THE TRUE CATHOLIQVE, FORM ACCORDING TO THE TRUTH OF THE SCRIPTURES, and the shape of the ancient Fathers, and best sort of the latter Catholics, which seem to favour the Church of Rome. The Contents whereof are to be seen in the Page following.  Exod. 12.35.36. 
And the children of Israel did according to the saying of Moses, and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment.  
And the Lord gave the people favour in the sight of the Egyptians, and they granted their requests: so they spoiled the Egyptians.  Cyprian. lib. 2. Epist. 3. 
And because now his second coming draws near, his bountifulness and the great account that he makes of us, doth lighten our hearts with the light of truth every day more and more.  Ambros. de Abrah. pat. lib 2. cap. 9 
We read of a fire kindled at the sun-setting, which should lighten the evening of the world, and should shine in the darkness, and should reveal things which were hidden.  
AT LONDON. Printed by PETER SHORT, dwelling at the sign of the Star on Bredstreet hill. 1602.   

THE CONTENTS OF this Book.  

1 A Preface to the Reader.  
2 The true Catholics Alphabet, or A, B, C.  
3 His Paternoster or Lords prayer.  
4 His Catechism, or brief sum of Religion, wherein the Papists opinion concerning Antichrist is refuted: and the true means of the calling of the jews is declared.  
5 His house: or the notes and marks of the true Church, drawn out of the Scriptures.  
6 Certain godly Prayers which daily he may use.  
7 The lives & manners of the ancient Christians, drawn out of the Scriptures and Fathers.    

To the Christian Reader.  
I Offer unto thee (good Christian Reader) in this Treatise, the sum of our Religion. And if foreign things delight thee (as now adays they do all men most commonly) I do offer unto thee, I say, our Religion, proceeding out of the mouths of the very enemies thereof. For as the people cried and said in Darius his days; 
1. Esd. 4.41.  Truth is the greatest and strongest thing of all others: Even so this sentence shall stand true for ever. And here thou shalt see that performed in deed, which David did but prefigurate; that Goliath his head is stricken off with his own sword. 
1. Sam. 17.51.  And surely if the body and the shadow be relatives (as the Philosophers teach) and that every shadow hath a body; then truly Dan in the law may be also a figure of Antichrist in the Gospel; 
Gen. 49.17. 2. The. 2.2.  and the Madianites of the Papists. Dan, as his name imports in Hebrew, is a judge: He will usurp the office of a judge amongst his brethren. And even so doth the Pope, this spiritual Dan: 
Levit. 13.3. Matt. 8.4.  He will be a judge also by usurpation: he will not judge only between leprosy and leprosy, that is, betwixt notorious sins, as the law commanded, but he will judge every light disease which the law commands not. He will not be judge only of those known sins which go before to judgement, 
1. Tim. 5.22.24.  which Saint Paul bids Timothy that he should take heed of; but also of those which follow after: He will know the secrets of men's hearts, of which Saint Paul saith: judge nothing before the time, 
1. Cor. 4.5.  until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the hearts manifest: and then shall every one have praise of God. And is not this to be Dan? Is not this to be a judge? 
Madian signifies judging.  And as he is Dan: so also his army and soldiers are Madianites, they come of Dan; that is their name. For they take their name of him, as the Papists do of the Pope: and they shall perish also as did the Madianites. Of whose overthrow thus we read: 
judg. 7.22.  When the three hundredth blewe with trumpets, the Lord set every man's sword upon his neighbour, and upon all the host which fled to Beth-hashittah Tsererah, to the borders of Abel-Meholah unto Tabbah. Here first is the small number of the Lords army, the small number of the professors of the Gospel, in comparison of the Madianites, of Papists & Friars. Here are also the Lords weapons, the trumpets of the Gospel against Madian, and their destruction, by one of them drawing swords against another. Here is (to make perfect this victory, and to conquer also Satan, the father of Dan) the breaking of pitchers: that is, the mortification of the flesh, 
Rom. 6.19. Col. 3.5. Matth. 16.24.  and of the lusts thereof, which Saint Paul so often teacheth; and the denying of ourselves, and the following of him, with our cross on our backs, which our Saviour also commands.  
And they fled to Beth-hashittah Tsererah, and to the border of Abel Meholah unto Tabbah. Here is that verified which our Saviour saith of the eternity of the Scriptures: That heaven and earth shall perish, 
Mat. 5.18. 2. Tim. 3.16 Rom. 15.4.  but not one ioate or tittle of the word of God shall perish. And that Saint Paul writes of the excellency of them: That all the whole Scriptures are given by inspiration from God. And again, That whatsoever is written, is written for our learning. And again, Now all these things came unto them for examples, 
1. Cor. 10.11.  and were written to admonish us, upon whom the ends of the world are come. Every verse and word in them, do edify, and are of force; nay they edify and teach us: And in this one point, they surpass almost all other writings. The laws of justinian many of them are not convenient for our age; nor Galens' prescriptions of medicines for our bodies: 
1. Pet. 1.25.  but the word of the Lord is the same for ever. The Madianites fled to Beth-hashittah Tsererah, as to their castle of refuge; and that is in our language, to the afflicted house now ready to fall on their heads. And do not even now the Papists so? 
jerem. 7.4,  Do they not cry, as the jews did, The Temple of the Lord, the Temple of the Lord? So now they, The Church of Rome, the Church of Rome. Is not the continuance thereof so many years, and the great glory of it, their Refuge? Is not this one of their chiefest arguments? But what is Rome? Is it not Beth-hashittah Tserarah? that is, 
2. Thes. 2.8.  that afflicted house, now ready to fall on their heads? It consumes daily by the Spirit of God: as Saint Paul prophesieth that it should do, and every day is it in declining. And ere it belong, in one day, 
Reu. 18.8.  that is, suddenly, as Saint john prophesieth, shall her plagues come upon her, death and sorrow, and famine, and she shall be burnt with fire. For it is the mighty Lord even God himself that judgeth her. And she shall fall into that miserable sorrow and destruction, which here also followeth: even to the very border or lip (as it is in the Hebrew) of Abel Meholah that is, of the sorrows of a woman traveling with child, even to Tabbaath, to the last month in the year, which answereth to our December, which for the abundance of waters, 
Psal. 137.8. 1. Pet. 5.3.  which commonly are ●herein, is called in Hebrew Tabbah: which signifieth to be drowned. Surely such floods of sorrows and calamities remain for Rome the daughter of Babylon, 
reve. 17.2.  which Saint Peter calleth Babylon: as the prophecies of the holy Scriptures do teach. Nay, Saint john describeth her most manifestly: That great city which is built upon seven hills, and reigns over the kings of the earth, 
Psal. 73.27 jer. 3 1.  & made them drink the wine of her fornication. What city in the world is thus built, and hath had this authority over Kings; 
revel. 17.17.  and hath made them drink wine of fornication, that is, Idolatry, which is so called in the Scripture, but Rome? The day shall come, that these her lovers (those kings which with one consent have given their kingdom to the beast) shall hate her, and shall eat her flesh, and shall burn her with fire. We see now the former of these fulfilled: so no doubt we shall see the latter also, When God shall put it into their hearts, and when his words are fulfilled, and that even in one day. If Rome be in this case, may she not fitly be called the afflicted tottering house? And therefore as the father and prince of the Madianites Dan, may resemble the Pope, and the Madianites his soldiers, which shall one of them kill another: so Beth-hashittah may resemble Rome, their castle of refuge.  
And God deals even now as mercifully with his Church, 
2. Chro. 20.22  as he did in the days of good king jehoshaphat; against whom when many nations had conspired and came to make war, it is thus written: When they began to shout and praise the Lord, the Lord (himself) laid ambushments against the children of Ammon, Moab & mount Seir, which were come against judah, & they slew one another: 
1. King. 18.13. joh. 3.1. Luke. 25 50. Matth. 27.19  even so the enemies of the Church of God at this day, by God's special grace and mercy, one of them kill another. And even as in the law Obadiah, Ahabs' steward, nourished the Prophets of the Lord; and Nichodemus and joseph of Arimathea, princes amongst the jews, 
Phil. 4.22. jerem. 38.7.  and even pilate's wife favoured jesus Christ: even so now also in the Gospel, the Pope's darlings and Friars some of them favour the truth. And as Saint Paul also had some friends in Caesar's house; and jeremy in the king's court: so now hath the Gospel some friends among the Pope's train, and that in no small matters. There is no one thing I am persuaded at this day doth so dazzle the eyes of a great number, that they cannot behold the clear light of the Gospel, & keeps them still in the obedience of the Church of Rome: as the reading of Granatensis, Stella, Ferus, Philippus de diez, & such like. But all shall clearly see in this book, how that in the principal points of religion they join hands with us. And that we may say of them, 
1 King. 22.43  as we read in the book of the Kings of jehoshaphat, that he walked in all the ways of Asa his father, and declined not therefrom; but did that was right in the eyes of the Lord: nevertheless the high places were not taken away, and the people offered still, and burnt incense in the high places. Good men have their imperfections. So these follow the way of the Fathers in preaching and setting forth zealously the word of God, in maintaining the authority thereof; as also the knowledge, reading, and meditation thereof: they teach also the true use of prayer with faith, devotion, & understanding: our perfect redemption by Christ, and the assured faith that we ought to have in him; and how that we ought to trust in his merits, and not in our own works; his exceeding great love towards us, and the great corruption of our nature without his grace. In these points they worship God aright, with good king jehoshaphat, and they follow the ways of their fathers. But yet the high places are not taken away; they burn incense there still: They maintain the Pope's supremacy their patron, 
Col. 2.18, 2. King. 9.20. & 10.28.  they make prayers to Saints and Angels, through their overmuch humility, as Saint Paul teacheth us. Their great and good zeal is like to that we read of jehu. And the marching is like the marching of jehu the son of Nimshie, for he marcheth furiously. And again, So jehu destroyed Baal out of Israel; but from the sins of jeroboam the son of Nebat, which made Israel to sin, he departed not. He was the founder of his kingdom. The policy which he devised to maintain his estate and kingdom, he also (although it were against the word of God) embraced: So these are zealous, 
Mark. 12.34.  but they also maintain their founder the Pope and his authority. We may say of these truly, as our Saviour Christ in the Gospel said of that Scribe, Thou art not far from the kingdom of God: no more surely are these. So that here good gentle Reader, thou mayst see Popery pulled up even by the roots, by the hands of Papists themselves.  
The true Catholic faith, out of the Scriptures, out of the Fathers, & out of the mouths of them, who seem to be the very enemies thereof; this small Treatise teacheth: Every one therefore that tendereth his own salvation, let him mark well that faith which herein is taught. In the time of ignorance, God might, and no doubt did show mercy; but now at midday, in the most clear sunshine of the Gospel, now I say, to shut the eyes, is wilful murder. 
Reu. 14.8.  For in the Revelation our days are most lively expressed: Then I saw (saith S. john) another Angel fly in the midst of heaven, having an everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, & tongue, and people, saying with a loud voice: Fear God, give glory to him: for the hour of his judgement is come, and worship him that made heaven and earth, the sea, and the fountains of waters. Are not here our days most evidently declared? The preaching of the everlasting Gospel: the worshipping of God alone, that made all things, and not of any creature: nay, the very time. For the hour of his judgement is come. This preaching of these doctrines, and this preaching of the Gospel, shall be immediately before the judgement: He that is not stark blind cannot choose but see this. Now follows the Church of Antichrist. And there followed another Angel, saying: It is fallen, it is fallen, Babylon the great city: for she made all nations to drink of the wine of her fornication. Here is likewise the Church of Antichrist most evidently described: She shall make all nations drink of the wine of her fornication. She is contrary to the true Church, which teacheth to worship God alone the Creator: but this Synagogue hath caused men to drink of the wine of her fornication; that is, to worship others besides God, and to worship the creatures: and this is spiritual fornication. And hath not the Church of Rome done so? Who seethe it not? He is only to be worshipped according to the truth of the Gospel that made heaven and earth: but what Saint or Angel had any fellowship with God in that work? And therefore the Church of Rome in teaching the worship of these, is Babylon: and therefore she dissenteth most manifestly from the truth of the Gospel: And therefore she is that whore; whose fornication is rather in doctrine then in manners. Now she being thus manifestly descried, the third Angel followed them, saying with a loud voice, If any man worship the Beast, and his image, and receive his mark in his forehead or on his hand, the same shall drink of the wine of the wrath of God, yea of the pure wine that is poured out of the cup of his wrath: and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb, etc. O terrible sentence for all obstinate Papists! which as yet the Gospel being so long, and so manifestly preached, will worship the image of the beast, that is, which will acknowledge the Pope's supremacy: or put their trust in his characters and consecrated creatures. For as S. john hath taught before, He shall make an image of the Beast: 
Reu. 13.14.  that is, as the Roman Emperor was Monarch over the world, so he shall challenge a Monarchy over the Church. And hath not the Pope done th●s? God give all men eyes to see this.  
And here gentle Reader if peradventure in this Treatise I do dissent in some points from the godly brethren, I must desire thee to bear with me patiently: I descent not with a contentious mind, but with a mind longing and searching for the truth; and according to my simple Talon delivering it to thee and to thy judgement. Our dissensions are as divers boughs proceeding from the same root of the tree: and as divers arrows shot out of the same quiver, aiming at the same mark, shot against Babel. Thou which art endued with God's Spirit, 
jerem. 50.14, Rom. 8.9. 1. Cor. 2.15.  and art jesus Christ's, judge charitably who comes nearer the mark: condemn not any. God's soldiers are commanded to shoot not on one side against Babel, but round about her. I urge the fasts of Wednesdays, Fridays, and of Lent, which the Fathers, and the Primitive Church solemnly observed. Who as they were not superstitious in these their fasts (as the Papists were) so they were not so curious in the numbering of the days of Lent as we are, They fasted about forty days, which was called of them Quadragesima: and every week the fourth and sixth day, not superstitiously, but religiously, to study the Scriptures, and to came the flesh. The which fasts I urge now again in our days, to rouse out of the sleep of security the men of our age: which eat and drink as the men did in the days of No; 
Luke. 17.27.  of whom our Saviour giveth us warning to beware, lest we perish with them. I wish that all men would watch in their private prayers, and that public prayers also might be early in the morning: which times of praying are both agreeing with the Scripture, and to the Primitive Church. I commend the sign of the Cross as an holy sign, which divers godly learned men have thought to be that sign of the Son of man, which shall appear before the day of judgement, whereof mention is made in the 24. of Saint Matthewes Gospel. If that sword of Goliath that killed him, were kept reverently leapt up in a cloth, and that in no obscure place, but behind the Ephod in the Tabernacle: Why should not that sword which killed the true Goliath indeed (which vaunted himself against all Israel (I mean the Cross) with which sword the devil had thought to have killed our Saviour jesus Christ; 
1. Sam. 21.9.  
1. Sam. 17.10.  and whereof that other Goliath was but a shadow) be had in reverence in Christ's Church amongst us Christians? And here we may note also, that the Ephod may signify Christ, as the signification of the name itself may seem to import, which signifies to put on above, or to cover over all. And all Christians must put on this Ephod above all their other garments of their good works, be they never so perfect: And in this respect also they may be called Kings and Priests. Then Goliath his sword must not be placed before the Ephod, or leapt up with the Ephod, but leapt up in a cloth behind the Ephod: So the Cross is not to be made equal with Christ, as the Papists have made it, but to be placed behind the Ephod leapt in a cloth, that is, as a reverend and sacred thing to be accounted of. So that this estimation of the sign of the Cross (for there is a mutual relation between the sign and the thing signified) makes nothing for Popery.  
As concerning the testimonies of the Scriptures, which concern these points of doctrine, which are handled in this Treatise, in some places I allege them not, because I have handled them else where, in the exposition of the Epistle of Saint jude. And I have here alleged the sayings of many of the Romish Writers, whom they call Catholics: In translating of whose sayings, I protest I have used as great faithfulness as can be; and that I have many times stuck so unto the letter, that I have lost the grace of the sense. Thus far thou well good Christian Reader, and the Lord jesus give thee a right judgement and understanding in all things.  
Thine in the Lord, FRANCIS TRIGGE.   

Faults escaped amend thus.  
Pag. 25. line 36. for son, read, sum of all Hammashe. p. 94. l. 8. merit. r. mercy. p. 96 l. 37. put out only. pag. 103 in margin. Dom. 18. post, etc. r. Dom. 8. pag. ibid. l. 33. works. r. worlds. p. 133. add in margin. De orat. & med. die Lunae p. 148. l. 31. r. that they may, etc. p. 160. l. 25. now. r. not. p. 161. l. 11. add, saith. p. 163. l. 20. after declared. r. often deceived. p. 174. l. 4. means, r. names. p. 187. l. 30. the, r. this. p. 227. in margin. cap. 40. r. cap. 4. p. 242. lin. 5. It is not, r. Is it not. p. 247. l. 26. count. r. cannot, p. 255. in margin. add, Ferus in Acta Apost. cap. 1. p. 293. lin. 33. carried. r. cured. p. 307 l. 8. deal, four. p. 326. l. 4 deal the first in. p. 342. l. 13. ●o. r. to. p. 370. l. 36. as, r. is. p. 441. l. 29. r. Lash vak. 462. l. 21. r. Banah. p. 577. l. 8, r. Stater, p. 585. l. 3. r. out of their. etc. p. 586. in margin. word. r. world.   


THE TRUE CATHOLIQVES Alphabet, or A. B. C. taken out of Saint jerom.  
OOR Saviour Christ in the gospel, 
Mat. 10.1.11.1. Luke, 6.13.  often calls all those which followed him, Disciples; that is, Scholars: now the first thing that a scholar must learn, is his Alphabet. And that Christians might have as it were an Alphabet to learn, the holy ghost hath put down that also in many places of the scriptures. First in the 119. Psalm: Of which Psalm, every part gins in the Hebrew with a letter, as they are placed in order in the Alphabet: 
Gra. lib. 1. Devot. cap. 5.  nay that Psalm contains in it (as some have noted) the word Law or Testimony, almost in every verse: To the end no doubt, that every Christian should be a scholar, and learn that Psalm. It is very easy, it is even milk for children. The Proverbs of Solomon also end with an Alphabet: they are also short and fit lessons, for young beginners in the Lords school to learn. The Lamentations of jeremy have four Alphabets in them: as jerom notes in the preface of the Lamentations. And he expounds every letter of the Hebrew Alphabet very excellently in that place, to every Christians comfort and edification; teaching therein which is the true Church, and which teacheth her children the true Alphabet: which I have set down here as thy Alphabet (good Christian Reader) if thou wilt be Christ's and S. jeroms scholar.  
Even as (saith he) in our writings we cannot come to read and spell the words, unless we begin at the elements or letters: 
jeron. in praef. Lam. 1.  so in the Scriptures we cannot know the greater matters, unless we begin at the moral precepts contained in them. According as the Prophet saith, By thy commandments I get understanding: that is, after his good works he got the understanding of secrets. But now I must fulfil your request (saith he) to Eusebius, that I may expound every letter and the meaning thereof.  
Aleph, signifies learning; Beth, a house; Gimel, fullness or plenty; Daleth, a Gallery or boards; 
* Ista or ●aec.  He, those; Vau, and Zain, these; Ceth, life; Teth, goodness: Iod, a beginning; Caph, a hand; Lamed, of learning, or of the heart; Man, of them; Nun, everlasting; Samech, help; Gnain, a fountain or eye; Pe, a mouth, and not a bone; Tsadi, of righteousness; Koph, a vocation; Resh, of the head; Shin, of the teeth; Tau, signs. And here mark well, lest thou be deceived with the ambiguity of the letters (for there are many of them, one very like another.)  
After the exposition of the letters, now the order of the understanding and meaning of them is to be showed. The first connexion of them is, Aleph, Beth, Gimel, Daleth, that is, doctrine, a house, fullness, of boards. Because the doctrine of the Church which is the house of God, is fully and plentifully found, in the fullness and plenty of the holy scriptures. The second connexion is of, He, Vaughan, Zain, Ceth, that is, those and these be life: for what life can there be else, without the knowledge of the scriptures, by which Christ himself is known, who is the life of the faithful? The third connexion hath, Teth and jod, that is, a good beginning, because that although now we know all things which are written; yet we know but in part; 〈◊〉 now we see, as it were through a glass darkly: but when as ●●e shall be accounted worthy to be with Christ, & shall be like the Angels; then we shall need books no more. The fourth connexion hath Caph, Lamed, that is, the hand, of the heart, or of discipline. The hand is meant in working, the heart and discipline, is meant in understanding; because we can do nothing, unless we first know what we must do. The fift connexion hath, Man, Nun, Samech, that is of these we have an everlasting help. This needs no exposition, but is clearer than the sun: that by the scriptures, everlasting helps are ministered to the faithful. The sixth connexion hath Gnain, Pe, Tsadi: that is, the fountain or the eye, of the mouth, of righteousness: agreeing with that we have expounded in the third number. The seventh connexion, which is the last (that there may be also a secret meaning or mystery in the number of seven) hath, Koph, Resh, Shin, Tau, that is, the calling, of the head, the signs and the teeth. By the teeth, a distinct voice is form; and by these signs we go to the head of all, which is Christ: by whom we come to the kingdom of heaven. Now have we added these things (saith jerom) that we might instruct the Reader, that these things were not in vain set down of the Prophet, according to the laws and order of the letters, but all things which are written do belong to the mysteries of Christ and his Church.  
If this be the true meaning of the Hebrew Alphabet, by Saint jeroms judgement, and as it were also an Alphabet of Christian Religion, which belongs to Christ & his church; and that she is the true church, which teacheth her children the same: then surely the church of Rome, is not the true church, which doth not teach her children this Alphabet: nay which teacheth doctrine quite contrary to this; that the fullness of Christian doctrine is not contained in the scriptures; that lay men may have life without the knowledge of the scriptures, and that they may do such good works, as please God, without the knowledge of them; that they are not helpers but hinderers of their salvation, and the very fountains of heresies.  
But the scriptures are, by Saint jeroms judgement, the very beginning and first step to Christianity, and that in heaven we shall not need them: but here we do; and that no man can do any thing well, unless he know first what he must do. And no doubt his meaning is, that he ought to have this knowledge out of the scriptures, and that they are not authors of heresies, but everlasting helpers to our salvation, and contain in them plentifully all the doctrine which is necessary for the Church.  
Surely it appears by this, that the Church of Rome teacheth not her children, the very first step to heaven and this good beginning: and therefore she is antichrist's Synagogue, and the mother of perdition, by jeroms judgement; and that without God's great mercy she endangereth the salvation of her children. Master Bellarmine in his Hebrew Grammar yields the meaning of every Hebrew letter, and also makes mention of Saint jeroms exposition here declared: but belike it pleased him not, he puts down another of his own.   

The true Catholics Pater noster or Lord's prayer, expounded briefly by Saint Augustine.  

