. And I will set up a shepherd over them, and he shall feed them, even my servant David. Note ye that Christ is called David. First, because that according to the flesh, he is descended of him. secondly, in that the kingdom of David was a figure of the Messiah. thirdly, for that he ought to sit on the throne of David, and to confirm it, being established eternal king. It followeth in Ezechiel, he shall feed them, and he himself will be their shepherd, and I will make with them a covenant of peace, etc. Out of the 9 of Daniel. There are in this Chapter amongst others, two notable places of jesus Christ. The first in the 17. verse: Hear O our God the prayer of thy servant, and his supplications, for the lords sake. The other place is in the ver. 26. and 27. After threescore and two weeks, shall Messiah be slain. But he shall confirm the covenant for one week, And he shall cause the sacrifice and the offering to cease. In this Chap. is foretold the time of Christ his coming, his death spoken of before, and his office. Out of the 5. Chap of Micheas. And thou Beth-leem Ephrathah, Out of thee shall he come forth unto me, that shall be the ruler in Israel, whose goings forth have been from the beginning, and from everlasting. Out of the 9 of Zacharie. Rejoice greatly O daughter Zion: shout for joy O daughter jerusalem: Behold thy king cometh unto thee: he is just, and thy Saviour. Malachi the 4. Chap. and 2. ver. Unto you that fear my name shall the sun of righteousness arise, and health shall be under his wings. There are many other places: But behold the chief out of the old Testament. They of the new are innumerable, for all the new Testament beareth witness of jesus Christ, and divers have been already alleged in that consideration out of the 16. Chap. of S. Matthew. Who say you I am? Simon Peter answered, and said, Thou art Christ the son of the living God. Out of the song of Zacharie: that is in the 1. Chap. of S Luke. Blessed be the Lord God of Israel, because he hath visited and redeemed his people. And hath raised up the horn of salvation unto us in the house of his servant David, as he spoke by the mouth of his holy Prophets which were since the world began, that we should be saved from our enemies, etc. Out of the 2. Chap. of S. Luke, being the song of Simeon. Lord, now lettest thou thy servant departed in peace according to thy word. For mine eyes have seen thy salvation, which thou hast prepared before the face of all thy people, a light to be revealed unto the Gentiles, & the glory of thy people Israel. Out of the 1. of S. john. The Law was given by Moses: but grace and truth came by jesus Christ. This is the Lamb of God, that taketh away the sins of the world. Simon said, we have found the Messiah, that is as much to say, as Christ. A Meditation out of Chrysostom upon this place of the 1. of S. john: All we of his fullness have received grace for grace. WIthout jesus Christ we can find no grace: and if we do think to draw any thing without him, those are as it were dead Cysternes: But behold a good spring, & a flowing fountain, to wit, our Lord jesus Christ. For that he hath, he hath it not by love or by participation, as other creatures have: but he hath it as the spring and fullness of all good things. O what comfort is it, in that this fullness is not shut up, or hid for Christ only, but that it is opened unto us, to the end that out of the same may be powered upon us all those graces which for us are necessary. And yet there is much more. For let us draw from hence so much as we will: yet, all plenty and fullness daily remaineth in Christ, and he doth never lessen any whit his abundance in giving unto us: and thus he doth even fill us again with the floods of his graces. For the Prophets and Apostles have all drawn of this fountain: To be short: Man hath nothing except that which proceedeth from this fullness. O Lord blessed are those which have this good hap to participate of this. For thou Lord art not niggardly in thy gifts. Thou givest unto us grace upon grace. Thy blessings are manifoldly heaped up, and they are sovereign. As soon as thou givest us forgiveness of our sins, so soon thou dost bestow upon us everlasting life. So that one grace followeth upon an other. For as much then O heavenly father as thou dost store us with so excellent riches, give unto us grace, O good God, to honour thee: & also to despise the world, that hath not this fullness of grace, that we may for evermore depend upon thy great mercy. Upon this place out of first Chap. of S. john. No man hath seen God at any time, the only begotten son, which is in the bosom of his father, he hath declared him. CONSIDERATION. WHat maketh this for us, will some say, if ye do assure you to believe that out of the divine fullness, all abundance of grace is given unto us? Who is he that hath seen God? Who was his counsellor? Esaiah. 6. It is the son who hath revealed him to us, who was with the Father from everlasting. Now as touching us, we alas never saw God. Exod. 33. For the very Angels do hide their faces before him. And man unless that he died could never see his majesty: yea, man such as he is on the earth, a sinner and mortal. But oh, happy and blessed shall that day be, 1. john. 3. and this hour ought to be desired of us, when as we shall see this great God, such as he is: with a soul altogether clean, and a glorified body. The knowledge of God from henceforth is unto us, as Nazianzen saith, in respect of the spirit, as the sun is unto the body. This is a light well liking unto us, but happy is the soul that shall see him face to face, and in seeing him, shall live for evermore. In the meanwhile, let us put our trust in the son, who speaketh in his Gospel of that which he hath seen, and hath partaken his secrets unto us, john. 15. as unto his friends and lovers. Upon the 3. Chap. of S. john. God so loved the world, that he hath given his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. MEDITATION. S. Paul oftentimes saith, how he would not boast but in jesus, and the same crucified. And in deed if man would consider these things at leisure, which are contained in this sentence of S. john, he would easily agree with that which S. Paul speaketh, and should find, that there is no knowledge in the world, that giveth so much contentation, as the knowledge of God's love through jesus Christ, in such sort as this sentence of S. john ought to be as a precious, owel, which a man daily weareth about his neck: even so ought we to imprint in our hearts, this excellent witness of God's love. For what are men, that GOD loveth them? What cause hath the immortal, to love the poor worms of the earth? The righteous, to love sinners? The Master, the ingrate, and unfaithful servants? Are we not of nature the children of wrath? Ought he not without ceasing, rather to represent unto us the hatred and the just anger of this mighty God, and that because of our corruption? And moreover, if GOD had been affectioned to some just or excellent men, yet say I, this should be greatly to debase him. But O divine love: Oh wonderful divinity. Thou hast loved the world, without considering any certain world, any Sex, any Quality: yea, all the creatures which are come of the earth since Adam and Eve, men and women, great and little, poor and rich, fools & wisemen. And all the cause and occasion that thou hast had to favour them, was not for their beautiful eyes, but it was even thy great and extreme bounty. All their righteousness is as an unclean cloth before him. Esaiah 64. And their excellency is but as a flower, Esaiah. 40. which withereth and fadeth from day to day. Therefore, it hath pleased thee O God to love man. But what, say I to love? What tongue shall not judge himself unsufficient: yea, what heart shall not be unable, to deduct or comprehend this so great a love, which hath brought thee to give one only and innocent son to death, and that to give life unto those creatures that are so unthankful and so corrupted? Where is it, that one shall find a man in this world, that will pledge himself, even to suffer death for an other, were he his friend, and an honest man? Truly it is very rare. But what? O Lord, thou hast done truly more: For thou hast not given an Angel, or an Archangel, but thou hast given thy only son unto a sorrowful and most shameful death, for to redeem thy enemies, that were revolted from thee: but alas, wherefore is not this friendship alike? Wherefore do we not love thee with a burning desire, as thou hast loved us? Wherefore complain we of a little earth lost in thy Service: and thou hast not complained at all of the death of thy well-beloved son of thy delight, when the question was of our redemption? When a prince doth not give us his good countenance and favour, than we are sore troubled and grieved: and yet in respect thereof we make, ah alas, but small reckenning of thy love, which art the king of kings, and the eternal God. Therefore that which we do want, is, that we do not sufficiently taste how much the Lord is good and sweet. Seeing now O Lord that thy love is endless, grant us hearts, that may comprehend his infinite goodness, and that we may forthwith feel therein an endless comfort, which may swallow up all the sorrows of this wretched life. So be it. Out of the 6. of S. john. Simon Peter answered jesus, Master, to whom shall we go? Thou hast the words of eternal life. And we believe and know that thou art the Christ the son of the living God. Out of the 3. Chap. of the first to Timothy. Without all gainsaying, great is the mystery of godliness, to wit, that God is manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and ascended up in glory. Out of the 4. Chap. of the first Epistle of S. john. Hereby know ye the spirit of God. Every spirit, that confesseth that jesus Christ is come in the flesh, is of God. And every spirit which confesseth not, that jesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whom you have heard how that he should come, and now already he is in the world. And we have seen and do testify, that the father sent the son to be the Saviour of the world. Whosoever confesseth that jesus is the son of God, in him dwelleth God, and he in God. And we have known and believed the love that GOD hath in us. Here followeth: Which was conceived by the holy Ghost, borne of the virgin Marie. CONSIDERATION. THis is not unto us, as saith S. Basyl, in a Sermon which he made of jesus Christ's human nature, neither for us, much to inquire, how Christ is come down here below: And wherefore God is served with such a mean rather than with any other: For thou man (saith he) thou wast lost, and so recoiledst back from the face of thy God, that thou couldst not come near thereunto. Sith now that he is so humbled and brought low to come unto thee, wouldst thou dispute much thereupon? Rather acknowledge in all humbleness, this blessing of the son of God, yea and with as great affection as thou canst or mayst: who is according to the everlasting divine nature engendered by the Father, not made, nor created, as it is said in Athanasius Creed, both without Mother and without beginning: but is according to the human nature a like unto us, sin excepted, begotten of a woman, and the son of David: In such manner as Sedulius saith in a Hymme, The creator of the world hath taken shape of a servant, to the end that he might redeem our flesh through his flesh, and that those should not perish whom he had created. Therefore, behold two natures, but knit together in such sort, as there is but one only Saviour: even as the soul and the body are gathered together in one only man, in the mean time keeping their proprieties as it is known, that some proprieties are of the body, & others of the soul: but let a man mark them, & put a difference between those proprieties, yet doth he not therefore separate the body from the soul. The scriptures then, and also the ancient Doctors, speaking of jesus Christ, have sometimes respect unto the propriety of the natures: And then it is said: that Christ knew not the hour of judgement, when he was wrapped up in swaddling bands, when he did increase in all wisdom: and had respect but unto the human nature. Sometimes that he is the Image and brightness of his father, that he will be with us even unto the end of the world: 1. Cor. 2. having respect unto his nature and divine Majesty. And sometimes the scripture doth consider these two natures of Christ knit together. When it is said, that the Lord of glory was crucified. Wherefore? Because that Christ hath yet suffered in the flesh. Yet so it is, that he who hath suffered, was the Lord of glory. For this flesh is knit with the eternal word of the personal union. So it is said, that God hath redeemed us by his blood: Acts. 20. because that this blood is the blood of this body, which is knit with the son of God. As we do say for the union of the body with the soul, when a man is dead, albeit that there is but the least part dead, to wit, the body, the soul being as we know immortal. From whence heresies do proceed. This is to be noted: because the most part of heresies do come forth in that, whereas either a man confounds the natures of Christ, or that one sundereth the natures, and they leave not this ground or this foundation that we have in the scripture, to wit, that there is but one Christ. And that this Christ is as mediator knit unto two natures, and to acknowledge them, it is necessary that the proprieties do remain. For how should we know the human nature, if it were invisible, and in all places as some dream? What God should jesus be, if he were created, even as Arritus did blaspheme? The human nature therefore of Christ hath received great prerogatives, Prerogatives of Christ's human nature. as to be sanctified from the beginning by the holy Ghost, to be knit with the divine nature, and to abide in the same: so as of this man, it is said, that he is the son of God: as in having all fullness of grace, all treasures of wisdom in the eternal word, which is declared and laid abroad in the human nature, and so far forth as was needful, and might bring to him. To be short, we must hold that as the human nature taken to the son of God, hath not weakened the divinity: So hath not the divinity swallowed up the deity, nor consumed the humanity, as the Schuencfeldians thought. For our saviour is true God, and man, and not a man deified. Moreover, we must have daily remembrance of our religion, which is faith, whereunto all curiosities are contrary: These mysteries as this is the greatest of all, and the true secret of God, having ordained that his everlasting son should take upon him human nature, that in our flesh he might make satisfaction for our sins. These mysteries I say, we do believe them, when as all human reason, all discourse, and all the world would say or think to the contrary. And in thus believing, we are not lead by opinion, or ill grounded, but assured of a most certain knowledge, that is more surer than all the sciences of the world, because that it proceedeth from the show of the spirit of God. Hear follow certain goodly places of the conception and birth of jesus Christ, out of the 1. Chap. of S. Luke. THe Angel said unto Marie: Lo, thou shalt conceive in thy womb, and bear a son, and shalt call his name jesus. He shall be great, and shallbe called the son of the most high: and the Lord God shall give unto him, the throne of his father David. And he shall reign over the house of jacob for ever, and of his kingdom shall be none end. Then said Marie unto the Angel: how shall this be, seeing I know not man? The Angel answered and said unto her, the holy Ghost shall come upon thee, and the power of the most high shall overshadow thee, therefore also that holy thing which shall be borne of thee, shallbe called the son of God. Therefore behold three great prerogatives in this child that is given unto us. First, this person is the son of God. Secondly, eternal king, & established for Messiah, and true restorer of the throne of David, and of the Church, head and chief thereof, that which a man cannot speak of any creature. Thirdly, he is the holy, as many times he is so called in the prophets, and hath in such sort taken our nature, as he hath made it holy from his mother's womb. This conception therefore by the holy Ghost, is not that the spirit had been as the father, or as if his body were of a spiritual substance: But the Angel saith, that which seemed unpossible that a virgin should conceive, shallbe done by the virtue of God's spirit, to whom nothing is hard, and the same spirit shall make, the virgin not alonely to conceive and bear a son: but also to conceive and bear him, which shall be holy, and making holy all mankind, making holy the nativity and conception of all those that are of his faithful & chosen. Wherefore Christ was baptized. For that that he was baptized, and circumcised, was not in the respect of him that he had need of it, he who washed and circumcised our hearts: but because that he had brought himself under the law in our name, and being made our pledge, had charged upon him our sins, to make us learn, in what reverence we ought to have the Sacraments. Out of the 1. of S. john, ver. 14. This word was made flesh, and dwelled among us, and we saw the glory thereof: I say the glory, as of the only begotten son of the father, full of grace and truth. Out of the 1. Chap. of the Epistle of S. Paul to the Romans. God which had promised heretofore the Gospel, concerning his son, which was made of the seed of David, according to the flesh, and declared mightily to be the son of God, touching the spirit of sanctification and by the resurrection from the dead, that is to say, our saviour jesus Christ. Out of the 16. Chap. of the Romans. To him now that is of power to establish you according to my Gospel and preaching of jesus Christ, by the revelation of the mystery, which was kept secret since the world began: But now is opened and published among all nations by the scriptures of the prophets at the commandment of the everlasting God, for the obedience of faith: To God I say only wise, be praise for ever. Out of the 4. Chap. of the Epistle to the Galathians. When the fullness of time was come, God sent forth his son made of a woman, and made under the Law, that he might redeem them which were under the law, that we might receive the adoption of the sons. Out of the 2. Chap. of the Epistle to the Philippians. Let the same mind be in you that was even in Christ jesus, who being in the form of God, thought it no robbery to be equal with God. But he made himself of no reputation, and took on him the form of a servant, and was made like unto man, and was found in shape as a man. He humbled himself, and became obedient unto the death, even the death of the cross. Out of the second Chap. of the Epistle to the Hebrews. For as much then as the children were partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death him that had the power of death, that is the devil. And that he might deliver all them, which for fear of death, were all their life time subject to bondage. For he in no sort took the Angels, but he took the seed of Abraham. Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, & a faithful high priest in things concerning God, to the end he might make reconciliation for the sins of the people. Born of the virgin Marie. The history of the lords Nativity we have it with all the circumstances thereof in the 2. Chap. of S. Luke. How he was borne under Octavian Augustus the Emperor. Born in Bethlehem the city of David, was wrapped in swaddling clothes, and laid in a cratch: for he became poor, to make us rich. 2. Cor. 8. Chap. This birth was by the Angels declared to the shepherds. Moreover the wise men of the East were guided by a star unto Bethlehem. 2. of S. Matthew. A MEDITATION upon the conception and birth of jesus Christ after the flesh. WHo is he that would not desire to behold with all reverence, and with great wonder, this mighty mystery of our God, concerning the incarnation of jesus Christ, and our redemption: seeing that the very Angels, desire to look thereon, as S. Peter speaketh, in his 1. Chap. 1. Epistle? For it is the Gospel that doth declare and reveal this hidden secret, Rom. 16. at all times figured through divers ceremonies, and truly fulfilled in the latter days. O that so many kings, patriarchs & prophets have desired to see him: but now men make little account of this so great a secret. O how beautiful are the feet of them that do declare unto us this Gospel of peace. O and how much are the heretics to be abhorred, that would turn away from us the knowledge of this Christ, true God and man: who hath not done this honour unto the Angels, to take upon him their nature, & to redeem them which were fallen: but hath showed this favour unto us poor● worms of the earth, Psal. 51. as to take on him our nature. We, alas, are conceived in sin, and in iniquity: But the holy of the Lord, which was conceived by the working of the holy spirit, is come into the world, to sanctify & save us. Ephes. 2. We are borne the children of wrath: But the well-beloved of the heavenly father, was given for us: and now is our nature in honour and grace, because that the everlasting word was made flesh: not leaving that which it was, but taking unto him that, that he was not, that is to say, our nature. ●. john. 1. O what an excellent word: considering that is spoken of it, that it was and did always rest with God, as the second person of the divinity: but if a man have respect unto his essence, it was, and is God as S. john saith in the same place. And that it is so, all things have been made by it, the life, the light, and all fullness is in it. By it hath the Lord spoken, and revealed the secrets of Paradise. But what is it, that this hath taken & knit with him this word? Our flesh. And what is our flesh? Flesh. When as the scripture would speak of our poorness, it calleth us flesh, as in the 78. Psalm: And the Lord remembered that they were but flesh. Howsoever that jesus had taken upon him all our nature, that is to say, the body and the soul, as he is the redeemer of all mankind: yet so it is, that we be but flesh, and rottenness. He hath not therefore taken this flesh, which was sinful, or the affection and passions of the flesh: but the substance, the weaknesses, and the alterations, that are in the flesh, here withal did he charge himself. He was not then ashamed of us, as the Schuencfeldians think that it should be to debase him too much, if it were said, that he had been made flesh. For the scripture saith the same, that he was made flesh, that is yet a more vile word, than the word creature. But as S. bernard saith. The more that thou considerest the humility of Christ, so much the more seest thou thy glory, and the honour that God hath done unto thee, how also God hath exalted thee, and hath given thee a name above all names: in such sort, as they that forsake and despise thee, shall one day feel that they shall have to do, not with any poor creature, but with the king of kings, and with the judge of this world. A prayer of S. Jerome, concerning the incarnation of jesus Christ. O Lord jesus thou art my God, and my saviour that hast suffered for me. And although thou wert true God, before all ages, begotten everlastingly of the father, & of an unsearchable generation: yet wouldst thou to be conceived in the womb of a virgin, and to be made man like unto me: and in such manner, as thou art true God and true man. For thou hast in such sort taken human nature in the virgin's womb, as thou art God and man, so as the divinity is not the humanity, neither the humanity the divinity. Thy two natures are not confounded, and yet do they make one & the self same person. O eternal word, that was made flesh to become our brother. Thou hast had hunger and thirst. Thou hast taken our weakness upon thee, sin excepted, which did never enter in thee, as we bore it even from our mother's womb. Now in thee O Lord dwelleth bodily all fullness of grace and divinity. Thou art made less than the father, if a man do respect thy humanity. And if one do consider thy divinity, thou art equal unto him: and now, that thou hast debased thyself, he doth acknowledge thee for his well-beloved son. O good saviour have mercy on thy brethren: come unto them and dwell in them. A prayer concerning jesus Christ, for to know him rightly. O Lord my God, seeing thou hast provided for us so precious a gift, giving unto us thy son jesus, fill my soul with the feeling of his bounty: kindle in me a true desire of thy dear son, and of his grace: quench in me all evil affections: neither suffer that my soul be vexed by worldly cares, but lift it up O Lord, and draw it unto a perpetual meditating of thy son my redeemer. Let his name be in my mouth: let his mercy be shed in my heart, to run through all my bones & marrow: and that I may never taste any other thing, than this good saviour, that is dead for me. Grant me also grace, to correct my manners, and take away from me that which displeaseth thee, for to give me that which is agreeable and pleasing unto thee. Alas, who shall make man clean that is conceived in uncleanness, if he be not washed and made righteous by thy son jesus? My health lieth in thee good GOD, and my weakness is before thee. heal this, and by thy grace grant unto me the other. For it is thou that healest the infirmities, and keepest them that are healed, and all through thy mercy. another prayer on the same matter. O Lord, if our eyes be so tender and weak, that they be not able to bear the light of the sun: how can we (alas) behold thee, if thou hadst not declared thyself in thy son, which is the eternal word, and brightness of thy glory? O wonderful secret, that is not understood by man's wisdom, the which is come out of the heavenly closet. This is it that GOD was made man: the everlasting is made mortal: he that was not subject to suffer, was made subject to suffer: the master to abide the death for his servants: and he which ought nothing hath paid the debt, to set us poor sinners free. O the great goodness of our saviour, to abide and suffer so much for us: O great power of our Lord jesus Christ, to overcome death. Hell had thought to have swallowed him up: but it is he that hath overcome hell. And in such manner it is come to pass therein, as unto fishes, the which are taken when they think to take the bait: even so death taking our redeemer was himself taken. And now Lord, who is he that will not trust in thee, seeing that thy son is risen again on the third day, so gloriously and tryumphauntly: seeing that he is ascended above all the highest heavens, and hath delivered man from his captivity, to make him way even unto the heavenly dwelling place? It is there where he sitteth on thy right hand, and where we do worship him with thee the father, and with the holy Ghost the comforter of the afflicted. This is thy son our Lord who is our life, and our resurrection. This is the hope, and trust of the afflicted: this is our light in our darkness: this is the dew of our thirsty souls. This is he that doth strengthen us in our weaknesses: and that healeth our wounds. We are sinners, but our sin is not so great and mighty as is his mercy. We be wanderers in this world, but he is our shepherd, and we do await upon him with a most earnest desire, that our bodies may be alike unto his glorious body, and that we may O mighty God behold thy face. A prayer and meditation upon the birth of jesus Christ, taken out of the 15. Chap. of the Meditations of S. Augustine. O Exceeding goodness, O inestimable love of thee my God, who hast given thy son to redeem thy servant. God was made man, that man being lost, should be redeemed out of the devils paws. It must be O Lord true, that thy son jesus hath right tenderly loved mankind, seeing that he hath not alonely brought him self so low, to be willing to become man, and to be borne of a virgin: but did willingly yield himself, unto the punishment of the cross, and that for our salvation. The good saviour is come unto us: he by his goodness is come, to seek out that which was lost: he hath sought out the lost sheep, and having found him, he hath taken him upon his shoulders, to carry him unto the sheep fold. O good Lord: O true shepherd: O wonderful charity. And who is he that may hear these things, without being astonished from the bowels of this mercy? Who will not marvel thereat, or rather rejoice therein, in that thou hast so much loved us? Lord, thou hast sent thy son in the likeness of a sinful man, that he who was without sin, might overcome sin, and that we might of thy righteousness rejoice in him. For he it is that is the true Lamb without spot, and that hath taken away the sins of the world, and that in dying hath destroyed death, and in rising again hath brought life. But alas, O Lord what shall I yield unto thee, for these so excellent benefits? What praises, what thanksgiving shall I give unto thee O Lord? Although we should be endued with the knowledge of Angels, yea, though all our members should be turned into tongues, yet should we be unsufficient, and unworthy to praise so great a loving kindness: for thy inestimable charity, that thou hast showed unto us poor and unworthy creatures, doth overcome all knowledge: Because that thy son hath not taken the seed of Angels, but of Abraham being made like unto us, sin excepted. Therefore, having taken human nature, and glorifying it, and through his resurrection decking it with immortality, he hath lifted up himself above all heavens, and hath placed him at thy right hand: where he is, he that is thy son, worshipped and feared of Angels. Now behold my comfort and my hope, and we all have a portion in his flesh. And since that he, that hath taken our flesh reigneth with it, I do believe that I shall reign: because that my flesh is glorified in the person of Christ, we shallbe also glorified. Albeit that my sins may let me therein, yet will this conjunction that I have with Christ take away the lets. My God is not so rigorous and severe, to despise man, seeing he hath carried man and the human nature up on high. How should he forget that that he hath with him? Truly this good Lord is gentle and loving, and loveth his flesh. And if the Father love his son, as in deed he loveth him, he also loveth all the which doth appertain unto him, so that from henceforth, we be as raised up in Christ. We be already seated in the kingdom of God: since that the human nature is gone up thither with Christ. No man hath ever hated his own flesh. We be bone of his bone, and flesh of his flesh. Oh that this is a great secret saith the Apostle, this of Christ and of his Church. O wonderful thing, that the conjunction of human nature is made with the divine, without changing of natures, & also without any confusion of persons therein. For Christ hath so knit the natures together, as he both God and man, is in divine substance but one person, with the father and the holy ghost. O strange thing: we were not worthy to be servants, and now we be children and coheirs with Christ. And now I pray thee good God, grant me grace in good earnest, to acknowledge thy virtue that I may with a burning desire love thee all the days and time of my life, and that my faith, be stayed on my redeemer, who was seen in the world, and was lifted up into glory. It Followeth: Suffered under Ponce Pilate, was crucified dead and buried, he descended into hell. CONSIDERATION. ye need not to marvel, that in this Article of our faith, we do pass from his nativity unto his death. For first, all his life was a preparative unto death, & a perpetual passion. secondly, the death and passion of jesus was the true witness of his obedience, and then was ended this true Sacrifice, that hath abolished sin and death. Even as the ancient high Priests did take of the people that which they had to sacrifice: so hath he also taken of us our nature, and this body, which he hath sacrificed on the cross, being the sacrifice and the sacrificer. Therefore, he had will to suffer truly in our flesh, and to die, that in him we might have life: And that we may live and die in him, daily dying to the world & to vice, to live unto all righteousness, and to his glory who hath redeemed us. Death, the grave, & hell, are very terrible things, yea more than terrible: But jesus Christ hath triumphed over death, and arising again, he hath sanctified our graves, and hath by his virtue overcome the sorrows of hell, and hath broken all the bolts and chains, to make free, and to set in safety all his elect, so as there is no condemnation unto those that do believe in him. Rom. 8. Away with these sacrifices of these popish Priests, seeing that this true sacrifice made with the shedding of the blood of the Lamb without spot, john. 1. taketh away all the sins of the world. Places of the holy scripture, testifying the death and passion of jesus Christ. Out of the Prophecy of David, 22. Psalm. For Dogs have compassed me & the assembly of the wicked have enclosed me, they pierced my hands and my feet. I may tell all my bones: yet they behold and look upon me. According to the exposition of some: as if the should have said: he shall not be overwhelmed with troubles and sorrows. For he is the everliving son of of God, & of an everlasting generation. But this is for our sins and by the counsel of God that it should happen unto him. They part my garments among them, and cast lots upon my vesture. Out of the 69. Psalm. I was constrained to restore that which I took not. They gave me gall in my meat: and in my thirst they gave me vinegar to drink. A prophesy of the death and passion of jesus Christ. Out of the 53. Chap. of Esaiah. Surely he hath borne our infirmities, and carried our sorrows: yet did we judge him as plagued, and smitten of God. But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes are we healed. All we like Sheep have gone astray: we have turned every one to his own way: and the Lord hath laid upon him the iniquity of us all. He was oppressed, and he was afflicted, yet did he not open his mouth: he is brought as a sheep unto the slaughter, & as a sheep before her shearer is dumb, so he openeth not his mouth. He was taken out from prison and from judgement. And who shall declare his age? For he was cut out of the land of the living, and for the transgression of my people was he plagued. And he made his grave with the wicked, and with the rich in his death, though he had done no wickedness, Unto the rich, neither was any deceit in his mouth. Yet the Lord would break him and make him subject to many infirmities, This was joseph of Arimathe. when he shall make his soul an offering for sin, he shall see his seed and shall prolong his days, and the will of the Lord shall prosper in his hand. Of the abasing of jesus Christ in this world, Daniel also hath prophesied in the 9 Chap. and 26. verse. ANd after threescore and two weeks, shall Christ be slain, and shall have nothing, and some do translate, there shall none remain to help him, or he shall be altogether made of none effect. This death of Christ was figured by the offering of weathers and Lambs, and likewise by the offering that Abraham made of his son Isaac in the 22. of Genesis: The brazen serpent. and by the brazen serpent set up in the wilderness, whom those that did behold, were delivered from the venomous bitings of serpents: as it is written in the 21. Chapter of Numbers. This brazen serpent did signify, that Christ should take the form of a sinner, and should be notwithstanding without sin. That which was set up on a tree, did signify that jesus Christ should be lifted up upon a cross: as we do read it in the 3. of Saint john: As Moses lifted up the Serpent in the wilderness: so must the son of man be lifted up: That whosoever believeth in him, shall not perish, but have eternal life. And to show in deed that it was not in the brazen serpent, that had any virtue annexed to it, but that we ought to look more high: King Ezechias seeing how the people did go a whoring after this Serpent, ●. King. 1● he broke it in pieces, and named it Nehustan, that is to say, a vile thing, and worth nothing. The history of the passion and death of jesus Christ, we have drawn out by the four Evangelists, especially in the 22. & 23. of S. Luke. THe causes of the passion and death of jesus Christ, The causes of Christ's death. were first the unchangeable counsel and providence of GOD: as it is said in the second of the Acts and the 23. verse, He was delivered by the determinate counsel of God. And again the love of God towards mankind: God so loved the world, that he hath given his only begotten son as saith S. john in the 3. Chapter. And we do read in the 5. Chap. to the Ephesians and the 25. verse, how he also loved us, and gave himself willingly for us. If we must come unto other outward causes of this death, and which be inferior: there is the hatred of the devil, and the enmity, whereof it is spoken in the 3. Chap. of Genesis, between the serpent and the seed of the woman. There is likewise the envy of the Scribes and pharisees: as it is written in the 27. Chap. of S. Matthew and 18. verse. There is the cruelty of the jews and the treason of judas, as S. Steeven reproacheth them in the 7. Chap. of the Acts, that they were traitors, and murderers of the just. Notwithstanding, these were our sins that caused this death, as it is said in the 4. Chap. to the Romans. For our sins was he delivered to the death. The fruits and effects of the death and passion of jesus Christ. Out of the 12. Chap. of S. john, jesus answered them saying, the hour is come, that the son of man must be glorified. Verily, verily I say unto you, except the wheat corn fall into the ground and die it bideth alone: but if it die, it bringeth forth much fruit. Out of the 3. Chap. to the Romans. The righteousness of GOD is made manifest, by the faith of jesus Christ, unto all and upon all that do believe. For there is no difference, for all have sinned, and are deprived of the glory of God: justification in the blood of jesus. And are justified freely by his grace, through the redemption that is in Christ jesus, Whom God hath set forth to be a reconciliation through faith in his blood. Out of the 6. Chap. to the Romans. If we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, knowing this that our old man is crucified with him, To die unto sin that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead, is freed from sin: wherefore if we be dead with Christ, we believe that we shall live also with him. Out of the 8. Chap. to the Romans. What shall we then say to these things? if God be on our side, who can be against us? Who spared not his own son, but gave him for us all to death. How shall he not with him, give us all things also? Out of the first to the Corinthians 6. Chap. Ye are bought for a price: therefore glorify God in your body, and in your spirit: for they are Gods. Out of the 2. to the Corinthians. 5. Chap. God was in Christ, and reconciled the world to himself, not imputing their sins unto them, and hath committed to us the word of reconciliation. And he hath made him to be sin for us, which knew no sin, (to wit because that our sins were imputed unto him, and for them was made a sacrifice) that we should be made the righteousness of God in him: that which came also by imputation. Out of the 2 Chap. of the Epistle to the Galathians. For I through the law am dead to the law: and that I might live unto GOD I am crucified with jesus Christ. Thus I live yet: not I now, but Christ liveth in me: And in that that I now live in the flesh, I live in the faith by the son of God, who hath loved me and given himself for me. Out of the 5. Chap. to the Galat. They that are Christ's, have crucified the flesh with the affections & the lusts. Out of the 6. Chap. of the Galathians. The cross of Christ. God forbidden that I should rejoice, but in the cross of our Lord jesus Christ, whereby the world is crucified unto me. Out of the 5. Chap. to the Ephesians. Walk in love even as Christ hath loved us, and hath given himself for us, to be an offering and a sacrifice of a sweet smelling savour to God. Out of the 5. Chap. to the Ephesians, verse 25. Christ loved the Church and gave himself for it, that he might sanctify it, and cleanse it by the washing of water through the word: that he might make it to himself a glorious Church, etc. Out of the first Chap. of the Epistle to the Colos. verse 19 It pleased the Father that in him should all fullness dwell. And by him to reconcile all things unto himself, and to set at peace through the blood of his Cross both the things in earth and the things in heaven. And you which were in times past strangers & enemies, because your minds were set on evil works: he hath now also reconciled in the body of his flesh through death, to make you holy and unblamable, & without fault in his sight, if ye continue grounded and established in the faith. Out of the 2. Chap. to the Colossians. He hath quickened you together with him, forgiving you all your trespasses: in putting out the handwriting of ordinances that were against us: he even took it out of the way and fastened it upon the cross. Wherefore if ye be dead with Christ, from the ordinances of the world, why, as though ye lived in the world, are ye burdened with traditions? As touch not, taste not, handle not. Out of the first Epistle to the Thessalonians 2. Chap. Ye are become followers of the Churches of God which in judea are in Christ jesus: because ye have also suffered the same things of your own countrymen, even as they have of the jews who have likewise killed the Lord jesus. Out of the first of Timothy 6. Chap. I charge thee in the sight of God, who quickeneth all things: and before jesus Christ, which under Pontius Pilate witnessed a good confession: that thou keep this commandment without spot and unrebukable, until the appearing of our Lord jesus Christ. Out of the second of Timothy 2. Chap. This saying is true, if we be dead with him, we also shall live with him. If we suffer, we shall also reign with him: if we deny him, he also will deny us. Out of the 9 Chap. of the Epistle to the Hebrews. Christ being come a high Priest of good things to come, by a greater and more perfect Tabernacle not made with hands, that is not of this building, neither by the blood of Goats, and Calves: But by his own blood entered he in once unto the holy place, and obtained eternal redemption for us. For if the blood of Bulls & of Goats, and the ashes of an Heifer sprinckeling them that are unclean, sanctifieth as touching the purifying of the flesh: how much more shall the blood of Christ which through the eternal spirit offered himself without spot unto God, purge your consciences from dead works, to serve the living God? And for this cause is he the mediator of the new Testament, that through death, which was for the redemption of the transgressions that were in the former Testament, they which were called might receive the promise of eternal inheritance. And in the 24. verse. jesus is not entered into the holy places that are made with hands, which are similitudes of the true sanctuary: But is entered into very heaven, to appear now in the sight of God for us, not that he should offer himself often, as the high Priest entered into the holy place every year with other blood (for then must he have often offered since the foundation of the world:) but now in the end of the world hath he appeared once to put away sin by the sacrifice of himself. So was he once offered to take away the sins of many, etc. Out of the 10. to the Hebrews For with one offering hath he consecrated for ever them that are sanctified. Out of the first Epistle of S. Peter, the 3. Chap. It is better (if the will of God be so,) that ye suffer for well doing, than for evil doing. For Christ once hath suffered for sins, the just for the unjust, that he might bring us to God: and was put to death concerning the flesh, but was quickened in the spirit. Out of the 4 Chap. of the first of S. Peter. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he who suffered in the flesh hath ceased from sin, that he henceforward should live (as much time, as remaineth in the flesh) not after the lusts of men, but after the will of God. Also in the 13. verse. Rejoice inasmuch as ye are partakers of Christ's suffering, that when his glory shall appear, ye may be glad & rejoice. A prayer on the death and passion of jesus Christ. O Lord my God, since that this fair and goodly Image according to which man was created, was thus through sin disfigured, draw me near unto thy son jesus, in whom thou hast created us as it were anew. Acknowledge in me thy work, and blot out that which is not thine. Behold not that which is from me, or from Satan: Look O Lord upon the humanity of thy son, to take pity on mine infirmities: Consider the punishment of the redeemer, and forgive him his sins, whom he hath bought again. Wherefore was it, that he who was so obedient, should suffer punishment of disobedience, unless it were to save us? This is he, who is the good shepherd, who hath brought home the straying sheep, and hath presented before thy face those that were stragglers and runagates, by means of their sins. O good God, therefore look upon thy dear son spread abroad upon the cross, bow down thy head to see thy poor creatures, for the love of whom, thy well-beloved yielded up his spirit upon the cross, and hath bowed down his head. Behold his wounded hands, and forgive the offences of our hands. See his innocent side, whereout ran blood and water in the day of his passion. Alas good God, wilt not thou content thyself with so precious and dear a payment, as was paid for our offences? Behold the feet pierced with nails, which never walked but in thy laws, and in thy obedience, and have compassion upon us, which have walked in the way of sinners: O glorious passion, that hast slain our enemy Satan, and hast purchased for us so great a friend even the eternal God. O what an exchange is made, through this blessed and happy Passion, when as everlasting life is offered unto us, in stead of eternal torment. Thy son went down to hell, His desceding into hell. and hath felt the horror and wrath that we had deserved, to exalt us into heaven. O death where is thy strength? O hell where is thy dread and fear, sith Christ hath redeemed us from both? O good God grant me grace now, that as thy son hath suffered for my sake, so many torments and rebukes, that I also may patiently abide punishment for his name. And as he was stripped out of his garments, to go to the cross, so let me be unclothed of these worldly cares, and uncovered of my fleshly affections, yea and above all, of pride & of presumption, to be arrayed with a true faith, and with pitiful and hearty affections towards my neighbours. And even as the same jesus Christ did make a free confession before Ponce Pilate, so likewise before all the judges of the world, yea, before all men, let me also confess him, when I shall have need. Pilate the unjust, O my God hath condemned the just: But thou just Lord, have mercy on me unjust, for thy sons sake unjustly condemned: who was hanged on a tree, and made accursed, that I might be blessed in him and by him, granting me grace daily to die to sin and to live to righteousness. So be it. Errors contrary unto the afore said Article of jesus Christ's death. They that think, how he hath made a show to suffer, and hath not truly suffered in the flesh. 1. Pet. 3.18. Item the Schuencfeldians that think, that the divine nature hath suffered: because that the son of God hath suffered in the flesh, the divinity being unsufferable. They that seek other sacrifices and offerings for sin, than the only sacrifice of Christ once suffered on the cross for all. Philip. 3. They whose bellies is their God, which are enemies to the cross of Christ, and would have a vellot Gospel. They that live in all worldly wantonness not having any mortification. They that do worship crosses of wood, stone or of silver, in steed to worship and honour him, that was crucified, and in place to bear the true cross, which they do cause the poor martyrs to carry. To be short, these here tread under their feet the blood of the covenant, as it is said in the 10. Chap. to the Hebrews, that having the knowledge of the truth, do willingly sin, neither will they amend their lives. The third day he rose from the dead. A prayer and meditation upon the Lords rising again. NOw praised be God, since that which was esteemed most to be feared of the world, very death, is now overcome and destroyed. Praised be the Lord, by whom death hath lost her sting, and that there is no more condemnation for us. Now it is that sin is overcome, sith that Christ is risen. For seeing that he was our pledge, if death had yet any power against us, it had kept our pledge. But for somuch as he is risen and was not kept in the grave, we see how he hath destroyed death, and hath brought life and immortality unto light through the Gospel. 2. Tim. 1. Our righteousness is now manifested: for if the righteousness of Christ that was given and imputed unto us, had not been perfect, he had still been kept by death and hell: For death is the reward of sin. Romans. 6. Let us therefore, rejoice for such a saviour, Rom. 4. that was dead for our sins, and is risen again for our justification. This is the cause why the Evangelists and the Apostles have made thereof so often mention, as is to be seen in the 2. Chap. of the Acts, and in the 15. Chap. of the first to the Corinth. O Lord give us also grace, that we be not drawn away, in the desire of earthly things, neither yet to be buried in worldly cares, but that being risen again with thy son jesus, we may seek the things from above, Colos. 3. even until such time as our bodies be raised also, at the last coming of jesus Christ. The history of the resurrection, is right diligently brought forth by the Evangelists, Matth. 27. to show the folly of the Scribes and Pharisees, who having rolled a great stone on the tomb, thought to let this rising again and moreover to hide it: afterwards they gave money that they should say how he was taken up by his disciples. THis was the cause wherefore he was yet conversant in the world 40. Christ's appearings. days after his resurrection: and appeared unto his, diverse times showing them his hands, feet, and wounds. S. Mark maketh mention that he appeared three sundry times, and that the Angel declared his rising. First he did appear to Marie Magdalene: the second time he did appear unto two that were in the way going into the fields: the third● time, unto the eleven, that were sitting at a table. Likewise S. john 20. Chapter, S. Luke. 24. do make mention of three appearings, and S. Matthew in the 28. of two appearings. S. Paul in the 15. Chap. 1. Epistle to the Corinth. reciteth many appearings, & how he was likewise seen to more than 500 brethren. But specially he appeared unto S. Peter, that had denied him, as we read in the 24. of S. Luke. and in the 15. of the first Epistle to the Corinthians. The fruits and effects of jesus Christ his resurrection. Out of the 2. Chap. of the Acts. Psalm. 16. Whom God hath raised up, and loosed the sorrows of death, because it was unpossible that he should be holden of it: for David speaketh of him. I have set the Lord always before me: for he is at my right hand, therefore I shall not slide. Wherefore my heart is glad and my tongue rejoiceth: my flesh also doth rest in hope. For thou wilt not leave my soul in the grave, neither wilt thou suffer thy holy one to see corruption. Thou wilt show me the path of life, in thy presence is the fullness of joy. Men and brethren, I may boldly speak unto you, of the patriarch David, that he is both dead and buried and his sepulchre remaineth with us unto this day. Therefore seeing he was a prophet, and knew that God had sworn with an oath to him, that of the fruit of his loins, he should raise up Christ concerning the flesh to set him upon his throne: He knowing this before, spoke this of the resurrection of Christ, that his soul should not be left in grave, neither his flesh to see corruption. This jesus hath God raised up, whereof we all are witnesses. Out of the 5. Chap. of the Acts, 30. verse. The God of our fathers hath raised up jesus, whom ye slew, and hanged on a tree. Him hath God lift up with his right hand, to be a prince and a saviour, to give repentance to Israel, and forgiveness of sins: And we are his witnesses concerning these things which we say: yea and the holy Ghost, who God hath given to them that obey him. Out of the 14. Chap. to the Romans. Whether we live, we live unto the Lord, or whether we die, we die unto the Lord: whether we live or die we are the Lords. For Christ therefore died and rose again, and revived, that he might be Lord both of the dead and the quick. Out of the 6. Chap. of the first Epistle to the Corinthians. God hath also raised up the Lord, and shall raise us up by his power. Out of the 15. Chap. and the first Epistle to the Corinthians. Now if it be preached, that Christ is risen from the dead, how say some among you, that there is no resurrection of the dead? For if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen then is our preaching vain, and your faith is also vain. Out of the 4. Chap. of the 2. to the Corinthians. We know that he which hath raised up the Lord jesus, shall raise us up also by jesus, and shall set us with you. Out of the 1. Chap. to the Ephes. The Lord give unto you the spirit of revelation to understand the exceeding greatness of his power which he wrought in Christ, when he raised him from the dead, etc. Out of the 3. Chap. to the Colossians. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things which are above, and not on things which are on the earth. Out of the 2. Chap. of the Second to Timothy. Remember that jesus Christ made of the seed of David, was raised again from the dead according to my Gospel: wherein I suffer trouble as an evil doer even unto bonds. S. Peter in the 3. Chap. of his first Epistle saith that we have witnessed with a good conscience before God, by the resurrection of jesus Christ. He ascended into heaven. CONSIDERATION. How is it, that death should be overcome, if we had not an other life, or an other hope, than in this vale of misery? And that we should here daily crawl in this dwelling place of serpents and dragons? What is it to come forth of the grave, if a man did not but enter into the world, which is but a gulf and bottomless pit of all evils? What had this been, if the children of Israel had gone out of Egypt, and if they had not been guided into the promised land flowing with milk and honey? To the end therefore that our deliverance might not be unperfect and maimed, and that we may know whereat we must aim or level aright: to be short, that we may see that our heritage is out of the power of the prince of this world, & from all the children of the world: this jesus our Lord would ascend into heaven, and that in the sight of all his Apostles, making his body to triumph, that a little before was crucified, taking again the full possession of that glory, which was not lost, john. 17. but as it were hidden, when as he did abase himself to present unto God this cleansing Sacrifice for our sins. O Lord, what are we, that thou goest up on high to prepare for us a place? Alas, we be not worthy to live on the earth. john. 17. As our fathers in deed were driven out of the garden, wherein thou hadst placed them: so dost thou now give unto us far better than that garden of Edon, out of the which was Adam & Eve driven, when as in our name and with our nature, thou takest possession of the most high heavens, and of the manner house of thy glory, to invest us thy children therein: to the end that where thou art, they may be there also. Alas Lord, is this reason, that thy servants should be as well as their masters? But also good God thou hast done unto us this honour, to call us thy friends to whom thou hast communicated thy secrets: to call us (O Lord jesus) thy brethren as we do read in the 15. of S. john. I will say no more servants: for the servant knoweth not what his master doth: But I have called you friends: for all things that I have heard of my father, have I made known to you. And in the 20. of S. john, where it is said unto Marie Magdalene: Go unto my brethren, and tell them that I am gone up unto my father, and unto your father, unto my God, and unto your God. O Lord, who shall comprehend sufficiently, & praise thy goodness? For that truly which thou hast prepared to thine, are things that the eye hath not seen, 1. Corinth. neither ear hath heard, neither came into man's heart. Give therefore unto us thy holy spirit, the which soundeth all things, to the end that we may understand and know those things that thou hast given us, and that in knowing them, we may account thereof, to forsake the earth and aspire unto heaven, where our head is, and where there is true fullness of joy and comfort. So be it. The history of jesus Christ his ascending is described unto us in the 16. Chap. of S. Mark and 19 verse. After that the Lord had spoken unto them, he was received into heaven, and sat on the right hand of God. In the 24. of S. Luke the 50. verse. After he lead them out into Bethania, and lift up his hand and blessed them, And it came to pass that as he blessed them, he departed from them, and was carried up into heaven. And they worshipped him and returned to jerusalem with great joy. In the first Chap. of the Acts, ver. 9 And when he had spoken these things, while they beheld he was taken up: for a cloud took him up out of their sight. And while they looked steadfastly toward heaven, as he went, behold two men stood by them in white apparel, which also said: Ye men of Galilee, why stand ye gazing into heaven? This jesus which is taken up from you into heaven so shall come as you have seen him go into heaven. Out of the 3. of the Acts, ver. 21. Whom the heaven must contain, until the time that all things must be restored which God had spoken by the mouth of all his holy prophets. Out of the 10. to the Romans, ver. 6. That righteousness which is by faith, speaketh thus: Say not in thy heart, who shall ascend into heaven? (that is to bring Christ from above) or who shall descend into the deep? (that is to bring Christ again from the dead). But what sayeth it? The word is near thee, even in thy mouth and in thine heart: this is the word of faith which we preach. As if he said, that all doubts are taken away by faith: and that the faithful are assured by jesus Christ to go up into heaven, and to enter into everlasting life. Out of the 4. Chap. to the Ephesians, ver. 7. Unto every one of us is given grace, according to the measure of the gift of Christ: wherefore he saith, when he ascended up on high, he lead captivity captive, and gave gifts unto men. Now in that he is ascended, what is it, but that he had also descended first into the lowest parts of the earth? He that descended is even the same that ascended, far above all heavens, that he might fill all things. A Meditation upon the said Text. And although the benefits of our saviour jesus Christ shall truly be felt, even now again in the life to come: Yet so it is that from henceforth we be already quickened by faith and are as it were set with him in heavenly places: as it is said in the 2. Chapter to the Ephesians, vers. 8. Moreover, I pray you how great is this consolation, that we have not only our pledge already in heaven: but also our high priest, that maketh intercession without ceasing for us, even as it is written in the 7. Chapter to the Hebrews. Furthermore S. Paul in this text out of the 4. Chap. to the Ephesians, where in we be greatly comforted, when he saith that our enemies, the world, the flesh, and the devil, were lead away in triumph, when as Christ ascended up into heaven. Wherefore should we then fear them? And this triumph was figured by the triumphs and victories, wherofare spoken in the 68 Psalm. But yet that we may not be deprived from the presence of our saviour, and that he is not retired from us in such sort, as we should no more rejoice in him: S. Paul declareth unto us, how it was expedient, according as Christ had said in the 16. of S. john, that I go away, and no more bodily to be conversant in the world. Because he had obtained for us many graces, whereof he storeth and decketh his Churches, and is present with us, as it is declared afterwards by the ministers of his word, How Christ is present with us. both the virtue and efficacy that he therein giveth: to be short, he is present with us, according as his spiritual kingdom beareth him: & he being our head, he doth govern and guide us by his holy spirit, drawing us unto him that we forsaking more and more, the world, and the earth, we may be made citizens in the kingdom of heaven, where he is & from whence we do await for him to be our full deliverance. S. Augustin therefore saith very well, in the 50. treatise o● S. john, & in the book of faith unto Peter, the 2. Chapter, If any man ask, how I shall hold Christ now, which is absent: Send unto him (saith he) thy faith, and thou shalt hold him. For our predecessors which were in his time, have seen him and laid hold of him in the flesh: hold thou him in thine heart. He truly hath set his body in heaven: but he hath not withdrawn his majesty from the world. And he would as touching his body be absent from us: to the end that our faith might be edified, which could not be truly faith, if it did bodily see, and hold Christ here. A prayer. O Lord our God, vouchsafe through thy goodness and mercy to fill us here full of thy graces, and join us together, through faith with thy son jesus, until that we be partakers of the fullness of thy glory, 1. Thes. 4. when we shallbe gathered together to be daily with the Lord. And sitteth on the right hand of God the Father almighty. CONSIDERATION IN these Articles of our faith, there is nothing superfluous. For the article going before doth show unto us, that he was truly received into heaven: which is the throne of God, Matth. 5. and the abode of the blessed: so that to ascend into heaven, is not a vanishing away: or as some do interpret it by a figure, to ascend into honour and high degree: but Christ is in heaven, from whence he shall come to judge the quick and the dead: and there where the place is for all the elect. Lib. de fide & Symbolo. Insomuch as S. Augustine sayeth: As it is a curiousness to ask how, or in what sort Christ is in heaven: so must we faithfully believe that he is there. But in the mean while, he is not there simply, as Henoche who was lifted up, or Helie that was ascended thither: Gene 5. 2. King. 2. or as the other his faithful members: but he is there as Head, and he is there as he that is set on the right hand of his father. For jesus Christ, as the son of God, hath had truly always all power in heaven, and in earth. And now this jesus, who hath taken human nature, this person that is true God, and true man, governeth all things and hath a glory and empire above all creatures, whereof it doth not follow, as some railers think, that this his human nature is in all places and every where. For although that the right hand of God, and his mightiness is infinite, yet is it not said, that he is made the right hand of God, or that the body of Christ is become the right hand of God: but that he is set at his right hand. Now to sit at the right hand of God, is not to spread his body throughout all, but to govern all with the father. And likewise that which is spoken of the whole person, cannot be particularly and simply understood of his human nature, which keepeth always his properties. Furthermore, the scripture by this sitting at the right hand of God, doth not conclude, that the body of Christ is throughout all: but that he is in heaven as it may appear by the places following. Out of the 26. of S. Matthew, verse 64. Hereafter shall ye see the son of man, sitting on the right hand of the power of God, and come in the clouds of heaven. Out of the 16. of Mark. jesus was carried up into heaven, and sitteth on the right hand of God. Out of the 2. Chap. of the Acts, verse 33. To wit as Christ and by his might. For he was laid in the grave awaiting the resurrection. How Christ sitteth at the right hand of God. Since than that he by the right hand of God hath been exalted, and hath received of his father the promise of the holy Ghost, he hath showed forth this, which ye now see and hear. For David is not ascended into heaven, but he saith, the Lord said unto my Lord, sit at my right hand, until I make thine enemies thy footstool. Therefore let all the house of Israel know for a surety that God hath made him both Lord and Christ, this jesus I say whom ye have crucified. Out of the 5. of the Acts, verse 30.31. The God of our Fathers hath raised up jesus whom ye slew and hanged on a tree. Him hath God lift up with his right hand, to be a Prince and a Lord, to give repentance to Israel & forgiveness of sins. Out of the 7. of the Acts, and 55. verse. S. Steven being full of the holy ghost looked steadfastly into heaven, and saw the glory of God and jesus standing at the right hand of God. Out of the 8. Chap. to the Romans, verse. 34. 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. Out of the 1. Chap. to the Ephes. verse. 20. According to the working of his mighty power, which is wrought in Christ, when he raised him up from the dead, & set him at his right hand in the heavenly places far above all principality and power, & might, and domination, and every name that is named not in this world only, but also in that that is to come. And hath made all things subject under his feet, and hath appointed him over all things, to be the head to the Church. Out of the 3. Chap. to the Colos. verse 1. Seek those things which are above, where Christ sitteth a● the right hand of God. Out of the first Chap. and the 3. verse to the Hebrews. The son hath by himself purged our sins and sitteth at the right hand of the majesty in the highest places. In the 13. verse. Unto which also of the Angels said he at any time, sit at my right hand, till I make thine enemies thy footstool? Out of the 8. Chap. to the Hebrews, verse 1. We have such an high priest, that sitteth at the right hand of the throne of the majesty in heaven, and is a Minister of the sanctuary and of the true Tabernacle. Out of the 10. to the Hebrews, verse 12. This man after he had offered one sacrifice for sins, sitteth for ever on the right hand of God. And from henceforth tarrieth, till his enemies be made his footstool. Out of the 12. to the Hebrews, ver. 2. Looking unto jesus the Author & finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the Throne of God. Out of the 3. Chap. and first Epistle of S. Peter, verse 22. Christ is at the right hand of God, gone into heaven, to whom the Angels and powers, and might are subject. A prayer. O Lord my God, give me grace, never to be ashamed of the Cross of Christ, seeing that he is exalted at thy right hand, and that he is the Lord of all creatures: And seeing that thou hast so much honoured our nature, let me despise all rebukes for thy name, and patiently await the hour, in the which all thy enemies shall be made thy footstool. From thence shall he come to judge the quick and the dead. MEDITATION. OH the wonderful counsel of God, that he who was wickedly judged under Ponce Pilate, is established, not only a mediator and Saviour, but also judge of the quick and the dead: O judge truly to be feared of all unbelievers: john. 3. For he that doth not believe in thee, is condemned, and subject already to perdition, Rom. 8. how proud and gallant soever he be: But yet to be desired, and awaited of all the faithful, to whom there is no condemnation, for so much as they are grafted in thee. Oh that divers and many times, do the faithful lift up their heads amongst these unjust and most tyrannous going forwards of these wicked judges, in so many torments and persecutions, daily looking for such a judge, who will judge the causes of his little ones, and those that the world treadeth under foot. Psal. 12. It is from heaven and not on the earth, that we must await for such a judge, who shall bring the hidden things, and shall do this honour unto his servants, that they shall be as his benchars, counsellors, and companions in judgement, as it is said in the 6. Chap. of the 1. unto the Corinthians: That the Saints shall judge the world, and in the 19 of S. Matthew: That the Apostles shall judge the tribes of Israel: insomuch as their glory, shall be the condemnation of the world, who did oppress them and persecute them. O Lord come quickly to judgement, that all eyes may see thee, yea those, who have pierced thee, Apoca. 1. and do daily make wars to thee in thy members. Witnesses out of the scripture concerning the judgement. In the 25. of S. Matthew, verse 31. When the son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate them one from an other, as a shepherd separateth the sheep from the Goats. And shall set the sheep on his right hand, and the Goats on the left. Then shall the king say to them on his right hand: Come ye blessed of my Father, inherit ye the kingdom prepared for you, from the foundation of the world. And unto those that shall be on the left hand: Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. Out of the 5. Chap. of S. john, verse 22. The Father judgeth no man but hath committed all judgement unto the Son, because that all men should honour the son, as they honour the father. As the Father hath life in himself, so likewise hath he given unto his son, to have life in himself, and hath given him power also to execute judgement, in that he is the son of man. As if he should say, although the father the son and the holy Ghost do work, judge, and govern together, yet will the Lord that we should cast our eyes upon the son of man, by whom we are guided, and through whom God hath declared himself. Out of the 17. of the Acts, verse 30. And the time of his ignorance God regarded not, but now he admonisheth all men every where to repent, because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath appointed, whereof he hath given an assurance to all men, in that he hath raised him from the dead. Out of the 5. Chap. 2. to the Corinth. We covet that both dwelling at home, and removing from home, we may be acceptable to him. For we must all appear before the judgement seat of Christ, that every man may receive the things, which are done in his body, according unto that he hath done, whether it be good or evil. Out of the 4. Chap. and 1. Epistle to the Thessalonians. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel and with the Trumpet of God: and the dead in Christ shall arise first: then shall we which live and remain be caught up with them also in the clouds, to meet the Lord in the Air, and so shall we ever be with the Lord. Wherefore comfort yourselves one an other with these words. Out of the 2. Epistle of S. Paul to the Thes. the first Chapter. For it is a righteous thing with God, to recompense tribulation to them that trouble you, & to you which are troubled, rest with us when the Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them, that do not know God, and which obey not unto the Gospel of our Lord jesus Christ: which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. When he shall come to be glorified in his Saints and to be made marvelous in all them that believe, etc. Out of the 3. Chap. 2. Epistle of to S. Peter. Against scorners or mockers. There shall come in the last days mockers, which will walk after their lusts, and say. Where is the promise of his coming? For since the Fathers died, all things continue alike from the beginning of the creation. For this they willingly know not, that the heavens were of old, and the earth that was of the water and by the water, by the word of God. But the day of the Lord will come as a thief in the night, etc. I believe in the holy Ghost. CONSIDERATION. AS it was said from the beginning, the Father, the Son and the holy Ghost are but one only true God, and this only true God is in such sort declared to the world, that the Father is named maker, the Son redeemer, and the holy ghost our Doctor and sanctifier. For albeit, that this Trinity worketh together, yet notwithstanding, for our great comfort, it is in such manner manifested, that we may acknowledge how all these three persons do work together in all things that do appertain unto our salvation. Now as the son is everlastingly begotten of the Father, so likewise doth the holy Ghost proceed everlastingly from the Father and the Son. So then believing in the holy Ghost, we do not believe that the holy Ghost is only some moving or inspiration: But chiefly we do believe, against the Macedonians ancient Heretics, that he is very true God, of the same substance that the father and the son is: see then wherefore we do believe in him. And we be also baptized in his name, as of the father and of the son, he is an eternal spirit, as it is said in the 9 Chap. of the Hebrews: and from him also cometh grace and peace as it said in the 1. Chap. of the Hebrews: Being the temple of the holy Ghost it is said that we be the temple of God. To be short, the father, the word, and the holy Ghost are all one: as it is said in the first Chapter of the first Epistle of S. john. Then do we believe, that for the love and in the name of jesus Christ, the holy Ghost doth comfort, wash, and sanctify us, and that by the inspiration of him the holy Prophets, and the Apostles have spoken, and it is called the gift of God: and in the 2. of the Acts: because that he, who is but one in himself hath brought forth diverse operations in us, of the which it is spoken in the 12. Chap. of the 1. to the Corinthians. And as S. bernard sayeth upon the Canticles we were dead in sin, and as stinking creatures, but jesus did embawlme us with his holy spirit, and hath anointed us therewith, to the end we might know, taste, and feel his mercy. This is the heat of the Sun which warmeth us. This is the goodly and fair water of the heavenly rivers, which doth refresh and water us. It is the Bawlme that embalmeth us, it is the Oil, which doth strengthen and make us glad. Now what tongue is it that can express this goodness of God towards us, of the Father that hath created us, unto his image, of the word who hath bought us again with his blood, of the Holy Ghost, that hath sanctified us by his power. Therefore let us give place unto this Holy Ghost, Ephe. 4. and let us not sorrow for our uncleanness, filth, and sin, that he may bring us into all truth, and that he may sanctify and strengthen us unto the end, comforting us in this Article of death, praying, Rom. 8. and sighing for us with groanings that cannot be expressed. Witnesses out of the holy Scripture concerning the Holy Ghost. Out of the 12. of Zacharie, verse 10. I will power upon the house of David, and upon the inhabitants of jerusalem the spirit of grace and of compassion, and they shall look upon me whom they have pierced. MEDITATION. BY the first Adam, alas, we become barren and unprofitable, & were shut out of the grace of God, but the Lord promising the establishment of his Church again by Christ, promised to pour out his gifts and graces in great abundance. For although, that in our father's days, God had wrought great favour unto the people, yet so it is, that this is proper unto Christ, to give unto us the spirit of grace, mercy, and invocation. And this is the richest gift that GOD could impart unto us, for so much as it is said in the 8. Chapter to the Romans: That we could not know how we were Christ's, and the children of GOD, without this spirit: For he was wonderfully and extraordinarily given in the day of Pentecost: But yet doth he daily join together his working with the preaching of the Gospel, and worketh in us, that we do call upon God with full assurance. Oh that this spirit of grace is to be desired. 1. Sam. 18. It is not this evil spirit, which was given unto Saul, that vexed and troubled him, but it is the spirit of grace and of compassion. This is the Lord, that we must worship in spirit and truth. Out of the 4. Chap. of the Evangelist S. john. jesus said unto the Samaritane: Whosoever drinketh of this water shall thirst again: But the water that I shall give him, shall be in him a well of water, springing up into everlasting life. A MEDITATION. OH how hath David truly felt the virtues of these living waters, when as he said in the 42. Psalm. Like as the thirsty Hart runneth with swift course unto the rivers of water: even so doth my soul also long and pant after thy divine grace. For what is it likewise, to enjoy all the pleasures of the world, since that they take not away his thirst, neither yet quench this alteration, but do increase and make the people like unto men filled with dropsies, which the more they drink, the more thirsty they are. But behold, two things, that this water doth greatly recommend unto us, whereof jesus Christ talked with the Samaritane. It is that they which drink thereof, are no more tormented with thirst: feeling in them a well of living water, that springeth up always without ceasing and cannot be drawn dry. Besides, this water that man feeleth in his soul, and that runneth about his heart, doth never forsake us: but quickeneth us unto everlasting life. Therefore, blessed are they, which do feel in their souls such a running water, which doth not for a truth spring out of the veins of the earth, but from the highest heavens, and out of the true heavenly paradise. Now as S. Chrysostom saith: This water is the strength and working of the spirit of God, working by the word of the Gospel. For it behoveth that we take heed of the error of the Massalians and Scuencfieldians: Against the Massalians who do separate the spirit from the word, and do dream; in the revelations of the spirit. But S. Paul teacheth us in the 3. to the Galathians, That we receive the spirit, through the preaching of faith: and in the second Chap. of the 2. Epistle to the Thessalonians he joineth together the sanctification of the spirit, and the faith of truth. Moreover, this spirit hath divers effects, and is by this occasion some times called fire, Matth. 3. because that it purifieth and consumeth our evil affections; and kindleth in us a zeal, as in the disciples going to Emaus, Luke. 24. whose hearts burned within themselves hearing jesus speak. Now it is also called water, through his working, because that this holy spirit refresheth us against the burning heat of temptations, and also doth wash and serve to quench the fiery darts of Satan: let it then never come to pass, Ephes. 6. for us to do as the idolaters, of whom God complaineth in the 2. Chap. of jeremiah: Who forsaking the fountain of living water, digged to themselves dead pits and dry cisterns, that can hold no water. Out of the 7. Chap. of S. john, vers. 38. joel. 2. He that believeth in me, as sayeth the scripture, out of his belly shall flow rivers of water of life. Now this spoke he of the spirit, which they that believed in him should receive. Out of the 15. of S. john. A witness of the spirit, and of the preaching joined together. When the comforter shall come, whom I will send unto you from the father, even the spirit of truth which proceedeth of the father, he shall testify of me and ye shall witness also because ye have been with me from the beginning. Out of the 16. of S. john. When he is come which is the spirit of truth, he will lead you into all truth: for he shall not speak of himself, but whatsoever he shall hear, shall he speak. Out of the 8. Chap. of the Epistle to the Romans. For if you live after the flesh, ye shall die: but if ye mortify the deeds of the body by the spirit, ye shall live. For as many as are lead by the spirit of God, they are the sons of God. S. Paul prayeth by the spirit. Out of the 15. Chap. to the Romans, vers. 30. I beseech you for our Lord jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers. Out of the 3. Chapter of the 1. to the Corinth. Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you? Out of the 12. to the Corinth. 