Ench. ad Laur. cap. 114.  cursed is every one (as the holy scriptures witness) that puts his trust in man. And by this also, whosoever shall trust in himself, is within the compass of this curse. And therefore we are to desire of none other but of God, whatsoever we hope, either to do well, or to obtain by our good deeds. Therefore in Saint Matthewes Gospel the Lords prayer seems to contain in it seven petitions: in three whereof, eternal things are desired; and in the other four, temporal things: but yet such, as are necessary to the obtaining of those heavenly things. For when as we say: Hallowed be thy name; Thy kingdom come; let thy will be done in earth, as it is in heaven: All which petitions some have very conveniently understood, that we shall keep them in our body and soul altogether world without end; and that here being but as it were begun in us (how greatly soever we shall profit in them) they are but increased in us, but (that which we all hope for) being perfected, in another life we shall enjoy them for ever.  
But that we say, Give us this day our daily bread, and forgive us our trespasses, as we forgive them that trespass against us; and lead us not into temptation, but deliver us from evil: who seethe not, but that these do belong to the necessities of this present life? Therefore in that everlasting life, where we hope we shall be for ever, both the sanctification of the name of God, and his kingdom, and his will shall remain in our souls perfectly and everlastingly. But it is therefore called our Daily bread, because that here it is necessary for us, in as much as it is to be given both to our souls and bodies, whether it be understood, either corporally or spiritually, or both ways. Here also is that Forgiveness which we desire; where also is all forgiveness of sins: Here also are those Temptations, which either allure or move us to sin: Here also is that Evil, from which we desire to be delivered. But there, that is in heaven; there are none of all these. The Evangelist Saint Luke in the lords prayer makes mention not of seven, but of five petitions: neither doth he for all that, descent from Saint Matthew: but by his brevity, he teacheth us how these seven are to be understood. The name of God is sanctified in spirit: And the kingdom of God, shall come at the resurrection of the flesh: therefore Saint Luke, showing that the third petition, is but as it were a repetition of the two former; by omitting that, would teach us thus much. Then he adds the other, of our daily bread and remission of sins, and of eschewing temptation: but that which Saint Matthew hath last: but deliver us from evil, that he hath not mentioned, that we might understand that it belonged to that other, which Saint Matthew spoke of concerning temptation. And therefore Saint Matthew saith, but deliver us: he doth not say, and deliver us: showing it to be but one petition. He did not say that, I say; but this: that every one might know, that then they are delivered from evil, if they were not led into temptation. Thus far Augustine.  
In this short sum of the Lords prayer, every true Catholic may learn these lessons. First to make all their prayers to God alone, if they mind to be blessed and not accursed: as saint Austen here plainly teacheth. And that this prayer contains in it seven petitions, three whereof are for heavenly things, and four for the things of this present life. And the first three by Saint Austin's judgement, we must begin to learn here in this life, and that although we learn them never so well and pray for them all our life; yet we shall never perfectly learn them as long as we live here: they shall be only perfectly learned in heaven. How far then shall those be from learning these lessons, which all their lives never knew what they meant; which said Paternoster in Latin, in a tongue they understood not?  
We may learn here also out of Austen, that all remission of sins, is in this life: and therefore that there is no remission of sins (as the Papists teach now) in the life to come: And therefore the Pope's pardons and purgatory are nothing worth. Every true Catholic must learn here out of Austen, that all remission of his sins, is to be had in this life: and that after his death, to give any thing whereby to hope to be relieved, is in vain. Again here we may learn, to reconcile Matthew and Luke; and not to think, that every thing that seems contrary at the first sight, is contrary. These two Evangelists, though they seem to disagree; yet they agree most excellently, as Saint Austen teacheth. Thus much S. Austen teacheth all Catholics in this brief sum of the Lords prayer.  
But to come more particularly to it; and to handle every part thereof: these good lessons briefly and daily every true Catholic may learn out of it, being said in English, which by the latin Pater noster, they could never have learned.  
First when as they say: Our Father: by these words they may learn, that God is now their father, and therefore loves them, and cares for them; yea and that so dearly, as that in comparison of his great love and care, which he hath of them; our saviour Christ saith, 
Mat. 23.9.  Call no man father now upon earth: for there is but one your father which is in heaven. All the fathers in the world, love not their children so dearly, nor are so careful for them, as God our heavenly father is for every one, even the meanest of us that be his children; even for poor Lazarus. And this also was the first lesson our Saviour taught his after his resurrection; when as he appeared first of all others to Marie Magdalen, who continued weeping at his Sepulchre, when as Peter and john were gone home again. 
Io. 20.15.17.  A special and a comfortable lesson, how all true penitent sinners shall find Christ, even now also after his ascension. Go (saith he) and tell my brethren, and say unto them: I ascend to my father, and to your father: to my God, and to your God: Oh happy news; the gladdest tidings, that ever was brought to men! And this is the fruit of Christ's passion. To purchase this for us, he endured all those torments. This we should most assuredly believe, and ever have this opinion of God; and ever carry this in our minds: This is a comfortable lesson. This should make us forsake our old Pater noster: if we should have said it all our life long, it could never have taught us thus much. This should make us fear nothing. This should make us trust in God, in all our dangers: and to come to him boldly and with great confidence, even as children are wont to do to a most loving father, in all our necessities. The forgetfulness of this, 
Mat. 6.32.  causeth us often to begin to sink, as Peter did, when he saw a great wave of the sea coming against him. 
Mat. 14.30.   
secondly we may learn by this, that if we account God our father, than also we should account one another as brethren, and so deal with them, as with brethren. He is a common father to us all; so we should be all, as brethren one to another: and it is greatly to be feared, that at this day, that the lack of this natural and brotherly love amongst ourselves, makes God withdraw this his fatherly love and care from us. Wilt thou not account the poor, thy brethren? and deal with them, as with brethren? Surely then God will not be thy father. Oh what a loss is this! We had better make leases of our lands for nothing, nay lose all the goods in the world, then lose this. 
Mat. 16.26.   
Which art in heaven.] Here is his Majesty declared unto us: we have a mighty father, a father of the greatest majesty in the world. The wind, the rain, the thunder, that comes from heaven, how mighty, how terrible, how forcible are they? But our father, whose dwelling is in heaven, 
1. King. 8.27.  nay whom the heaven of heavens cannot contain, is of far greater might. These are but his servants: as the Psalmist saith: 
Psal. 104.4.  He makes the spirits or winds, his messengers: and his servants, the flames of fire. He is most terrible when he is angry; 
Psal. 18.7.2.12  yea if his anger be kindled but a little. Oh let us fear him: let us not sin presumptuously, even the smallest sins. He is most merciful, 
Psal. 19.13.  where he loves: Oh let us pray unto him: he is able to help; 
Heb. 10.26. Psal. 103.8.  let us trust in him. Let us not think that the darkness or any worldly pretence whatsoever can cover or hide our sins. 
Ps 94.9, 139.1.  The sun which is but a little advanced in the heavens, we see how his beams will pierce into every corner, much more the power of our God, which dwelleth above all the heavens: his eyes, his brightness, his majesty is in every place.  
Hallowed be thy name.] We will not name the Emperor, nor any king, nor any mean gentleman, without reverence, 
1. Tim. 1.17. Psal. 138.2.  and without his titles. We cannot see God, he is invisible: he hath only given us his name, here amongst us, to see how we will use it. Hereby are we tried: as we account of his name; so we account of him: as we esteem it; so we esteem himself. Let it be of the greatest account amongst us, above the names of all Kings and Princes: let it be our greatest jewel: let us always use it most reverently and holily. Let here all Ruffians, and Atheists, and blasphemous swearers, and perjured persons, quake and tremble, that make so light account of the name of God. This is such a sin, that now, although they make light account thereof; yet God hath told them most plainly in his law (which if they were not stark deaf they would mark and remember) that he that commits it, 
Psal. 58.4.  he will not account him guiltless, but at that great day of judgement (when as he will pardon other sins) he will most assuredly condemn this. 
Exod. 20.7.   
Thy kingdom come.] who, having land purchased for him, would not long to be in the possession of it? who being an apprentice, would not gladly be at liberty? who hearing his son to be a King, 
Gen. 45.27.28  would not now gladly make haste to go to see him? Did not jacob (think you) when as he heard, that joseph his son was a Prince in Egypt, think every day a year, till he were with him? Such are all our estates here in this world: we have not great lands or possessions purchased for us; but even a kingdom: yea and that such a kingdom, as far surpasseth all the kingdoms and monarchies of the world: 
Reu. 1.6.  who would not desire to be in the possession of such a kingdom? who would not long to see it? we are here all apprentices, watching and many times wanting, and ever warring and labouring. Who would not gladly be at liberty, 
job. 7.1.  be delivered from this bondage, & be in franchised into that city, where there is not want, nor watching, nor warring, 
Reu. 21.4.  nor labouring: but joy, rest, peace, plenty and freedom for evermore. We do not only hear good news as jacob did, that our son is a Prince in Egypt; but that we ourselves are made Kings and Priests by the means of jesus Christ, 
Reu. 1.6. 1. Pet. 2.9.  and that of the kingdom of heaven; and that we are now fellow heirs with him. 
1. Co. 3.21.22 Rom. 8.17.  This is the sum of the Gospel. This is our joyful news. And did jacob make haste to go into Egypt; and shall not we hasten to our heavenly kingdom? O we of little faith! 
Reu. 22.17.  and therefore in the Revelation the spirit and the spouse say: Come Lord jesus. As though they should say, Come Lord jesus, and end this our apprenticeship: finish this our pilgrimage: give us now possession of that kingdom, which we believe that thou hast purchased for us. And it is all one with that our Saviour here teacheth us to pray: O Lord let thy kingdom come. jacob was not so sure of his son joseph's kingdom in Egypt, nor any apprentice is so sure, after his years expired, of his freedom, nor any purchaser of the lands he hath purchased; as we are sure of this our kingdom, 
Mark. 16.16. 1. joh. 5 13. Mat. 5.18.  our liberty, our heavenly inheritance. The Gospel witnesseth it unto us: it assures us thereof. Heaven and earth shall pass away, but one tittle or jot thereof shall not pass away: And therefore being thus assured we say boldly, let thy kingdom come: and therefore as Saint Paul teacheth, We groan and sigh for that great day of our deliverance out of this bondage, and apprenticeship, with all the creatures of God, 
Rom. 8.22.  which also groan with us; that they may be delivered also, into the glorious liberty of the sons of God. And thinking therefore of that great day of judgement, which is terrible to all Infidels, wicked persons, and Idolaters, 
Psal. 97.7. Esay. 2.20.  (Confounded at that day (saith David) and let them hide their faces, all such as worship carved Images, and delight in vain gods. 
Reu. 9.20.  And to David agrees Esay and S. john. Let all papists mark this.) then we are not dismayed: but lift up our heads, because we know then that our redemption draws near. 
Luke. 21.28.   
We pray also (O Lord) let thy kingdom come: 
Rom. 6 12.  let not sin reign in our bodies: let us not delight in it: let us not submit ourselves unto it: let not the law of our members, 
Rom. 7.23.  which many times is so imperious, and with authority even commands, and with necessity forceth us, that we must needs do this or that: let not this law (O good Lord) ever prevail against us; 
Eph. 5.18.  but be thou our king: Let thy holy spirit ever bear rule in our hearts: 
Psal. 2.6. Rom. 8.14. Psal. 119. 105. joh. 18.12.  let thy most holy law be a lantern to our ways, and a light to our paths, in whatsoever we shall go about, or take in hand. We say, O good jesus, which for our sakes was content to be bound with cords: give us also grace, that we may be bound with the cords and commandments of thy law; and that we cast them not away as the wicked do: who said, Let us break their bonds in sunder, and cast away their cords from us. 
Psal. 2.3.   
Thy will be done in earth as it is in heaven. 
Psal. 19.5. ] The sun every day, as we see, runned his most swift and steep race without weariness: The earth yields not only her flowers to delight us, but her fruits also to feed us; yea she openeth her very bowels to do us good: the seas and the waters also never stand still; 
Gen. 4 9 jer. 5.12.  in the beginning they received a law, that they should keep them within their bounds, and not cover the face of the earth, 
1. Kin. 17.4.  against their nature; and yet even to this day they obey it: God commanded the greedy Ravens to feed Elias, and they obeyed his commandment: To conclude, all creatures obey the will and commandments of God: only man, 
Esay 1.3.  who is of all others most bound to him, and for whom he hath done most, is most disobedient. The Angels and those mighty powers, which excel in strength (as David saith) are ready at his beck and do his commandments: only man a vile worm dare presume to rebel against him, 
Psal. 103.20.  and to disobey him. 
job. 17.14.  O let us not only pray thus: but also labour, study and endeavour with all our might, and main, that the will of this our loving and most mighty father, may be done, as well in earth as in heaven. It is a shame for sons, that servants should go beyond them in dutifulness and obedience towards their father: 
Mal. 1.6.  
Eph. 3.20.  it is a shame for men endued with reason, nay enriched and strengthened with God's spirit that unreasonable creatures should excel them, in dutifulness and obedience to their maker and creator. And let us for God's sake learn to bridle our own wills, our own natures. The earth doth so, as S. Paul teacheth us, 
Rom. 8.20.  and against the will thereof, is subject to our vanities, for him that hath subdued it through hope. It would never suffer us else (cruel, covetous, and vain men) not so much as to tread on it, and wickedly and vainly to abuse it: It would swallow us up quick, 
Num. 16.31.  as it did Corah, Dathan and Abiram. The sea doth so also: or else we should have no houses to dwell in, nor lands to let. 
Psal. 104.9.  Let us also, in our vain, curious and stately buildings of our houses, and in letting our lands also, bridle our covetous, cruel and uncharitable wills. These great and mighty and excellent creatures do bridle and contain their own natures at God's commandment (as we see and yet man will not bridle his nature for God's sake: he will have his will. Let all men learn to pray and practise also, be it never so unpleasant or unprofitable unto them, that prayer of our blessed Saviour: 
Luke, 22.42.  Not my will, but thy will be done, O Father.  
Give us this day our daily bread] What may we learn by these words? surely that the best and richest of us all, are but beggars before the majesty of God. It may be truly said to every one of us: 
1. Cor. 4.7.  what hast thou, that thou hast not received? We must not be ashamed to beg of God ever our daily bread. We have not so much of our own as a shive of bread: and yet we proud peacocks, the sons of Adam, how proud are we? how deal we in the world? how do we account of ourselves? as though we were lords of all things. 
Psal. 12.4.  We say in our dealings, with the wicked: 
1. Sam. 25.10.  who is Lord over us? So we live, so we deal in all our earthly affairs: we say with Naball, who is David? and who is the son of Ishai? There are many servants now adays, that break away every man from his Master: shall I then take my bread, and my water, and my flesh, that I have killed for my shearers and give it unto men, whom I know not whence they be? This Naball is a right pattern of a worldling: he will not know his brethren; he forgets that we have all one father: he can find excuses enough, when he will not do good; as all the wicked do, to make empty the hungry soul, Esay, 32.6. He accounts all his, my bread, and my water, and my flesh (saith he:) so do all worldlings, they forget that they are to beg of God, even their daily bread. Such poor beggars they are indeed, how rich soever they seem in their own eye; yet they account all their own. Nay the more to condemn this hard dealing of worldlings towards the faithful and Gods children, be they never so base and poor: that saying of David also concerning Naball is now verified in these rich worldlings: 
ver. 21.  Truly I have kept in vain all this man's cattle in the wilderness (saith David) and not any thing that belonged to him perished, and he hath requited me evil for good. No doubt even now for the godly and poors sakes, God preserves the lives and all the goods and cattles of the rich and wicked men: and yet they will deal hardly with them. Is he a good man, and the servant of God, that thou dealest withal whosoever art rich? deal well with him. Think verily, that for his sake, God will preserve thy life, and all that thou hast. 
Gen. 18.32.  Remember how that if there had been ten good men found in all Sodom, it had not been destroyed: And how that God blessed Putiphar (no doubt a profane man) for joseph's sake: 
39 2.  & God gave Saint Paul all their lives that sailed with him. 
Act. 27.24.  Deal well with God's children, which are in need and fly to thee for succour, whosoever hast this world's goods. Know this assuredly, that as David here preserved Naball, and his cattle: so shall these preserve thee and all thine. 
1. Sam. 25.37.  And as in the end his churlishness to poor David killed him; so be thou afraid of his end.  
Let us not forget that lesson which Peter teacheth us, 
1. Pet. 4 7.  that live now in the end of the world: Now the end of all things is at hand (saith he) Be ye therefore sober and watching in prayer: but above all things, have fervent love amongst yourselves: for love shall cover the multitude of sins. Be harbourous one to another, without grudging. Men in those days, (as should seem) would make no conscience, to turn their brethren out of doors, or to keep their gates shut, that none might come in, at them. They do not fulfil that same general law of all christendom, 
Mat. 7.12.  and of all christians: Whatsoever ye would that men should do unto you; the same do you unto them. The which law, our Saviour Christ commends with these two notable commendations: This is the Law and the Prophets: as though he should say, this is in one word, the sum of all, which Moses in all his laws, and the Prophets teach in all their sermons: and shall we not obey it? And Peter addeth as a spur unto it: Let every man, as he hath received the gift; so minister the same one to another, as good stewards of the manifold graces of God. This lesson concerns us that live in the end of the world. It should seem, that the holy ghost did foresee, how that men in the end of the world, should forget themselves and should take too much upon them (as many do at this day) and therefore gives us this lesson: We deal here in the world now, as though we were Lords; let us remember, we are but stewards of the manifold graces of God, and not Lords of them. The covetous Landlord thinks not so, who thinks he may let his lands, as dear as he list. The cruel usurer thinks not so, who thinks he may choose whether he will lend or no; unless he have good usury for his loan. So likewise, the covetous practitioners in every art and profession, either in law or in physic, think not so; which do not pass what they gain by their brethren: to whom (as the common proverb is) all is fish that comes to the net. All these do not remember, that they are but stewards of the graces of God, which they have received: if they remembered this, no doubt they would deal more charitably with their brethren.  
Secondly, we may learn hereby to be content with simple fare, 
Luke. 16.19.  and not to far daintily every day with Dives that rich man: not to loath fish, as many do at this day: (they cannot away with fish, 
Aug. de Mirab. scripturae. lib. 1. cap. 4. Mat. 14.17.15.34. joh. 21.13.  they must have flesh: But our Saviour loathed them not. The most of his meat that we read of was fish, and after his resurrection, he only did eat fish and a honey comb:) and not to long for quails & such delicates, with the Israelites. Remember that flesh was cursed in the beginning, and not fish. God gave them their heart's desire: he gave them that they longed for; 
Psal. 106.15.  but he sent leanness withal into their souls. And it is likewise now to be feared amongst us, that many which do desire so daintily to feed their bodies, have lean souls. Nay the heavy wrath of God came upon them, 
Psal. 78.30.  and slew the wealthiest of them, and they died with the meat in their mouths. This should make all rich men beware of riot and dainty fare. Let us learn that lesson of the Apostle: Having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Tim. 6.8.  that is, such things as will nourish the body and not delicates; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, garments, to cover us and keep us from the cold, not ornaments to set us out, and to make us fine: let us be therewith content. This lesson he gives to all Christians. The forgetfulness of this lesson (our dainty fare, our excess in apparel and our stately buildings) and these three makes most men have such lean souls, such empty purses, and such niggardly houses. God resists the proud (saith Saint james: 
jam. 4.6. ) and can the proud thrive or prosper then? Many evils and miseries remain for them that live in the latter days (saith Esdras) because they shall walk in great pride: 
1. Esd. 8.50.  No doubt all the evils which are now in the world, and whereof every man complains, comes of this root: If the flowers annoy us; let us pluck up the root. And I would to God, all Christians would here also learn another lesson of our Saviour, as necessary for us at this day, as that other: It was the last lesson that ever he taught his Apostles before his passion, after supper, as Saint john recordeth; 
joh. 13.3.  when as he knew that the Father had put all things into his hands: Our most blessed Saviour put off his garments and girded himself with a towel, and washed his Disciples feet; and after he had done, he saith unto them: Do you know what I have done unto you? 
verse, 17.  If I your Lord and Master have washed your feet, you ought also one to wash another's feet. For I have given you an example, that you should do even as I have done to you. Verily, verily, I say unto you, the servant is not greater than his Master; neither the Ambassador greater than he that sent him: If you know these things, happy are ye, if ye do them. There is no one thing at this day, that makes all men to deal so hardly with their brethren in all their affairs, as this; to maintain their estates: for this they rack and wring (as they say) and pinch their brethren. But they have not learned this lesson of their Saviour, to do their brethren good: they must make no account of their states. Did he respect his estate, when as he washed his Apostles feet? No verily. And he teacheth all his this lesson: Verily, verily (saith he) the Disciple is not greater than his Master. And he urgeth this lesson with a double oath: and shall we not mark it? shall we not learn it? will we be greater than our Master? will we respect our estates? O proud and rebellious servants! O proud and vile worms! O wonderful humility of my redeemer (saith one) that would so humble himself, and stoop down, even to poor fishers, nay even to a traitor. If jesus Christ had respected his estate, we had all been damned: And shall we respect ours, and to maintain that, pinch our brethren? we are none then of Christ's scholars. Let us remember what he saith unto us: If ye know these things, happy are ye if ye do them. Then accursed are they (no doubt) which know these things and do them not. Neither did he forget himself when as he did this: But knowing (saith Saint john) that all things were given into his hands of the Father: therefore how great, how worshipful, how honourable soever thou art, let not this thy estate hinder thee, to do thy brother good. 
Gen. 3.21.  We are thou rather a leather coat with thy great Grandfather Adam; and dwell in a tent with thy father Abraham, 
13.18. jud. 4.5.  or under a Palm tree with Deborah, a Princess and noble Lady in Israel; and eat that homely, but heavenly food, which the Angel brought Elias, 
1. King. 19.6.  a cake and water, and pulse with Daniel; 
Dan. 1.12.  then to maintain thy estate, & pinch thy brother, gorgeous & costly apparel; curious and stately buildings, delicate and dainty fare. Remember who these were: Adam was the honourablest that ever was; Abraham the father of all the faithful; Deborah a Princess, a great lady in Israel; Daniel and Elias great Prophets: and yet by this their simplicities, their dignities were not impaired. We err greatly: we think now adays that honour, estimation & worship consists in outward things, in apparel, in houses, & such like: no no; it consists in the virtues of the mind; as even the very Philosophers could teach. Adam was more honourable in his leather coat, then Dives in his purple and fine linen: Abraham in his tent, than Ahab in his ivory house: good king josiah in his simple palace and little windows, 
jer. 22.14.15.  than his proud and covetous son jechonias, in his sieled parlours and great windows: Daniel with his pulse, than Balthasar with his costly banquet. 
Dan. 5.1.   
Let us ever remember our blessed Saviour jesus Christ, how that he made no account of his estate, to profit us: Nay let us remember what he did; how he washed his Apostles feet, and he commanded us to do the like: that is, to do any thing that we are possibly able, for our brethren. For this his most humble service contains in it all duties and services whatsoever; even as the greater measure contains the lesser, the quart the pint. But do we at this day wash our brethren's feet? Nay we thrust them over the shoes (as they say) nay over the ears, into great sorrows and cares, by our excessive rents and payments, to maintain our pride: so that as David complains, 
Psal. 69.  the waters enter even now into their souls.  
Let us remember also that same rich man, who (neglecting his brother) was clothed in Purple and fine linen; and fared delicately every day: but when he died he went to hell for his labour. It is an old saying and a true: Happy is he whom other men's harms do make to beware: let us beware, lest that if we follow his steps in our life, we do not lodge with him at our deaths.  
That same Meditation of Granatensis is worth the marking. 
Med. lib. 3. Med. 1.  O man (saith he) made of clay! why art thou proud? Why art thou arrogant? O dust! why delightest thou in praise? O ashes! whose conception is sin; birth a punishment; life a continual toil; and death an extreme necessity; why dost thou so daintily nourish thy body? Why dost thou cloth it with such costly garments? which within a while shall be devoured of worms in the grave. Why dost thou not rather adorn and make trim thy soul with good works, which shall be presented before the majesty of God in heaven, by the hands of Angels? Why dost thou make so light account of thy soul, and set so much by thy body? O great shame, and all things quite out of order! The soul which ought to bear rule, is servant to the flesh; and the flesh which ought to be the servant, she is the Mistress. Why dost thou suffer that the mistress should become the servant, and that the servant should take upon her the authority of the mistress? Dost thou not know, that the flesh is a privy enemy to the soul, who under a fair show of friendship, is more cruelly set against thee, than the cruelest enemy thou hast in the world? when thou cherishest and makes much of her, thou settest up an enemy against thyself: when thou pampers and adorns her, thou armest thine enemy, to cut thine own throat: when thou clothest her with costly garments and outlandish furs, thou spoilest thy soul of all heavenly ornaments. Thus far Granatensis. I would to God these Meditations could sink into our hearts.  
thirdly, we may learn here to pray daily, Rejoice in the Lord always (saith the Apostle) pray continually, 
1. Thes. 5.16.17.18.  and in all things give God thanks. We must every day not forget to say: Give us this day our daily bread: nay we must with David and Daniel even pray thrice a day, if we will be good scholars in the lords school. 
Psal. 55.17. Dan. 6.10.  In the Morning, and in the Evening, and at mid day I will pray, and that instantly (saith David:) and thou shalt hear my voice: and Daniel (his window being open towards jerusalem) he kneeled on his knees three times a day, and prayed and praised his God, as he did afore time. Oh holy custom! many are very precise, they will keep their old customs, they will do, as they have been wont to do: but I would to God, they would learn here this good custom of Daniel, and that they would pray thrice a day; and that they would learn that good custom also to kneel when they pray, which custom now very many have forgotten.  
We must pray, Give us this day our daily bread, we are taught hereby also not to be over covetous of these worldly goods. We must not be like that other rich man, 
Luke, 12.16.  who made him greater barns, and said to his soul, now soul be at rest, thou hast laid up for thee in store, for many years. Many at this day draw nigh to this covetous rich man, by their overmuch providence and worldy carefulness for themselves, and their children. They need not say, Give us this day our daily bread; they have laid up in store for many yéres; as this covetous rich worldling had. They are so careful for their children, that they will leave nothing to do for them. 
Eral. apophth.  Alexander being a youth, when as he heard that Philip his father had conquered many countries and cities, wept: And being demanded why he did so, seeing that all should be his; he answered, that his father would leave nothing for him to do. This mind was in him being a child, that he would do some thing himself. I would to God it were now the minds of some fathers, that they would leave some thing also, for their sons to do: that they would try them, how they would use the talon God had bestowed upon them: that they would leave God some thing to do for them also. God will not have his so covetous, so careful; he will have them always depend of him; he will have them be beholden to him.  
And forgive us our trespasses, as we forgive them that trespass against us. By this we are taught to be ready, to forgive the trespasses of our brethren done to us. Every day we offend God heinously, and if we will not forgive our brethren, which in small trifles offend against us, but be severe in punishing and revenging them, how can we hope for pardon ourselves at God's hands, of our so many and so grievous sins? Especially seeing our Saviour hath not only with our own mouths, made us say thus, that if we should not do so, our own mouths might as it were condemn us: but also after this prayer, he only repeats this again of all the other petitions, as a lesson as should seem, that greatly concerned us, and that many would hardly learn: 
Matth. 6.14.  For if you do forgive men their trespasses (saith he) your heavenly father will also forgive you: But if you do not forgive men their trespasses, no more will your heavenly father forgive you your trespasses. Mark, here is both the affirmative and the negative, to make us learn this lesson. He strikes on this nail (as should seem) with many strokes, to fasten it firmly in our hearts: and yet it being so manifestly taught us, we ourselves praying so, our saviour teaching it again, both affirmatively and negatively, and as it were sounding it into both our ears, both into our right ear, and into our left; yet how hardly will we learn it. We will say, we cannot forgive: O stubborn, and disobedient, and deaf, and hard hearted Christians! canst thou not forgive? surely than thou shalt never be forgiven. Thy blessed saviour, who cannot lie, tells thee so plainly in his Gospel: and wilt thou not believe him? he tells thee so twice together; and wilt thou not hear him? Wilt thou spend thy goods, and thy time, and also thy life many times, in going to law (which all thou mightest have employed far better otherwise) then in seeking revenge against thy brother? God turn thy heart. If thou look ever to have forgiveness at God's hands, of thy so many and grievous sins: forgive thy brother his small trifles, wherewith he sins against thee. O happy sin (saith one) that cancels such a great obligation! and another saith, God hath put his mercy into thine own hands. Forgive, and thou shalt be forgiven: if thou lack God's mercy, thou mayest thank thyself thereof. If this lesson were throughly learned; so many Nisi-prices (as they call them) so many vain suits and quarrels, more now adays, then ever have been; would not be in the world. Now there is no forgiveness: we all say now, I will do to him as he hath done to me: I will be even with him. But Solomon the wisest that ever was, a good counsellor if thou wilt be ruled by him, bids thee not say so, and he gives thee that lesson twice in his proverbs, 
Pro. 20.21. & 24.29.  mark it well. But thou wilt say: may I not go to law then? I answer thee with Peter; 
1. Pet. 2.21.22.  Christ suffered for us, leaving us an example that we should follow his steps, who did no sin, neither was there any guile found in his mouth; who when he was reviled, reviled not again, when he suffered (even slanderous speeches and the very spoiling of his garments) he threatened not: but committed his cause to him that judgeth righteously (that is to God.) Art thou then reviled and slandered? nay are thy goods taken wrongfully from thee? nay even thy coat from thy back? even in this case Peter bids thee follow the example of thy Saviour. He committed his cause to God: No not here in this ease he appealed to any Magistrate. And the Apostle to the Hebrews of the first Christians writes thus: 
Heb. 10.34.  That they suffered with joy, even the very spoiling of their goods: knowing in themselves, that they had a better and an enduring substance. And this is that which S. Paul also teacheth all Christians: 
1. Cor. 6.7.  Now verily without all doubt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a defect or want, an imperfection, among you, that you go to law one with another: why do ye not rather suffer wrong? As though he should say: To go to law is no sin, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lower degree in Christianity. Why do ye not rather suffer wrong? 
1. Cor. 3.12. joh. 2 10.  this is a greater virtue: this is gold, the other is silver: this is wine, the other is water: this is to sit on the right hand of Christ, 
Mat. 20.23. Mat. 5.19.  the other on the left: this is to be great in the kingdom of heaven, the other to be little. And in worldly affairs, we make this difference, we prefer gold before silver: wine before water: the right hand before the left: the chiefest room before the lowest: and shall we not do so also in our heavenly? This is also that which the Apostle prays for the Philippians: 
Phil, 1.9.  And this I pray (saith he) that your love may abound yet more & more, in all knowledge and judgement, that ye may try or discern what things differ among themselves, what things are more excellent one then another, and that he may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, pure in judgement. There are things in Christianity that differ one from another, even as there are also in the things of this life: And shall we choose the worse? O foolish Christians! Let us learn to pray this prayer of the Apostle, that we may be pure in judgement, that we be able to discern as well in heavenly things as in our earthly affairs, what things excel. There are divers gifts of the holy Ghost; prophesying, speaking with divers tongues, 
1. Cor. 12.29.  doing of miracles: But (saith Saint Paul) do all prophesy? do all speak with tongues? have all the gift of healing? Seek you earnestly for the most excellent gifts: 
Ver. 31 c. 14.1.  and I show you a way that far excelleth all these: Pursue you after love, even as dogs do after a wild beast. He that loves his brother, far excels him, that speaks and understands all languages, even the Greek and Hebrew tongue; nay that speaks with the tongues of Angels; nay him that can do all miracles, & even raise up dead men; nay him that is a Martyr, and gives his body to be burned, without it: And shall we prefer a little vile earth, a little money, a little pleasure of our own froward wills (by seeking revenge) before this so excellent a virtue? O foolish judges and esteemers of things!  
Secondly, I safe here to these contentious persons, as our saviour Christ said to the jews, who brought the woman to him that was taken in adultery, He that is guiltless, 
joh. 8.7.  let him throw the first stone at her: So let him that needs crave no mercy at God's hands for his sins; seek to be revenged, and even with his brother. But let all such well mark that saying of Ecclesiasticus: He that seeketh vengeance, 
Eccles. 28.1.2.  shall find vengeance of the Lord, and he will surely keep his sins. Forgive thy neighbour the hurt that he hath done thee; so shall thy sins be forgiven thee also, when thou prayest. That parable of the servant in the Gospel, that owing his Master a thousand talents, 
Mat. 18.23.  and would not forgive his fellow servant an hundredth pence, who was therefore condemned, confirms this doctrine of Ecclesiasticus: 
Luke, 6.37.  Forgive, and it shall be forgiven you (saith our Saviour.) Who is there now, that knows either the Majesty of God, or the grievousness and multitude of his own sins, and what is due unto them, that will not gladly embrace and accept of this condition offered him of God? If here on earth we were in any man's debt; and he would be content to release us such a great debt for doing him some such light service, for such a small trifle: how glad would we be: how would we thank him? and shall we not do the like to God? In as much as ye are able (saith Saint Paul) live peaceably with all men, 
Rom. 12.18.  not revenging yourselves my beloved: but give place to anger. Shall I suffer the wicked to escape unpunished then, saith the malicious person? Yea, for though thou forgive him, yet shall he not escape unpunished: For it is written (saith the Apostle) vengeance is mine, and I will revenge, saith the Lord. If thou shalt seek revenge; then God will not revenge: but if thou forgive, with jesus Christ, and commit thy cause to God; then God will revenge thy cause: as he did his cause, even forty years after, by overthrowing the common wealth of the jews, and at their solemn feast of their passover besieging them, even as they then apprehended Christ; and by selling them even thirty for a penny, as they sold him for thirty pence. So Amalecke pursued Israel when they came out of Egypt, 
Exod. 17, 18.  now being weary, and wanting water, and faint: but in the days of king Saul a great while after, 
1. Sam. 15.2.  God remembered what Amalecke had done to Israel: and when as no doubt, both the Israelites and the Amalekites had forgotten it, even than he remembered it and revenged it.  
Sufferest thou wrong? then have thou patience, forgive thy brother freely, commit thy cause to God; neither crave the magistrates sword: for what is that but to seek revenge? and in the end, God shall revenge thy cause, as he did Christ's, as he did Israel's. And therefore to this purpose also Ecclesiastes saith. If in a country thou seest the oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter, either at the will of God which suffers it, or at the froward will of the man that dare do it: 
Eccl. 5.7.  For he that is higher than the highest of them, that do this injury (be they never so high) marks it and regards it, and there be higher than they: Do not thou so much as marvel at it, be not grieved there at in thy mind; let it never trouble thee: for be sure God marks it, and if he mark it, he will also surely revenge it. And also David in the Psalms saith thus to the same effect: 
Psal. 10.14.  Thou hast seen (O Lord) this oppression; and the sorrow of the poor man's heart, thou respectest, to put the matter into thy hands, the poor will leave it unto thee, thou hast ever been a helper to the fatherless. God seethe all wrongs, and he seethe also the sorrows of poor men's hearts, which no mortal judge can see: therefore commit thy cause into his hands; he will give right judgement. So we read that jeremy did when the jews sought his life: But thou, O Lord of Sabbath (saith he) who judgest justly & triest the rains and hearts: 
jer. 11.20.21.  Let me see thy revenge upon them: for I have revealed my cause to thee. But thou wilt say, I forgive my brother freely; but yet I will go to law with him. Is this to forgive thy brother freely? This is as joab did, 
2. Sam. 20.9.10  to embrace and kiss Amasa friendly with thy mouth, and to kill him with thy hands. Is this to forgive, as thou wouldst have God to forgive thee? wouldst thou have God enter into judgement, and go to law with thee? Even as thou wouldst have God forgive thee, so freely oughtest thou to forgive thy brother: As Saint Paul teacheth, Coloss. 3. Cap. ver. 13. Forbearing one another, and forgiving one another (if any man have a quarrel to another) even as Christ forgave you, even so do ye.  
lastly, if so be thou wilt needs go to law, be sure that thou have ever charity in thy heart. 
Ephes. 4, 26.  For if the sun set on thine anger, thou givest place to the devil, as Saint Paul teacheth thee. Oh that our quarrelers and contentious persons, which delight in nothing, but in going to law, would remember this, and believe it; I think it would make them make haste to be friends with their brethren! Who would set open the doors of his house but one night, for fear of robbing? And shall we have less care of our souls? by our sleeping in malice or anger, we set open the door of our souls to the devil, to enter into it, and to spoil it of all heavenly virtues. There is no thief so watchful as he is, nor so bloodthirsty, as saint Peter telleth us: 
1. Pet. 5.8.  He is like a roaring and raging lion, walking about continually to seek whom he may devour. He will not only rob, but kill: And dost thou not fear him? Darest thou through thine anger towards thy brother, leave the door of thy soul open unto him? 
Mat. 5.40.  see that according to thy saviours counsel, rather than thou wouldst lose this rich jewel of Christian charity, thou wouldst lose both coat and cloak, and lands and all.  
Again by this petition we may learn, that we all are sinners. If we even the Apostles of Christ (saith Saint john, whom jesus loved) shall say, 
joh. 13.23. 1. Io. 1, 8.  that we have no sin, we deceive ourselves, and there is no truth in us: And who is there then else, that must not say so? This lesson must humble us, it must stop our mouths: it is like the peacocks deformed feet, which when she beholds, she plucks in her proud tail. This will make us pure in spirit. 
Mat. 5.3.   
And lead us not into temptation.] God's grace is as it were a bridle to us, without which we should stumble, and fall continually, even to the bottomless pit of hell: without it, we cannot so much as think a good thought, nor speak a good word, nor do a good work. It is like to the Oar of a boat; without it, the boat wanders up and down the stream; it is carried hither and thither: so vain and foolish likewise are all men's devices, if God guide them not. And therefore we pray here, that God will not lead us into temptation; that he will not take his grace from us, that he will not give us over unto over selves; that he will not take this his bridle, 
Rom. 1.24.  this his heavenly Oar from us; that he will guide us ever with his heavenly grace, 
Rom. 8.1.4.  and lead us with his holy spirit, lest we incline our hearts and ears unto vanity. 
Psal. 119 37.52.11.  And this is that which David prayeth; O forsake me not, (O Lord my God) be not far from me. And again: Cast me not away from thy presence, and take not thy holy Spirit from me. And again: Teach me to do thy will, for thou art my God: Let thy good spirit lead me into the land of righteousness. 
Psal. 143.10.  King Saul may teach us, what we are without this good spirit of God: For thus we read of him: 
1. Sam. 18.10.  And on the morrow, the evil spirit of God came upon Saul, and he prophesied in the midst of the house: and David played with his hand like as at other times; and there was a spear in saul's hand, and Saul took the spear & said: I will smite David through to the wall. But David avoided twice out of his presence. 
Mat. 26.33.34.  Peter the first Apostle also, when as God withdrew his good spirit from him, denied his Master, and began to curse and to swear: although he before (having God's spirit) vowed that he would die with him. 
Leu. 26.36.  This may teach us, what we are of ourselves, prone to all sin, more vain than a leaf, which a small wind will move and make to quake: and therefore we have need to pray continually: O Lord, lead us not into temptation.  
But deliver us from that evil.] That is, from the Devil: who tempted jesus our most blessed saviour: and therefore no doubt will likewise tempt all his: 
Mat. 4.1. Luke, 22.31. Luke, 17.5.  who desired to sift Peter even as wheat is sifted. And who is able to abide this sifting? unless God give him the strength of faith, as he did to Peter. I have prayed for thee (saith he) that thy faith shall not fail. O let all Christians pray also for themselves daily, for the increase of faith against these his temptations, against these his sift. So he sifted job, 
job. 1.12.2.5.11.  not only with the loss of his goods and children, but also with the grief and torments of his body, and with the vexation of his friends. And here job is set down for an example to all Christians, by him to learn patience; as S. james teacheth them, 
jam. 5.11.  and to endure lesser griefs and lesser losses, considering his end. 
Psal. 30.5.  There is but a minute of an hour in God's wrath (as David saith:) but in his favour are lives, as it is in the Hebrew, even a thousand lives and good blessings. Nay Satan buffeted Paul, 
2. Cor. 12. & 11.24.25.  and did so vex him in his flesh; that for that, to have it removed, Paul prayed to the Lord thrice: No doubt it was a mighty temptation, that made Saint Paul so earnestly desire to be delivered from it. He had sustained shipwreck, he had been whipped often times, he had been stoned, he had been in prison: but this grief, this temptation passed them all. But God answered him, that his grace, his love, was sufficient for him. As long as God loved him, (whereof these his troubles and afflictions were a most certain token) he need care for nothing. And hereby also we may learn, that the multitude or the sharpness of any afflictions whatsoever, ought not to move us. God loved Paul in this extremity of afflictions, in this great affliction, which Paul could very hardly endure; and therefore let no extremity of afflictions dismay any Christian, or make him doubt of the love of God towards him. David also in the Psalm faith, I am troubled above measure, O Lord, 
Psal. 119.107.  quicken me according to thy word: David being afflicted even above measure; yet despaired not: he trusted and prayed to God. Again, if we shall pray with Paul, and with David, and with the Woman of Canaan, and yet not perchance be heard: let us not forsake God; let us continue in prayer still. 
Gran. lib. 2. de orat. cap. 3. Med. ex Bar,  God will either give us our petitions, or that which is better for us. Saint Paul he received of God this answer, this honey to sweeten that his bitter potion: My grace, my love, is sufficient for thee: As though he should say; If I love thee, what carest thou for else? Let sathan buffet thee, vex thee, torment thee, and do what he can against thee, if thou hast my love it is sufficient for thee. If thou lose all thy goods, it is riches enough for thee; if thou endure all pains and griefs, it is comfort enough for thee; if thou be wounded never so deadly, it is plaster enough for thee: Think only this, that I love thee: and it shall be able to countervail all the pains, and griefs, and losses in the world.  