1. Epistle. There are diversities of gifts, but the same spirit: and there are diversities of administration, but the same Lord: and there are diversities of operation, but God is the same, which worketh all in all. But the manifestation of the spirit, is given to every man to profit withal. Out of the 13. Chap. of the 2. to the Corinth. and 13. verse. The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you all. Out of the 4. Epistle to the Ephesians, vers. 30. Grieve not the spirit of God, by whom ye are sealed unto the day of redemption. Out of the 5. Chap. and the 1. to the Thes. Quench not the spirit. Despise not prophesying. Out of the 1. of S. john. 2. Chap. The anointing which ye received of me dwelleth in you: and ye need not that any man teach you, for the same anointing teacheth you. He would not simply say, that they have no need of instruction: but that they being kindled by the holy spirit, might not suffer themselves to be deceived by Antichrist a people altogether rude and ignorant. A prayer out of the 51. Psalm. Create in me a clean heart O God, and renew a right spirit within me. Cast me not away from thy presence, and take not thine holy spirit from me. Restore in me the joy of thy salvation, and 'stablish me with thy free spirit. I believe the holy Catholic Church. A consideration upon this Article. AS there is but one only true and very God, to wit, these three persons, the father, the son, and the holy Ghost: even so there is but one faith, whereof it was spoken in the former Articles. We do therefore protest now, that we do believe the Catholic Church: for we say not as before time, I believe in the Church: but it is God in whom we do put all our whole trust: it is he as we do read in the first Chap. of the apocalypse that is α & ω that is to say, the beginning and the end. And as it is written in the 43. Chap. of Esaiah: Before me there was no God that was the maker of the world, neither shall there be after me. I even I am the eternal, and beside me there is no saviour. What is it then to believe the Catholic Church? First it is to believe that whatsoever corruptions, idolatries, persecutions, and disorders there have been in the world, that this great God, creator, 1. Peter. 2. redeemer and sanctifier, hath gotten out his chosen people, whom he hath called out of darkness into his wonderful light, Psal. 147. unto whom he is revealed through his holy testimonies, the he hath washed and sanctified, 1. Tim. 3. and that is his Church, and the house of the living God, builded upon the pillar of truth, Matth. 16. & upon this corner stone which is Christ, so that the gates of hell shall not prevail any thing against it because that all things help unto the profit and wealth of the children of GOD, Rom. 8. 2. Tim. 2. and that this foundation resteth sure, how God knoweth those which are his, as in the times of Eliah he reserved to himself seven thousand men, 1. Kings. 19 which had not bowed their knees unto Baal. Secondly, we do witness, protest, and believe by this article of our faith, that we be members of this true Church, Heb. 10. and do join ourselves to it to be good & faithful citizens therein, Heb. 10. following the holy assemblies, and making that profession and confession of the name of God, that all true faithful aught to do. Thirdly, by this article we do believe and also do protest, that we do not acknowledge all assemblies indifferently, for the Church of God, but that as it is declared in the symbol of Nice, that which is Apostolic: that is to say, which doth hold itself unto the doctrine of the Apostles, and is not tied unto any certain place or city but is universal, gathered together by the preaching of the Gospel and through the use of the holy sacraments, Ephes. 1. Colos. 1. in all the parts of the world, under this only head, that is jesus Christ, 1. Colos. 12. in whom is grounded this communion of the saints, which in him are made members of one and the self same body, Acts. 2. partakers of one and the self same spirit, of the same Gospel, of the same sacraments, how so ever the outward ceremonies be not altogether alike, yet are they knit by the same bond of peace, and joined through the true love, calling upon one and the same saviour, and the awaiting as brethren, for one and the same heritage which is the blessed life. For these be the offerings, that God maketh unto his Church, which he hath purchased for himself, to wit, the forgiveness of sins, and the life everlasting, which a man can not find out of the true Church. Whereupon, it is to be noted, that the faithful are called holy, yea in earth, not that they should be perfect and void of sin, as some do imagine a perfection to be: for so should they have no more need of the forgiveness of sins: But they are called holy, because they are sanctified & because of their calling which is holy and to all holiness whereunto they do aspire without ceasing: not that they have already apprehended all, but because they do follow after, seeking to learn drawing towards the mark in respect of that heavenly calling as S. Paul saith in the 3. Chap. to the Philippians. Figures of the Church. noah's Ark. In the 7. Chap. of Genesis. By the flood every thing in whose nostrils breathed life, died: Noah only remained, and they that were with him in the Ark. And S. Jerome writing unto Damasus saith: that there is no salvation without the Church: and as there is but one Ark, even so there is but one Church: and as he himself writeth unto evander, we ought not to think, that the Church of Rome is any other, than that which is in other places of the world, where that jesus is worshipped, be it in France or in England, or else where. There is the Church, where it is bound in Christ and knit together by the band of love. But if we must speak of authority, the authority of the world is greater than the authority of a city, & the authority of Churches spread throughout the world greater than that which is in one place. A Prayer. O Lord our God and father, although that thy ordinance is, Genes. 8. that thou wilt not smite any more the whole world with the flood of waters, and that from hence forward the seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease, and that so long as the earth remaineth, in confirmation whereof, thou hast established the heavenly ark for a sign: Notwithstanding, O my God, what is this poor life, but a flood of evils? But in this, my soul is comforted, then when as namely in thy wrath, thou didst power out the overflowings of waters upon the land, then, at that time, O God, thou didst power out by thy favour, thy grace, and protection upon the Ark of Noah. For why was it that he did not perish with the rest? Did he see the same flood? Was he covered with the same waters? Yes truly. But in his Ark he had thy promise. He had thy grace which did defend him, in such sort as thousands fell at his right hand, and thousands at his left hand, he was sure under thy wing. So Lord, although that in this world a like flood of evils doth fall both upon the good and the evil, Eccle. 3. and that both the one and the other dies: yet we know, that thou wilt save those which are in the Ark of thy Church, and that have thy word, and thy promises, and with whom thou art reconciled: as thou hast promised by thy prophet Esaiah: Esay 54. That although for a time thou hidest thy face away from thine: yet nevertheless thou hast sworn as in the days of Noah, that thou wouldst no more suffer the waters to overflow the earth: so also hast thou sworn, that thou wilt be merciful unto thy people. 1. Peter. 3. Whereof thou givest unto us assurance in the sacrament of Baptism, in which thou showest unto us, both life and death: as unto Noah, death in the waters, and life in the ark. Our sins O Lord are (the means of thy wrath) sufficient to drown us: but in receiving us into thine Ark, which is thy Church, and graffing us in thy son jesus, whereto thou givest us a visible sign and testimony in baptism, we be saved and quickened. Albeit therefore though the faithful be in small number, as was also the family of Noah, made only of eight persons, yet suffer not that I turn away for this from thy Church: or that ever O my God this desperate spite take me, to drown and destroy myself with the multitude. But O heavenly father give me rather grace to watch, and to continue, that I be not overwhelmed, and set upon, by thy judgements: even as they were in Noah's time, which sported themselves and gave themselves over to their delights: Matth. 24. but rather that I may be found watching, and awaiting patiently, and constantly the coming of my good master jesus Christ. So be it. jerusalem was also a figure of the Church of God. For as it is said in the 122. Psalm: jerusalem is builded as a city, that is compact together in itself: whereunto the Tribes, even the Tribes of the Lord go up, (according to the testimony of Israel,) to praise the name of the Lord: It is called the house of the Lord, in the which the brethren are set in order. In the 56.7 of Esaiah the temple shall be called the house of prayer for all people. The tabernacle that was also so well-beloved, for the testimonies that God gave therein of his presence, Psalm. 84. and that there they did seek the Lord as it is said in the 33. of Exodus, was a figure of the Church, where is the meeting and congregation of the Lord. The Church in the 10. Chap. of S. john is compared unto a sheepfold, whereof jesus is the shepherd, and in the which the sheep do hear and understand the voice of the shepherd. In the 5. Chapter of the Epistle of S. Paul to the Ephesians, as also often times in the prophets, the Church is compared unto a well-beloved spouse, in whom the Lord taketh his pleasure, and of whom he is the head, as the husband of his wife, whom he maketh much of, and for whom he hath given himself. So then the true Church is compared in the scripture unto a heavenly jerusalem, Heb. 12.22. and hath most excellent titles, when as man doth respect the chosen of God, and the company of the true faithful, which the Lord knoweth and approveth. But when the scripture beholdeth this visible Church, and considereth it at once and outwardly, then is it compared unto a great field, that yieldeth maniefolde and sundry kind of grains, where amongst, and in which there is great store of darnel: or else like unto a net, Matth. 13. that hath taken all manner of fishes. For all they which are outwardly jews, as S. Paul saith in the 2. to the Romans, be not therefore very jews in deed. So likewise all they that say, Lord, Lord, Matth. 7. shall not enter into the kingdom of heaven. But God doth always reserve some seed, in the midst of these corruptions: and without that, we had as Esaiah sayeth, even a good while agone been as Sodom and Gomorra. Certain places of the scripture, concerning the Church of God, and the profit of his word. Out of the 93. Psalm, vers. 5. Thy testimonies are very sure O Lord: holiness becometh thy house for ever. Out of the 94. Psalm, vers. 12. Blessed is the man, whom thou chastenest O Lord, and teachest him thy law, that thou mayest give him rest from the days of evil whiles the pit is digged for the wicked. Out of the 119. Psalm, vers. 32. I will run the way of thy commandments when thou shalt enlarge mine heart. A prayer. O Lord my God because that the way of thy salvation is declared unto us in thy word, and that by so many testimonies of the prophets and Apostles, we do understand what is the true and right way, suffer me not to lose myself, wandering through the large way of the world and going in the counsel of the wicked: or following the traditions of men. Psalm. 73. Make me to know that all they which trust not in thee are in dangerous and slippery places. And suffer me not O good God, that in this fair way wherein thou hast set me, I wax feeble, or slowly walk, but that rather I may run out this holy course even unto the end, and that I may remain constant in thy obedience: and that I may by a true faith overcome the offences and lets, that Satan offereth unto them which do run unto thee. Alas O Lord I truly know that the best runners are some times subject to stumble, but keep me from falling: and if I fall, let thy holy hand relieve me and soon set me upright, that so Lord feeling thy goodness, and sweetness, that I serve thee not unwillingly and grudgingly, but where as in times past I ran after vanities and idolatry, I may now run O my God in the way that thy word doth appoint us: and to the end I may run, set my heart at liberty, Psalm. 32. for our spirits are naturally so much let with worldly cares, that we are become more duller and restive than ox or mule. But it is thy virtue wherein I so hope and trust: it is thy aid that I call for, that by thy mighty spirit, my weak spirit may be unswathed and unroled, there may be nothing to stay me from walking in thy fear, to the end I may vow myself in thy service. O Lord blessed are they which be in thy school, where thy word soundeth and thy spirit governeth, which comforteth and strentheneth us against all afflictions, namely against death: 1. Cor. 9 declaring unto us that we run not in vain, but for the uncorruptible crown of glory. O Lord give me grace so to run, that I may learn him and come even unto thee. We do require as David sayeth, Psalm. 119. in this world, they face in thy Church: But we do not see as yet thy face uncovered: we see thee in thy word, and in part. But O happy are we, when as we shall see thy glory, and that we shall see thee such as thou art, without sacrament or figure: enjoying the truth and presence of thy majesty. O God thou art my treasure, grant me grace to have my heart there, where my treasure is, and to meditate night and day in thy word, which is the light that guideth my steps, and is in tribulation more sweet unto my heart, than honey is unto the mouth. The reason of man was truly O Lord a goodly lamp, that thou hadst given unto man: but as it is darkened, it cannot show the way, which leadeth man from sin to righteousness, and from death to life: and they which otherways are not lightened but by the same, do perish as beasts. Psalm. 49. Now since it pleaseth thee to have a Church on the earth, which thou hast gathered together thorough the preaching of thy word, enlighten my eyes to behold and see the spiritual state and magnificence of this house, to the end I may love it, and delight myself therein. And because that I am a stranger in the land, enlighten me in such sort, that seeing the way of everlasting life in thy word, I may follow it, until I come unto the true country which is in heaven. Out of the 59 Chap. of Esaiah, verse 21. Behold my covenant with them faith the Lord: my spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, from henceforth even for ever. CONSIDERATION. THese words do declare unto us, that the only people which have the word of GOD, and the pureness of the Doctrine, are avouched the true people of the Lord. For with this word, God worketh, and unfoldeth the force of his spirit: Rom. 1. as by this occasion is the Gospel also so called the power of God, to salvation to all believers: to be short, by the mean of this word, 2. Cor. 5. and through the ministry of reconciliation, God hath established his covenant amongst us, being favourable unto us, and forgiving us our sins: Therefore, this Church is not governed by swords or by Crosses, but by the spirit and by the word of God: And because that this word, is everlasting, it is not in the power of the world to stop the course thereof. But God, to punish our unthankfulness, draweth it back sometimes from us, and in the mean while, it is in such sort, as he maketh it to wax fruitful elsewhere, and that which we do not see, our posterity shall see it, with whom the Lord hath also his covenant. O the folly of mankind, which heareth not wisdom cry out in the streets and biddeth us come unto her. Prou. 1. Therefore of good right doth she laugh at the destruction of all those which despise her. A Prayer upon this place. Out of the 15. Chap. of S. Matthew. Every plant, which mine heavenly Father hath not planted, Prou. ●0. shall be rooted up. O Lord my God, because that thine only word is pure, clean, and a buckler unto all those that trust in thee, give me grace to love thee, and since that thou thyself invitest us unto the wholesome waters, that thou givest for nothing, guide me unto those running brooks: keep my soul from being led away by this enemy, which soweth Cockle, and evil herbs in the world: 1. john. 4. Give me the spirit of discretion to prove the spirits, and suffer me not to be lead with every wind of Doctrine, 2. Tim. 1. but daily to hold the true pattern of thy wholesome word, 1. Cor. 11. which is in faith and love in jesus Christ. And albeit to prove thine, thou dost suffer many times the evil plants to increase, and permittest heresies as is to be seen of old, when as the blasphemy of the Arrians took root as it were in all the East, and in our days popish Idolatry hath done in the West. 2. Thes. 2. So in likewise have we also seen how thou hast unrooted them, and manifested the dreams of men, so that there is none now deceived but those, whom despise the truth, and love the Epicures life, yielding themselves worthy to be led away by the spirit of blindness and error. In the mean while O GOD beat down them which make Sects, Partialities, Rom. 16. and Scandals a part, against the pure Doctrine: grant power and might to the Ministry of thy holy Gospel, that all heresies and errors may be rooted out of men's hearts, and that in quiet peace and concord we may praise thy name all the days of our life. Also show thy favour unto us, and now that it is so late, in the end of our time, yea and that it seemeth, O Lord, that this fair sun of truth would go to rest, whom thou hast showed in the world, Mat. 28. may remain with us, and strengthen us in thy knowledge, following this thy promise, that thou hast made to be with us even unto the end of the world. So be it. Of the hearing of the word of God. Out of the 11. of S. Luke. Blessed are they that hear the word of God and keep it. MEDITATION. BLessed are they then, not that hear much, know much, and speak much of the word of God: But that keep it in obedience of faith. For whereto serveth the seed thrown into the ground, if it took not root there to increase and bring forth fruit? Whereunto serveth as saith jesus Christ in the 7. Chap. of S. Matthew, to make a high building, if upon the blowing of the first winds, the house fall? They love me, saith Christ in the 14. of S. john, that do not only hear, but also keep my commandments. For how shall we hear, if he do not pierce our ears, Psal. 40. and open our understandings, because, that it is nothing to hear outwardly, unless that God do speak unto us inwardly, and if it be not heard within us. Men truly have ears: But they have not all ears to hear, and to make their profit of the word of God. Now since that they are undoubtedly accursed, which neither hear, nor keep this word, and do love better to hear worldly songs, or foolish follies: Let us pray without ceasing, this God, that he will open the hearts to understand his word, as he did unto this Lydia, a seller of purple, of whom mention is made in the 16. Chap. of the Acts. And that we do not take it of the Lord in ill part, when he shall punish us, because that in so doing he doth open our ears, to receive instruction, even as it is said in the 36. of job and the 10. verse. A prayer upon the same matter. O Most gracious and merciful GOD: thou hast declared by thy dearly beloved son jesus Christ, that they which hear thy word, and keep it are blessed. Doth it not rather belong unto us O Lord, to acknowledge and to marvel at thy blessedness, and felicity? It is for us to speak of thine, and thou dost unto us this honour, to speak of ours. Thou pronouncest by thy son, that we are blessed, in hearing thy word: and that when we have it, and hear it, that doth not come of ourselves, but through thy great mercy. It is thou thyself, which openest and stoppest our ears. Oh heavenly Father, how great is thy mercy? But woe unto this damnable unthankfulness of them that laugh and gaude thereat, in place of hearing it. woe unto this our sluggishness, that hindereth us to pray, and to demand none other thing, but that thy word might have his course, ●. Thes. 3. Ephe. 6. and might be glorified, and that thou raise up good shepherds, to whom thy word may be given, that with open mouth, and with boldness of heart, 1. Sam. 3. the secrets of the Gospel may be made known: And that it happen not unto us that thy word be take away for our unthankfulness, Ephe. 3. as we do read that in the time of Eli it was rare in the request, and there was little to be had of any manifest vision. Now unto him, which by his power may do all in all abundance, more than we do ask or think: unto him be glory in the Church, in jesus, and in all ages. So be it. Out of the 5. Chap. of the Gospel of S. john. Search the scriptures: Of the profit in the true understanding of the scriptures. for in them ye think to have eternal life, and they are they which testify of me. MEDITATION. MEn have a natural desire to the everlasting life. But where is it, that they do seek it? In themselves or in men's traditions. And in so doing, they go far off, in place to draw near to it. For it hath pleased this good God, to comfort and quicken the people, giving unto them his scriptures, which is called the word of life: in such sort as it is a wonderful benefit that God bestoweth on a people, when he giveth unto them his word. Luke. 10. And as it was said unto Martha, that it was needful for us to labour with care after so many things. But there is one thing that is truly & in every respect necessary: john 6.27. To labour after the heevenlie food. All the rest is, but as an accessary. Let us therefore travail and labour after the food that shall never perish. For there is no question to labour much, the son of God presenteth it to us. Let us seek into it. Let us here apply our studies, and there let us embrace it, and let us choose as Marie did the better part. We must not hear make ready, neither arms, teeth, nor mouth, to labour after this heavenly meat. We must believe as S. Augustine saith in the 25. treatise upon S. john. But what? many do read the word of God, but as it were to run from it, so that this is as a book closed up, and out of the which they bring no profit. For it behoveth to inquire thereof, truly to sound, weigh, and confer the one with the other, with calling upon it in the name of God. All even as they do, which dig for the treasure of the earth, they must employ their labour, and try with all diligence the mettales: For if they do but scratch the earth above, they shall never find out the Ore or metal. Other some do read it, as the jews, but it is with a veil, and without seeking him there, who is the end of the law, to wit, jesus Christ. The heretics do read and read again the scriptures, as the anabaptists, and others: In what manner the heretics do allege the scripture. But as faith Clement Alexandrine in his 7. book Stromat: Although the heretics do in deed allege the scriptures, yet may a man by and by see their deceit: for either they do not confer the scripture with scripture, or they do allege it by piece meal, and by little and little morsels, and not wholly: or else they will not acknowledge the phrase or manner of speaking of the scripture, neither the scope or end of it. And as an other very ancient Doctor named Irenaeus saith in his third book and 15. Chapter against heresies: The heretics to the end they might not be discovered, do allege the scripture well at the beginning, to draw on the people unto them: But so soon as they have gotten scholars, they wrist the scriptures to their own side, and make men believe that their raving or railings be the scripture, and do scorn at all the good Doctors, Of correction. Donat. falsely accusing and slandering them. Now the Lord (saith S. Augustine) suffereth heretics to be, that our faith and love might be tried together: Our faith, whether we do suffer ourselves to be led away: Our love, when as we seek to reform & instruct them. Therefore, let us beware of such a company of scoffers, which say, What have we to do to torment ourselves, after the reading of the scriptures? One cannot know at these days, what to believe: some expound it thus, othersome so. Every heretic doth allege the scripture. It is true. But as it is said: if we be deceived, it is for that we will be beguiled, because we will not truly seek out the scriptures. Is it not easy enough to discern the Spider from the Bee? The one turneth all into poison: The other into honey. Such is the difference between the heretics and the true faithful. How the scripture ought to be read. Now the faithful reading the scripture, will read it with prayer, that God may open his understanding, to know the wonders of his Law: such prayers David made in the 119. Psalm: Then he will read it, not to be turned away from the preaching of the word: But rather so much the more to know and understand the doctrine which is preached. thirdly, he will not read the scripture to halves, but will compare the old and the new Testament together. lastly, he will not seek out there in subtleties nor curiosities, but he will seek there jesus Christ, for whose love all was written, as we do read in the 20. Chap. of S. john: And therefore will he read the scripture to strengthen him in the faith, always having before his eyes the Articles of our faith, as a guide, to which he will refer that which he readeth as unto certain common places. Therefore, Christ is the end of the law, and of sacrifices, Christ is he to whom the Prophets have yielded witness: and this is the scripture that revealeth it unto us, and not Philosophy or human reason. Of the true offspring of sects and heresies. Out of the 8. Chap. of S. john, verse 44. The devil hath been a Murderer from the beginning & abode not in the truth, for the truth is not in him. If any keep my word saith jesus Christ, he shall never taste of death. CONSIDERATION. THey who have known Martin Luther, that servant of God in his time, writ, how he having long experience, and amongst many temptations, learned the deceits of the Devil, oftentimes said, that one day he would put hand to pen, to write a great volume against Satan, to discover his wiles and crafts, and all the kinds of temptations, wherewith he was accustomed to fight against us. Besides this he did daily advertise the people, both privately and openly, that it was not a thing so light as men thought it, to have daily Satan at our heels, and an enemy so crafty, that spied out but the occasion to sift us, and to destroy us. Now on a time Luther being requested (by a good man, who suffered many temptations and other unquietness) for some comfort: He wrote this unto him that followeth, in a book briefly expounding this sentence of S. john set down before. Satan from the beginning of the world was a liar, and through lies hath a desire to tempt mankind. Behold how Adam and Eve our first parents were overtaken and caught, which were created unto the Image of God: For having beguiled them through lies, he was therein also a murderer, in that that of the immortal, they became mortal. Not long after, he set Cain against his Brother Abel, and did thrust forward the brother to imbrue his hands with the blood of his brother. And this is the manner and guise of all Satan's kingdom. He began through lying to seduce men: afterward he ceaseth not, to stir up persecutions, against the true faithful, which would not cleave unto his lies. In the mean while, he bringeth his maintainers to despair, as it is to