1. Pet. 5.8.  Be sober and watchful (saith saint Peter) for your adversary the devil as a roaring Lion walketh about, seeking whom he may devour, whom resist steadfast in the faith. The devils study and daily practice is here declared unto us: he goeth about continually, and is malicious, like a Lion seeking whom he may devour. He is a watchful, painful, spiteful, and blood thirsty enemy: O be sober, and watch (saith saint Peter.) If you exceed in any thing, ye give him the advantage. The Papists even in this point err mightily, and they disagree from saint Peter: they are not sober, they keep no mean in their religion: they make the sacrament a god; they make the blessed Virgin an angel, saying; that she was without sin: they also decline too far from the use of this world, by teaching their wilful and voluntary poverty. They exceed in the worshipping of saints, in making their Images, and in worshipping them; as though this kind of honour pleased them: nay in praying unto them; and yet they would make us believe that they give not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them (as they call it) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And is not prayer Latria? that who sees not? They go also beyond all measure in whipping and scourging their bodies: we never read in the scriptures that any of the saints did so. Paul was whipped of others, but he never whipped himself. In the moderate use of these, we would join with them; but their excess in these, with Peter we condemn. God's religion is called a reasonable service: 
Rom. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let all Christians be sober, and use a mean in all things. Mean things are firm and sure; but huge things are tottering and unstable, as the common Proverb is. be soberf therefore in your cares, in your apparel, in your fare; exceed not herein with Dives that rich man, lest with him ye be overthrown. Watch in prayer: pray often. O deliver us from that evil one: Remember that saying of David; 
Psalm. 56.9.  Whensoever I call upon the Lord, then shall mine enemies be put to flight; this I know, for God is on my side. Let us mark this lesson well, and who it is also that tells it us: David was an old beaten soldier against this enemy; he had often experienced this: This is as it were an armour of proof against him. This I know, saith he, this I have often proved true by experience. wouldst thou then put this enemy to flight most assuredly? why then pray. And in another Psalm David saith: When I called upon thee, O Lord, thou heardest me, 
Psal. 138.5.  and enduedst my soul with much strength. wouldst thou be strong then against this enemy? call upon the Lord, pray. One compares prayer to Sampsons' hair; when it was long he was of an invincible strength; but when it was cut short, 
judg. 16.19.  he was no stronger than another man. Even so whosoever thou art, pray continually, Pray thrice a day with David and Daniel, and thou shalt be as strong as Samson; 
Psal 55.17.  thy soul shall be endued with much strength: but if thou never use to pray, 
Dan. 6.10.  thou shalt be no stronger than another man. Nay even Samson himself used prayer: though his hair were grown long now again; yet when he came to take the pillar in his hand, and to pull the house on the Philistines heads, he prayed; O Lord God, I beseech thee think upon me: O God I beseech thee, 
judg. 16.28.  now strengthen me at this time only. He used also prayer besides his hair. S. james also saith: ye have not, because you ask not. And our saviour useth so many words, as one noteth; Ask, seek, and knock, to declare our dullness and slackness in prayer. 
Stella in 12. ca Luc.  Let us pray that we may have.  
And resist him steadfast in the faith. 
Ephes. 6.16. ] Above all things (as saint Paul counseleth us against this enemy) let us take the shield of faith. Believe assuredly in jesus Christ, and in his death & passion, & be strong in his power and might: 
Eph 4.8.  He hath led captivity itself captive; even that mighty conqueror, that conquered all men: he hath not only conquered him; but also he hath made him thy captive. The very witches confess, that against those that are strong in faith; neither they, nor their devil have any power. jesus Christ is vocal and Ithiel, 
Prou. 30.1.  of whom that man of might Agur the son of jache prophesied, which is the son of Hammoshe, the bundle of all religion knit up together, as the Hebrew word may seem to signify; that is, jesus Christ is ever with us, and can do all things. And this lesson, no doubt, Saint Paul had learned: 
Phil. 4.13.  who said, I can do all things through Christ, which strengtheneth me.  
For thine is the kingdom, the power and the glory, for ever and ever. 
Psal. 97.1.99.1  Our God is the great king over all the world: if we mark, he governs all things, 
Psal. 62.11.  but most secretly and most patiently; even as corn grows. To him also belongs all power. Those ever, which have gloried in their own strength, he hath overthrown by weak means: 
judg. 4 3.21. 1. Sam. 17.51.  Sisera, who had nine hundred chariots of iron, by a woman: Goliath, whose spear was like a weavers beam, 
Psal. 65.1.  by a boy. To him belongs all glory, they which go about to rob him thereof, 
Act. 12.22.  shall be eaten with worms, like Herode. To him therefore, with the son and the holy Ghost, be all honour, glory, power, and salvation now and for ever: Amen, Amen.   



The Contents or points of the true Catholics Catechism.  
1. Of man's free will.  
2. Of justification.  
3. Of special grace.  
4. Of good works.  
5. Of the certainty of Salvation.  
6. Of the reading the Scriptures, and their sufficiency.  
7. Of Pilgrimage.  
8. Of Traditions.  
9 Of the Pope's Supremacy, and in this Article is declared how the Papists have injuriously dealt with Ferus, in leaving out many things in his Commentaries upon Matthew printed at Rome, concerning this matter, which are in the copies printed at Paris.  
10. Of Antichrist and the calling of the jews,  
11. Of Miracles and apparitions of spirits,  
12. Of Invocation.  
13. Of Purgatory.  
14. O Idolatry.    

The true Catholics Catechism, or brief sum of Religion.  

1. Of man's free will.  
THE Fathers of the council of Trent, 
Conc. Trid. Sess. 6. ca 5.  concerning this weighty matter, declare their judgement thus: The beginning of justification, in those that have years of discretion, is from God, by jesus Christ, his grace preventing them: that is, by his calling, by which they are called, without any of their deserts, as such who by their sins, were turned away from God, and are now prepared by his grace, stirring them up and helping them to convert themselves to their own justification, by their free assenting and working jointly with this grace. So that God toucheth man's heart, by the light of his holy spirit, neither doth man himself nothing, receiving that inspiration (who might also have refused it) nor yet could he have moved himself, without the grace of God, to righteousness before him, of his own free will. And therefore it is said in the holy Scripture: Turn ye unto me, and I will turn unto you. We are here put in mind of our freedom. And when we answer, turn us O Lord unto thee, and we shall be turned: we confess that we are prevented by the grace of God. This is the sentence of the council of Trent, wherein they teach, that in man's first calling to God, God's grace doth but only stir up his will, as being a sleep, and help it, as being weak: And that being thus wakened and helped, and strengthened; it doth freely and willingly yield to this grace, and so helps her own justification.  
But this their assertion diminisheth the grace of God, which every true Catholic must acknowledge that he hath received, and it extols too much man's corrupt nature, 
Rom. 6.8. Ephes. 2.1. 2. Cor. 3.5.  which every true Christian must with the Apostle confess to be in himself. Man was not only a sleep through his sins, but dead in them, as Saint Paul teacheth: neither was he only weak, but unapt, unfit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek word signifies, to think a good thought, much less to do a good work. There remained not in man, as in one that sleepeth, his former strength, so that he needs nothing, 
Gen. 3.10.  but wakening, to do his duty; but he was now quite spoiled and rob thereof, and left naked: as Adam himself confesseth, and now stands need of a supply of new strength to be given him. And therefore our Saviour (to let pass all Metaphors and allegories) tells Nicodemus in plain terms, That unless a man be borne again, 
joh 3.3.  he cannot enter into the kingdom of heaven. This is more than the helping of a man up that is fallen down; or wakening one that is a sleep. Man must be borne again: he is stark dead: he must have new life put in him, if he ever will enter into the kingdom of heaven. And this must all God's children confess. This was the first lesson concerning his salvation, that our Saviour jesus taught Nicodemus: and as many as do mind to be saved must also learn it: 
Mat. 5.3.  and this will make them poor in spirit, which is the first step to blessedness. Nay our Saviour there plainly teacheth, that that which is borne of the flesh is flesh. Whereby we may learn what we are by our own nature, nothing but flesh, sons of Adam, having no goodness left in us: but that we may become the sons of God, we must be borne again, and receive God's spirit; and by it, be now not helped (as the Council of Trent teacheth) but quickened and made alive again to do good works. And therefore Saint Paul agreeing to this doctrine of our Saviour writes: 
Eph. 2.8.  that by grace ye are saved, through faith; and that not of yourselves, no not in part; as the Council here would have it. For it is God's gift (saith the Apostle:) and dare we imagine that God's gifts, are not most free, most ample? Dare we ourselves challenge any part in them: this no doubt were devilish pride & proud presumption. Nay but that which follows, plainly proves the same: Not of works (saith Saint Paul) lest any man should brag. In this matter of our salvation, God will have all the glory himself; man may challenge no part thereof: God will not have him brag, no not of a mite thereof: he will have all the glory thereof ascribed to himself alone. As all the Saints of God in the Revelation to our instruction, do also confess: 
Reu. 7.10.  And they cried with a loud voice, saying: Salvation cometh of our God, that sitteth upon the throne, and of the Lamb. Shall they thus aloud cry out this lesson to us; and shall we not hear them? shall they all with one consent testify this; and shall we not believe them? But Saint Paul to make this matter more manifest goeth on forward: For we are his workmanship created in Christ jesus to good works, which God also hath long prepared before, that we should walk in them. This is an invincible reason, able to stop the mouths of all bragging pharisees: we are God's workmanship again, as well in our Regeneration, as in our Creation; and we are new creatures: can he that is created, challenge any part of his strength to himself? Such is man's estate to that which is good, after his fall; and to all good works: he is regenerate unto them. And the same doctrine Saint Paul teacheth in another place: 
2. Cor. 5. ●7.  If any man be in Christ, he is a new creature. Old things are gone, and behold all things are new. Here first this lesson is general: If any one be in Christ, he is a new creature. It concerns all Christians: they were all in the same case.  
Secondly, we are all new creatures; we, every one of us now, have new wills, new strength; new hearts: all things are new: The old things are not only mended and repaired (as the Papists teach.) Man's natural frowardness to goodness was described to us even in just Lot: he was loath to go out of Sodom, he protracted the time: And the men took him by the hand (the Lord being merciful unto him) and led him out. He had God's vocation; he had God's grace offered, preventing him: but did he by and by (as the Council teacheth) embrace it, and assent unto it? Nay it is said that the Angels constrained him; 
Gen. 19.15.  (vim faciebant) as Arrius Montanus translates it. Such freedom of will to assent to Gods grace offered, was in Lot; and do we think that any of God's servants have had hearts better disposed? No verily. The like we may read of the children of Israel, who, although God had promised them the land of Canaan, 
Gen. 17.8. Exod 14.27.16.15.13.21.  and drowned Pharaoh before their eyes, and fed them with Mannah, and went before them by day in a cloud, and by night in a pillar of fire: yet such was the frowardness of their wills, 
Exod. 16.3. Num. 11.6.14.4. Gen. 6.5.  that they spurned against all these graces offered them, and even daily before their eyes, and often made mention of returning to Egypt again: so that the will of man's corrupt nature of itself, is now even from the cradle prove to all evil; enemy to all goodness; ever resisting (as Saint Stephen taught the jews) and not willingly and freely assenting to the Spirit of God, as the Papists teach us. 
Act. 7.51.   
The Council to confirm their doctrine, misapplieth that saying of the Prophet Zacharie: 
Zach. 1.3.  Turn you unto me, and I will turn unto you. These words were spoken to the circumcised jews, who had been well instructed in the law of the Lord: and therefore cannot fitly be applied to the man unregenerate. Rupertus a Papist expounds this place of Zacharie thus: 
Rup. in ca 1. ver. 13. Zac.  Thus saith the Lord of hosts the father, and the Lord of hosts the Son, and the Lord of hosts the Holy-ghost: Turn unto me, and I will turn unto you: that is, believe in me (and all anger being set apart) I will be reconciled unto you. Be not like your Forefathers, to whom the former prophets cried, saying: Turn from your evil ways, and from your wicked thoughts; and they would not hear, nor give heed to me, saith the Lord. This is like to that, which the Holy ghost saith by David; To day if ye will hear his voice, harden not your hearts, as in the provocation, and in the day of temptation in the Wilderness, when your Fathers tempted me, proved me, and saw my works, etc. Thus far Rupertus. Where first that word of reconciliation argues regeneration, and a former love and friendship; but most manifestly the example of the Israelites, which he addeth out of David. These Israelites, of whom David here speaks, 
1. Cor. 10.2.  were regenerate in the red sea, as Saint Paul teacheth, and had seen Gods wondrous works, and had been, as should seem, a great while scholars in his school; and therefore to such might this exhortation fitly be applied. But to the unregenerate the council doth not rightly apply it, even by Rupertus his judgement.  

Luk. 10.30.  That man that descended from jerusalem to jericho, may resemble a man regenerate, and now falling into grievous sins; or if he signify Adam, falling from God's favour into the hands of the devil; let us mark what a miserable case he was in: he had no power to help himself, no not a tongue to ask help, and being helpen up, was neither able to stand, nor to go: but was set upon the good Samaritans own beast, to bear him. He was half dead; the flesh lived in him, his worst half: but his spirit and power, to do good, was quite dead. If this man, which came from jerusalem, was in this case; what shall we say of them which never saw jerusalem? It was not the helping up that would serve the turn; but he stood in need of other legs to bear him, of Wine and Oil to be powered into his wounds: and not of these only, but his wounds were to be bound up, lest these heavenly graces, being powered in, should run out again; and of two pence to be given him, to pay for his charges. Such a case was this man in, he had nothing left him; he was quite rob and spoiled of all his riches: 
Psal. 104.15.  he had not a drop of the true wine of God to comfort him, nor of the oil of God's spirit to cheer his countenance: he now hid his face, 
Gen. 3.8.  he ran away from God: he had no will, nor mind, nor desire, nor love towards him: he stood in need of all these afresh, to be powered into him.  
Andradius also, and the University of Collen, 
Lib. 4. Orth. explic.  are of the same opinion, almost word for word, with the council of Trent. The Fathers of Collen (saith Andradius) do prove by many and strong reasons, that there is freewill in the minds of men, being possessed with never such ugly monsters of sin, to undertake any good work; neither that, that can be extinguished or blotted out with any filthiness of sin whatsoever: but yet it may be so bound with iron fetters, that it cannot rid itself out of them, without the power of God. And therefore the cause why wicked men can do no perfect or spiritual good work, as long as their minds are overwhelmed with the spots of sin; is not because they lack free-will, but because that, that is so entangled with the snares of sin, and so kept under with the weight of their offences, that it can no way unloose itself, nor by his own power, any way look up: no otherwise, than they which are in the stocks, have power to go; although they cannot go, unless the bonds be first taken away which hinder their moving. When as therefore the light of God's grace shines into the minds of the wicked, it doth not violently thrust righteousness upon them, or forceth them to embrace those ornaments of their souls; but stirs up the will, which now lies on the ground, and being weak, helps it up, that now it being as it were comen to itself, by Gods help it may freely yield to the calling and pleasure of God, and receive his grace, neither is there any thing then that may hinder or bind this liberty.  
This is also the opinion of the University of Collen and of Andradius, concerning this matter. But how quite contrary to the Scriptures, is this their assertion? Man (say they) hath freewill still in him, be he never so wicked, even to undertake any good work. But this his freewill is fettered or hindered only through sin; the which fetters being by God's grace removed, it worketh freely that which is good. So that they make man's free-will the chief and principal cause of doing good: and the grace of God, but the secondary cause, or (causa sine qua non) as the Philosophers do term it; that is, the cause without the which the thing could not have been done. And thus Vocabularium scholasticae doctrinae, a book of the Papists own making defines Causa sine qua non: Causa sine qua non, est, qua posita aliud ponitur aliunde quamuis secundum candem. That is, which cause being present, another effect follows in another thing, and yet by the means of it. Surely that which wrought the effect (the let being taken away) freely and of it own accord, may be said to be the principal, or an equivalent cause at the least, if the grace of God do after the let be taken away, work with the will, as the council of Trent seems to affirm. But the Scriptures teach quite contrary to this: 
Esay. 26.12.  Esay saith, Thou, O Lord, hast wrought all our works in us: And what hath our will done then? And saint Paul saith, 
Phil. 2.13.  that it is God which works in us both the will, and also the performance, in those things which be good, according to his good pleasure. Man by saint Paul his judgement, abiding yet in his sins, is not like a man in fetters, who would gladly go if his fetters were loosed, and who would gladly have his fetters taken away from him: but quite contrary, he delights in sin, he loves and likes well of his fetters, he thinks that he is in Paradise; he would never have, not so much as a will or mind to be loosed, unless God gave it him. This will then remains not in man, as Andradius and the University of Collen teach; but according to the doctrine of saint Paul, it is a new work of God in him.  
And whereas they say, that the grace of God doth offer no violence in the conversion of sinners: what means then that saying of our saviour; 
joh 6.44.12.32.  that no man can come unto him, unless his father draw him? And again, when I shall be exalted from the earth, I will draw all unto me: What means these drawings, of God the father, and of his son jesus Christ; but a certain holy violence in the conversion of sinners? In that parable of the gospel, 
Luke, 14 23.  those that sat in the high ways, and under hedges: were they not types of the Gentiles, which should be saved? And were they not compelled to come in to the Supper? Surely without this compulsion, they would never have comen in of themselves. What means also that which David so often prays in the Psalms: Make me to walk, O Lord, 
Psal. 119.35.144.8.11.119 107.  in the ways of thy commandments; and direct my paths unto thee, and make me know the way that I should walk in; and quicken me according to thy word? but that even he himself felt this froward will, in himself, to all goodness, and this blind understanding: so that God had need even as it were to force him to goodness. What mean those goads and nails which the Preacher speaks of, 
Eccle. 12 11. Hebr. 10.24.  and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pricking and provoking to love and good works, which the Apostle mentions? but a certain kind of violence, which both God himself useth by the ministery of his word in drawing sinners to him; and we ourselves, after our calling, must use one towards another, in stirring up our dull and slow wills to goodness. And no doubt, of this violence and of these goads, which the Lord God himself useth in the conversion of sinners, it is said in the Acts: that the jews, who were converted to the faith by Peter's Sermon, 
Acts 2.37.  were pricked in their hearts: No doubt they felt these goads of God: And in their conversion God used some violence.  
But let us a little consider, how other Catholics, somewhat so under then these, have declared their judgements concerning this matter. First Granatensis writes thus: 
Lib. 2. de orat, cap. 11.  The necessity of praying continually unto God, doth spring of man's poverty and misery, into the which he fell through his sin, and of the diversity of his estate, wherein he is now, and wherein he was, when God created him: For if he had continued in that first estate, he had not needed these engines, nor so many means, to draw his soul to God, and that he might be lifted up to the consideration of heavenly things. For even as the Eagle of her own nature flies ever aloft, and makes her nest in high places: so if man had continued in that first estate, he had ever been occupied in the contemplation of high and heavenly things, and had had his delight and dwelling in these. But after that he became also even subject to that curse of the old Serpent; which was, that he should go upon his belly, and eat earth all the days of his life, by and by he made an exchange of heaven for earth, and became altogether earth; he loves now earth, he eats earth, he talks of earth, on earth he hath his treasure laid up, and he takes so deep root now on earth, that with no chains or mattocks now he can be pulled from thence.  
And how great this necessity is of continual praying, no man can understand, but he that knows the great poverty which man fell into through sin; which is so great, as with no words it can sufficiently be expressed. It is written, that the eyes of our first parents were opened, 
Gen. 3.7.  and that they knew themselves to be naked: by which words the miserable spoiling and extreme nakedness and poverty, into which mankind through sin was thrown headlong, may easily be gathered. For man was rob of all grace, of original righteousness, and of all those free gifts, which he had received of God. But if he having lost those free gifts; yet if he had remained safe and sound, in the gifts of nature, it had been a great comfort unto him: but in these also he was so corrupted and weakened, that from the sole of the foot, to the crown of the head, there was no sound part found in him. So that of man may truly be verified that saying of the Prophet: And he hath put on cursing like a garment, and it hath entered as water into his bowels, and as Oil into his bones. It had been enough to have said, that man had put on cursing and that he was clad with it, from top to toe; for that had been a great misery: but least any man should think, that only his outward parts were accursed; he being hole and sound within: the Propet addeth; that it entered also like water into his inward parts, that he might declare, that nothing in him, neither within nor without, was safe and free from that curse. Furthermore, because water doth not pierce so greatly into anything, lest any should think, that some thing perchance lay hid in man, which was not subject to that curse, the Prophet addeth; And as Oil into his bones: Oil of all liquors pierceth the most. The curse therefore, as Oil, entered into his bones, which are the more secret and hid parts of man. This curse reacheth even to the very marrow; that is, to the inward and most secret parts of the soul; or to that chief spiritual part thereof, which we call the mind, which is a kin (as we say) to the Angels, and was made according to the image of God, which as it is a spirit, naturally loves spiritual things, and hates those things which are of the flesh: But it also being defiled and tainted through sin, doth also now incline to fleshly things. Therefore when as in man, there are three principal parts: his body, his soul, and his spirit; they are all infected, weakened, and corrupted through sin. The curse as a garment covereth the flesh, with all her senses, and like water it enters into the soul, and into all her affections; and like Oil, it pierceth into the inward parts of the spirit, and into all her powers. Wherefore our understanding is blind, our will weak, our freedom feeble, our memory corrupted, and forgetting her creator: seeing man therefore is throughout corrupted, destroyed, and as it were become flesh; how can he keep the law of God, which is altogether spiritual? We know (saith the Apostle) that the law is spiritual: but I am carnal, sold under sin. What proportion is there, between a spiritual law, and a carnal man? What fitness can a beast have, which is altogether flesh, that he may live according to the rule of the law, which is altogether spiritual? If therefore man through sin, be become like unto a beast, altogether now inclined to the flesh; what fitness can he have, to keep the law, which is altogether spiritual, which is the law of Angels, and altogether heavenly? Yea, he is so unapt and unfit to keep the law, that he cannot do any work, or speak any word, that pleaseth God, unless from heaven special grace be given him.  
By these things it is manifest, that on the one side if you consider the body of man, that neither in the Sea, nor in the air, nor on the earth, you can find any creature, standing in so great need, as man doth, and subject to so many miseries and calamities, as he is; again on the other side, if you respect his soul, you shall find her so weak and miserable, that she is scant able to open her mouth worthily, to call upon the name of jesus. By these things we may see, where and in what state man was in the beginning, created of God; and into what miseries through sin he is now fallen: that his ingratitude and proud disobedience against his Creator, deserved such a medicine. God created him in great prosperity, honour, and blessedness, and thereof he took an occasion of waxing proud; wherefore by good right, he is left so miserable, naked, and void of all goodness, that through his poverty, he might become humble, and through his need diligent, and that the remedy of this need (which is prayer) might the more delight him.  
Thus far Granatensis. In which words, he saith somewhat more than Andradius and the council of Trent: that man is not only as it were asleep through sin, but that even the curse of God is entered into his bones; and that it hath like Oil, even pierced quite through him. If this be true, than man needs a new Oil to be given him, before he can do any good: and this curse must be taken out of his bones, and out of his marrow and sinews, before he be able to do any work that pleaseth God. Nay he is unapt and unfit now to that which is good (saith Granatensis) he must not only have his iron fetters taken from him, as Andradius affirmeth: but that he may go strait forward, he must have new feet given him, his old feet will not serve the turn: and the refore the Samaritan set the wounded man upon his own beast; for his own legs would not bear him. He is become a beast, and therefore he needs not only losing from the crib to do God service (as Andradius seems to affirm:) but there must also a change and a Metamorphosis be made; he must now of a beast be made a man: for our God will not be served with beasts, but with men. And such a feeble freedom, Granatensis gives to man, to make him humble; they which teach contrary, do make him proud.  

Ibid.  And a little after he writes thus: Tell me what remedy can be given to man in such a miserable plight? I demand what means can a man have to live, who hath neither inheritance left him, nor ability, nor knowledge, nor fitness, nor aptness to gain any thing? Thou wilt say unto me, that such a man hath no other shift to make, but to beg, and from door to door, to ask alms for God's sake. The same only remedy is now left for man, after he hath sinned. He stands now in as much need: And therefore now, he hath no other comfort; but that he beg and cry, at the gate of God's mercy, humbly acknowledging his poverty, and ask alms, and saying with the Prophet, I am poor and needy, but the Lord careth for me.  
Let us mark here, how that he affirms, that man hath neither ability, nor knowledge left him, to do good: but that all his succour must be like a poor beggar, to call for grace to God. And therefore he is not like a man only in the stocks; as the University of Collen affirmeth.  
And after he declares the same more plainly by an example: For I demand of thee (saith he) what remedy hath a chicken new hatched, which neither hath wings, nor feathers, nor any thing else to help itself withal? It is most certain, that it hath no other remedy, but to chirp, sigh and cry, and even to make the air ring with her chirping, to make her dam pity her, and to fly abroad for meat for her. And man, if through sin he be made more naked and poor than such a chicken, what other remedy hath he? but that he cry day and night to God: as to his true dam and parent, and that he desire help of him.  
This is that which good king Ezechias means, when he saith, as the young swallow; so will I cry: I will groan or sigh, as the dove. As though he should say: even as a young swallow, seeing itself so poor and naked, doth mind nothing else but to chirp, sigh and cry to the dam, that she would provide necessary things for it: so I (O Lord) seeing myself void of all grace, destitute of all spiritual fortitude, adorned with no feathers of virtues, having no wings to fly withal; to conclude, so unfit to all things which concern me, that I cannot set one foot forward, to please thee, without thy help; what other thing can I do else, then to follow the diligence of this chicken, and to cry to thee, which art (as it were) my dam, my father and my creator, that thou wouldst come to my nest, and bring me all things necessary for me? what should I do else, but that I should sigh and groan unto thee, as a dove, without ceasing, bewailing and lamenting my condemnation, poverty and sins, and desiring with tears and sighs, remedies for so great evils.  
He compares here again, man to a bird new hatched, which is void of all things, lacking all power and strength to help herself: and not to a bird in a cage, as some other Papists do, which would fame be out; and were able to fly, if the let of sin by grace were only removed.  
And after speaking of the corruption of our nature, 
Lib. 2. de ora●. cap. 13.  he writes thus: Above all things thou must know this, that our appetite through sin is so disordered and destroyed; that ever it bends and inclines man to love pleasant things, and such things as delight the flesh, having no regard of those things, which God hath commanded: for as the Apostle saith; The law which is in our members resists the law of our mind, and God's law. One evil neighbour which we have within us, dwelling at our very gates, ever desires those things which delights him: as honours, riches, pleasures and such like, and that with such fervency and earnestness, as that the hill Aetna burns not so vehemently, as sometime man is inflamed with the fire of his lusts and appetites.  
And after writing of this concupiscence, which still reigns in man's heart, as long as he lives in this world, he saith thus: That thou mayest better understand this, consider the singular and wonderful providence of nature, in maintaining the heart: for when as the heart of all other members, is most hot (for so it behoved it to be, seeing it warms all the other members) lest it should be consumed through his overmuch heat, nature hath given it a continual flap, or thing to cool and refresh it, that is to say, the lounges; which continually like a pair of bellows, receives air and sends it out again, and so mildly cooling the heat, defends the heart, from the force of it. I have not as yet hitherto in my judgement, found any example, that doth more evidently declare, how necessary the refreshing of prayer is to our soul: for who can deny that we have in the bosom of our hearts, a most vehement heat, consuming all things, which is concupiscence, which the divines call the very tinder and nourisher of sin? And what else doth this heat day and night, but that it sets on fire, burns, and consumes with his flame, what good things soever is in our souls? Therefore if this cooler were not added to it, which might temper the heat thereof, with the breath of the holy ghost, and the dew of devotion, what would be the end of that hot burning fever? Surely it would consume and weaken all the strength of the soul.  
Concupiscence by his judgement, is not only the nurse of sin, but sin itself, and as it were, a most raging and hot burning ague, that consumes all goodness in us. And this fire is in every Christian as long as they live here in this world, and therefore they have need daily to use the remedy of devotion and prayer, to cool the heat thereof; lest it get the victory over them. This is Granatensis his opinion, whatsoever other divines think.  
Again, he writes thus: When as our heart is the beginning of all our works: as our heart is; so are all our works, that come of it. If it be devout and well disposed, all our works which proceed from it, shall be also well ordered & framed: but if it shall be out of frame and not devout, all our works also that proceed from it, shall be out of order and without devotion. Therefore as a Gardener hath a special care, that his ground be mellow, moist, and well dressed, that it may bring forth fruit; for it is of his own nature, cold & dry, (which disposition will very hardly be brought to frame) and therefore is not fit to bring forth fruit, unless it be helped by the benefit of water: So the servant of God must give all his diligence especially, that his heart be void from that disposition, which it hath by the corruption of sin; but that it be ever full of that moisture and fruitfulness, which it receiveth through prayer and devotion, that it may ever be fit and prepared to bring forth fruits.  
We may note here, how he likens the heart of man unregenerate to the earth, which of his own nature is cold and dry, unapt altogether to bring forth any fruits: Even so is the heart of man of his own nature now being corrupted through sin, unfit to bring forth any thing that is good.  
And a little after he writes thus: I will show the same more briefly and with a plainer example: Thou seest a hen that sits upon her eggs, first she warms them; and after by the virtue of that heat, she gives them life, till at length she hatcheth a chicken: after the same manner the soul humbly continuing under God's wings in prayer, is made partaker of the heat of his spirit; by the means whereof by little and little, she looseth that which she was, and she puts off the manners of old Adam, and is partaker of that second Adam, which is of God. So that as the continuance of that heat, makes of an egg a chicken: so the continuance of this, by God's grace, makes of a man even a God, that is of a fleshly man, a heavenly.  
Here is plainly man's Regeneration set out: Man of himself is like an egg, having no life in him to goodness; and by the heat of God's spirit, by little and little, he is as it were hatched again and made perfect.  
And after, the same author writes thus: Will you understand in few words, how necessary it is for a man now being perfect, ever to stand in the sight of God, and to have his eyes fastened upon him: (for this is it, which we call continuing in prayer) let him consider the proportion and the necessity, which the moon hath with the sun, whose presence is ever necessary to her: for this example will show what we mean very excellently. Thou shalt find therefore first that the moon hath no light nor brightness of herself: but she borrows and takes that of the sun: so also our soul hath no light, no brightness, no virtue, no grace, no fitness of deserving any thing of herself; but what good thing soever she hath, she receives it from the sun of righteousness jesus Christ.  
What can be said more plainly, or truly, than this? that one soul of itself hath no light, no clearness, no power, no fitness of deserving any thing. And where is then man's free-will?  