be seen of Cain, judas, and others. Therefore it is for us to beware of so cruel and crafty an enemy. Let us also beware and take good heed of his false and dreaming doctrines which cometh forth out of his shop, the end whereof is utter destruction. To be short, let us take heed of lying and cruelty, seeing both the one and the other cometh of the Devil. Moreover, let us mark, that our comfort is, that jesus Christ was given unto us, who appeared to overthrow and destroy the works of the devil. And in deed, he was found the stronger, that did buind his enemy Satan, and drove away the Prince of the world. Against his leinges, he hath armed us with the truth of his Gospel. Against death, he gave us life, giving himself to be our Emanuel, that is to say, God with us. What greater comfort should we know to desire? For if a man would say, yea: but Christ is in heaven. Behold, that which jesus saith: If any man keep my word, he shall not perish. The doctrine of the law accuseth us, and setteth down before us our condemnation: But the Gospel is the word of life and power of GOD to salvation. O miserable and wretched world, that forsaketh this precious word. The ancient Fathers have wondered at a herb called Panacea, which as some say healed all manner of diseases. And seeing many times we do see, that men esteem more of some little experience of Physic, that they shall have against any sickness: Why then do they not commend and praise above all, the doctrine of the Gospel, which healeth us against death? Is it because that the world is so earthly, and lustful, which is not otherwise guided, but by fleshly considerations, and neither trusteth in God nor in his promises? But we must fear the judgements of God. For as they, which do keep this word shall not fear death: So contrariwise, they that keep it not, shall see the first and the second death. And howsoever it seem unto men, that they pass away with eyes closed up unto death, yet nevertheless, they do see death, when the bitterness thereof, and the wrath of God, present themselves before their eyes. Now concerning the children of GOD, they see them daily dying, and themselves also do die: But because their souls learn the word of GOD, they see not death. For he teacheth them, even as those that do go into dark places by the light, who see not the darkness which is overcome by the light. So a faithful man, which possesseth God's grace, doth not behold death in his nature, and as God's judgement, but as a sweet sleep, whereby we do pass into heavenly rest: and how much the more we believe, so much the more are we assured and certain against death. But the more we be negligent to hear the word of God, so much the more we lie open to terrors and fears. O how strong is therefore the faithful man, who is a member of the Church which stayeth himself upon the word of God. The great warriors Alexander, julius Caesar and others having braved in the world, have been famous for their only prows: they are dead, and those commonly are the most astonished when death cometh: as it is read of Adrian the Emperor, The Sorrows of Adrian the Emperor. who at the point of death made such like mournings. O poor soul, naked, and a vagabond, into what place goest thou now to yield thyself? Alas, what shall become of thee thou companion and guest of my body? Thou from hence forwards shalt have no more pastime. Lo this is the unquietness, and unsettledness of the people of this world. Let us pray therefore as in the 90 Psalm, that God will give us grace to consider the shortness of our days, to the end we may apply our hearts unto wisdom. A prayer upon this place. Out of the 14. of S. john. If any man love me, he will keep my word and my father will love him, and we will come unto him, and will dwell with him. O Lord, who is he which will not love thee, sith that thou hast so loved us, to have given thy son for us? Now because that thou discernest those which do love thee in deed, from hypocrites, when as they love and keep thy word, give me grace, yea unto me, that naturally love but vice and vanity, to love thy word: unto me that can do nothing but in thee, and by thee, to keep thy word, and to yield obedience unto thee. For what a benefit is it to have thy company, yea this sweet company of thee, and of thy son jesus, and of thy holy spirit, which thou hast promised to them, that will yield themselves affectionated unto thy word? What greater mischief could happen than to be thrust back and deprived of such a company? For whosoever is not with thee, it behoveth that he be with Satan, that is to say with all evil. Because that in as much as thou givest peace, felicity, and life unto them, with whom thou dwellest: even so also is sathan the author of all evil, and of all mischief. Therefore O Lord, give me grace to abide in thee, as the branch in the vine, to bring forth the fruits of thy glory, to live in thee, and unto thee, to feel thee daily with all the comforts that thou givest unto thine. Let thy good spirit secure me in my weakness, Rom. 8. that that which is an offence unto the world, 1. Cor. 1. to wit, the Gospel of the cross, may be my comfort and my treasure, that I may feel the virtue, power, and strength of this thy word, even in all the parts of my soul, from this time forth and for ever more. So be it. Of the use of the holy Scripture. Out of the 3. Chap. of the 2. Epistle of S. Paul unto Timothee. The whole scripture is given by the inspiration of God, and is profitable to teach, to correct, and to instruct in righteousness: that the man of God may be absolute, being made perfect unto all good works. The first use of the scripture is to teach us: for where is it, that a man shall find in other books, the secrets that the scripture teacheth us? It learneth us on the earth a science which shall remain in heaven, as S. Jerome saith it teacheth us to know Christ, and in him the life everlasting. The Angels do wonder at this same doctrine, as it is said in the 1. Chap. of the 1. Epistle of S. Peter. We ought therefore to bring our children unto this school, and the eldest also have to learn in this science all the days of their lives. The scripture is also given to confute the gain sayers, to & overcome heretics, to correct vices, and to hue them down as it is said in Hosea: Hoseah. 6. for in teaching that which is good, it turneth us from evil. It is also fit to instruct us, and to give many advertisements for the government of our lives, towards magistrates, fathers of households, and unto other particular persons. A meditation upon the holy supper, whereby we do grow in the Church, and do strengthen our faith, drawn for the most part out of S. Cyprian. WHen as this good saviour went to take the cup and drink so bitter of his death and passion, his pleasure was to ordain and offer unto us the sweet & wholesome liquor of his blood, with the partaking of his body. He raised up Lazarus going to death, and appointed the supper to make our souls to live. He then that gave life unto others, could he not well defend himself against death, could it have been any other than a willing obedience, whereby he would so fulfil our redemption? O how great was the providence of this good saviour, which hath given unto us the partaking of his body before his death, to show unto us that by death, he should not be destroyed, and that he would never leave his Church. But how? What banquet is this here, to eat the flesh of the Lord and to drink his blood? Truly, it is a wonderful thing, as we do see in the 6. Chap. of S. john, that the Capernaits could not comprehend. But behold the secret, jesus Christ spoke of his flesh: notwithstanding, he did not speak fleshly: he spoke to eat, but it was not for our teeth, neither for our bellies, concerning the substance of this sacrament: his words are spirit and life. So as these sacred meats, be of none other taste, nor of any other savour unto a carnal and sensual man. But whereas human sense cannot pierce through, there can faith enter: and the manner of speaking, which seemeth hard unto us at the first sight, we shall find them fitly applied, if we do understand the language of the scripture. Therefore the word of God sometimees calleth this sacrament bread, and sometimes body, and flesh, that by the help of these known things and visible, we may comprehend the things that are invisible and spiritual. For as the bread nourisheth the body, even so doth Christ nourish the soul. As the flesh is a substance, so is it not by imagination, that our souls are nourished, but the son of GOD incarnate, is the cause of this so substantial a food of our souls, because that he was crucified for us. As the life is in the blood, so Christ also by his blood hath given unto us life, and is our life, our flesh, our blood, and our life was of a wretched condition: but by Christ, all the parts of our life are restored. But from whence cometh this new commandment to partake with the blood of Christ? Was it not forbidden in the law, to eat the blood of any beast, because that the life was in the blood? Behold also, the undefiled Lamb. The blood of beasts did show unto us, that our life ought not to be brutish, or that we should be given to cruelty. And the blood of Christ which we are commanded to drink, teacheth us, how our lives ought to be Christian like and pure: that we might say with S. Paul in the 2. Chap. to the Galathians, It is not I that live, but Christ liveth in me. Therefore this communion is not a consubstantiation with the Trinity, for there is but the father, the son and the holy Ghost which are consubstantial. It is not a confusion of persons in Christ: but it is an union of the head, with the members, it is an union of affections, and of wills, a partaking together of the everlasting riches, and in the life of Christ. This is a warning to be short, that we must not live unto ourselves, but unto God. And as they that have eaten some excellent meat, that hath in it some good savour, do feel there in a good nourishment and sweetness of breath: even so must it be that they which are said with this sacred meat, and wherein Christ dwelleth, that in all their words and deeds, a man may feel a good smell, and that may increase to edification: and that all that which they do, may be unto the glory of this great God. And so we do see, that it is not the teeth which we do sharpen coming unto this holy banquet, but that we do bring hither faith, to distinguish the sacrament from the thing of the sacrament: the earthly element, from that which is divine and heavenly: and so to consider in one only Christ, the union of two natures divine and human. For altogether like as in the person of Christ, Note this comparison of S. Cyprian. the human nature was seen here below, and the divinity was not seen, yet did it not leave to work great things without the changing of one nature into another: so in the supper, we do see bread and wine: but the body of Christ, we do not see: yet doth it not leave to work in us, now that he is ascended into heaven. And as the body of the light which is on high, is entire in himself, how so ever it be spread abroad hear beneath: So is Christ entire there on high, and yet leaveth he not to partake himself fully to every one of us, without lessening himself, when as he giveth himself unto us which be weak, without being enclosed in the bread, when as he is notwithstanding received by us, without darkening his majesty, when he entereth into our small tabernacle, and when he will that our hearts be as his temple. O right blessed are they that thus do eat the flesh of the Lord, having a desire to remain with him, and to obey him. The body of Christ set forth in his word is our food. The mean and way to eat him is faith that doth stay upon his promises, and is joined unto him. On earth, we do communicate with Christ by the help of his word, and sacraments: but on high in heaven we shall eat this heavenly bread, without any outward help, and shall drink this holy drink, feeling effectually his presence & the joy of that glorious life. O happy time so much desired in the which we shall eat with the holy Angels, at the table of the Lord, in his kingdom: O we now very happy & blessed from hence forth, seeing we savour already the sweetness of the life to come in Christ. O how easily may we despise the rich men's tables, and their iounket and delicate meats, to partake the blood of Christ in the Church of God. Yea, this blood, yea this is our victory and glory, this is it that we ought to take cheerfully in the supper, and so to bear with Christ all afflictions in this life: although the banquet of the cross seem very thin and troublesome, unto the beastly & ignorant world. But they which do possess Christ care not to possess the world: and they that have drunk of the lords cup, care not, they are at a point to power out their blood for the name of Christ: for their lives are most assured in their saviour. Rejoice thou then flock of the Lord, seeing thou hast so liberal a shepherd, which feedeth thee with his blood, that thou mayest live by his life. For they that live not but of the infected blood of Adam, and of the carnal and sensual life, are more wretched than the beasts. To this feast are not only bidden the sacrificers and priests of Levi, but all the Church. But above all, let us take heed that this gift of God be unto us a wholesome gift, and that we partake not therein to our condemnation. Let us therefore take on the wedding garment, and make clean our vessels, to receive so excellent a gift. Let us also beware of having therein any profanation, in steed of devotion. Let us keep ourselves from communicating in darkness, when we do come near unto this light. And as S. Jerome sayeth writing unto Theophilus, When we draw near to Christ, let us not give him a judas kiss. Let us know, that these are the poor in spirit, that shall find comfort in that banquet. These are not the worldlings, nor the high in degree, neither the overweening and brablesome persons. For if Christ declare that every oblation displeaseth GOD, without reconciliation, how should he make an offering unto us, of a thing so singular, if we have not peaceable hearts? And if we be not knit together with our brethren, how would we that he should knit himself with us? A prayer concerning the holy supper. O Lord God the heaven of heavens cannot comprehend thee, and yet thou dost unto us this honour to have fellowship with us. Alas who are we, that thou shouldest take pleasure to be with us yea in us? Nevertheless, we do thank thee in that through thy mercy thou makest us able to receive thy graces, whereof, Psalm. 36. of our own corrupt nature, we were altogether unworthy. For in truth, they only are blessed, that do not departed from thee, and they that do partake with the body of thy son on earth, begin already to live in heaven. The Israelites have eaten manna in the desert: but the most part in the mean while are dead in the wilderness without seeing the land of promise. But they that eat of this sacred food, are assured to come to the everlasting heritage. O what comfort is this unto us, in this vale of misery, to be refreshed with such a pasture. O wonderful pasture, which seemeth to be eaten with teeth, in so much as the signs do bear his name, and yet in the mean space, is never consumed, but nourisheth the soul with great virtue. That which Adam and Eve did eat in the earthly garden by the temptation of Satan, caused them to die. But O Lord, this meat that we do eat by thy appointment bringeth unto us life. Now Lord, seeing it hath pleased thee to join the earthly with the heavenly by this sacrament, the human creatures with the celestial, grant us grace truly to consider these so high mysteries, and to use them withal innocency and reverence. For Lord, job. 14. who is he that shall make clean that which is unclean? O father, who hast redeemed us, by the blood of thy son, thou canst only wash and sanctify us by thy spirit. And as the fullness of joy and gladness is to see thy face, and to feel thy presence: So let our souls feel effectually the sweetness of thy son jesus, let us feel the increase of strength and of faith, by the means of this holy sacrament, and suffer us not to follow the example of Esau, who for a mess of pottage lost his birthright: but rather, that we do not forsake thee, for any worldly thing: But that all our consolation may rest in thee. Grant us O Lord, that thou keep that assurance, which thou hast promised: & likewise as thou wilt that we keep a remembrance of thy son and of his death, so have thou daily remembrance of us: and as he was given for us, so let us yield ourselves loving unto our neighbours through christian love: and that above all, our hearts may be lifted up, where our head jesus Christ is in thy glory. Further more, for so much O Lord as we do eat at thy table, as thy children and family of thy house, let us also walk in all goodness as it is becoming those, which do belong unto such a Lord. And for so much O God, as this sacred meat beseemeth not an irksome and full stomach: Grant us grace that we may have a true and a right hunger yea and a holy appetite unto these graces: that we may savourly taste these meats of thine, and well digest them: tasting how gracious & sweet, thou art, & also how bitter all the delights of the world are, in comparison of the sweetness of jesus Christ, So be it. Another prayer concerning the supper. What tongue, O Lord, can express, and what heart can comprehend thy wonderful love towards us, for that to redeem a wretched creature, thou wouldst that thy son should suffer so many labours and sorrows, even to be sacrificed on the cross? And howsoever it be that thou dost not content thyself with all these things that are already done: but to the end that the remembrance of thy love should not be blotted-out of our hearts, or that our faith should flit, or be shaken, sith that thy son is ascended up to thy right hand, thou leavest not yet to nourish our souls, and hast left unto us amongst others the sacrament of the supper, that we should be assured, how his life doth flow into us. O what a refreshing is this to us in this our pilgrimage, yea to them that feel and lay hold of such like graces? By the press men do draw forth out of the grapes, the liquor of wine. And thou O Lord, thou hast put thy son upon the press of the cross, to make us drink of this holy liquor. But now O Lord my God, to the end that I do not unworthily present myself unto this holy table and food, which is marveled at, and honoured by the Angels: purify and cleanse my heart by thy holy spirit. power forth thy love, through all the parts of my soul, that I may take increase in all virtue, and holiness: and that I may so continue, in this blessed fellowship of the body of thy son, that I may draw out of him, strength and life, as the branch out of the vine stock: and that being knit with thy son jesus, I may be one with thee, that I may live to thee: until the time I do come even unto thee. So be it. A giving of thanks after the supper. O Lord, I give thee thanks for thy inestimable love, for that not only I have this benefit of my being and moving in thee: but chief in that it hath pleased thee, to make me to live for ever in thy kingdom, redeeming me from everlasting damnation, which I had deserved through my sins. But good God I beseech thee that this precious blood be not shed in vain for me: but daily nourish my soul, by the partaking of the flesh of thy son. Quicken me in his blood, that I may be of the number of thy children, and a member of the body of thy Church: that I be not so unhappy, to abuse these sacred meats which have cost so dear a price of thy dear beloved son jesus, to prepare them for us: that I be not also like unto the dogs, which return unto their vomittes, and swine that go back again unto their puddle. Alas Lord, make me that I never forsake thy holy covenant, for any thing in the world. For whither is it that I should go, but unto thee that hast the words of everlasting life? Let it not be a day only, that the remembrance of thy sons passion be before my eyes: But that I may for evermore honour this good saviour which hath left unto us so fair an heritage, by his testament, and hath given us thereof so goodly an earnest in the supper. Now to thee, O God my creator, to thee Christ my redeemer, to thee holy Ghost, my comforter, who worketh this holy conjunction of men with GOD, and of earth with heaven, unto thee one alone true God, be honour and glory. I poor creature do recommend myself unto thee glorious God: being well determined, through thy grace to go in peace, and in joy to death, when the hour shall come since that Christ is my life. Avaunt from me all delights and earthly meats, which do turn into dung: sith that I have a food which turneth me to immortality, the bread of Angels, the bread which we shall eat, without signs and sacraments, when as we shall enjoy that felicity being in heaven. Prayers for the Church. A Prayer against the adversaries of the Church. Almighty God, since that thou seest thine adversaries so proud, yea with a devilish rage, to force against thy Church, cause that we may feel how thou art the very same, whom all thy faithful have proved in times passed in all ages, to wit, that thou hast the care of the salvation of those that call upon thee with a pure heart, yea, and seek thee in extreme distress and necessity: that although thou stretchest forth thy hand at this day, and repressest this rage which thou seest to be kindled against all thy servants and children, to the end that last of all, the reprobates may feel and understand, and that to their destruction, how they have not undertaken wars against a miserable people, corrupted, stripped, and naked of all aid: but against thine unestimable virtue: that being confounded, albeit they have no shame, & roar out the more against thee and against thy power: yet they may serve notwithstanding for an example, and be for a manifest instruction, that thou art not only faithful, in all thy promises: But also furnished and garnished, with such virtue, that thou canst execute and fulfil all that which thou hast promised for the safe keeping of thy Church, until such time as thou hast fully delivered us out of our enemy's hand. another prayer upon the same matter. Almighty GOD, forasmuch as thou seest, how we be at this day compassed about on all sides, with so many enemies, who practise continually our overthrow, and that we are so weak and feeble: make us learn to look unto thee, and that our faith may so rest upon thee, that into whatsoever dangers we be put, and howsoever our flesh saith, we may never doubt, but that thou art stored with a mighty power, to make all our enemies afraid, that amongst the dangers of this life, we may live in rest of spirit, and that we cease not from calling upon thee, as thou hast promised to be a faithful protector of those that call on thee in jesus Christ his name. So be it. A prayer to persevere in the doctrine of the Gospel. Almighty God, seeing we be so much inclined unto corruption, that with great hardness we do enter into the lists, so lightly we retire ourselves from the course: & being well instructed, yet we fall off and do easily degenerate: grant that being by thy spirit furnished with constancy, we may persevere to the end, in that same right way, that thou hast showed unto us by thy word. Furthermore, though that many are cast into divers errors, yet that we may take pleasure to call and to withdraw them back again, yea if we do not profit any whit therein, yet at the least, that we be not alured after them: but that we may remain constant in faithful obedience, until such time as having achieved all our Combats, we may be gathered together to that blessed rest, which is kept for us by our captain and saviour jesus Christ in the heavens. A Prayer to be constant in Religion against all lets or withstandings. Almighty God, sith that Satan setteth before us at these days many fears, and dreads, which might altogether cast us down, and make us lose courage as in deed we be but feeble and weak: grant, that we having our eyes lifted up to heaven, we may consider this invincible power, wherewith thou art furnished, to make us overcome all lets. Besides, although nothing do appear in this world, but that which is contemptible, which may confirm or maintain our faith: yet notwithstanding, grant that we may pierce by the eyes of our faith into this secret virtue: and so we may not doubt, but that thou in the end wilt work that, which the world thinketh otherwise at this day to be impossible: and therefore do mock thereat: And that we may constantly continue in this trust, that every one of us do bestow our labours of thee, and study to the end, and that we lose no courage to advance the spiritual building, until we be gathered together with the Angels, when thy son shall appear to be wonderful to his chosen, placing us with him in his everlasting glory. I believe the forgiveness of sins. THe Church then, was never in this world so clean, but that it had and hath occasion to demand of God: Lord forgive us our sins. For we do protest in this Article, that we do believe by the word of God, who doth witness it, that our sins are freely forgiven us for jesus Christ's sake. Thus this Article, The confession of our sins. first representeth before our eyes our sins: the which are such, as there is no human satisfaction, that can absolve us therein: But we must humble ourselves, and bowing down our head, throw ourselves at the feet of jesus Christ, as David saith in the 32. Psalm. I acknowledged my sin unto thee, neither hide I mine iniquity: I thought I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Therefore shall every one that is godly make his prayer unto thee. And S. john in the 1. Chap. of his first Epistle: If we say we have no sin, we deceive ourselves, and there is no truth in us. But if we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. Now insomuch as it is against God that we sin, as it is said in the 51. Psal. It is also unto him, that we do confess our sins, we must note, that we do not buy, neither do we deserve the forgiveness of our sins: but we do believe it, that is to say, we do hold it of the pure grace of God. Simon the Magician was reproved in the 8. Chap. of the Acts, who thought that the gift of God might be bought for money. Let us come then without silver, and have recourse unto the throne of grace, where we shall find forgiveness, not of one sin, but of all. For there is nothing condemnable to the children of God: And as all sins are deadly unto the reprobate: even so are all sins venial unto the faithful for jesus Christ's sake, who is the advocate for all our sins, as S. john saith in the 2. Chap. of his first Epistle: And for this cause hath he established in the world, the ministery of reconciliation, to the end that in his name there might be preached unto us the forgiveness of sins. 2. Cor. 5.19. Chap. O horrible Idolatry, and Simony of the Papists: that make traffic of pardons, and cause that to be sought for in the bowels of the Pope, which the son of God hath purchased for us by his precious blood. For it is he that hath declared unto us the true jubilee, and year of redemption and grace, bringing unto us good news, Esaiah. 61.1. granting to the captives deliverance, and healing the hearts of the desolate. This is he of whom jeremy speaketh in the 31. Chap. who ought to set his law in our hearts, forgiving us our sins, without having any more remembrance thereof. A confession out of the Psal. 51.4. AGainst thee, against thee only have I sinned and done evil in thy sight, that thou mayst be known just when thou speakest, and pure when thou judgest. Behold, I was borne in iniquity, and in sin hath my mother conceived me. Thou shalt purge my sins with Hisop, and I shall be clean. Make me to understand joy and gladness. Create in me a clean heart, and renew a right spirit within me, etc. A prayer. O Lord our God, forsomuch as thou are not merciful, but unto those that feel their sins, and acknowledge them, beholding with thy merciful eye the sorrowful and broken hearts: I do fall down before thy face, confessing and acknowledging that I have offended thee, not only in this that I am conceived in sin, and a poor child of adam's, but also through so many vain thoughts, distrusts, so many evil movings and desires, that fight against thy word and holy will: so that if all the men in the world would absolve me: I know, that I have to do with thee, because it is thou that triest the hearts: it is also against thy law, that we poor creatures sin. Thou therefore art always just: and I am unjust. Thou art pure and unclean, and I am defiled from my mother's womb, and my sin maketh me abominable. But cleanse me Lord, thou that art the God, and none the like, which only art God the saviour, far passing above our sins, and purging it with this sweet Hisop of the blood of thy son jesus Christ. Now for somuch Lord as the total sum lieth in the feeling, as it is fit: grant me grace to feel in good earnest not only my wretchedness, and to be touched therein to the quick, to humble myself before thee: But also give me feeling, and true assurance of thy grace, and of the forgiveness of my sins, by thy holy spirit, that my sorrowful soul may rejoice in thee, that this free and son-like spirit may drive away from me, the servile fear and horror of thy judgements, and that thus being comforted, I may declare thy blessings, and praise thy mercies for ever. A thanksgiving for the remission of sins. Out of the 103. Psalm. My soul, praise thou the Lord, and forget not all his benefits, which forgiveth all thine iniquities and healeth all thine infirmities: which redeemeth thy life from the grave, and crowneth thee with mercy and compassions: Which satisfieth thy mouth with good things: And thy youth is renewed like the Eagles. MEDITATION. THe Prophet reciteth here six great blessings of God, for the which, all Christians are truly bound to praise thsi good God with all their hearts. The first benefit is, that all our sins are forgiven us, through his divine clemency. That cometh to pass, because that Christ charging upon him our miseries, by the oblation of his very precious self, hath reconciled us, and is our true mediator and sacrificer. The second benefit is, that the infirmities, which remain in us, namely since this reconciliation, be it of body or of spirit, are healed: because that our sins are not imputed unto us: And that in our infirmities God showeth his strength and power in sustaining us. The third is, he redeemeth us daily from many mischiefs & dangers of death. For this nature is so frail, as we should fall every moment into the grave, if God did not hold us up. The fourth is, that he doth cover us with his graces, and with his mercy he doth crown us, making us there to feel it mightily: And by the same, doth bless and exalt us, in stead of destroying us. The fifth is, that he doth satisfy us, and giveth us that that is sufficient, a thing that is special unto the children of God. For God is not a niggard in his gifts: But as concerning us, the most part are never contented. So that contentation is one of the great blessings of the Lord. The sixth benefit is this, Renewing, and this cometh unto us by Christ, in whom we be made new creatures, and in whom we shall receive a new and lasting life. O how then hath the soul which feeleth such benefits good cause to bless & praise the Lord. A confession and prayer out of the 9 Chap. of the Prophet Daniel. WE pray thee O Lord our God, which art great and fearful, and keepest covenant & mercy towards them that love & keep thy commandments, have mercy on us: For we have sinned, & have committed iniquity, & have done wickedly, yea, we have rebelled, and have departed from thy precepts & from thy judgements. For we would not obey thy servants the Prophets, which spoke in thy name to our kings, to our princes, & to our fathers, & to all the people of the land. O Lord, righteousness belongeth unto thee, & unto us open shame, as appeareth this day, unto the man of judah, and to the inhabitants of jerusalem, because of their offences, that they have committed against thee. O Lord unto us appertaineth open shame, to our kings, to our princes, and to our fathers, because we have sinned against thee. Yet compassion and forgiveness is in the Lord our God, albeit we have rebelled against him, and have not hearkened unto the voice of the Lord our GOD, to walk in his laws which he had laid before us by the ministery of his servants the Prophets. Yea, all Israel have transgressed thy law, & are turned back, that they might not hear thy voice: therefore the curse is powered upon us, that is written in the book of Moses the servant of God, Dan. 27. because we have sinned against him. The Lord hath made the plague to come upon us, for the Lord is righteous in all his works which he doth: But we would not obey his voice. And now O Lord our GOD, that hast brought thy people out of the land of Egypt, with a mighty hand, and hast gotten thee renown, as appeareth this day, we have sinned, we have done wickedly. O Lord according to all thy righteousness, I beseech thee let thine anger and thy wrath be turned away, from thy city jerusalem. Hear now O God, the prayer of thy servant, and cause thy face to shine upon thy sanctuary, that lieth waste for the lords sake. O my God incline thine ear and hear: Open thine eyes, and behold our desolations, and the city whereupon thy name is called: For we do not present our supplications before thee, for our own righteousness, but for thy great tender mercies. O Lord hear, O Lord forgive us, O Lord consider and do it: defer not for thine own sake, for thy name is called upon thy city, and upon thy people. A Prophecy of the forgiveness of sin: which is given to the Church by Christ. Out of the 13. Chap, of Zacharie, verse 1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin and for uncleanness. This is it that S. Paul speaketh of in the 3. Chap. to Titus. We ourselves also were in times past disobedient, serving to divers desires: but when the bountifulness, and love of God our saviour towards man appeared, he saved us. Not by the works of righteousness, which we have done, but according to his mercy, by the washing of the new birth and the renewing of the holy Ghost: which he shed on us abundantly through jesus: that we being justified by his grace, should be heirs according to the hope of eternal life. That jesus Christ hath power to forgive sins. Out of the 9 Chap. of S. Matthew. Jesus said unto the sick of the palsy: Son, be of good comfort: thy sins are forgiven thee: And that ye may know, that the son of man hath authority in earth to forgive sins: then he said unto the sick of the palsy, arise, take up thy bed, etc. MEDITATION. THe greatest adversity to the man sick of the palsy, was not his outward palsy: for as jesus Christ did heal the sickness of the body, so would he show, that it was he which did take away the diseases from the soul, which are the most dangerous, howsoever men care not for them so much as for the bodily sicknesses. Health is therefore nothing: and it is nothing to be delivered out of a sickness: if we be lying under the wrath of God: if sin be not forgiven, which is the cause of death, and of all torments. Now, when the question is of the forgiveness and healing of their sins, men are ordinarily much distract: or when they do not consider how necessary it is: or rather, when they do seek such a benefit there where it is not: But the Lord teacheth us, what is the true Purgatory. Purgatory. A material fire cannot purge the soul, and nothing can make clean sin but God only, which is the sovereign cleanness as Micheah in the 7. Chap. of his prophesy: and David in the 130. Psalm do attribute that unto God as his own, to tread down sin, & to yield grace & mercy to poor sinners. And to the end, we should be assured thereof, the son of God is come into the world, & by his blood hath reconciled us. He therefore hath power to forgive sins, for he is very God. He hath also right to pardon us, for he hath satisfied for us. Now if any would charge us again for our sins: We, I say, which do believe in jesus, it behoveth us to cleave unto him, forasmuch as he is our warrant. Therefore there is neither Angel, nor any other creature, which hath this power, but he which is God, and who hath fully paid for our sins: O how rightly is his doctrine called the Gospel, that is to say glad tidings: Seeing that it giveth boldness and comfort unto poor sinners: for so much as it calleth us his children, and considering that it declareth unto us the forgiveness of our offences, which would bind us to eternal death, and all through the blood of the Lamb, that taketh away the sins of the world, not taking them away in such sort, as there is no more sin remaining, but that it might not be imputed, john. 1.29. Sin how it is taken away. that it might not reign, and to be short, that it might be forgiven? Let us therefore take heed of the devils temptations, which is an accuser that accuseth us, and without ceasing lieth in wait for nothing more than to throw us down headlong into despair, and to make doubtful this Article, for the forgiveness of our sins, to the end to trouble our poor consciences. Let us hold I say this for an undoubted article, as it is said in the 10. of the Acts: that all the prophets do give this testimony of jesus, that through his name, all that believe in him, without exception of persons, shall receive remission of sins. We have indeed strongly to wrestle, and we feel yet the law of our members, which kicketh against the spirit: Rom. 7.23. neither also do we believe an utter putting off of our sins, but the forgiveness of our sins, and therefore we cry out with S. Paul: Alas wretched man that I am, who shall deliver me, from the body of this death? I thank God through jesus Christ our Lord, who as it is said in the 4. Chap. to the Romans, is ordained an oblation for the forgiveness of our sins. Prayers and meditations to dispose a man to the acknowledgement of his sins. A prayer of S. Augustine out of the 11. and 24. of his private meditation of the soul with God. O Lord, I thy poor creature will yet have hope in the shadow of thy wings, all sinful that I am, having remembrance of this thy goodness, according to the which thou hast created me. Help therefore thy creature, that thy goodness would frame, and suffer not that he whom thy mercy hath made, be destroyed through my malice. For if I O Lord return to dust, whereto shall thy creature serve thee? It was not my deservings, neither the grace that was in me, than when I was but dust, which could lead thee to create me: let then this clemency which moved thee to create me, let the same lead thee to keep me. Whereto shall it serve thee, that I was made, if thy right hand hold me not up? Alas my God, I very well know; that thy hand is not shortened that it cannot save me, neither is thy ear likewise stopped, that it cannot hear. But I truly feel, that they are my sins which have made the division between thee and me, between darkness and light, between death and life, between vanity and verity, between this daily life, and the everlasting life. Notwithstanding, O mighty God, I that am the work of thy hands, I will call upon thee, yea I will cry upon thy name O Lord. For it is not in myself, neither in my strength that I have set my hope. It is thy arm that shall save me, it is the light of thy covenant that shall make me glad. Otherwise alas if thou wert not my hope, I should despair. But thou art my maker, which never leavest them that trust in thee. Thou art a great God loving, sweet, patient, disposing all things with an unmeasurable mildness. True it is, that we are as a withered lea●e, or as a little flower, and all our life is but vanity, and a wind that passeth away. For this cause we beseech thee also that thou proceed not against us in thy wrath, yea seeing that we be thy little children, that thou hast made of the earth: alas wouldst thou try thy strength against a leaf, or against straw and stubble? We have heard so much praise of thy mercy, in that thou desirest not the death of us poor sinners. Therefore suffer not death, whom thou hast not created, to rule over thy creature. I desire O Lord to be saved, but in having a will thereto, I have not the power thereof: to be short, I can do nothing unless thy power comfort me, I do not know to will and desire that I ought, unless thou grant me grace, that thy will be done in me, as it is in heaven. Thou art the Lord of the whole world, and the prince of all flesh. That which doth like thee, thou dost fulfil in heaven, in earth, and in the depths. Let then thy will be done in us, on whom thy name is called upon: and that thy creature, whom thou hast created to thy likeness perish not. A prayer upon the same matter. O Lord how dare I name thee my father, and esteem myself thy child, seeing that in me there is no obedience? How dare I lift up my eyes to heaven, seeing I am unworthy that the earth should bear me? For death is the reward of sinners, and my iniquities are before me, which set thine anger in my sight▪ I have alas so often offended, and my sins have fought against thy mercy. Thou hast given me understanding to know thee, and a heart to honour thee. Thou hast given me eyes to behold thy works, and hands to stretch forth to the comfort of my neighbour: to be short, thou hast fashioned me to thy glory. But O God, I have turned back: my spirit doth apply itself to iniquity. My heart hath served this wretched body, which is but a vessel of dung, and must be a pray for worms. My soul hath not loved thee, with all her strength, neither hath meditated in thy word. My eyes have been fixed on the ground. I have stretched out my hands to do sooner evil than good. My feet have walked in the way of the world, and not in thy paths. And in such sort O Lord, as if thou shouldest go forwards against me in thine anger, I could not await for any other thing at my departure out of this world, than to make my abode in hell. I cannot await but for thy judgement, and this horrible sentence, that shall flash and lighten upon the wicked, when they shall be sent unto everlasting fire. But O good God, I have yet my trust in thee: for it is not the assurance of my works whereon I rest, it is in thy great mercy, it is in thy son jesus, which is flesh of my flesh, and bones of my bones, according to his humanity. Behold then his precious blood which was shed for me. Forgive thy sinful servant, for thy innocent sons sake. Wipe away that tract that Satan hath made in me: and grave in my heart thy commandements. Quench vice in me, and there kindle faith, and true godliness. Take from me a stony heart, and give me a heart apt to be taught, which may love thee, honour thee, and delight in thy word: and that so I may have part in thy kingdom. Another confession of sins. O Lord my God, I have sinned against thy majesty, I have provoked thy wrath against me, and also my soul is in sorrow. For it feeleth the condemnation that it hath deserved, and hath no satisfaction that may content thee. What then O Lord, shall I perish in mine iniquity, must I in steed of breathing again, despair in myself? It had been much better that I never had been borne in the world than to be here without thy grace. Whereto doth this life serve me if thou which art life dost not favour me? Alas my God, by my sin I have lost thy favour: but thou never losest thy goodness: therefore look not upon me a sinner, in thy righteousness: behold rather thy creature in thy loving kindness. Thou hast bidden us come unto thee, then when as we sought thee not: and thou hast saved us, when we were thine enemies. Cast not therefore now away them which seek thee, and with all humbleness call upon thee. For that that I make myself strong with thy clemency, is not through presumption, but because of thy promises that do assure us of thee, thou wilt not the death of sinners, but their conversion and life. And to make them live, which were dead, thou hast caused thy only begotten son to die, and wouldst also, that he should bear the name of a saviour. Wherefore shall I distrust then of grace? Wherefore should my soul live in sorrow, sith that it findeth in thee so great a sweetness? O Lord my God, I remember the poor Publican, who humbling his eyes to the ground, groaning under the burden of his sins, and requiring thy mercy, went down into his house justified. I remember the poor thief, who confessing his fault and acknowledging thy son jesus upon the cross, whereon he was hanged, went to paradise. I consider also the example of thine Apostle, who having forsaken his master three times, was not put out of his favour, nor out of his Apostleship, because the weeping bitterly he was converted to thee. But God grant me the Publicans humbleness, the confession of him that was hanged with Christ, & the repentance of thy Apostle, the holding on the way which they have held, I may with them enjoy thy favour and enter into thy glory. A prayer upon the same matter. O Lord what man is he that dare speak unto God? How dare we ask thee life, seeing we have deserved death? From whence cometh this boldness, to have our recourse unto thee, whom we have offended? Is it not thy great mercy, that is so noted throughout the world? Was it not because that thou art slow to anger, and of great clemency? But if thou wouldst enter into judgement with us, no man living could be justified before thy face. I pray and beseech thee therefore O Lord, that thou wouldst understand my groanings, and hearken unto my prayers. I was, Alas, conceived and borne in sin: and my iniquities are so great in number, that I can not know them by the one half: so as O Lord, this burden would overwhelm me, if thy mercy did not comfort me. But I pray thee chastise me not in thy wrath, neither assay thy might against me: otherwise I were utterly undone, and in the twinkling of an eye, thou couldst destroy me in thine anger. Change rather my heart, that I may be an organ of thy glory: and a vessel of honour in thy house. Imprint in my soul all righteousness and godliness, that I may serve and honour thy majesty. I have wandered like a poor sheep, but bring me again into thy fold, and be thou my shepherd for ever. For Lord when thou hast brought me to nothing, and confounded me: Alas I shall not any more bless and praise thee. But if thou be merciful unto me, I shall render unto thee thanks giving: I shall vow myself to thy service, and I will remain in thy holy temple to worship thee. A prayer to ask of God true repentance. Almighty God, seeing that our sins continually cry unto heaven, and when one of them is overcome, an other forthwith springeth up, so that ambition being overcome, covetousness doth tempt us, and covetousness being vanquished, presumption doth solicit us, or some other greedy desire: grant us grace carefully to walk, and to fight this good fight against ourselves, truly to examine and to sound ourselves, and so we condemning ourselves, may prevent thy judgement, stirring up one another, to true repentance and amendment of life, to the end that it be not in vain that thy healthful grace may appear unto us, and that we make not sad thy holy spirit, and that so O God walking in thy fear we may be made true partakers of the forgiveness of sins, that thy son hath purchased for us, by his blood shedding, that we might grow up according to the new man, and make the old man to die, until that we being unclothed of this mortal body, we might come unto that perfection, then O Lord, when as thou shalt be all in all; and that being gathered together in thee, we shall behold thy glory in thy kingdom. So be it. I believe the rising again of the body. TErtullian, an ancient Doctor very well saith, in the book which he hath written of the resurrection: that this article is proper to Christians, and is their special comfort, to believe that this flesh shall rise again at the last day, whereof the philosophers, & Sadduces did but make a mock. But he who hath given us these bodies, can very well bring to pass that they shall live again out of the dust, as we do protest that we believe, not here giving place to any thing but unto faith: no not to the speculations of reason. Christ is also risen again being made as it were the first fruits and the honourable head of all those which are risen, or hereafter shall be raised again. For this was through his only virtue. This also is the reason, that that body which did suffer so much, should be likewise partaker of life & glory. For Christ hath wholly redeemed mankind, and without this trust we should be miserable, we which do suffer so many torments in our bodies, for the name of jesus. Now to comfort and resolve us more & more in this article, we must consider of these witnesses following. Out of the 19 Chap. of job. I am sure that my redeemer liveth, and he shall stand up the last of the earth. And though after my skin, worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold. Out of the 26. of Esaiah. The dead shall live, even with my body shall they rise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Out of the 13. Chap. of the prophet Hosea. I will redeem them from the power of the grave, I will deliver them from death. O death, I will be thy death: O grave, I will be thy destruction. A meditation of OEcolampadius. The Lord showeth by this place, that if the people had repent, they should have been delivered, though they had been as it were in the grave already. The Hebrew word signifieth Hell, or the grave, and is often times taken in the scripture, for some great and extreme danger: as also by the word of the plague, is understood a great destruction. S. Paul in the 1.5. Chap. of the 1. Epistle to the Corinthians, when he entreateth of the resurrection, he allegeth this place according to the greek translation of the 70. interpreters rather than after the Hebrew text, and thus taketh it: Where is thy sting? As preparing himself against death, and showing that she had no more power, sith that Christ is risen again. Now will some say: how doth this place agree with S, Paul? We must consider the things more nearer. It was said, that if the people had turned to God, he had delivered them through his divine mercy. But forasmuch as there was nothing in us but sin, and so likewise death, it behoveth us to look upon Christ, who hath overcome death, and vanquished Hell, in such sort, as they cannot hurt the children of God. For being graffed in Christ, we fear nothing. Wherefore S. Paul, who rejoiceth himself in Christ, and in his righteousness, and who considereth that through him salvation is given unto us, doth with good right despite and triumph over death: and as concerning him, he doth not recite the words of the prophet word for word, but he hath a respect to the intent and meaning of them. By Christ then are we quickened, & therefore have we sure hope of the resurrection, so as that which the righteousness of the law could not do is fulfilled and wrought through Christ, in whom we fear not death. Thus by faith we are delivered from the whole curse. Out of the 22. Chap. of S. Matthew. jesus disputing of the resurrection against the Sadduces, said: And concerning the resurrection of the dead, have ye not read what is spoken unto you of God, saying: I am the God of Abraham, and the God of Isaae, and the God of jacob? God is not the God of the dead, but of the living. Out of the 5. of S. john. The hour shall come in the which all that are in the graves, shall hear the voice of the son of man. And they shall come forth, that have done good unto the resurrection of life: but they that have done evil unto the resurrection of condemnation. Excellent witnesses of the resurrection out of the 15. Chapter of the first Epistle to the Corinthians. If there be no resurrection of the dead, then is Christ not risen: But Christ is risen & was seen of many: Then is there a resurrection of the dead. If we have our only hope in this life: we shall be most miserable of all mankind. But our faith is not in vain, neither the witness, that the holy Ghost doth yield unto our hearts, that we be the children of God. Then is there another entire life of man, and consequently a resurrection. The second Adam is truly as mighty at the least, as the first. Now all these die which are borne of Adam: it followeth then, that they which be borne again in the second Adam, which is Christ, are also made living after the body and soul. The sacrament of Baptism is unto us also a sacrament, which doth represent unto us our mortification, our life and resurrection, when the people were drawn through the water. The saints and faithful neither fought, nor suffered in vain. For if there were not another life, in vain should they suffer even unto death. We have likewise saith S. Paul, an example of the resurrection in the grain of corn, and in other seeds, which die in the ground, and in dying do in the spring time rise again more fairer: wherefore is it that that should not so likewise happen unto our bodies? Out of the 3. Chap. of the Epistle of S. Paul to the Philippians. Our conversation is in heaven, from whence also we look for the saviour, even the Lord jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself. Out of the 2. Chapter of the 2. Epistle to Timothy. S. Paul reproveth Hymeneus and Philetus which have erred from the truth, saying that the resurrection is passed already, and do destroy the faith of certain. I believe the life everlasting. Everlasting salvation is the end of our faith, as sayeth S. Peter in the 1. Epistle and 1. Chap. This is truly the glory of God, which ought to be our end, and that whereunto we do aspire, even the price which is promised to this militant Church, that is life everlasting. The soul of Lazarus separated from the body, Luke. 16.22. was received to everlasting rest. It was said unto the good thief (as he is called) which confessed Christ with repentance▪ To day shalt thou be with me in paradise. Now who is he which could express the blessedness of the life everlasting? For this word Life comprehendeth all joy, peace, glory and honour, as S. Paul saith in the 2. Chap. to the Romans: Unto those which with patience are given to goodness, shall be given, Glory, honour, immortality, and life everlasting: And they shall shine as the sun in the kingdom of their father: as it is said in the 13. of S. Matthew. Contrariwise the Infidels shall be cast out from the face of the Lord, with anger, with everlasting torments, where shall be weeping and gnashing of teeth. Behold, what is the ancient faith, that the Apostles have held, and S. Peter hath preached, for the which our Churches are persecuted, and we are called heretics. But what? We oftentimes call to remembrance that goodly admonition that S. Paul made to Timothy in the 6. Chap. of his first Epistle: Fight the good fight of faith: Lay hold of eternal life: whereunto thou art also called, and of that which David speaketh in the 138. Psalm. Lord though I walk in the midst of trouble, yet wilt thou revive me. And of this goodly place, which is in the 25. of isaiah: The Lord will destroy death for ever, and will wipe away the tears from all faces, and the rebuke of his people will he take away out of all the earth. And in that day shall men say, Lo this is our God: we have awaited for him, and he will also save us. This is the Lord, we have awaited for him: we will also be joyful and rejoice in his salvation. And though we be delivered to death, for the name of jesus: yet do we know that his life shall be manifested in our mortal flesh, as it is said in the 4. Chap. of the 2. to the Corinth. But the fearful and unbelieving, the abominable, and murderers, and whoremongers, and sorcerers, Idolaters and liars, shall have their part in the lake, which burneth with fire and brimstone which is the second death. Apoca. 