Orat. 5. pro impet. amore Dei.  And in another place he writes thus: I departed from thee like the prodigal Son, and I went into a far country, and not inhabited; where loving vanity, I became vain myself; I was blind, and I desired blindness still, I was a bondslave, and I loved this bondage; I was bound, neither did my bonds dislike me: I judged sour sweet, and sweet sour; I was a most miserable wretch, and perceived it not. When I lived in this miserable estate, thou didst cast the eyes of thy mercy upon me, and though I sinned without ceasing: yet notwithstanding thou didst not cease to reclaim me from sin, etc. Man delighted in his sins, he was not like a prisoner with his gives, that longs to have them taken from him; as other Papists teach: he had no will to be loosed at all. 
Orat. 6.  And again after: Thou art my shepherd: for thou feedest and rulest my soul, as a sheep of thy flock: thou art my meat; thou art he wherewith I am fed, in that divine Sacrament of the Altar: thou art my father, and the father of the world to come. For thou hast borne me again with great pains upon the tree of the Cross, and hast given me a new essence: by the Holy-ghost thou art my head and the universal head of thy Church. For from thee, as from a head, virtue, life, and spiritual sense, flows into her, and into all her members. Thou art my true Physician, for with thy blood thou hast healed the wounds and wannes of my soul.  
In his regeneration man receives a new essence, by the holy ghost (saith Granatensis) and all spiritual powers and senses, from the head jesus Christ, and not from Adam.  
Again, the same Granatensis writes thus of Herode: Thou seest here in Herod, 
Med. 9 vitae Christi.  murdering the young innocents, what madness the pride of man's heart and the unhappy desire of rule would creep unto, seeing that he hath not only surpassed all tyrants in cruelty: but also all fools in folly. This my brethren, is the misery of man's heart, this is the nature of inordinate love of ourselves: Self love will proceed thus far. And certainly persuade thyself, that thou shouldst also commit shipwreck against the same rocks, if so be thou hadst the like occasion offered; if so be that the grace of God did not prevent and preserve thee. No man's will naturally is better than Herod's: we are all as ambitious, as blood thirsty, by nature, as he, if God's grace did not prevent and preserve us. This is Granatensis his opinion.  
Again the same writes thus of man's natural corruption, and of the great benefit of his justification. This our nature, 
Lib. 2. Mem. cap. 2.  by original sin, is deprived of that state and natural straightness, wherein God created it. For God created it right and strait, and lift up to him through love: but sin bowed it, and inclined it to herself; that is, to the love of these visible things, which she loves above God, and makes more account of, then of God himself. For even as a man which is borne from his mother's womb, crooked or hutchbacked, can find no medicine, nor any thing in the world, whereby he may recover his natural straightness: even so whenas our will is borne thus naturally, as it were hutchbacked and crooked, no man is able to bring it again to this straightness, and so to erect it to God, that it should love God above all things, but God which created it. Therefore as we cannot obtain this love, which surpasseth all things, without God: so he cannot also above all things be sorry for his sins, without the special gift and help of the same God: for the one of these depends of the other. Wherhfore thereof did not our Saviour without cause say, No man comes to me, unless my father draw him. To come to Christ is nothing else but to love Christ above all things, and to hate sin above all things. Such love and such sorrow for his sins, no man can have of himself, as is required; unless God give it him. When as God therefore deals so with a sinner, it is the greatest favour and greatest good thing in the world, that he can do unto him. For how much greater is the gift of glory above the gift of grace; so it is a far greater thing, to draw man out of sin, and to place him in grace, than he now being in grace, to bestow glory upon him. For there is far greater distance between sin and grace; then between grace and glory. And therefore Thomas Aquinas disputing of the works of God, saith: That it is a far greater work to justify a sinner, then to create the world. For the creation of the whole world, is such a work as hath his limits, and hath an end, as all other things created have: but the justification of man, is as it were the participation of the divinity and glory of God, which is an infinite thing.  
The Papists opinion of freewill being true, the justification of man is not such a great work as Thomas Aquinas here makes it. But as the world had no power of itself to create itself, no more hath man to his regeneration. His regeneration is more by Aquinas his judgement, than the creation of the world: Oh that this opinion were engrafted in every Christian, it would make him thankful to God  

Lib. 2. de jeiunio cap. 15.  Again the same Granatensis in another place declares his judgement of man's regeneration, and natural ability, or power, most manifestly, by this example: Even as that which springs again, ceaseth to be that which it was before, and takes a new essence; so that nothing now remains in it, which was in it before: As when a tree grows of seed, the seed ceaseth to be, and the tree taketh another essence: so man, when he is borne spiritually, the whole old man which he was before, dieth, which was the Son of wrath, and he becomes to be another new man the Son of grace; and so is free both from fault and punishment.  
This is Granatensis opinion of man's natural force and ability, which by so many examples he hath made manifest unto us: I would to God all true Catholics would be of the same judgement with him.  

Ferus part. 2. pass.  Ferus also in this matter agreeth with Granatensis: The spirit is willing, but the flesh is weak: as though he should say, I know that you have a willing mind, but the weakness of the flesh hinders your willingness. The spirit would do that which it ought, but the flesh is backward and slow: it delights in nothing, but in those which seem profitable for it: it will never watch nor pray willingly; it is afraid of adversity; it flieth from the Cross; it is offended at it; it denieth it: to conclude, it doth nothing that is good. But contrariwise, the spirit is bold and valiant, it watcheth, it prayeth, it endures adversity, it makes confession of the faith boldly. For the spirit, as often as it is compared with the flesh, signifieth the nature of man, with the best motions thereof, without the help of the holy ghost. Therefore the spirit is willing, and desires willingly those things that belongs unto it, and moves us to all goodness: But the flesh is weak, because it ever takes not upon it the yoke of the spirit, according to that; That good which I would do, that I do not; and the evil which I would not do, that I do. And again, the flesh fighteth against the spirit, and the spirit against the flesh, that you cannot do that which you would. What, shall I use many words? To that which is good, though we have a willing spirit, yet the infirmity of the flesh hinders it, and overcomes it: but to that which is evil, though we have but a sluggish spirit, yet the flesh stirs it up, and pricketh it forward. Hence it is, that judas and the jews sleep not, but are most vigilant and watchful, because they make haste to that which is wicked: But the Apostles sleep, because they are admonished to do that which is good. Therefore it remains, that as much as we trust of the zeal on our mind, so much we ought to be afraid of the infirmity of the flesh.  
Ferus here plainly teacheth, that the flesh ever, even in her best motions, resisteth God's spirit: and therefore what part of reward can man's free will challenge at God's hands?  
And after, we are all like Peter, before God's judgement come, when as yet we do not know our own frailty and weakness; we are wont to be proud of our strength, and as it should seem, to be very fervent in the zeal of God: but when God's judgement begins to draw near, we faint and melt away, as wax doth before the fire; and as the dust that the wind driveth from the face of the earth. Peter therefore is a figure of those, that will go about to do any thing without the grace of God. To whom that ever happeneth that both they make Christ a liar, and also that they never bring to pass that which they go about. They make Christ a liar, who said, Without me you can do nothing. And they themselves do not stand to their word and resolution: For Paul saith, I do not the good which I would, but the evil that I would not, that I do.  
And a little after: Hear also we see how that man is able to do nothing. For even as iron, although it be hard of it own nature; yet is soon battered of stones, unless it be hardened in some liquor: So the mind of man, although it brag that for the love of truth, it will despise all dangers; yet it is overcome when perils assault it, unless it be strengthened with the holy ghost.  
And again: This is the surest way, that can be: to continue in as great humility as a man can: still to wait on God's mercy, and not to brag himself on his own merits, or to judge others.  
And again, it is to be marked, 
Fer. part. 4. pass.  that there were seven great wonders done in the death of Christ, which also as yet, meet altogether in the justification of every one. The Sun was darkened at noon day, the vail was rend, the earth quaked or moved, the rocks were cloven, the graves opened, the dead rose up, and the Gentiles confessed. These seven things I say are done now also, and aught to be done in every sinner. First it is necessary that all worldly things do vanish away, do displease him and be removed out of his sight. And this is that a great darkness be made, when as the things of this world must neither have colour nor light in his eyes. Secondly, his inward and hidden things must be revealed, that is, he must see his sins and acknowledge his own filthiness: And that is the vail to be rend, under which such things were hidden, that they appeared not to be unclean. Thirdly, he must quake for fear at the view of the filthiness of his sins, and of his conscience, and that is, the earth to quake: for no man fears nor is troubled in conscience, unless he see his sin and the grievousness of it. Fourthly, the cleaving of the rocks follows, and that is contrition of heart, and a hatred and misliking of sin; and he which before was a rock now is rend in sunder, and so the rock yields waters of weeping and tears. Fiftly, the graves are opened, when as the mouth is opened by confession, & makes manifest that which was hid. Sixtly, she must go out by absolution and come into the city of jerusalem, that is, into the holy Church and be reconciled to her again by a spiritual life. Lastly, she must confess and testify both in word and work that Christ is the son of God, as did also the Centurion. Here truly Ferus declares what man's heart is before regeneration: It is a rock, there is no softness, nor aptness to goodness in it, before grace. And it is even now as great a miracle for God to convert a sinner, 
Exod. 16. ver. 6  as it were for him to make the water to run out of the hard rock.  

Fer. in 9 cap. Act.  Ferus also on this matter, writes very excellently upon these words: O Lord, what wilt thou have me to do? This is the speech of a changed heart. See here what Gods correction can do, what grace can do, what the spirit can do? In one word, it makes a wolf a sheep. For by and by he cries, what wilt thou have me do O Lord? For I am now ready hereafter to obey thy commandments. I would to God we were made all so ready by the Lord's correction. Surely then it would far better with us. For God strikes us, that he might by & by heal us: and if we be not healed, that comes of our own wickedness & frowardness. Therefore we must pray thus, that he will convert us also: Convert us (O God) of our salvation, etc. Thou seest that this beginning of true repentance doth proceed of none other cause, but from God, when as he doth touch our heart with the feeling of sin, and doth also so underprop it, that it despair not: as we hear here, that he did to Paul. For he being so terrified, had run from God's presence, and had utterly despaired, unless by God's spirit, he had been called back again, that he might cry: O Lord, what wilt thou have me do? Thou seest therefore, how true repentance differs from that which is false and counterfeit. For unless all the heart be kindled with this earnest desire, that it say. O Lord, I covet to forsake mine own evil way, and to do that which thou wouldst have me do, it is but hypocrisy, it is no repentance. But this earnest desire no man can frame to himself, unless God touch his heart. Therefore the beginning, the middle, and the end; is of God, and is God's work.  
Here we may learn what we were before grace, we were wolves, we were no sheep: and therefore not a helping up or pricking forward was necessary for us; but, as our Saviour teacheth, a regeneration. And this is that which God himself promiseth by the Prophet Ezechiell: 
Ezech. 11.19.  I will take away their stony heart, and I will give them a heart of flesh: God had need show his most mighty power, as well in man's regeneration, as in his creation. His heart was become a stone: and therefore unapt to move and apply itself to the grace of God, as the Papists teach. What fitness is there in a stone to receive into it any moisture, or to move itself upward: and such like were all men's hearts to grace, before regeneration; as God himself here plainly teacheth by his Prophet Ezechiell. And hereof also is that, which john saith in the Gospel to the proud and bragging jews of their carnal descent from Abraham, 
Matth. 3.9.  That God was able of stones to raise up children to Abraham: no doubt by these stones, he meant all Abraham's spiritual sons, who by the preaching of the Gospel, and by faith in jesus Christ should be borne unto him. And do we not see now this prophesy of john verified? The proud bragging jews are rejected, and the Gentiles, who before were as stones, are by God's grace now become Abraham's children.  
This also that vision, that God showed Peter, 
As Ferus also notes hereafter. Act 10.11.  when as he would call the Gentiles, proves most evidently: He saw heaven opened, and a certain vessel came down unto him, as it had been a great sheet, knit at the four corners, and was let down to the earth, wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the heaven: No doubt these beasts (as Peter himself also after expounds this vision) signified the Gentiles. Into such monsters we were grown, by reason of sin. 
Psalm. 49.12.  Man being in honour had no understanding, even Adam that first man, and in him all men, and so became as the beasts that perish: so that man must be killed and quickened again, as God here commands Peter: he must have new life put into him, before he can please God. So far off is he, of his own nature, to assent freely to the grace of God, offering itself unto him, sin being only done away. And this is that which Ferus here teacheth, men must become of wolves sheep, before they can be acceptable sacrifices unto God. The beginning of the desire which they have to serve God, and the middle and continuance thereof, when as they have once begun, and the end also thereof, is of God: Not the beginning only, as the Papists do teach. And this is that also which Saint Peter teacheth all true Catholics, 
1. Pet. 1.5.  in his Catholic Epistle: That we are kept by the power of God, through faith, unto salvation. He not only at the beginning, works freely our iustificaon, as the Council of Trent teacheth; but even also freely, through the same faith, he then wrought in our hearts, he continually preserveth us. So that our whole salvation, the beginning, and the middle, and the end thereof, we must only and wholly ascribe unto God. This great work is his work alone: no man what soever, may challenge any part in it, with him; he alone must have all the glory of it.  

Ibid.  And to this effect the same Ferus writes thus again: Mark here that God is not only the beginning, but also the perfection of all goodness in us. For he that gins; the same also finisheth. He works in us, both to will and also to finish: he gives the increase. To this may be applied that which Moses saith: The land which the Lord will give you, is not like the land of Egypt, etc. The forces and powers of nature, are sufficient to external works: but to those things which concern our salvation, we must look for a shower from heaven, that is, grace: Therefore every godly man must say, I will not trust in mine own bow.  
And after: The light of nature seems to be reason: but in divine matters, they are but scales hindering the sight: as thou seest here in Paul. These scales signify that covering which is over Moses face, yea over the hearts of all the jews, before faith. Those scales also which clave together in the body of Leviathan, are wicked men; amongst whom Saul was. All these when the light cometh, fall down to the ground, etc. The light of nature by Ferus judgement, profits nothing: but rather hinders our salvation.  
And after: 
Fer. in cap. 10. Act.  These beasts signify all them which should believe of the Gentiles. For the Church was to be collected, not only of the jews; but also of the profane Gentiles. And they are fitly compared to beasts: for what is man without the knowledge and the fear of God, but a beast? according to that, Man, when as he was in honour, understood not, etc. He was compared to beasts, and became like them, he lives like a beast, as a swine that is washed will wallow in the mire again, he lacks reason, he is full of poison. The poison of Asps is under their lips. He is more fierce and cruel than any beast. See what a miserable creature a sinner is. If thou dost not know thyself; at least wise hereof learn to know thyself. Thus far Ferus.  
Here man may see, as in a looking glass, what he is of his own nature: he is a Lion, a Bear, a filthy Swine: no Lion so cruel, no swine so filthy as he. 
Fer. Ibid,  And here also we may learn out of Ferus, what kind of sinners these beasts do signify: he names three kinds of beasts: For all that is in the world, is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life. Four footed beasts signify riotous persons; creeping things signify covetous men; fowls of the Air, ambitious men, that ambitiously seek after honours. Peter is commanded, to eat and devour all these, etc. See then what account God makes of thee, what an ugly monster thou art in his eyes, whosoever art given to thy pleasures, who soever art covetous and greedy of this earthly clay, whosoever art ambitious, and gapes after honours and promotions. Though thou seem in thine own eyes never so glorious, nor of so great estimation: thou art but a filthy swine, a creeping vermin, and a soaring Kite. And learn hereby rather to please God, than either man or thyself.  
Again upon these words (I also am a man) he writeth thus: 
Ibid.  He teacheth the Apostles successors, that they ought to fly ambition, for it is an horrible fault, and it makes us ascribe unto ourselves those things, which God works in us, or by us as it were by instruments; when as all glory is due unto God: And therefore Paul ascribed to himself all the pains he took, but to God all the fruits of his labours. I (saith he) have laboured more, than they all: but not I, but the grace of God with me.  
The fruit of God's word, he yields wholly to God: For he works in us both to will, and to perform: he teacheth them also to challenge no praise to themselves, for these things which they have done in Christ's name, and by his power. The false Apostles and Bishops observe neither of these.  

Fer. in cap. 13. Act.  And after: Thou seest how necessary Christ is: ascribe not light to reason, nor salvation to thy works; but both to Christ.  
And after upon these words: (And they believed as many as were predestinate.) No man believes, but he which is predestinate. No man comes to me, unless my father draw him. Here he gives us to mark, that faith is not of the desert of man; but of the mercy and election of God: for the Lord saith in the Gospel to Peter confessing Christ: Flesh and blood hath not revealed this unto thee: but my father which is in heaven. And to Nicodemus: unless one be borne again from above, he cannot see the kingdom of God. All these places do not impute to God the fault, why the wicked are condemned; but rather they prove evidently, that the election and grace of God, is the cause of the salvation of the godly, lest any man should attribute to our strength, that which belongs only to God. Thou seest also here, who are predestinate to life; they who believe in Christ: therefore thou needest not curiously dispute of predestination: believe in Christ, and bring forth good works in him, and thou art sure that thou art predestinate: Otherwise, if thou were the very signet of God's right hand, thou shalt be cast away.  
Our own forces and strength by Ferus his judgement may challenge no part in our salvation. And declare thy faith by thy good works, as Saint james teacheth thee: and be sure of thy predestination, saith Ferus.  

In cap. Act. 17.  And upon these words: God is in us. The power of God appears in no creature more than in man, although he fulfil all things, as he saith by the Prophet jeremy: An● I God only nigh at hand and not a far off also? Therefore he saith truly, that God is not far off, of every one of us, who works by us, as a workman with the tool, which he hath made.  
And after: They are fit to receive the word of God, which earnestly thirst after it, 
In cap. Act. 18.  which shut the eyes of reason, who altogether distrusting to their own righteousness, wisdom, or knowledge; do rely only upon the word of God, acknowledging themselves to be blind, and ever to err and stumble, unless they be lightened with the heavenly light. And for this cause they require, and earnestly desire often this lightning in their godly prayers. Of them it is said in the fift of Matthew, Blessed are they which hunger and thirst after righteousness  
And a little after: The flesh is ever fearful, 
Ibid.  and escheweth perils, and trembles at death; nor can endure any trouble for the Lords sake: Therefore we have need of the grace of God; by which we are that we are. By this it appears that there is no goodness in the flesh.  
And of Abraham he writes thus: 
In cap. Act. 19  True faith doubts not of the word of God, though all things seem contrary: So Abraham believed God when as he had heard of him: This shall not be thy heir, (meaning Ishmael) but he that shall proceed out of thine own bowels; he shall be thine heir. Though he himself were an old man, and had a very old woman to his wife; who also was barren: yet he believed God, promising him a son, against nature, against reason, against man's capacity. That I may say with Paul: He believed in hope against hope; he gave God the glory, and he brought in bondage himself, and his own reason: And that was accounted to him for righteousness: that is, pleased God more, than all things that Abraham had done hitherto. That for this faith he was just, and so accounted of before God, etc.  
Thus we may see what is in man even regenerate, still flesh & blood resisting the will, word and promises of God, which all good Christians must strive daily to conquour. 
1. Epist. joh. 5.4.  And this is that great victory of faith, which Saint john speaks of. And of S. Paul, when he was come to jerusalem, the same Ferus writes thus: Letting all other things pass; 
Fer. in Act. cap. 21.  he reckons up unto them the works of God; and he ascribes all things to God; and he accounts himself, but as a servant or instrument. As also in other places: What is Paul? What is Apollo? but Ministers, by whom you have believed. I have planted, and Apollo hath watered: but God hath given the increase.  
(The which things when as they heard:) he shows that they gladly heard, what things Paul told them of the profiting of the Gentiles: and they glorified God: they also ascribe all things to God.  
Here it is worth the marking, how in the Primitive Church, all the Saints of God, when as themselves or others had done any thing well, they all attributed it wholly and only to God, excluding themselves; as in this place Paul, and all the faithful do. And in the Acts, when as Peter and john had healed the cripple, 
Act. 3.12.  Peter said unto the people: Ye men of Israel why marvel you at this, or why look ye so steadfastly on us; as though by our own power or godliness, we had made this man go? The God of Abraham, and Isaac, and jacob, the God of our fathers, hath glorified his son jesus, whom ye betrayed, etc. And S. Paul speaking of the alms of the Church of Macedonia, 
2. Cor. 8.1.  writes thus: We do you also to wit, brethren, of the grace of God bestowed upon the Church of Macedonia. And after not only he calls it so, but also they, (no doubt as he had taught them: 
Verse. 4. ) And they prayed us with great instance, that we would receive that grace, and that fellowship of the ministering which is towards the Saints.  
And after Saint Paul applying their example to the Corinthians, 
Verse, 6.  writes thus: That we should exhort Titus, as he had begun, so he would accomplish the same grace amongst you also. And after: As ye abound in every thing, 
Verse, 7.  in faith, in word, and knowledge, and in all diligence, and in your love towards us: even so see that you abound in this grace also. And after speaking of Luke, whose praise is in the Gospel, through all the Churches: and not so only, but is also chosen of the Churches, 
Verse, 19  to be a fellow in our journey, concerning this grace, that is ministered by us.  
We may note here how both the alms itself, and the very exhortation to give the alms; is accounted a grace. They called and accounted all the good things they did in those days, grace.  

1. Pet. 4.11.  And so likewise Saint Peter teacheth: Let every man, as he hath received the gift; minister the same one to another, as good Stewards of the manifold grace of God. If any man speak, let him talk as the words of God. If any man minister, or do any service, or good work in the Church of God, let him do it, as of the ability, which God ministereth; that God in all things may be glorified, through jesus Christ. To whom be praise and dominion, for ever and ever, Amen.  
Saint Peter here teacheth us to account all good works, the manifold graces of God; yea even every good word we speak: And that we should do all things, that God might be glorified in all our works. And the greatness of this work makes him also, abruptly break off his Epistle; and even himself there to yield this praise & glory of God. No doubt all christians in those days had perfectly learned this lesson: for so we read of them when as they heard that Paul preached now the faith, 
Gal. 1.24.  which before he destroyed: They glorified God in me (saith Saint Paul.) They wondered not at him (as some would have done) but they gave God the glory: they acknowledged his hand, his work.  
And saint Paul writing but of the care that Titus had to move the Corinthians to give alms: 
2. Cor. 8.16.  Thanks be unto God (saith he) who hath put into the heart of Titus the same care for you. Thus they call all good works, the grace of God; and all good thoughts, as it were put into our hearts by God: and they glorified God in all things.  
And to the same effect Ferus writes again thus: 
Fer. in Act. cap. 22.  When as God's light comes unto us, the eyes of reason must be shut; and we must follow, what ways it leads us. And after: Mark here how hardly man's will submits itself to Gods will; for it ever repines against it: and had rather have the matter otherwise, than God would have. So Moses, although he heard sentence pronounced against him; yet he saith, I will go and see the land: so also jonas being scourged of God, would hardly obey: So Ezechiel, although he foretold the judgement of God, yet notwithstanding he lamenteth it; whereby he declares, that he had rather have it otherwise, if it were possible: so doth Paul here. These examples are written that we may see, how that the Saints have had their imperfections; lest we should despair, when we find the like affections in ourselves.  
Man's will, by Ferus his judgement, is ever spurning against God's will; it doth not willingly and freely work with grace, as the Papists do teach.  
And although he do defend free will in some other places, saying; That the greatest things that free will herein affords, is, 
Fer. de filio prod. Ser. 6.  that it obeyeth grace, and embraceth grace, and makes it profitable to itself, when as otherwise by our own free will, we should very slowly or never rise from our sins; if the grace of God were wanting and should not work with us, both in the beginning, in the middle, and in the end; yet (saith he) our will must of necessity be added thereunto: for Augustine saith, he that created thee without thee, will not justify thee without thee. And Saint Paul, Not I, but the grace of God with me.  
But yet after he adds this: Secondly mark here what cogitations faith puts in man's mind, I will say (saith he) father I have sinned not ordinarily, but above all measure. I have even sinned against heaven: I will not excuse myself unto thee; but I will plainly confess myself unworthy of all grace and favour, etc. All these things (saith he) are quite contrary to nature, which can hardly be brought that it should say; I have sinned, or that it should account itself unworthy; upon whom any benefit should be bestowed: but itself will ever be in the first place, and it desires to be highly accounted of, etc.  
Here Ferus plainly teacheth the repugnance between nature and grace; nature must have a new will put into it, or else it will never embrace these cogitations, these good motions.  

Lib. 5. de sapientia.  Osorius also out of Plato very excellently paints out the nature of man. Call to remembrance (saith he) that great cave or den, which he most wittily hath devised, and those chains, wherewith he makes men to be fast bound, that they cannot behold the light; and those vain shadows, which seem to move hither and thither, and to speak; and those resemblances of things, which those men, which are thus bound in iron chains, falsely judge to be things indeed. He could not more fitly by any other means, have set before our eyes, the lives of wicked men. For they being here groveling on the earth, and in love with their bodies, and chained with the innumerable chains of vices; cannot turn their mind that way, that they may behold the light, and the true shapes of things. For there is no truth indeed, in these bodily and earthly; but in divine and eternal things: Therefore all the commodities of this life, have no firm or sound thing in them, but only bear a face or show of good things. And men being now acquainted with these shadows, and being deluded with these Images of things; do with tooth and nail, pursue after false good things, and being effeminated with the false sweetness of pleasure, are so kept in bondage, that they are now enemies to all those, which would rid them out of those bonds, & would endeavour to bring them to heaven, that they might behold the true sun indeed, and the true light, and true men, and true good things; that is, that they might behold heavenly and divine things, and that they might have the whole force of their minds fixed in everlasting things. Thus far Osorius.  
This is man's estate before regeneration, to delight in sin, not to be able to be hold the true light, nay to be even an open enemy to those that shall go about to draw him from this bondage, or shall endeavour to make him see his own misery and unhappiness: so far off is he from embracing the true light, if it be offered unto him. This is Osorius his judgement in this place.  
And a little after he writes thus: Is it not most certain that this is granted to Christians, to behold God, as often as they stir up their weak faith, and do devoutly pray for God's grace, that being loosed from these bonds, and turned away from these shadows of things, and turned to the true good things indeed, that they may mount up with their minds into heaven, and that they may behold those most excellent and eternal riches, and may enjoy that sweet and most pleasant familiarity, and talk with God with unspeakable joyfulness.  
Here plainly appears, what effects the grace of God works in men's souls. It not only looseth them from the strong and iron chains of their sins, but also it withdraws them from the love of vanities, and turns them to the love of virtue and true godliness. These effects here Osorius attributes to the grace of God: man of his own nature hath them not.  
Ambrose of man's duty to God writes thus: 
De Abraham pat. lib. 2. ca 8.  That soul which is full of wisdom and righteousness, is more devout in the worship of God, and pays her tenths of all the fruits of the earth, according to a more heavenly wisdom herein, in that she refers the perfection of all her senses and works to God, she challengeth nothing to herself, which is not able to govern herself, unless she were underpropped with God's favour, etc. All Abraham's children of their father must learn to pay these tenths to God.  
But for the maintenance of free will, 
Rom. 7.18.  that place of Saint Paul may be objected: To will is at hand; but to do good, I cannot tell how to do it. Saint Austen expounds this place thus: 
De praed. & gra. ca 13.  Although that same will is not of us; it is the gift of God; because of him we have both to will and to do, according to his good pleasure.  
And concerning this place Austen first expounded it of a man unregenerate, but after he changed his mind, and expounded it of the regenerate: as appears in his Book, Contra Iu●. cap. 11.  
Ambrose also is of the same mind with Austen herein, and expounds this place of the regenerate, speaking of the strife that was between Abraham and Lot, which he allegorically applies to the soul of man. 
Lib. 2. de Abra. cap. 6.  Hereof comes (saith he) the discord of our cogitations, when as the flesh rebels against the spirit, and the spirit against the flesh. Then there is no small combat, when as the Apostle himself, the Lords chosen vessel saith: I see the law of my flesh, resisting the law of my mind, and bringing me in bondage under the law of sin, which is in my members. He himself could not pacify this combat: and therefore he fled to Christ, saying: O unhappy man that I am! who shall deliver me from the body of this death? that is, that I cleave not to the pleasures of the flesh. Who is it, that shall lose me from these bonds, and shall set me free; and shall writh rather the senses to the sobriety of the mind, then to the drunkenness of the body? but because amongst men he could not find such a guide; turning to God, he saith: The grace of God by our Lord jesus Christ. If he that was so strong trusted not in his own strength, that he might escape the body of death, but sought for help of Christ; what shall we do who are weaker? etc.  

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

2. Of Justification.  

De indulge.  POligranes a Papist of Christ's merits, writes thus: We must know that Christ the son of God, by his works and passions, did deserve many things of God his father. To himself glory and exaltation, as Saint Paul saith: for which cause God hath exalted him, etc. He hath deserved also to men a general satisfaction, for their sins. For by his blood, he hath washed away the faults, and by his death, hath restored the grace of justification. You are justified freely (saith the Apostle) by his grace, 
Rom. 3.  by the redemption which is in Christ jesus. But by this his merit, he hath so freely washed away the faults, that according to the faith of the Church, and of the holy scripture, he hath left some part of the punishment unredeemed, which is either here to be redeemed, with the works of mercy, or else to be paid hereafter. And therefore thirdly he deserved; that he which of himself hath deserved it, through special faith and devotion, might forgive this punishment himself, which we do not doubt, the thief did on the cross. This is Poligranes his opinion.  
But here first, how contrary is he in this his doctrine, to that saying of Saint Paul, which he allegeth? If we be justified freely by the grace of jesus Christ, and for his sake by the redemption which is in him; then we are not justified for our own sakes. No part of this redemption, remains in ourselves. And what is it else to be justified, but a condemned man to be acquitted; not only from his crime he hath committed, but also from the punishment due to that crime? For herein consisteth the chief part of justification, to be delivered and discharged from the punishment: or else he will make our justification with God, like the pardons of some kings, when as the malefactors be hanged, and the pardons about their necks. But the pardon which our merciful and loving Saviour hath obtained for us, is most free, is most ample: it contains in it no such exceptions of any part of the punishment, of us after to be redeemed. This work of redemption, man must let that alone for ever, either in part or in whole; either for himself, or for his brother: As the Psalmist teacheth all men, high and low, rich and poor, one with another. 
Psal. 49.1.2.7.8  And he yields them also the reason: So precious is that redemption of their souls, that it requires such a great price, as all the goods, and riches, and lands in the world, given or bestowed, will not serve the turn. And to this place of the Psalm, alludes no doubt Saint Peter in his Epistle, 
1. Pet. 1.18.  Knowing (saith he) that you were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of your fathers: but with the precious blood of Christ, as of a lamb undefiled and without spot.  
This point of doctrine all Christians must know: that it is only the blood of jesus Christ, that is the ransom of their souls, and not any work of man whatsoever; as this Papist teacheth: no not all their goods, and lands given to the poor can challenge any part herein. This requires a greater price: So precious is the redemption of souls, as David teacheth.  
Secondly they must know, that the traditions of their fathers will not be a sufficient warrant for them before God; upon which thing at this day, many simple Catholics ground their faith and religion. To deliver us from that vain conversation, which we had learned from our fathers, Christ died: And shall we follow our father's steps still? Shall their doings be a light unto us? God hath given us another light to follow. 
Psal. 119.105.  Thy word (saith David) is a Lantern to my feet, and a light unto my paths. I would to God all true Catholics would learn these two lessons out of Saint Peter: And here what need we any such supplies? Christ jesus himself hath suffered for us; as saint Peter also tells us; and that not sparingly, but abundantly.  

Col. 1.24.  And the same Author goeth forward in this matter thus, upon that place of saint Paul: Now I rejoice for you in my sufferings, & I fulfil those things in my flesh, which are wanting of the passions of Christ, for his body which is the Church. Here (saith he) he gives us covertly to understand, that he suffers in his flesh, to profit the Church: and that in these his sufferings, that which Christ's passions wanted, his did supply. Not that the sufferings of Paul were more forcible than the sufferings of Christ; but because Christ by his passion took away the fault, but Paul, and other just men working and suffering for the body of Christ, fulfilled that which was wanting: that is to say; the releasing of the punishment, which was due to the fault, and the daily increase of grace. And therefore these merits of the Saints, although they have been fully rewarded for them: yet because they were also done for others, must needs profit them. Wherefore by good right, they do belong to the treasure of the Church, to be bestowed of any man, for some special cause, or for the great affection of his devotion together with the merits of Christ.  
Mark here how he obscures the glory of Christ, teaching that he did not wholly and absolutely redeem us, but in part only; and from the fault, and not from the punishment, due to the fault. And he teacheth, that Paul and other just men, working, do deserve not some part of the punishment only (as he said before) but simply and absolutely the punishment due to the same fault: nay more than that also, the daily increase of grace. Is not that here plainly fulfilled which is written in the Revelation? And the fourth Angel blew his Trumpet, 
Reu. 8. 1●.  and the third part of the Sun was stricken, and the third part of the Moon, and the third part of the Stars. Is not this to obscure the third part of the Sun (not as Gagneius a Papist expounds this place;) the Pope and his Cardinals, who (saith he) are as it were Suns, 
Gag. in 8. cap. Apoc.  and give light to the people: But the true sun of righteousness jesus Christ? The Holy ghost here names but one sun: If his exposition had been true, it should rather have been said suns, in the plural number. But doth not saint john himself expound unto us, who is this sun? 
Reu. 1.16.  And he had in his right hand seven Stars, and out of his mouth went a sharp two edged Sword: and his countenance was as the Sun in his power. Who is this, but jesus Christ? This sun jesus Christ was obscured; a third part of it was stricken, not his whole glory, but some part thereof was diminished. How can this prophesy more fitly be fulfilled, then by this doctrine? let all men judge. Séewhat shifts they are driven to, to maintain their pardons. Nay not only the third part of the Sun, but also the third part of the Stars: Those also whom saint john expounds to be ministers of the Church, were smitten, by the Pope's fall from heaven, by his proud supremacy. That, proud Boniface, who obtained this superiority of Phocas, fulfilled; 
Greg. lib. 4. Epist. 2. ep. 32.  which Gregory his predecessor affirmed: That if he should challenge to himself that name of universal Bishop, or Bishop of the whole world (as the Pope doth now) the honour and dignity of his fellow Bishops should be diminished.  
Saint Peter also lively paints out this sun unto us: 
2. Pet. 1.19.  We have also (saith he) a most sure word of the prophets, to the which you do well, that you take heed, as unto a light that shineth in a dark place, until the day dawn, and that day Star (or as the Greek word importeth) that light-bringer, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the true Sun jesus Christ, arise in your hearts. Saint Peter also, whom they would seem to make so great account of, tells them plainly, who is this Sun, not the Pope and his Cardinals, and prelate's; but that great light-bringer jesus Christ, who lighteneth every man that comes into the world. 
joh. 1.9.  And dare they abridge the beams of this Sun? Dare they measure his merits? dare they pinch his power? O blasphemous doctrine! Doth not the Pope herein declare plainly who he is? that is, that star that fell from heaven, and hath stricken the third part of the sun: who hath done this but he?  

joh. 17.19.  Hath not Christ alone himself wholly and sufficiently redeemed us? jesus Christ did not only sanctify himself for us, that we might be freed from sin and cleansed from our faults: but he also suffered for us, that we might also be acquitted from punishment: And therefore Esay saith very excellently: The chastisement of our peace was upon him. 
Esay 55.3.  And our Saviour himself saith upon the Cross. 
john 19.20.  It is finished: No doubt meaning that great work of our redemption. It was the last word he spoke: and shall we not believe him? And Saint Peter saith: that we were not in part, but wholly redeemed; not with gold or silver: but with the precious blood of jesus Christ. 
1. Pet. 1.18.19 20.  And this Granatensis also affirms, speaking of Christ when as he did sweat water and blood: 
Medit. vitae Christi 22.  Is not thine anger appeased (O holy Father) with this so miserable a spectacle of thy son? Behold what he suffers, which never deserved any evil? he hath satisfied thee for our sins; he hath paid for our redemption a most excellent price. For one drop of this most holy sweat, is more precious and of more value, than all the treasures in the world. Thus far Granatensis. What shall we think then of his heart blood shed for us upon the Cross? And therefore Peter saith: 
1. Pet. 2.24.  By his stripes our wounds were not only bound up, and now brought to some good perfection, that after we ourselves might heal them (as the Papists teach:) but they were perfectly healed. And David also prophesying of Christ's passion, 
Psal. 130.67.  faith: Let Israel wait on the Lord, for with the Lord is mercy, 
john 10.10.  and with him is plenteous redemption: and he shall redeem Israel from all his sins. And the same also our Saviour testifieth of himself: That he is comen that they might have life, and that they might have it more abundantly. There is nothing remaining to our salvation; it is abundantly accomplished; that which remains is to our conformation: 
Rom. 8.29.  We must be like fashioned to the Image of jesus Christ: No doubt they, which deny this abundance of Christ's redemption, which was the end of his coming (as he himself here witnesseth:) deny that he is comen. And therefore we may see here, as in a glass, what is that spirit of Antichrist, 
1. john 4.3.  that shall deny jesus Christ to be comen in the flesh: Surely even they, who although they confess he be comen to give life; yet shall deny, that he is comen to give it abundantly: He is comen (as himself witnesseth) that we might have life; and that abundantly. Let us mark this well; and let us take heed least by pinching his merits, that we deny not, that he is comen.  
Saint Paul himself taketh away all parts of justification from man: I know nothing by myself (saith he; 
1. Cor. 4.4. ) yet am I not hereby justified: but he that judgeth me is the Lord. As though he should say with David: Although, as concerning this my ministery, I know nothing to accuse myself of; 
Act. 20.26.27  I have declared all the counsels of God, etc. yet there are secret sins, which man cannot espy; from which David prayeth to be cleansed: 
Psal. 19.12.  and therefore no man can justify himself, no not the holiest man in the world. It is God that judgeth. And after he accounts his strict kind of life, wherein he lived even a Pharisée, and his integrity of life among all men, but even as dung, 
Philip. 3.5.8.  that he might be found in Christ jesus, not having his own righteousness, which is of the law: but that which is through the faith of Christ, even the righteousness which is of God through faith.  
He repeats twice wherein true righteousness consisteth: even through faith in Christ. If Saint Paul accounted his own righteousness, but as dung in God's sight, and all the good works he had done, and durst not trust in them; what shall we account of the merits of Friars and such others? Can they profit to the salvation of others? Shall we account them as treasures of the Church? Paul accounted not so of his works, as here we may learn of him: 
Matth. 25.4.  and shall we account better of our own works, or of the works of any others? The wise virgins also teach all God's Saints this lesson: They plainly confess, that they were afraid lest they had not oil enough for themselves; and therefore they would impart none thereof to others: and shall we account ourselves more rich than they? Surely then we shall show ourselves to be foolish, and not wise virgins. And no doubt, such wise virgins are all God's Saints; and yet Poligranes will make them to have merits enough, not only to serve their own turns, but also to be laid up in the treasure of the Church, to profit others: and that for others also they wrought their works. All Christ's servants must say: 
Luke 17.10.  that they are unprofitable servants, when as they shall have done all things that are commanded them: (which who is able to do?) if they were able to do all God's commandments; yet even then they must say and confess, and that not with mouth only, but with their hearts also, that they are unprofitable servants: much more than now they must confess and acknowledge this, when as they are not able to do the least part of those things, which are commanded them; and when as, those things also which they do, they do very unperfectly. Where are then those works, which they have done for others? where is that wages of desert, which other Papists teach? An unprofitable servant can challenge no wages at all; much less of due desert.  
Nay our Saviour in that place teacheth all his, what account to make of their works: Say (saith he) we have done but that which was our duty to have done. This our Saviour teacheth all Christians to say and believe: and shall we not obey him? All Christians works, they are but duties; they are no merits or deserts: they are rewarded of mercy, and not of merit; 
Luk. 12.33.  of promise, and not of performance. They are laid up for themselves, as treasures in heaven; and not (as the Papists teach) in the Pope's treasury here on earth, to profit others.  
But let us consider what other sounder Catholics than Poligranes', hath written of Christ's redemption, Gagneius expounds that place of Saint Paul to the Colossians thus: 
In 1. cap. ad Col.  I supply the wants, or rather the remnants, of the afflictions of Christ; as Ambrose doth translate it: not that Christ's passions are insufficient for us, but that the afflictions of his mystical body the Church; that is, of the holy Martyrs, are accounted the afflictions of Christ, which he accounts his, saying: That which ye have done to one of the least of these; ye have done to me.  
Thus Gagneius expounds this place out of Ambrose: he confesseth, that Christ's passion is sufficient for our redemption; and that the passions and afflictions of the Saints, are honoured with that honourable title, that they are called also the afflictions of Christ, because he is the head of his Church. He brings in also another exposition of Photion: that to fulfil the wants and remnants of Christ's passion, is nothing else, then to suffer for him, as he suffered for us. For Christ suffered for you (saith Peter) leaving you an example, that you should follow his steps: Christ therefore suffered for us; what now remains? but that we should also be afflicted and suffer together with him: he that doth this, fulfils that was wanting of the afflictions of Christ; not on Christ's behalf, but on his own. For although Christ's afflictions were sufficient to redeem all men: yet on our behalf this is wanting to them, that we should suffer for the Church, and one for another. For by many tribulations we must go into the kingdom of heaven. Therefore saith Saint Paul, The want of his afflictions: that is, that which wanteth for us to do, after his afflictions; I fulfil in my flesh, in steed of Christ, by so long and grievous afflictions for his body, which is the Church. Our afflictions are Christ's steps: we must follow him in them: they are no part of the price of our redemption: they are the way which we must walk in, if we will go to heaven: they are not the purchase of heaven. And these S. Paul endured for the Church, in serving it, not in saving it.  
Stella also of Christ's redemption writes thus: 
In cap. Luc. 1●.  Fourthly looking for their master, they make all things ready, they strew and sweep their whole house: So we also which look for our master, must furnish our understanding with the knowledge of God, and our wills with his holy love, and our memories with the remembrance of all the good things, which we have received of his bountiful hand. For when we were utterly lost and undone, through the sin of our first parents: he redeemed us so perfectly, that Paul saith, where iniquity abounded, there grace superabounded: for by his death he opened to us the gates of heaven, and gave us the resurrection of the flesh.  
Stella here plainly confesseth, that Christ redeemed us perfectly, and that by his redemption: whereas by the fall of Adam, sin abounded to punish us and to condemn us, now grace more abounds to pardon us, and to justify us. Christ's grace is not limited within the banks of the babylonical Euphrates, that his merits should take away crime, and not pain; that thereby the merits of Friars and such like, might gain riches to the Church of Rome: but it spreads itself far beyond all the banks of man's reason and device. The virtue & force of Christ's passion, no man is able to comprehend: his riches (which all God's ministers are commanded to preach, with Saint Paul) are unsearchable: they are without bottom or end. 
Eph●l. 3.8,  Even unto me (saith Saint Paul) the least of all Saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ: And dare the Pope say, that he hath found out the bottom of them to establish his pardons?  

In cap. 8. Act.  Ferus also very excellently teacheth all Pastors, what is meant by that phrase, when it is said, that the Apostles preached Christ. To preach Christ (saith he) is to teach, that he died for our sins, and rose again for our justification: and that there is salvation in none other: And it is to preach righteousness, sanctification, remission of sins, and redemption. For Christ is become all these things unto us. Therefore he preacheth not Christ, which teacheth to trust in works, or to seek by any means else salvation, then of Christ: As the false prophets do, which teach us to seek righteousness and remission of sins some where else, then in Christ. For they say: Behold here is Christ: behold him there. In Christ only these things are to be found: For there is no other name under heaven, in which we must be saved: To this all the law, and the prophets bear witness, that we do receive remission of sins by his name.  
If this be true, than Poligranes and all the Pope's pardon-sellers, which teach, that not only by Christ's merits, sins are forgiven; but join the merits of Martyrs, and the treasure of the Church unto them, preach not Christ by his judgement: nay they are false Prophets. Neither here, nor there; in no place else, nor in nothing else, remission of sins is to be had; but only in jesus Christ: no not at Rome in the year of jubilee, saith Ferus.  

In cap. 11. Act.  Again to the same effect the writes thus: To preach Christ, is to teach, that all our trust is to be put in him alone: man can do no more, but preach and exhort: the which he that shall diligently do, is guiltless before God if any perish.  
Ferus of Christ's satisfaction very excellently writes thus: What sorrow was ever like mine, 
Part. 4. pass. 26.  from the crown of my head, to the sole of my feet, there was no found part: what therefore remaineth (O father) but seeing that I make satisfaction so abundantly, but that thou lay apart thine anger, forgive them, have mercy upon them, and power upon them the streams of thy grace?  

Ibide●.  Upon these words, It is finished, Ferus writes thus: Behold now (the Lord be praised) by me is finished whatsoever my Father hath decreed. I have suffered whatsoever the law and the prophets have foretold: and whatsoever was necessary or profitable to man's salvation. The sacrifice is made; the figures are fulfilled; the shadows are taken away.  
From whence springs the patience of Martyrs? but hereof; 
Bar. in Ser. Cant. 61.  that a Martyr by devout and continual meditation, doth hide himself in the stripes and wounds of Christ. The Martyr stands in this triumphing and dancing, although his body be all rent, and the Sword pierce his side: he beholds the holy blood to boil out of his fide, not only valiantly, but joyfully. Where then is the Martyr's soul? Surely in safety: that is to say, in the rock; that is to say, in the bowels of jesus: His wounds being open, that he may enter in thither. If he were in his own bowels searching them, without all doubt he would feel the Sword; he were notable to abide the pain, he would yield, he would deny.  
See how fitly Christ apply plasters unto our wounds. Sin first is conceived in the heart: for concupiscence begets sin, 
Fer. de pass. part. 1.  and after it is by our works finished. So Christ is first sorrowful in heart, and after outwardly, that he might take away all sin, and fully make satisfaction for us. So that by Ferus judgement, Christ's salvation was full and perfect for us. All men were like those two debtor, whereof our Saviour speaks in the Gospel: To whom when they had nothing to pay, the lender forgave mercifully: so hath God freely forgiven us our sins, for the satisfaction of jesus Christ. All our tears and kneeling down, 
Luke 7. 4●.  and works of mercy, and repentance for our sins, are but signs to so merciful a Lord, and of the loathing of our sins. And after Ferus writes thus: I am he: by this word Christ puts himself in our stead, patiently about to endure whatsoever the justice of God should endure for our sins.  
And a little after: 
Idem part. 8.  For this cause especially he would not have his Apostles die with him, lest we should think that his death alone had not sufficed: and therefore he would die alone, that he alone might be acknowledged our Saviour. 
Esay. 63. Deut. 33.  I have trodden the Winepress alone (saith he) and of all nations there was none with me. And therefore Moses also saith: God alone was his God, neither was there any other God with him. Therefore he redeemed us, and not we ourselves, etc. But the Church of Rome adds the Apostles and Martyrs merits to Christ's; as though he alone had not redeemed us, and calls those the treasure of the Church.  

Fer. part. 2. pass.  In these manifold sufferings of Christ, we see, as it were with our eyes, our unjustice, how wicked, how full of sins we are, but especially we were. For how vile here Christ outwardly appeared to men: so vile were we before God in our souls; yea, what kind of one Christ is here, such should we have been for ever, unless he had taken these things on him.  