21.8. Comforts against death taken out of many ancient Doctors. IT is not without great reason, that the great philosopher Plato saith, that the life of a wise man ought to pass in a continual meditation of death. For we shall in deed avoid a number of offences, if we have in remembrance our end, and the estate of this life, which is so short, as it is said in the 7. of Ecclesiast: Now it is a strange thing to consider the blockishness of men in this case, which by daily experience well see that they must die. They see well, that our bodies be not made of iron nor of steel, but of a weak and variable substance. And yet nevertheless, they dispose not themselves unto their end, neither make any provision for those things which concern the time to come. The beasts herein do pass us, as jeremy showeth in the 8. of his prophesy. For by the sky, the Stork knoweth the season of the year, and the Turtle, and the Crane do mark what time is fittest for their coming, and all these birds do well know, how that it is not always Summer, and that Winter will come. But men mark not the judgements of God, but sleep in the world, as if they should never remove. It is a thing very certain, that we must all die: seeing that we be all sinners, and that death is the reward of sin, as S. Paul writeth in the 6. to the Romans. True it is that the scripture setteth down unto us three kinds of death. The one is the sundering of the soul from the body, with making nothing of the body, until the resurrection. An other is, the death of sin, as it is often said: that men which are nourished in their sins, are dead. And jesus Christ speaking of those which knew not God, said, Let the dead bury the dead. The third is called in the Apocalyps, the second death, sometimes the eternal death, whereunto the wicked shall be condemned in the last judgement. Now albeit that the Painimes sometimes seem to have spoken prettily of death: Yet so it is that two things have made them uncertain in this matter and unprovided of sound consolation. The first is, that they never well understood the cause of death, neither the remedy thereof: The one whereof was by the fall of Adam: the other given by jesus Christ. Moreover, they never understood the spring of true life that lieth in God, and in the beholding of his face, where of the children of God shall after the resurrection be the beholders both in soul and body. Although then that Adam before his sin, was created according to the body of the dust of the earth: yet in deed, so it is that if he had not sinned, the divine virtue and Image of God had swallowed up in him all corruption, and defended him against death: in such sort as without grief, when it had pleased God, he should pass into heavenly life. But his wilful transgressing made him with his posterity servile unto death, so as he had received for him and for his, a most blessed condition, if he had not sinned. And as concerning that the death of Adam did not follow for his sin all at one time: it was not but through the mercy of our good God whose will is to preserve mankind: in the mean time punishing sin, in that that Adam and all his race have been and are of one mortal condition, full of labour and misery. We do also see the pitiful entry that we do make into the world: casting forth a thousand groanings and sighs from our first arrival into the world. Furthermore every one will easily confess, that death is a thing most fearful that can happen unto man: because that it doth represent unto us at one time the wrath of God, and a miserable undoing of our life, whereof naturally we are so desirous. Behold wherefore wise men are many times given to search out comforts, wherewith to sweeten for us the sourness of death. But those that have not tasted of the word of GOD, have nothing to stay upon, not finding any resolution, but that we must bear that which is ordained for us by an irrevocable arrest. Many of the Heathens being endued with a knowledge somewhat higher than the rest, and affirming the immortality of the soul, hold this for a resolution, that in the other life, the state of good men shall be happy: seeing that here below they be ordinarily subject to many miseries. And in deed we must come to this point, that by the temporal and present estate, one cannot judge of men's happiness: as also contrariwise, they that most do prosper in this world in earthly things, die oftentimes as brute beasts having a soul buried in earthly things: albeit that there is a difference betwixt man and beast, because everlasting death is reserved for the wicked: and because the end crowneth the work. Though that in this world a man received great gifts of God, yet the continuance, and all the virtues do declare and show themselves chiefly in the Agonies of death. Therefore even as one wretched nature hath brought us unto one like condition of death, so doth the grace of God make the difference, that the one, to wit, the ungodly, die to their destruction: And the other, which be the children of God, guided by his spirit, and by his word, Psal. 116. do die for to live more happily, so that their death is precious before God. Then let us say that which is said in the 23. of Numbers: I pray God I may die the just men's death: which are assured as job saith in the 19 Chapter, that one day they shall see GOD in their flesh. This was the cause that men were customed to bury the dead with a certain special care. For as men lock up their apparel in a chest, meaning to wear them again: even so are the dead bodies buried in full hope of a certain rising again. Truly we ought well to wish this time where as Christ saith in the 22. of S. Matthew, when we shall be like unto Angels, in happiness and in pure conversation, and thoughts. Then shall this be the true fulfilling of our redemption, when as we shall be gathered together on high, where there is neither cold nor heat, Apoca. 7. hunger nor thirst: but a lasting blessedness. But to whom is death pleasant, but to those that do labour? The poor day-laborer is glad that he hath done his days labour. So is death sweet unto the afflicted, and the remembrance thereof is bitter to those that rest themselves in worldly things. The chief point is, let us labour whilst it is day, and let us learn to know God so long as we be in this world, seeing that in the knowledge of him lieth our salvation. Oh what a comfort doth a faithful soul ●inde, in that that jesus hath spoken in the 17. Chap. of S. john: My Father, I will that where I am, those may be there also which thou hast given me? So then when as we do meditate of these things in good time, death will be sweet unto us. And thereupon it cometh to pass, even as to those whose discourses and thoughts have been sweet unto them all day long, that likewise their dreams be all the night very pleasant and quiet. But the troublesome men and busy trotters up and down, have their dreams commonly full of unquietness. Such like shall the death of those be that do encumber themselves with worldly things. And as S. Augustine saith, What is this but death? This is the leaving of the earthly body, and a heavy burden: provided always that an other burden more dangerous, which is sin, do not overcharge us: or (as saith S. Paul in the third Chap. to the Thessalontans) we must then let our conversation from henceforth be in heaven, whence we do await after our Saviour jesus Christ, who shall transform our bodies and make them conformable unto his glorious body. Oh wonderful mercy of this great God, that presenteth life unto us not deserved: & putteth death far from us that we have merited. Oh what light is this word of God, that giveth us light in the grave, and in the midst of death maketh us to see? Therefore now the children of God do no whit fear death: But as S. Cyprian writeth in a letter which he sent unto the Confessors & Martyrs of jesus Christ: He that hath once overcome death in his person daily beateth it down in his members. So as we have jesus Christ not only a beholder of our combats, but an assistant & wrestler with us. And as this good Doctor writeth in a treatise which he made of the mortality, the only way for a man that will not come to jesus Christ, is to fear death: And not to be willing to come to him, is as much to say, as not to be willing to reign with him. What travailer is he, which drawing near unto his home, rejoiceth not, having passed through many dangerous ways? And who is he that will not willingly run out of a house that is ready to fall down about his ears? What pleasure have we in this world which approacheth daily to his end, and wherein we buy the pleasures so dearly which we receive in this life? What other thing is it but a continual battle, and a sharp medley, wherein we be wounded, sometime with envy, sometime with one thing, sometime with an other, besides the alarms which do give us in our bodies a number of diseases? Why shall we not say then with S. Paul in the first Chapter to the Philippians, I desire to be loosed, & to be with Christ. Wherefore we pray daily, Let thy kingdom come, but only for the desire that we have to see the accomplishment thereof in an other life. For as S. jerom doth largely declare in the funeral Sermon of Nepotian unto Heliodor, if the paynim have oftentimes conquered their mournings, losing their friends, by the simple knowledge that they had that they were mortal: Wherefore do we sorrow & groan with so many sighs & tears, the death of God's children, whom we know to be blessed? jesus Christ wept upon Lazarus: And S. Paul to the Thes. doth not altogether forbidden mourning: yet is it for us to behave ourselves more virtuously than the paynim, & not to show so great a mourning for men, as it were a despairing in us of God's mercies. And as Saint Cyprian saith, Wherefore do we put on our black mourning weeds, when as our brethren go to do on their white garments to rest with the Lord? Let us sorrow for them rather as absent, than dead: & not as people that we have lost, but that we a wait for to see again. Alas that which is to be wailed for, it is that which men do see in this world. We read of Xerxes the great Lord and general, how that he had a desire one day to view his whole army, which was of a marvelous number of people from the top of a mountain: and seeing so many people began to weep, considering that within one hundredth year after there should not be one of them left alive. But if any one could not get up upon such a mountain whence he might discover so many sins as be in the world, so many murders as be committed so many cities and realms as be ruined: so many deceits & cousinages as be practised: so much poverty and infirmity as is every where: Alas he should have great occasion to fetch many a sad sigh, and to shed many a hot tear. We see not in ourselves the changes that happen unto our persons, first in our infancy, then in our youth, then in our full age, last of all in our old age, and so many crosses the rest of our days, whereby we must pass. Then that which we ought to do, is so to mislike of this life, which is but a vapour and a shadow of a true life, a traveling and a frail life, that we suffer Christ to reign and live in us, to the end that by him we may have everlasting life, the which only deserveth to be esteemed and called a life. A Prayer. O Lord my God, if thou hast advertised the king Ezechias by the Prophet isaiah, Esay. 38. to dispose of his affairs when he should die: much more thy will is, that we going to death, should have regard to the disposition of our souls: to present ourselves before thee. For alas, death is certain, but his hour is uncertain: and there is nothing more dangerous than to leave the soul in this fight doubtful and uncertain. The sentence of S. Barnard O Lord what a Porter hast thou given us, at our passage from this world, which will not suffer us to carry away any thing with us? But as we came naked into this world, even so death causeth us to pass out of the same state. Wherefore should we then torment ourselves so much in worldly things? O Lord, what is it, that I should dispose of myself? It is in thee, to dispose of us: it is in thee to command, and in us to obey. Bear up our weakness through thy mercy. For how is it, that we should not be afraid of death, sith the horror thereof hath made thy son jesus to sweat water and blood? Mar. 14. isaiah. 53. But seeing that it is even he, who hath also borne our sorrows, and that was wounded for our iniquities, what gain or advantage should death have over us, sith that thy son jesus hath saved us? And if thou be for us who is he that can be against us? Yea man borne of a woman is thralled to many miseries and vanisheth away as a shadow, or flower of the field. But yet O good God, we do know how thou desirest not the death of us sinners: Ezech. 18. thou rather wouldst that we should turn and live. We do shed here many tears, but thou wilt, even at once make dry all my tears by calling me unto thee. Now O Lord strike here below, so long as thou wilt, hurt, wound, seeing that thou art merciful and favourable unto us in the everlasting & life to come. A sentence out of S. Augustine. Rom. 8. What sorrow or affliction should we fear, since that all things turn to thy children for their good? Alas who would take much pleasure in this life, sith that man living in it can not see thee, and that all that is in it is but transitory, and miserable? Grant me therefore grace, patiently to await thy will, that I may be found a watching faithful servant. And as the prince of this world, coming towards thy son jesus, john. 14. found nothing what to bite upon him: so also the same enemy may not have any thing against me, seeing that I do belong to thy son jesus. By faith O Lord, have our fathers overcome kingdoms, and closed the mouths of the Lions. Therefore O Lord grant me grace, that I may also overcome by faith all temptations, until that this faith being ended I may enter into thy everlasting ●est. A prayer against the sorrows of Death. O Lord GOD my father, who wert willing that thy son jesus should yield up his spirit to save me, grant me grace that I may bear in my heart the remembrance of his bitter sorrows and passion: and that I may forthwith remember the sweet & tender affection that thou bearest unto us poor sinners, saving them with so precious a price, that of one part I may with a true sorrow die unto sin, and forsake all mine iniquities, and of the other part, the remembrance of thy grace may make my soul live: let thy mercy O good God be unto me a lamp and light to lighten me in the darkness of death, until that I come unto thee. O Lord, if thou wert unto me so good a father in life, be also the same unto me in death. Leave me not then when as my strengths shall fail me. And even then namely when my mouth shallbe no more able to speak, leave not off Lord to hear my desires, unto the last breath of my life. Comfort again thy weak creature, and receive my soul into thy glory, who yieldeth up to thee. Thou O Lord hast saved me: into thy hands I recommend my spirit. Grant me the last words of thy son jesus in his voice upon his cross, that they may be my last words in this life. Behold the earthly abode of this body, which dissolveth it, to yield myself joyful of this tabernacle most blessed, which is not made with man's hands. This great prophet Elias, when he was taken up into heaven, let fall his cloak: so willingly would I also leave this garment both earthly and corruptible, to be clothed with immortality. Heretofore I was a wayfarer, now am I come into my true country. Even until this time was I in fight, & now go I to triumph with our head jesus Christ. I begin to see already this haven, which I have so long desired, hulling amongst the tempests of the world. To be short, I joyfully pass out of darkness into light, from dangers of this world to a place of assurance, out of a lamentable case into a blessed state, from battle to victory, & from an earthly to an everlasting life. Here am I blind, and there shall I receive light. In this place was I hacked with many wounds, and there shall I receive healing. O wretched life. O frail and life uncertain in this world, how deceitful and irksome art thou? The more thou thinkest or believest, the more thou distrustest and misbeleevest. The more one goeth in this world, the more is he charged with faintness and miseries. Blessed is he which knoweth the vanity of this world: yet more blessed; that doth not set his affection therein: and most blessed, which is withdrawn from thence, to be with thee Oh my God and my saviour. A prayer upon the same Argument. Alas, when shall I come before the face of my God, and when shall I have my abiding in his house? How long shall I be in this exile, whereunto for sin we were banished? But how shall a sinner stand before this great God? How shall this poor flesh get up into everlasting paradise? But praised be my God, who hath given unto us so good an assurance in his holy word. Blessed be GOD, which hath ordained for us this good ladder, by the which we ascend up into heaven, to wit, jesus Christ: so that which was unto us impossible, is possible to the believer. Therefore look not O Lord into the manifold sins that are within me: But rather remember that I am thy creature and the work of thy hands. I am unworthy to be called thy child: but it hath pleased thee to be my father. Thy will was that thy son jesus should come down here below to us, to make us ascend up to thee. I fear not then death, seeing I have life with me. Thy son hath destroyed death for all those which do believe in him: And albeit that this body be gnawn with worms, yet the soul goeth forthwith into rest, & the body awaiteth the resurrection. I do desire therefore to die, to behold thy face, and willingly leave this life to be with Christ. Oh my God, if the simple sound of thy word which I hear on earth doth cause my soul to live already, what life & what countenance shall I have there on high, when as I shall receive it in my heart, seeing thy glory, & being in so blessed a company? Open unto me then O Lord the gate of thy kingdom. Make me to hear this sweet voice, which was prepared for the poor thief on the cross: To day shalt thou be with me in Paradise. Alas Lord, I am unworthy thereof: yet thy mercy giveth me assurance. Grant me also O father, strength to persevere, give me daily this desire of the life to come: for if we be so much affectioned to this earthly life, that is but for a day & full of miseries, with what wish ought I to desire that glorious life, which thy son jesus hath purchased for us? Other short prayers for certain necessities of the Churches. To demand perseverance. Almighty God, seeing we be knit together by the guide and counsel of thy son to this body of the Church, which was so often scattered and dispersed: grant that we may abide in this unity of faith, and that we may constantly fight against all temptation of this world, and that we may not turn away from a true and right intent though it come to pass that troubles upon troubles do happen, offences upon offences: seeing our faith is not builded upon the holiness of man, or upon their persons, but upon thee O true and almighty God. And whatsoever evils or deaths, that shallbe offered unto us, we may not be possessed with such fear, as may pluck away our hope out of our hearts: but that we may rather learn to lift up our eyes, yea our understanding & all our wits unto this thy power, by the which thou quicken'st the dead & raisest up that which was of nothing, that our spirits may always aspire unto everlasting rest: albeit it behoved us daily to die, until at the last, thou shalt show, how thou art the true fountain of life, granting unto us the immortality through thy son jesus Christ. A prayer to have steadfastness and constancy. EVerlasting and almighty God, all good and merciful, seeing we be here subject to so great adversities, and of so many sorts, which lift themselves up like sudden tempests: grant that we having our hearts directed up to heaven, may nevertheless repose ourselves upon thy secret providence, and what so ever troubles there be in our senses, we may rest assured in this principal, and hold it as certain, that is, that thou art he, that will be our father, and govern us by thy wisdom, to the end that in all our troubles, we may always acknowledge thy hand, and thy counsel, full of righteousness, and of great and singular wisdom and justice, that we may call evermore upon thee, and save ourselves at this haven, that is to wit, that although we be driven and tossed hither and thither, yet thou holdest us up by thy hand, until we be received into thy rest. A prayer to obtain victory by jesus Christ. Almighty God, forasmuch as we be filled full of so many desires, which might defile the pure and holy gifts of the spirit: grant that we may receive in good worth the chastisements which thou dost send unto us, to tame the said desires, and that acknowledging thee for our shepherd, we may suffer ourselves to be governed by the hook of thy shepherds staff, daily profiting under thy corrections and tasting thy goodness in thy displeasure, we may not lose courage, but as walking through blame & dishonour, yea in the midst of death, for thy name's sake, we may rejoice in thee, esteeming all things loss, in comparison of the knowledge of thy son. Let therefore that same spirit, which hath sanctified us strengthen us also, that being partakers of this anointing of the holy Ghost, we may be likewise partakers of the victory of thy son jesus Christ. A prayer patiently to abide poverty when God shall send it. Lord God and father, since it hath pleased thee to abase thyself, even to take care over us, namely for the respect of this life, & to promise us daily bread, granting us wherewith to pass on our way here beneath: grant that we may learn to rest ourselves peaceably upon thee, who art our God, and of our children, & hast had care of us, when as we were nothing: that so resting us upon thy blessing, we may behave ourselves, not only from all thefts and unlawful means, to pluck away other men's goods: but also from all covetousness and impatience, as we O Lord may content ourselves under thy fear, and that we may learn so to bear poverty on the earth, that being satisfied with the riches, which thou hast offered unto us by thy Gospel, and whereof we be already partakers through faith, we may cheerfully bend to the fullness thereof, and unto this perfect conjunction with thy son jesus Christ in his kingdom. A prayer for the morning. O Lord God and father, I poor creature, which am naturally swathed in darkness, durst not lift up my eyes unto thee, that dwellest in a light not able to be come unto, were it not that thy dear son jesus Christ, which is the brightness of thy glory, hath made me way unto the throne of thy grace, through the shedding of his most precious blood. So now my God, I do acknowledge how that it is a great benefit, that I which am unworthy to live upon the earth, and that have deserved through my sins, to be cast into utter darkness for ever more, I have this blessing to see the light of the day, & of the sun, and to behold the works of thy hands, with the enjoying of the earthly riches, that thou hast stored us with all. And for so much as O God, that thy sun shineth as well upon the wicked, as on the good, and that this outward light is not but to guide our bodies: grant O God, to shine upon us the brightness of thy face, in blessing me, and in lightning my understanding, begetting and sanctifying me a new, that I may walk in the way of thy commandments, and that I may behave myself in my calling in such sort, as all my thoughts, words and deeds, may be to thy honour and glory, and the edifying of my neighbours. Thou hast O Lord withdrawn me, from the darkness of idolatry and ignorance, and thou hast taken from before mine eyes the bend of superstition. Thou hast also in our time made shine, or as it were lightened again the fair lamp of the preaching of thy Gospel. But suffer me not, that having eyes I see no whit: enlighten O Lord, all the parts of my soul, and cause all that is in me, to be employed to render unto thee all honour and obedience, and that in my calling thy fear be before mine eyes. And because thou esteemest not to be beloved of us, unless we love our neighbours: imprint in me a faith working by charity, in such sort as with hope I may have a good conscience, not doing to any, but that I would to be done unto myself, that I may have a merciful heart, and loving, that my entrails be not shut up in the behalf of the poor and needy: To be short, that seeing how the figure of this world passeth, I may use the world as passing thorough it, remembering myself always, that heaven is the place of my corporation. Grant me peace amongst my family, give blessing to my labour, contentment to my spirit, rest and comfort to the poor afflicted, and full deliverance to thy Church, by thy son jesus Christ. So be it. A prayer for the Evening. O Lord God, thy