Part. 3. pass.  And after: Here let us consider ourselves, as here Christ with one consent, and with great joy of his enemies, without all pity, without all hope of deliverance, or of returning back again, no man assisting him, or knowing him, is led to the judgement of death: So we should have been led to that horrible judgement of God, unless Christ had put himself in our stead. Therefore if thou mind to stand in God's judgement, rely upon Christ then, by faith. For without him none can stand in the judgement of God. For no man living is justified, or found righteous in the sight of God.  
And after, speaking of those things which Christ had suffered at the hands of the jews: Although (saith he) those things which we have heard already, had been enough for the redemption of all the world; yet he would suffer more than these, that he might fully satisfy for our sins; that considering the greatness of the remedy, no man might ever have cause to despair. And speaking of his whipping he writes thus: He that clothes all things, is spoiled of his clothes: and he that hides all our shame, is openly put to shame in the sight of all men; lest that we should be put to a perpetual shame: which surely we should have been, if Christ had not endured this nakedness and shame for us.  

Part. 2. pass.  But that agony of Christ signified nothing else, hut the fear of our conscience before the judgement seat of God: for the soul (now the time of the judgement drawing near) is touched with the feeling of our sins, which being touched, gins now altogether to tremble and quake, and even to perish, being now alone before the tribunal seat of God. Of which trembling job said; If he shall suddenly call man to an account, who is able to answer him? This fear was also showed in that feast of the Gospel, whereas he, who having no wedding garment, being examined of the Lord, was straightways dumb. The godly are sometime possessed with this fear, as appeareth in job, and David saith; O Lord, chasten me not in thy wrath, because there is no health in my flesh, by reason of thy displeasure. So also Ezechias: I (saith he) said in the midst of my days, I shall go to the gates of hell. Lest therefore that we should be ever in danger of this fear; Christ was for our sakes in this agony. Therefore when that temptation shall invade us, let us pray with Ezechias: O Lord, I am violently afflicted, answer thou for me: and with David; under the shadow of thy wings protect me. Man is not able, no not the holiest man, to appear before the tribunal seat of God, without this fear and quaking: his best works are unperfect. And therefore Christ was in this agony for him, etc.  
And after, the same Ferus writes thus: Yea, 
Fer. pass. part. 3. speaking of Barrabas and Christ.  that which was done in pilate's judgement, the same falls out in the judgement of God. On the one side stood that notable thief Adam, with all his posterity, who all of them had deserved death: on the other side, stood the most innocent Son of God. Now one of these by God's justice was to suffer death; and God of his great mercy spared Adam, and yielded his most innocent Son up to death for him. Let us embrace this great mercy of God (brethren) and be thankful to God for it.  
And of Christ's spoiling of his garments, he writes thus: 
Ibidem.  He is turned naked out of his garments, which clothes the heavens with Stars, and the earth with flowers: and what kind of one the first man was, when he dwelled in Paradise, such a one the second Adam entered into Paradise again. He suffered therefore himself to be spoiled of his garments, that he might receive for us, the garment of innocency; he was not ashamed to stand naked before all men, lest we should be found naked before god the endured shame, that he might cover the guiltiness of our consciences: for he is blessed, whose sins are covered.  
And upon these words, (He that is washed, 
Part. 1. pass.  needs not but that his feet only should be washed) he writes thus: This second washing is not done at the Font; but by repentance, which cleanseth our daily sins. For repentance is as it were a second board, by which they which after baptism have suffered shipwreck, may swim out. Of this washing Esay speaketh: Be ye washed, be ye clean: and this washing of our feet by repentance, must be done ever. For the way wherein we walk, is miry, as David saith; and jeremy, 
1. King. 21. Lam. 1. 2. Tim. 2.  the mire sticks to hierusalem's feet; and saint Paul: He that shall cleanse himself from them shall be a vessel of honour.  
But this may trouble some perchance, that Christ addeth. But is all clean: how is he all clean, which is commanded as yet to wash his feet? Yea, how can he be all clean which is baptised, when as the Scripture in every place affirmeth, that no man is without sin? It is most true, that no man is without sin: and yet notwithstanding, it is also true, that he is all clean, that is, purified by faith. For he because he is grafted into the body of Christ, by faith, doth participate and possess the holiness and purity of Christ: And therefore Paul said to them that believe, ye are washed, ye are sanctified by the name of our Lord jesus Christ. And again, there is no condemnation to those that are in jesus Christ. Therefore they which are grafted into Christ, are called holy, for the faith, name and blood of Christ; although in the mean time, in themselves they are nothing else but sinners, and have in them much sin as yet, but no condemnation, because they are accounted just with God through faith in Christ. Hereof it is, that Paul speaks of himself: with my mind I serve the law of God, but with my flesh the law of sin. Ferus here plainly teacheth, that man's righteousness is by imputation of the righteousness of Christ, and not by any inherent righteousness in himself.  
And again, speaking upon Stephen's death, he gives these notable lessons upon these words: 
Fer. in cap. 7. Act.  (Lord jesus receive my spirit.) He rails not, nor curseth not; but with great modesty calls upon God: To him alone he commits his soul. Here I would have thee also learn the best manner of dying: First he is careful not for his body, but for his soul: the wicked do contrary. Secondly, he calls upon God, distrusting in himself, and of his own merits: but the wicked trust in their own merits, and therefore they build upon the sand. Thirdly, he confesseth his faith briefly: but most perfectly, calling him Lord, who is able; and jesus, who is also willing to save. These three things are especially to be marked: for they are very necessary to a blessed and happy death: For they are blessed which die in the Lord.  
I would to God all true Catholics, which mind to die well, would learn these three lessons of Saint Stephen out of Ferus: First, to have more care of their souls, then of their bodies. It makes no matter, what manner of death they die, or what cost be bestowed upon their funerals: let them do good and bestow their goods themselves, 
3. Cor. 5.20.  while they are in the body. Secondly, that at the hours of their deaths; yea and all their life long also, (if then in that extremity) they would call upon none other, but, as Saint Stephen doth here, upon jesus Christ. Thirdly, that they would condemn themselves, as unprofitable servants, before the majesty of God, and not trust in their own merits: as Ferus here teacheth them. And here if Saint Stephen trusted not in his Martyrdom, being so notable a work, neither was it laid up in the treasury of the Church, to help the salvation of others; much less the works of any other: as Poligranes teacheth. And lastly, that they would confess the Lord jesus, even this short faith, these two words, as Saint Stephen did. For as Saint Paul saith: God will make his account, and gather it into a short sum, 
Rom. 9.28.  with righteousness: for the Lord will make a short count upon the earth. God will make now a short account with his faithful servants, 
Psal. 143.2.12.  with them that believe in jesus Christ, they shall not be called to so strict account of every idle word, as the Infidels shall: 
Psal. 32.1 Matth. 12.36. Luke, 9 26. 1. Cor. 15.35. Revelat. 1.18. Matth. 11, 28,  they shall be blessed because their sins shall be covered, and because jesus Christ at that great day of account, shall not be ashamed of them. That they would confess, I say, but even with S. Steven these two words: Lord jesus: That he is a Lord of death, of hell, and of the Devil; and therefore is able to save them: and that he is jesus, who calls all that are heavy laden with the burden of their sins unto him. And therefore be thou never so blind, 
Mark, 10.49.  even as blind as Bartimeus, thou mayest boldly come unto him as he did, when as he called him: and thou shalt not only receive thy sight; but also be saved, as he was. Who never repelled any from him, not halt, not lame, not lepers, not possessed; 
Mat. 21.14.8.2 & 28. john, 11.44.  nay who raised even dead men up again: and therefore is willing to save. They which acknowledge but these two things from a lively faith, need no more. This is the sum of Christian religion: thus Stephen died, and in this Religion.  
Again, the same Ferus speaking of the word of God faith: That is rightly called the word of grace, because it preacheth grace, 
In cap. 14. Act.  and comes to us of the grace of God, and it condemns merits.  
And again, Of this Chapter as well the preachers of faith, 
In cap. 15. Act.  as the Preachers of works, make their brags; and therefore it is most diligently to be marked of all men: the question was, whether the law was necessary for them which were converted to Christ; or whether faith in Christ sufficed? The same question is now also amongst us: whether faith or works do justify? It is not called in question whether good works are to be done or no: for all are forced to confess that; that good works must be done: but whether they justify or not? The Apostles conclude, that faith justifieth, and not works, nor the law. And why doth faith justify? because it leans upon the grace and mercy of God, upon the promises of God, upon the merits of Christ. Why doth not the law justify? because no man ever kept it. Why do not works justify? because they are unperfect: All our righteousness is like a defiled cloth.  
This is the sum of the Apostles council, saith Ferus; what can be spoken more plainly than this? Here are questions proposed and answers shaped to them: and the conclusion is, that faith only justifies, because it relies wholly and only of the mercy and promises of God: and that works, no not of the best men, cannot justify, because they are imperfect.  
I wish that all they which cry out, General counsels, General counsels, and will believe nothing but that which general counsels do teach, would mark diligently the conclusion of this first General and Apostolical council, in this great and weighty matter, even in the salvation of their souls: and that they would condemn all other general counsels, which do not agree with this both in matter and form. They direct their decrees from that general thus: 
Act, 15.28.  It seems good to the holy Ghost and unto us: Not, it seems good to Peter & to us, which should have been the title, if Peter had been the head of the Church: but they make the holy Ghost Christ's Vicar and his vicegerent. As he also himself doth: 
john 16.7.  Yet I tell you the truth; it is expedient for you that I go away: for if I go not away, the comforter will not come unto you: but if I go away, I will send him unto you. The holy Ghost comes here in Christ's place, and he is his Vicegerent; he placeth Bishops and Pastors in the Church; 
Act. 20.28, 13, 2, 10, 19  he separates Paul and Barnabas to the work he appointeth them: he sent Peter to Cornelius. He is Precedent in this council. And is not this to govern and to be head of the Church?  
And a little after, Ferus writes thus: This is the chiefest point of all Christian Religion, upon which all other do depend, that in Christ jesus is all fullness: and therefore all that are justified, are justified only by faith in him, and by nothing else. This is the sum of all the Gospel, this is the matter of all Saint Paul's Epistles, especially of those which he wrote to the Romans', Galathians, and Hebrews. And here mark the conditions of false Apostles: First, they brag themselves to be Christians. They departed from us, but they were none of us; they are accounted in the number of Christians, when as they are nothing less; although they be baptised with water, and partakers of other mysteries, yet they are not baptised with the spirit, nor incorporate into Christ, from whom their life doth so greatly disagree. Counterfeit Christians have ever done more harm to the church of Christ, than Infidels: no enemies more hurtful, then false teachers, and especially then those, which teach men to trust in their works. For these reach us a broken staff and daub up the wall without mortar: these Christ bids us beware of, saying: Beware of false teachers.  
Here Ferus declares his judgement plainly concerning our justification: That we are justified (unica fide in jesu Christo) by only faith in jesus Christ: and that this is the chiefest point of christian Religion: and that this doctrine Saint Paul taught almost in every of his Epistles: and that they which teach men to trust in works, are false teachers. If this be the chiefest point of christian religion (as it is indeed) then in the chiefest point of Christian religion Ferus is on our side. And as Basill writes of the Philosophers: 
Bas. ho. 8. in. car.  The wise men of Greece (saith he) have disputed much of the natures of all things: but there is no reason, there is no firm or set opinion among them: the latter opinion ever overthrowing the former, so that we may easily overthrow their opinions, when as they by their mutual distension, are sufficient to overthrow themselves: so I may say of the Papists.  
Secondly, if they be false teachers, which teach men 'tis trust in their works, by Ferus his judgement, then are the Papists false teachers. Again, of Christian righteousness Ferus writes thus: He speaks not only of that righteousness which gives every man his own (speaking of Saint Paul making his Oration before Foelix and Drusilla) but of Christian righteousness, which is faith in Christ. 
In cap. Act. 24.  Only faith in Christ by Ferus his judgement, is Christian righteousness. The works of the pharisees were, no doubt, as painful as are now the works of the Papists: 
Luk. 18.11.  They fasted twice in the week they prayed, they paid their tithes truly, they were no extortioners, they offered no man violence or wrong: For Saint Paul is said to have been brought up in the City of jerusalem at the feet of Gamaliel, 
Act. 22.3.  and instructed after the perfect manner of the law of the fathers. And their works were done also in the faith of Christ, as well as ours: they all believed that Messias should come, as we now do believe that he is comen: and yet because by these their works they went about to justify themselves, 
Rom. 9.32.  God condemned them and their works; they lost all their costs, 
joh. 3. ver. 8.  and pains, and labours whatsoever. Let all christians learn to be wise, by their examples, that they also lose not the works which they have wrought. God cannot abide this mind in any of his servants, that they should go about to justify themselves in his sight: 
Rom. 3.19.27. Psal. 115.1.  All mouths before his Majesty must be stopped: All glory must be ascribed to him alone. And therefore were we made and predestinate, 
Ephes. 1.6.  that we should be to the praise of the glory of his grace. Let all men mark well this end.  
Osorius also contrary to the assertion of Poligranes, of Christ's merits and redemption, writes thus: He was so despised that we accounted him not a man: 
De Sapie. lib. 1  but he bore our infirmities, and sustained our sorrows. But we supposed that he had been stricken and rejected of God for his own sins. But he through his wounds did bear the punishment of our rebellion, and was afflicted for our iniquities. For this he took upon him, that he might establish by his punishments, the nouriture and discipline of our peace; by which he was to make us perfect friends with God, and that he might heal our wounds by his stripes. For we all have gone astray like sheep, & every man turned his own way: but the Lord appointed unto him the punishments due to our sins. These and many other things, the Prophet Esay prosecutes, by which he declareth the intolerable sorrows of Christ, and his most bitter and unspeakable torments. Thus far Osorius. In which words he teacheth that Christ suffered, not only for the faults; but also for the punishments due to our sins: And that by his sufferings we are made perfect friends with God.  

Ibidem.  And after he writes thus: But how this most pleasant liberty was established, it is worth the marking: that there might an end be made (saith he) to sin: (Sin is iniquity against God, which contains in it, the seeds of all evils:) And that this sin might be sealed up; that is, that it might now no more appear, or show itself, but that it should now be so covered by the mercy of God, as though it had never been committed: even as David saith; Blessed are they whose iniquities are forgiven, and whose sins are covered. Such a perfect redemption and propitiation of all our sins, Osorius attributes to jesus Christ.  
Again, 
Lib. 4. de Sapi.  of the merit of Christ's redemption the same Osorius very excellently writes thus: God's justice required that there should be a just recompense made of the law of God, transgressed by man through his sins. There was nothing of such force on earth, that was able to make this satisfaction. But without a just satisfaction for the offence, the equity of God's justice did not suffer, that mankind which had offended the Majesty of God, and was now spotted with all manner of sin, should be received into God's favour again: therefore it was meet, that man's nature being joined to the nature of God, should be so rich, that it should abundantly make satisfaction to God the father for the sin of all mankind. Therefore Christ borrowed this of his divinity, that his body being holy, innocent, and stained with no spot of sin, should have in it infinite virtue and force, whereby it might pay all the debt we were bound in. And hereof he saith, I paid them the things I never took.  
And a little after he writes thus: He that hath given us the blood of his Son, what will he deny us, 
Ibidem.  that is necessary to our salvation? He that spared not his own Son, as Saint Paul saith, but required of him the punishment due to our sins: how will he again now punish us, if we shall be unthankful for such a benefit? So that Osorius here plainly affirms, that God required of his son jesus Christ the punishment due to our sins; and that whatsoever we now can suffer, is but our duties; is but thankfulness for so great a benefit.  
And after: We must be followers of God, 
Ibidem.  and if God could not be imitated unless he were seen; and if he could not be seen, unless he became man, that he might stir up men to the earnest desire of true virtue, not only in words, but also by examples; what thing could be invented either more profitably or wisely to man's salvation, then to see the Son of God, for man's salvation, even as it were shot through with reproaches, torn in pieces with wounds, tormented with griefs, and enduring all these with an invincible patience; that he might not only suffer punishment for us, but that also be might strengthen our minds with the example of his heavenly virtue, and with invincible patience. Let us mark how he saith, that he suffered the punishment for us.  
David also in the Psalms teacheth us very excellently the great benefit of Christ's redemption: 
Psalm. 85. ●  O Lord (saith he) thou art now well pleased with the land (where the Hebrew word (Ratsitha) which he useth, signifies the greatest good will that can be) Thou hast turned the captivity of jacob. jacob is now delivered from satans tyranny; 
Gen 3.15.  thou hast broken the Serpent's head, as thou hast promised: thou hast quite taken away the transgression of thy people. That prophesy of Micah is now fulfilled: we may say; 
Micah. 7.19.  He retaineth not his wrath for ever, because mercy pleaseth him; he will return, and have compassion upon us: he will subdue or take with violence all our iniquities, and cast all their sins into the bottom of the Sea. Our sins done away by Christ's redemption, shall never be seen any more: this we must all believe. And as Moses said to Israel of Pharaoh and his army: 
Exod. 14.13.  Fear ye not, stand ye still, and behold the salvation of the Lord which he will show to you this day; for the Egyptians, whom you have seen this day, ye shall never see them again. So Saint Paul saith to all Christians: Wh● shall lay any thing to the charge of Gods elect? 
Rom. 8.33.  It is God that justifieth, who shall condemn? It is Christ which is dead, yea rather which is risen again, who is also at the right hand of God, and makes request also for us. 
joh. 12.31.  And our saviour saith; Now is the judgement of the world, by faith or incredulity; by receiving me, or not receiving me: And the prince of this world is cast out of doors. And again, 
Luk. 10.18.  I saw Satan like lightning fall down from heaven. As verily as Pharaoh is drowned in the red sea; so that the Israelites which then saw him and his army pursuing them, never saw him any more: so verily is this our spiritual Pharaoh & his army, which pursues all christians, drowned in the sea of Christ's blood, in the bottomless depth of his redemption, that the faithful shall never see him any more. He shall not dare, or be bold now to appear in God sight, to accuse them: He is now quite cast out of doors. 
Reu. 7.14.12.8  By the blood of the Lamb now; and by that mighty Michael jesus Christ, is that great Dragon, and all his angels conquered, they prevailed not, neither was their place found any more in heaven.  