people Israel did present to thee the morning and evening sacrifices, in token of confessing thee, how that thou keepest us both evening and morning. But what more liking sacrifice can we offer now, than our sorrowful hearts, and our tongues, that do praise and bless thee? Wherefore (O Lord) I present myself in all humility and reverence before thy face, beseeching thee, that thou wouldst not enter into an account, neither into judgement with me thy poor creature. For be it that thou look into the first or the second table of thy commandements, thou shalt find that I have offended thee many ways. Notwithstanding, like as the child hath always his recourse unto his father: even so have I my refuge and my retire to thee O Lord that art not lightly angry but of great mercy, beseeching thee, that by thy goodness, thou cover my faults, even as all things are covered by the darkness spread forth over the earth. Alas my God, I know that sathan goeth about as a roaring lion: and I do know that he is the governor of darkness, and prince of this world: but if thou be for me, who shall be against me? It is thou that hast thousands of Angels, which are encamped about us: it is thou that hast created the hot son, and the shattering cold moon: it is thou that governest the whole world, and dost never slumber. Grant me therefore grace, to rest this night in peace, and not to sleep in earthly things, but more and more to acknowledge thy goodness, until thou call me unto this so desired a rest, which thou hast prepared for us. O how sweet & loving shall this awaking be, when as in our graves we shall hear the voice of thy son to raise us up again, in a glorious immortality? Yet while we do await for this last coming we recommend ourselves unto thee, O heavenly father, the peace and preservation of thy Church, superiors magistrates, & all those which have need of thy succour: beseeching thee, that in this oldness of the world wherein all kingdoms of the world do shake, that thou wouldst be the stay of thy poor people, and in steed of so many sorrowful days and years, as we have seen, we may behold some rest in the midst of thy Church. Raise up daily O Lord some softer father, and also some retiring place for thy children, that no violent oppression overwhelm them, and that for thy sons sake, in whom I trust, and upon whom I rest myself. So be it. Hear followeth a little Paraphrase and short exposition of the lords prayer, taken out of S. Cyprian almost word by word. THe doctrine contained in the Gospel, is no other thing than the ordinance of our master God, the ground whereon to build our hope and to strengthen our faith, the food wherewith to nourish our soul, the pilots whereby to guide our ship in this navigation, the helps by whom we come to salvation, in such sort as when the faithful heart yieldeth itself to be trainable here in earth, it is a mean to bring it up unto heaven. It hath pleased God that many things were often spoken by the prophets and heard by them. But how much more excellent aught that to be reputed which the father hath said and pronounced by his son, than that which he hath said by his servants? For in them spoke the spirit of Christ, and he himself hath spoken in the later time in his own voice. He doth not now command, that men prepare the way unto him that cometh, because that he himself is come, and discovereth the true way, that we which go wandering, and groping in the darkness of death, may be by the light of his wisdom directed in the way of life. Now amongst so many good lessons as he hath left us for our salvation, The form of prayer. he hath chiefly given unto us the right form of prayer, he that hath made us to live, hath taught us also to pray, yea he hath done it after his grace & goodness wherethrough he hath stored us with all things, and wrought it unto the end that his father might the more willinger hear us, when we pray unto him, in that prayer that his son hath taught us. He did foretell how that the hour should come, wherein the true worshippers should worship him in spirit, and truth. He hath also fulfilled that, which he had promised, giving us his spirit to worship him. The Lord's prayer. What prayer may be now more spiritual, than that which hath been given unto us by jesus Christ, by whom also the holy spirit hath been sent unto us? What prayer shallbe more true and perfect before God, than that which cometh from the son, who is the truth of Gods own mouth? In manner as otherwise to pray, concerning the substance than he hath taught us, is not alonely an ignorance, but also a blockish fault: as he rebuketh the jews elsewhere, how they did despise God's commandment, to set up their traditions. Let us therefore pray my brethren, even as he which is both our God and master hath taught us. That prayer is agreeable unto God, when one prayeth with a prayer that is his, and when we make the words of his son to mount up unto his ears. The father doth acknowledge his sons language: when we do pray, let him that dwelleth in our heart be also in our voice & upon our tongue. And seeing that the son is our advocate, as often as we do demand forgiveness for our sins, let us take in our mouths the words of our advocate. For seeing that he saith how all that we shall ask of the father in his name, it shallbe granted unto us, when shall our prayers have greatest strength, but then when we shall call upon him by the peculiar prayer which he hath made? It behoveth those which pray to keep a certain form in their speech, with a stayed manner, and full of all reverence & humbleness. Let us remember that it is before God's face that we present ourselves. Let us therefore seek to please him, as well in the behaviour of our bodies, as in the conveyance of our voice. It is an ill favoured thing and a sign of impudency, to use much crying out in prayer, and there is nothing that doth set it out more than modesty. To be short, we do see that the Lord doth allow that prayer which is made privately, in secret, and in ones chamber: a thing that well agreeth with our faith, to the end to make us understand that God is present throughout all, that he heareth and seethe all, and that the fullness of his majesty pierceth into the most hidden & secret places as the scripture speaketh. I am thy God near at hand, and not afar off. If a man be hidden in a privy or close place, do not I see him? Do not I fill both heaven and earth? Then when we shall come together with our brethren, we must in good order solemnize the sacrifices of God, not thinking to make our prayers to take place before the Lord with chanting and crying out. God understandeth the heart, not with the voice: for it is not needful to advertise him, by a lifting up of a voice who seethe our thoughts. This is it that he often saith, that he is the searcher of hearts, having the knowledge of our most secret thoughts. We have a goodly example in the good woman Anna, mother of Samuel, who prayed unto the Lord not with a strong or lifted up voice, but secretly, soberly, and in her heart. Her prayer was secret, but her faith was open: she spoke not with the voice, but with the heart: knowing very well that the Lord our God so heareth his and in such sort, she received in effect, that which by faith she had required. We have another example of a prayer right well directed and very modest in the person of the Publican. He went up into the temple, and made his prayer not in a rude and presumptuous manner as the other, without lifting up his head, or his forehead: he only fell down, & confessed with his mouth his sin, that he felt shut up in his heart: in such sort as God heard the prayer of the humble that rested not upon his own innocency. For who is he that is innocent? His prayer was humble, and he which advanceth and favoureth the humble, heard the poor Publican. Thus much concerning the fashion and countenance that we ought to keep in our prayers. Let us now consider how our master hath taught us to pray. When you pray, saith he, say thus: Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven, give us this day our daily bread, and forgive us our trespasses as we forgive them that trespass against us, & lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power and the glory, for ever and ever. Amen. THe first thing which we learn in the entry of this prayer, An exposition of the Lords prayer. is that the Doctor of peace, and the Master of all true union and concord, would not that our prayer should be particular for one alone. See wherefore we do not say, My father which art in heaven, give me my daily bread, etc. Thus it appeareth, how this prayer is public and common, and we pray not for one alone but for all: because in deed all God's people is but one body. God would that one only making his prayer, should pay for all the other, even as one only man hath saved many: and through one only spirit he governeth all his children's hearts. And to this doth agree that which we do read of the Apostles, Acts. 1. who continued together in holy prayers, so as there was but one heart amongst them all, and of their holy company. Now my brethren, it is an incredible thing how many great secrets there be here in this prayer of the Lord, that is so well trussed up, and short in words, but of most great strength, and right well furnished of all demands that are needful and necessary for us. Ye shall say then, Our Father. Our Father which art, etc. Oh the happy and loving beginning of our prayer. For mark ye how the new & regenerate man, that is reconciled unto God, such a one calleth upon God his father, because that he hath already begun to be the child of God. To all those that have received him, john. 1. he hath given unto them this privilege, to be made the children of God: unto those I say that do believe in him. In such sort as the believing man, to make an acknowledgement unto the Lord of such a favour, Deut. 33.9 Not that he ought to despise his father, but God ought to go before and those places are not simply to this purpose. both to strengthen his faith, & also to make witness to whom he doth belong, aught to call upon God as his father before all things, & to reckon him for such. In the 33. of Deut. he saith of his Father & Mother, I have not known nor seen him, such a one is praised, because he stayeth himself to keep the statutes & covenants of the Lord. To this hath our Lord respect in the 23. of S. Matthew saying, Let us not name the Father on the earth, Mat. 23.9. because that we have a father that is on high in heaven. Matth. 8.22. And in S. Matthew, he said unto a young man, Leave off from burying thy father which is dead: which was to the end that he might study to do rather his duty towards the living and heavenly Father. Go to then, behold God which is in heaven: but see the consolation of Christians, how he is ours, and we are his, in as much as he hath chosen and sanctified us. The jews. The wretched jews that have mistook jesus Christ, and cruelly have put him to death, cannot call God their father. For as the saviour reproveth them to their great confusion, john. 8. the devil is your father, seeing that you fulfil his desires. God did then this honour, to communicate himself with them. But he saith by isaiah, Esay. 1.2. I have nourished and chosen children, and they have mistaken and disdained me: that which the Ox and the Ass have not done, who know the stable and crib of those which own them. Therefore my brethren, let us consider how God by the mean of our faith, beginneth to be our father, and for the jews unbelief, ceaseth to be theirs: are we then given over to sin? We be no more children but servants according unto that our Lord saith, Whosoever sinneth, is a servant to sin. The son remaineth always in his father's house, that which the servant doth not. Let us therefore my loving brethren acknowledge & acknowledge again, what favour it is for us to dare, & be able to present ourselves before God, in the quality of God's children. Who durst have been so bold as to have given himself such a title & to have undertaken it, if the true only, & everlasting son of God had not given us leave and commandment? It is for us to have remembrance, that having God for our Father, we must behave ourselves according as it is becoming for the children of such a Lord: And if we be well contented of such a father, let us also do in like manner, that he may of his own part in like case have just occasion not to be misliking of us. Let us not become bastards, but let us become spiritual and given to all holy and praise worthy things, after the example of our father: and that it may appear how we be the children and temple of this great God. Now what is the first demand that we do ask of our Father? How the name of God is made holy. Hallowed be thy name. Not that our prayers do make the name of God holy, but we pray that his name may be made holy in us. What is he, will some say, that shall sanctify the name of God? Is it not he, which sanctifieth all things? We are admonished in the 20. of Leviticus: Be ye holy, as I am holy. Therefore let us pray him, that he will grant us grace to enter into the holiness, whereof we are advertised in our baptism to continue therein. And so be we, who ask to be sanctified: yea always, for so much as our sins do daily defile us: in such sort, as the name of God & his word are not made holy & honoured by us, unless we ourselves be also sanctified. Afterwards he saith, Thy kingdom come. God's kingdom is everlasting, and was before that ever we were. But it is in the respect of us that we do ask, Let thy kingdom come: That we which have served in the world and to Satan, may have from henceforward Christ reigning in us. This kingdom is gotten unto us by the blood of our Saviour, and shall be truly fulfilled, when we shall hear this sweet saying: Come ye blessed of my father, into the kingdom which is prepared for you etc. Now we do well to require the kingdom of heaven. For there is also an earthly kingdom: But he that hath tasted the least thing in the world what the heavenly things are, doth despise the earthly. And it is a thing unto the which we ought diligently to watch with Prayers and supplications, lest that we be shut out of God's kingdom: But that we may be under his guide and Empire. Many shall come, saith he, from the East and West, and they shall sit with Abraham. But the children of the kingdom shall be cast out into outward darkness, there where shall be weeping and gnashing of teeth. The jews were the children of the kingdom so long as they were the children of God, and having lost this quality, they have well changed both their condition and their estate. It followeth then: Thy will be done in earth as it is in heaven. We say not, let God do that he will, but that we may do that he will. For who is he that will resist against God? What is he that shall let him to do his will? Now, because that the devil is continually about us to turn away our hearts from obedience to God, and to do that which God would: we must be helped by himself, and none alas is assured but by his grace. Our Lord jesus being in the agony of death, and according to the infirmity, strongly fight against a number of temptations hath left us yet a fair example: When he bursteth out in this sort: If it be possible O father, let this bitter cup pass away from me: Yet nevertheless, not my will, but thy will be done. There is (in the second Chapter of the first Epistle of S. john) an other fair sentence; Love not the world, for in so doing the love of God is not in you: Seeing that the world with all his desires shall pass away. And as concerning God he is everlasting: and he that will dwell with him for evermore, must do the will of the everliving God. Now, The will of God. what is the will of God? It is that which Christ hath fulfilled, and that he hath taught unto us. And what is that? Humbleness in conversation, staidness in faith, modesty in words, justness in doings, mercy in works, discipline in manners, and not to do wrong unto an other, and to abide it in himself, to keep in peace with his brethren, to love God with all his heart, to love him as a father, and to fear him as God: and to have nothing more dearer than Christ, for he also hath nothing more dearer than us, to keep ourselves unsevered in his charity, to bear him company courageously in his cross, when his name or glory is called in question: And in our talks to show a stayed confession, and an assuredness in our answers, when we be set upon: and to show patience in death, seeing that by it we are crowned. To do these things, is to be willing to be coheirs with the son, and to fulfil the will of the Father. In heaven and in earth. We may take the spirit for the heaven, and the flesh for the earth, that all our parts may be obedient unto God, or rather that we do the will of God as Angels. Give us our daily bread. This may be understood spiritually of Christ, which is the living bread: as S. john in his 6. Chap. saith. But it is certain that here the Lord would teach us, not to be carried away with the cares of this present life: for as it is said elsewhere, it sufficeth for every day to have his miseries. Mat. 6. And in deed, this will not agree well to desire the kingdom of God, and withal to love the earthly life, and to delight therein. Now as S. Paul saith, 1 Tim 6. sith that we brought nothing into this world, neither shall we carry any thing away: wherefore do we not content ourselves with food and apparel: seeing likewise that those which do aspire unto riches, fetter themselves in many sorrows, and easily fall into the snares of the devil? To be short, the coveting of riches is the root of all ill. This is a goodly show that our Saviour maketh in the 12. of S. Luke, Oh wretch that thou art, this day shall they demand thy soul, and for what purpose shall the great heaps of thy riches stored up serve thee? And will we be well disposed to follow Christ? It behoveth us at the lest to hinder the causes of worldly things. In the mean time the just remaineth not forsaken, neither brought into an extremity by famine. The heavenly Father which provideth for the young Ravens and sparrows, Pro. 10. Psal. 37. well knoweth to furnish us of our lacks that are necessary. We do see by example apparently that which happened unto Elie, in the first book of the kings and the 17. Chapter, where we read that namely a Raven carried unto him wherewith to refresh him. After we do pray, that the Lord forgive us our offences, as we do forgive them that offend against us. Now having received assistance of our food we do demand the forgiveness of our sins, to the end that he who is nourished of God, may live to God, and that so we may not only have our bread in this life, but that we may also have the enjoying of the other, that is far better, and whereunto we cannot enter, if our sins be not forgiven us. Now our sins are called debts: as likewise in the 18. of S. Matthew: I have forgiven thee all thy debt, because thou hast required it of me. We are then my brethren here warned, that we be sinners, praying to God for the forgiveness of our sins, and ask grace of God, the conscience being overcome through offence. Therefore let none of us set up ourselves, what gifts soever we have, seeing that daily we sin, and do ask mercy of God. If we do confess our sins saith S. john in the first Chap. of his first Epistle: he is faithful and just to forgive us our sins: But if we say that there is no sin in us, we do lie. And since that this good jesus doth make us ask forgiveness o● our offences, he giveth us a certain assurance to find it, he I say, that maketh us strong through the mercifulness of his father. The condition that he hath joined to this demand, buindeth us before GOD to forgive others, if that we will that he forgive us. This is it that he speaketh in an other place. With what measure you meet unto others, the same shall they measure unto you. And in the 18. Chap. of Saint Matthew the servant that goeth on against his companion with all rigour, is reproved, cast into prison, and declared unworthy of the favour of his Master. And yet this is more clearly expressed in jesus Christ. When ye shall appear before God to pray unto him: If you have any thing against any body. Forgive him: otherwise your father will not forgive you. Then do we never make this prayer, but that we do condemn ourselves, if we forgive not one an other. For as the Lord calleth us to peace, in regenerating us: so will he that we do continue in that brotherhood and friendship. And in deed this is the fairest sacrifice that we can offer unto God, that is, our loving hearts knit together. For God loveth the offering of him who hath a loving heart: But if the heart be froward, then doth nothing of his actions or doings please the Lord. A thing that is plainly seen in the histore of Abel and Cain. In short, for so much as he which hateth his brother is a murderer, 1. john. 3. & God will have no acquaintance with murderers: let us make no account to obtain his divine favour, if we be not loving and at peace with our neighbours. Afterwards the Lord warneth us how we should pray. Led us not into Temptation. ANd in this behalf he doth warn us, how the adversary can do nothing against us, but in so much as the Lord doth suffer him, to the end that all our fear and reverence be always made ready to the Lord. We read in the 24. Chapt. of the second book of the Kings, how God did deliver the city of jerusalem into the hands of the king of Babylon. For it was by the occasion of our sins, that the wicked were let lose against us: as it is said in the 42. of isaiah: Who is it that giveth jacob for a spoil? Is it God against whom they have sinned? And in the first book of the Kings and 11. Chap. The Lord threatened Solomon to raise up an adversary against him, because that he had forgotten himself in committing so many villainous things. Wherefore we be tempted. And as concerning these powers and temptations which he prepareth against us, they are for two divers causes: Either it is to punish us when we do offend: or else to make us victorious, when as by them we be only proved & tried: which may be seen in the history of job. The Lord in the 19 of S. john, speaking of himself, said unto Pilate: Thou shouldest have no power over me, if it were not given thee from above. Now this prayer whereby we do pray, that the Lord lead us not into temptation, doth represent before our eyes, man's weakness, that is subject unto so many knocks; in such sort as it is not for him to do any bravery, but rather daily to watch, to the end that he enter not into temptation following so many warnings as are made unto us. The spirit is ready but the flesh is weak, what then shall we do? Let us pray the Lord: and that that we shall ask with humbleness, he will grant us for his fidelity. There is in the end of the prayer, But deliver us from evil. Under this is comprehended all that our enemies can devise and plat against us, and wherewith we be defended if the Lord doth hear our prayers, & lend unto us his help. Well then, when we do pray to be preserved from evil, it is to be delivered from all danger, and from all enterprises whether it be from sathan, or the world: in such sort as having the protection of God against evil, we may well hold us most assured. For how shall he fear any ill in this world, that is kept of God in this world, & compassed about with his safeguard? To be short, this is the life everlasting & the fullness of all good hap, john. 17. to know one only true God, and him whom he had sent into this world, jesus Christ our Saviour. Now our Lord jesus hath not only commanded us to pray, Luke. 6. but he himself hath given us an example, withdrawing himself often up, into the mountain to make his prayer. And if he did pray which was exempt from sin: how is it then that we poor wretches do not pray to God? The prayer of jesus Christ. And if he have passed some times whole nights therein, wherefore do we leave off a thing so necessary? His prayer was not so much for himself, as for us. And we see that which is spoken, how that Satan had desire to sift the Apostles: but that he had prayed that their faith should not fail them. In the 17. Chap. of S. john he saith: I pray not only for them, but for all those that shall believe in me. O what bounty & affectioned love was that of our saviour, that was not contented to redeem us by his blood, but had moreover great desire to pray for us. And he hath prayed that we might be all one, well knowing that in the kingdom of God no discord doth enter. Now, when we pray my brethren, let all fleshly things be far from us, that the spirit may think upon none other thing but upon only prayer. And thereof cometh the manner that we have, when as one in the beginning of our prayers pronounceth these words: Lift up your hearts. And the people answer: We lift them up unto the Lord. So that it is requisite that our hearts be shut up from Satan, and open unto our God. The Devil is crafty and he seeketh some cleft, crevie or chink by the which he may slide into our understandings, and to turn them away from God: So that by this mean he maketh us to have one thing in our hearts and an other thing in our tongues: and yet in the mean space it is the heart that God demandeth, & not the sound of the mouth. For what lack of consideration is this, for a man to be wretched in many thoughts in praying to God, seeing that it is a thing wherein we ought so much to take heed how we pray unto this great God? How wouldst thou that GOD should hear thee, when that thou dost not hear thyself? wouldst thou that God should have remembrance of thee, & thou dost no whit at all remember thyself? This is to give ourselves for a pray unto our enemy, and to offend the majesty of GOD: This is also to watch with the eyes, and to sleep with the heart. Furthermore it is needful that the prayer have his effect, and not be barren: and this is the cause wherefore the scripture hath often times joined with it alms and fasting, as the examples are thereof in Toby, and in the good captain Cornelius, whereof it is spoken in the 10. of the Acts. And in the 58. of Esay, amongst other things that the Lord requireth of those which call upon him, it is that they break their bread unto those which have hunger. Behold here the chief points that are requisite in true prayer that S. Cyprian describeth. Blessed are those whom the Lord shall find waking and praying: be it that he take us by death, or else that we be changed in the twincking of an eye to appear in his judgement. Now, O Lord give us grace to praise thee: unto whom be all honour and glory for ever. So be it. 2. Thessalonians Chap. 2. Brethren stand fast, and hold the ordinances which ye have been taught, whether it be by our preaching, or by our Epistle. Our Lord jesus Christ, and God and our Father, which hath loved us, and hath given us everlasting consolation, and good hope in grace, comfort your hearts, and establish you in all good saying and doing. FINIS.