Exod. 25.21.  And thou hast covered all their sins.] Here is also the propitiation of jesus Christ: he is that golden covering or propitiatory, that covered the whole ark. No part of the ark here is excepted: and therefore he also covered the blessed virgin Mary her sins: 
Luk. 1.47.  and hereof no doubt she called him also her Saviour. He covered also the Apostles sins; and therefore also they say; If any man sin, we have an advocate with the father, 
1. joh. 8.  jesus Christ the righteous, and he is also the propitiation of our sins. Thou hast gathered together as in a bundle, all thine anger, and laid it upon jesus Christ; and art now turned from thy wrathful displeasure. Here is no doubt, the great redemption of jesus Christ: and upon this word of God must our faith be grounded: And do we not think then, that Christ by his passion hath quite taken away both the fault and punishment? all our repentance and sorrows, are nothing unto the punishments due unto our sins. They are fruits of repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat. 3.8.  of our after wits, as the Greek word mate seem to signify: they are Testimonies that now our former sins do displease us. As that great sinner Mary Magdalen testified by the breaking of her Box of precious ointment, and anointing Christ's feet therewith, and wiping his feet with her hair: 
joh. 12.3.  that now she made no account neither of that precious ointment, nor of her hair, wherein before she took great pleasure. No doubt where true repentance and turning to God from sin is, these fruits will follow: and without these fruits worthy of repentance, we may say, as john said to the pharisees, that our repentance is but hypocrisy.  
And after upon this love of God towards his Church follows a Prayer: Turn us, O God of our salvation, 
Verse, 4.  and let thine anger cease from us. And after: Make us see thy mercy, 
Verse, 7.  O Lord, and give us thy salvation. What is this, but jesus Christ? Unless God reveal it to us, we cannot see the greatness of his mercy towards us: And therefore David prayeth, Make us see thy mercy, O Lord, and give us thy salvation. And after: 
Verse, 10.  Mercy and truth are met together: righteousness and peace have kissed each other: As though he should say; In jesus Christ is mercy itself; In him is the truth of all God's promises. What mercy, 
2. Cor. 1.20.  or love, or blessing soever, God hath ever promised by the mouth of any of his Prophets, is verified now, and fulfilled in jesus Christ. These four virtues, never met in any man since Adam's fall, till now. Truth now hath flourished out of the earth: 
Verse, 11.  O happy earth, that bore at length such a blossom! All men before were liars, till jesus Christ was borne: 
Psal. 12.2.62.9.  In whose mouth was no deceit. So that now it may be said, that truth hath flourished out of the earth, and never till now: And righteousness hath looked down from heaven: Even now also to impart herself to men, who were all before unrighteous, who were altogether naked (as their great grandfather Adam confessed) to  and adorn them. 
Gen. 3.10.  O happy assembly of heavenly virtues! Oh blessed nativity of jesus Christ! Without this, earth had still brought forth lies, man had been still unrighteous: anger and displeasure of God had reigned in the world: 
Luk. 2.24. Esay, 53.5.  punishments and all manner of plagues had taken hold of all men. Oh happy Metamorphosis and exchange! That for lies, truth, for sin, righteousness; for anger, peace; for punishment, mercy and loving kindness is bestowed upon man. Nay this our king is such a king, as that Righteousness shall go before him, 
Vers. 13.  it shall direct his doings in the way: he shall not once tread awry: So that to the very faces of his enemies he shall say, 
john, 8.46.  Which of you can rebuke me of sin? And none of them shall be able to accuse him. He shall justify sinners that trust in him: 
Esay, 53.11.  He is able to pay their debts; and minister justice for all those that are oppressed, to their oppressors: as he did to Naboth and Ahab; 
1. King. 21.21. Luk. 16.25.  to Dives and Lazarus. This is the meaning of this Psalm.  
Granatensis, as he is full of holy meditations; so especially he exceeds in this matter: so that although the places I shall take out of him be very long; yet, I hope, the excellency of the matter will make them seem short. Even as it is written of jacob; 
Gen. 29.20.  That he served seven years for Rahel, and they seemed to him but a few days, because he loved her; So all they which love jesus Christ, all the pains they shall take in reading things that concern him, it should seem nothing unto them. Granatensis first therefore in a discourse he makes upon the Lord's prayer, writes thus very excellently of man's justification by Christ, in the sight of God. But O Father, dost thou forgive us our sins freely, and without any recompense? Truly thou forgivest them freely, & not freely: not freely; for although mercy be ready to forgive, yet justice will be satisfied: freely, because thou hast given us freely that, wherewith to repay justice; that is, that great and inestimable treasure, which thy only begotten son, the whole space of xxxi j years, did lay up as treasure for us An entrance to the which, he hath purchased for us, with his blood. We offer to thee this treasure, O Father! take thereof as much as thou wilt: There may be drawn out thereof abundantly; but it can never be drawn dry: we may spend thereof, but it can never be diminished. All his merits are ours; his satisfaction is ours; his blood is our ransom: Therefore we beseech thee, O Lord, that being pacified with the blood and merits of thy son, that thou wouldst wink at our sins, the which if thou shalt call into a straight account, there is no man shall be able to abide the favour, much less the rigour of thy justice. Let thy mercy help us, who acknowledge ourselves worthy to be damned for a thousand sins, by thy justice. Purge us with the fervent fire of thy love; take us again to thy favour; be friends with us; Forgive us our trespasses. Thus far Granatensis. And this which he teacheth must all God's Saints plead, at the tribunal seat of God's justice. They must say with David: Plead thou my cause, O Lord, 
Psal. 35.1.  with them that strive with me, fight thou against them that fight against me. And again: And now truly what is my hope? 
39.7.38.15.  Truly my hope is even in thee. And again: For in thee, O Lord, have I put my trust, thou shalt answer for me, O Lord my God. This must be their plea, if they mind to be saved, against all the accusations of their own consciences and inditements of Satan. And this is that which our Saviour teacheth: Verily, verily, 
joh. 5.24.  I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation: but hath passed from death to life.  
Granatensis concludes the Lord's prayer thus: Behold, most loving Father, how our childishness hath played her part, as well as she can, in uttering the words, which thy only begotten son hath taught us: but now we power out altogether and at once without words, our whole hearts, that thou wouldst mercifully grant unto us those things, which we desire of thee. O Father, we most humbly beseech thee, that thou wouldst mercifully bestow upon us all those benefits and graces before recited, not respecting our unworthiness; but the worthiness of thy only begotten son jesus Christ. For he is our advocate, our priest, our sacrifice, and our patron before thee. For we do not prostrate our prayers before thy face trusting in our own righteousness, (as the Prophet saith) but in the multitude of thy mercies and in the merits of thy son our Lord. For whatsoever he hath done or suffered, all that he hath given unto us, he hath suffered and done all that for us: therefore for his sake, we desire thee, that thou wilt grant us all these our requests. By him thou hast created all things, and by him thou hast restored all things that were lost: by him thou hast created man to thine own image and likeness; and by him thou hast reform man again to the same image. He is the foundation of our being, he is the foundation of our righteousness; and the cause of our merits: he is our intercessor with thee; he is our advocate, and the strength of our hope. Therefore, whatsoever hitherto (O heavenly Father) we have asked, we have asked all that, by thy son: for that which is not due to our righteousness, is due to his merits. If thou shalt find no goodness in us; truly thou canst find no wickedness in him. If there be no merits in us; behold his merits, without estimation or number. By him therefore we pray thee, by him we beseech thee; honour him in us. For that which thou givest to us; the very same thou givest to him: for whatsoever is bestowed upon the members, redounds to the head, whereof they are members.  
We confess (O Father) we confess our poverty, we have nothing of our own, that we may offer unto thee, least notwithstanding that we should appear empty before thee (which thing thou forbiddest in thy law:) behold, we offer up in sacrifice unto thee, thy only begotten son, with all his labours, sorrows, stripes, wounds, and whatsoever he hath done, and whatsoever he hath suffered, from the first minute that he was borne into this world, and that he beheld this light, unto the very last gasp, which he dying on the Cross, yielded up; all that we offer unto thee. For we are partakers of all these; all these are ours; he did all these things for us; he suffered them for us: We trusting and relying wholly of this oblation, of this sacrifice, of these merits; do come unto thee, and we desire mercy of thee, even as it were now of justice and good right; for if thou respect thy son, it is justice; but if thou respect us, it is mercy.  
But there is also another thing, that makes us bold, that makes us hope well, that makes us be of good courage; because we do not come to thee, through man's presumption, or with the impudent face of flesh and blood, and do beg of thee these so great requests and petitions; but we come thus begging, sent of thine only begotten son: for he commands us to come to thy throne, & to ask in his name whatsoever is necessary, to both our lives. Neither doth he only command us this: but also he hath put words in our mouths, fit for the same purpose; he hath given us those phrases and manner of speeches, which thou knowest and art acquainted well withal; which hitherto we have repeated: Know them, O Lord: it is the style of thy son: they are the words, which he left us, to deserve our salvation. Remember (O Father) that woman of Thekoah, which obtained pardon of David for his beloved son Absalon, assoon as the king perceived, that she came, being sent of joab the captain of the host; which favour joab expounded to be done unto himself, and not to the woman: so I O Lord am sent of thine only begotten son; it is he that hath put these words in my mouth; it is he that beseecheth thee by me, and for me. That which thou grantest to me, thou grantest to him: and he will thank thee for it.  
Remember (O Lord) how thou didst not condemn, but commend that unjust steward of thy goods, who made himself friends with them. Be not angry with me, if that I the poorest creature in the world, who have evil spent thy goods and wasted them, do come to thy son, make him my friend; submit myself to his patronage and protection, that in this time of my need and extremity, he may receive me into his tabernacle, and that his merits may protect and shroud me. I know that it is a dangerous thing, to come into thy sight, without our spiritual brother Benjamin: that is, thine only begotten son: Behold him therefore, behold we bring him with us, and we present him unto thee; that by his intercession, we may be mercifully heard of thee. And thou also (O thou only begotten son of God) who also art the son of man; stretch forth thy arm over us. For thou art our protector, and with thy cloak cover our nakedness, and with thy riches help our poverty, and do not put us back from thy grace and favour, whom thou hast vouchsafed to make partners and companions of thy nature: who livest with the Father and the holy Ghost, for ever and ever.  
We may learn here, how that, as our justification is free in respect of ourselves, but dearly bought with the precious blood and innumerable merits of jesus Christ: so likewise all the good things we have, we also obtain by his means. He is the captain of the Lords host; by whose means, all disobedient & wicked Absalon's are restored into their heavenly father's grace, and favour again: he is that beloved Benjamin, without whom, it is dangerous to appear in our heavenly father's presence: Therefore in our prayers let us be sure ever to bring him with us, and no body else.  
To the same effect Granatensis also writeth in another prayer. Thou art my king, 
Orat. 7. pro impet amor. dei.  for thou governest me with thy spirit; thou hast fought for me, and hast pulled me out of the hands of mine enemies: thou art my high Priest; for thou hast prayed, and dost still pray for me without ceasing, as an everlasting high priest, in the presence of God thy heavenly Father: Thou are my sacrifice; for thou hast offered up, even thine own self, a sacrifice upon the Altar of the cross, that most graciously and mercifully, thou mightest purge and wash away my sins: Thou art my Advocate; for when the devil accuseth me, and teacheth to thy father against me an indictment, wherein are written all my sins; thou defendest me, and maintainest my cause: Thou layest down of thine, and suppliest all that is wanting to my righteousness: Thou art my redeemer; for thou art both God and man, man's friend, and also true man; a friend also that can do much with God; and the true Son of God. And therefore thou settest thyself as a Mediator, in the midst between God and me.  
And after: To conclude; thou art my Saviour, and surely such a Saviour, who every where, always, and in all things sufficeth me: for thou didst work in the middle of the earth, most perfectly and absolutely, all whatsoever was required to my salvation. Thou hast lightened my ignorance, with thy doctrine; thou hast strengthened my weakness, with thy examples; thou hast kindled and inflamed my lukewarmness, with thy benefits: Thou hast instructed my soul, with thy mysteries: Thou hast enriched my poverty, with thy merits: Thou hast healed my wounds, with thy sacraments: Thou hast paid and satisfied for my pleasures, with thy griefs and sorrows; and now sitting in heaven at the right hand of thy father, thou makest intercession for me. What shall I use many words? Thou art made my wisdom, my righteousness, my sanctification, and redemption, and therefore all my goods.  
This glory Granatensis attributes to jesus Christ; and all true catholics will most assuredly believe this, & do the same. Here is the perfect sum of our salvation. And speaking of the holy communion, he writes thus: That it is a Sacrament of infinite virtue; 
Lib. 3. Mem. cap. 1.  I say of infinite virtue (saith he,) for it contains in it Christ; who is the fountain of grace. And man by that Sacrament is made partaker of all the merits of the Lords passion, which also have neither measure nor number.  
If this be true, how doth Poligranes measure and number them? affirming that they take away the fault, and not the punishment.  
He also writes thus: This faith affirmeth, 
Lib. 1. Mem. cap. 5.  that the reward of virtue and the punishment of sin, the one of them is so sharp, and the other so great, that if all the world were full of books, and all creatures were writers; yet all these writers should be sooner weary, and the world should be ended, then that they should lack matter what to write, of either of these, what these things contain in them, according to their exceeding greatness. The same faith also teacheth, that the debts we do owe unto God, are so great, and the benefits we receive from him, are so excellent, that if man should live so many years, as there are sands on the shore of the Ocean sea, it were a thing of nothing, to spend all those in God's service. The same faith doth also witness unto us, that virtue is such a precious thing, that all the treasure of this world, and all that which man's heart can desire or imagine, is not at all by any means to be compared unto it.  
This place quite overthrows all proud conceits in man's heart of any merit: all he can do, nay if he could do a thousand times more than he can, is but his most humble duty to our most mighty and merciful God.  
But above all other places, speaking of the name of jesus, upon these words: Thou shalt call his name jesus; 
Med. vitae Christi Med. 6  he writes thus most excellently. For he (saith the Angel) shall save his people from their sins. Blessed be this name, and blessed be this salvation, and blessed be the day wherein such news was brought into the world. Hitherto (O Lord) all the other saviours whom thou hast sent into this world, were saviours of our bodies, and of this flesh of ours, which saved our houses, and Vineyards, and such like; but they could not save our souls, sighing under the heavy burden of sin, and therefore subject to the devil. What advantageth it a man, if he win the whole world and rule over it, and he himself continue the bondslave of Satan, and lose his soul? To remedy therefore this evil, this new Saviour is sent, that the whole salvation of man might be fulfilled and perfected. Who saving souls, also cured the bodies; and delivering men from the evil of the fault, hath delivered them also from the evil of punishment: And so hath perfected our salvation. This is that salvation, which the patriarchs desired; this is that salvation, which the Prophets, with so many sighs and cries, longed for: This is that salvation, which so often the Psalms promise and sing of: This is that salvation, for which the Patriarch jacob rejoicing, died saying: O Lord, I will wait for thy salvation, etc.  
Granatensis here in plain terms affirms, that jesus Christ hath delivered us, as well from the evil of the punishment, as from the guilt of sin. And that he hath perfected our salvation, contrary to that former affirmation of Poligranes.  

Med. 11. Vitae Christi.  And speaking of Christ's fasting, he writes thus: The solitariness of the Wilderness did not terrify thee, not the assaults of the devil, nor the sharpness of repentance, nor the watching in prayer: The need and weakness of thy members, was ever before thine eyes: and therefore thou wast punished, as a most faithful head, that thou mightest enrich all us, with the treasure of thy merits, that whatsoever we wanted, we might have it in thee. Thou art he, who with thine own mouth hast said; I sanctify myself, O Father, for them that they may be sanctified in the truth. For as we all by one man's fault became profane and wicked: so we are sanctified and repaired again by the merits and holiness of another.  
As Adam made us all profane and wicked: so only jesus Christ the second and true Adam, sanctifies us, and restores us again.  

Med. Vitae Christi. 24.  Of Christ's death he writes thus: That thing which the governor himself doth (meaning Pilate) is not justice, but very great and extreme injury. For he judgeth him worthy to die, whom he himself, thrice before, had confessed to be innocent and just, and that he could find no fault in him. But the true Author of this justice, is the governor of heaven, in whose sight all the sins and offences of the whole world are committed; who is also so just, that he will suffer no sin to escape unpunished and unrevenged. But because the whole world was not sufficient enough, to satisfy and appease the wrath of God, even for one only sin; he drew out the Sword of his justice, and smote the innocent and harmless Lamb, who only amongst all the men in the world, could and was able to answer for all the sins of the whole world. And this justice was published and spread abroad, not by that injurious and material Trumpet; (he supposed that they sounded a Trumpet at Christ's death:) but by the mouths and writings of the Prophets, who foretold many hundredth years before, that it should be that Lord, that should be smitten for the sins of the people, and should suffer and endure most grievous and cruel torments for their iniquities.  
Again concerning the same matter, he writes thus: 
Ibidem.  How many and how forcible pricks and goads have we here, not only to make us love; but also to trust & put all our whole confidence in this our Saviour? Tell me how is it possible not to love him again, who hath first loved thee so tenderly and dearly, that freely of his own accord, he hath given himself to be smitten of most cruel tormentors, and would take upon him, the sentence & judgement of death, which thou didst deserve. What brother for his brother, what father for his son, what wife for her husband, would take upon them and suffer the punishment which any one of these should have endured? Suppose therefore and think with yourself, that there were some certain guilty person, who being bound for his offences, is kept in close prison, and even now being condemned by the sentence of the judge; imagine that there would nothing be done, but that the tormentor should come, with his instruments of death, wherewith he should be slain, and should now execute the judges sentence; and imagine also, that a certain friend of this guilty and condemned person, should come into the prison, should put on his apparel, and should take to himself that guilty man's unhappy lot; and that he might set him free, would become himself an open spectacle, and be punished with the punishment of death for his friend: would we not say, that the love of that friend towards that guilty person, was wonderful and exceeding great, that would redeem the life of his friend, with the loss of his own? And likewise, what again should that guilty and condemned man's love be towards his redeemer and deliverer? O eternal King! when thou sawest me judged to eternal fire, thou being moved with the bowels of pity and compassion, camest down from heaven, into the prison of this world, and taking upon thee the Image and shape of a sinner, thou camest into my stead, and was condemned and put to death for my sake: he therefore who hath suffered and endured such extreme and grievous pains for me; shall I not say, that he will also love me exceedingly?  
And again: Neither is only love, 
Ibidem.  but also a sure trust and confidence in our Saviour kindled and stirred up, by these merits and these benefits: why should I not therefore henceforth hope for grace, glory, and the forgiveness of my sins, seeing I have such a treasure, and such a bountiful treasurer; who is every day ready to satisfy his father, for all my debts? For if it shall be a thing just and convenient, that the innocent should be punished, and that the honourable should be despised; that he should make satisfaction for sins, and should cancel the bond and obligation openly in the sight of all men: shall it not be a thing also both just & meet, that the guilty persons, for whom he suffered and made satisfaction, should now be acquitted from all their debts, and pronounced justified before God? justice found out a way and means to enter into the holy man's house; who ought nothing and was not indebted, and he executed his great rigour there: and shall not mercy then find out a way, which leads to the debtor house, that she may blot out our sins and pardon our offences?  
It is a greater miracle, that God should be taken, scourged and condemned, and die upon a Cross; then to receive an enemy for a friend, and to use a traitor as a son, if he would repent him, and be converted unto the Lord. If therefore that be done which is the greater, why should we doubt then of that, which is the lesser? Now therefore (O Lord) thy mercy is extolled and lift up very high, and thy bounteous liberality is proved and tried upon sinners; thy justice also is magnified, it hath exercised and executed her rigour and severity upon the innocent and harmless without fault: wherefore, although grace be not given to a sinner, to him as he is a sinner; yet notwithstanding let it be given him, for thy dearly beloved sons sake, who redeemed him with so dear a price, and at so great a rate. It is thy mercy that a sinner should be saved, if we look into and consider the baseness and vileness of sinners: but it is thy justice, if we respect Christ; and we having the one, have the other also.  
And again, Blessed be therefore that condemned innocency, which hath absolved and set free so many condemned persons, 
Ibidem.  and blessed be that blamed justice, which hath justified so many reprobates. Therefore if his merits have neither end nor number, and all of them belong to the health and salvation of our souls; without all doubt this his petition shall never be denied him, being our mediator and making now intercession for us. For it were great wrong, that he who had endured so many injuries, should not obtain that which he asks, lest peradventure his pitiful and merciful father should again torment and afflict the soul of his son, by denying him that which he desires, whose body before he grieved with divers torments: he received wounds in his body, that they might effect and work salvation in our souls, which he deserved and purchased for us, by his patience and sufferings: he was taken, apprehended, & handled as a sinner, who notwithstanding was just, that we sinners might be accepted of God as just. He died and endured the punishment due to us, and descended even as it were into the depth of the sea, with griefs which he suffered. It were an unjust thing, that the father should twice judge one thing, and should punish one fault, with double punishment: but it is meet, that the debtor should now be restored to his former liberty (if he would but only repent) seeing that his surety hath paid his debt so liberally and bountifully for him, whom he was surety for.  
And again, Look upon (O Lord) the face of thine anointed jesus Christ, who was made obedient unto the death, 
Med vitae Christi 25.  even unto the death of the Cross: and let not his wounds and scars ever departed out of thy sight; but let them alway still remain before thine eyes, that thou mayest remember, what a great recompense and satisfaction thou hast received of him for our sins and transgressions. I would to God thou (O Lord) wouldst weigh in a pair of balance, the sins wherewith we have deserved thy wrath and indignation, and the grief and punishment, which thy innocent son suffered for us: Surely it will appear a far greater and worthier cause, that thou shouldest power down thy mercy upon us, for that his suffering and punishment; then was that transgression, that thou shouldest hide thy mercies in anger and displeasure for our sins. Let all tongues give thanks unto thee (O Father) for the exceeding great abundance of thy goodness, who hast not spared thine only son, thy best beloved, the joy of thy heart, in whom thou art well pleased; but hast given him over unto death, for us all, that we might have him as a most faithful advocate before thee in heaven. And what thanks shall I offer and render worthily unto thee (O Lord jesus) thou most zealous lover of mankind, who am a man, dust and vile clay? for what couldst thou more have done for my soul, that thou hast not done? what hast thou left undone?  
Granatensis in all these places hath most manifestly set before our eyes, the great benefit of Christ's Redemption; not only by the example of a surety, who would pay another man's debts, but also of a most dear and faithful friend, who would endure punishment, and would die for his friend. And doth Poligranes say, that he hath only taken away the fault and not the punishment? How doth this doctrine diminish the merits of Christ's passion, and his exceeding great love towards us? and that to maintain the Pope's pardons, for without this they fall to the ground.  
Again, Granatensis whatsoever he teacheth of satisfaction by our own works in other places, 
Orat. 5. de vita Christi.  for himself he prays thus: O blood that gives life and salvation! O Lord, vouchsafe to wash me with that blood, and to sanctify and purify me with that most precious liquor. O Lord, offer it to thy father for a perfect satisfaction, and remedy of all my wickednesses. What can be said more manifestly than this? No doubt this was his faith: thus he prayed to God for himself.  
And in another place, writing of the worthy receiving of the Eucharist, 
De sanct. euch. sacra. lib. 3. cap 2.  he prays thus: O my most sweet Lord God, so huge is the greatness of my sins, that I can neither amend them, nor make satisfaction to thee for them: Therefore I desire to receive thy well-beloved son, who upon the altar of the Cross, offered to thee for me, a most perfect sacrifice; the same I offer unto thee now, for my sins; that he may make satisfaction for me. For I know that there is nothing else, neither in heaven nor in earth, that is more grateful unto thee, or can by any means requite thee, the debt I own thee.  
Granatensis here plainly distrusts in his own payment, either in part or in whole, of his debts and sins; and flies only to jesus Christ and his satisfaction. He says he knows none other thing in the world, that can pay his debts, but his blood: and so must all true Catholics say with him.  
That same conclusion and definitive sentence of Saint Augustine, concerning our justification, is worth the marking against all Popish mists and cavilles, which he writes in his book. De spiritu & Lit. 
Cap. 13.14.  These things (saith he) being considered and handled, according to the ability which God hath given us, we gather, that a man is not justified by keeping the commandments of a good life; but by faith in jesus Christ: that is, not by the law of works, but by the law of faith; not by the letter, but by the spirit. And although the Apostle, when as he would correct and reform those which took pleasure in circumcision; called circumcision by the name of the law, and other such ceremonies of the law, all which now as shadows of that which was to come, the Christians refuse, holding that which was figuratively promised by those shadows: yet he will have the law to be understood, whereby he saith that no man is justified, not only in those mysteries which had figurative promises, but also in those works, which whosoever shall do, lives justly.  
Saint Augustine here plainly teacheth that not only by the works of the Ceremonial law, we are not justified, as some Papists seem to expound that place of Saint Paul; but not also by the works of the moral law. And so Gagneius goes about to expound Saint Paul, in his exposition upon Saint Paul to the Romans'. Out of the former Chapter (saith he) whereas S. Paul said: We think that a man is justified by faith without the works of the Law; and out of the Text of this present Chapter: wherein he shows that faith was imputed to Abraham not in circumcision, but whenas he was uncircumcised; before his circumcision, it is evident that it is meant in this place, that Abraham was not justified of the works of the law; and after he was justified of works, that is, those works he spoke on before, meaning Circumcision. And in his exposition upon the Epistle to the Galathians, he allegeth the Greek Scholiast to confirm this his assertion. Nature herself taught those things which were necessary in the law (saith the Scholiast) as thou shalt not commit adultery, 
Gag. in 2. cap. ad Gal.  thou shalt not kill, thou shalt not steal, but those things which concern the Sabbath, circumcision, and leprosies and sacrifices and sprinklings; those are the proper works of the law. And of these (saith the Apostle) that of the works of the law no flesh shall be justified.  
But if there be any such opinion in the Scholiast, here we may see that S. Austen is of a contrary opinion.  
And Gagneius himself, as should seem, mislikes this opinion: for in his preface upon the Epistle to the Romans he writes thus: But if any man will urge, when as very often in this Epistle and also in other his Epistles, that Paul saith, that we are justified by faith without works; that not only the works of the law are excluded, but also all other things else whatsoever: I will not greatly say against him, if he will patiently endure to hear, that justification is taken in the scripture two ways. First to be justified, is of one that is wicked, to be made just; the which thing is done in a moment, and without any merits of our works, yea and without any works of ours going before it. And here mark that I say, going before it: for together with that justification, must needs come the moving of freewill repenting of her former life, and believing in jesus, being of God drawn and stirred up to that motion. And of this justification Paul speaks, as often as he saith, that men are justified and saved without works. Here he seems to say plainly, that our first justification is without any works, that it saves us: and yet after he saith, that it is but a salvation imperfect, and begun in us, when as a man ariseth from infidelity and sin to grace, which he deserves by no work, but yet it is not done without a good work, and moving of the will: which freely is powered into it of God. Here he seems to be contrary to saint Paul, when as he saith, that without the works of the law we are justified: and he will have even in our first justification one concurrent.  
Secondly, he seems to disagree from the council of Trent, which teacheth, that our freewill being stirred up, agrees willingly and jointly works with grace: but he saith it must be drawn, and this argues a violence: and things extorted and not voluntary, 
2. Cor. 9.5.  have no reward with God, as saint Paul plainly teacheth.  
But after, he makes a second justification, and to this justification he saith; Good works are required. And he allegeth that one place for proof hereof, out of the Revelation: He that is justified, let him as yet be justified.  
But he might as well have considered, how that as in that one place the holy Ghost exhorts all them that are justified, that they be justified still: so it teacheth all Christians to pray for the increase of faith. 
Roman. 1.16.  And again Saint Paul saith; I am not ashamed of the Gospel of Christ: for it is the power of God to salvation, to all that believe it, to the jew first, and then to the Gentile. Here is the first justification; but it follows: The righteousness of God is revealed in it from faith to faith, as it is written: The just shall live by faith. And here is also the second justification, if he will needs have a second, From faith to faith. The justified man is more justified, from faith to faith: as his faith increaseth, so his righteousness: And hereof it is said here, that the just man lives by faith; not only the first moment of his justification, but all his life long. And Saint Peter saith: 
1. Pet. 1.5.  That through faith we are kept by the power of God, even unto salvation. Faith not only lifts us up from hell, as the papists teach; but it preserves us even to everlasting life. It is our first and our last justification: Christ is α and ω, the beginning and the ending, as Saint john in his Revelation teacheth. But the papists by this their distinction would make him be but Alpha only. And here of we are said, 
Revelat. 7.8. Mat. 17.20.15.28.  to have faith like a grain of Mustardseed: And some are said, to have a great faith; and some the greatest faith of all; as our Saviour witnesseth of the Centurion: I have not found so great faith, no not in Israel. 
Luke, 7.9 Rom. 4.11.12.  And again saint Paul saith: That Abraham received circumcision as a seal of righteousness of the faith, which he had when as he was uncircumcised, that he might be a father of the circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham. This (to be justified more) which saint john speaks of, is (no doubt) to walk in the steps of the faith of Abraham. And this no doubt also is that, which saint Peter meaneth, when he concludes his epistle thus; Grow in grace, 
2. Peter. 3.18.  and in the knowledge of our Lord and Saviour jesus Christ: That is, grow in your faith, and knowledge of the Gospel. For this is life eternal (saith our Saviour) to know thee to be the only true God, 
joh. 17.3.  and whom thou hast sent jesus Christ. Gagneius should have considered all these places, and not grounded his second justification of works upon that one only place: Whereas also that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him be righteous still, may signify rather a perseverance then an increase.  
But to let Gagneius go, with his mists and cavilles against the truth, and to return to saint Austen again. As he quite takes all our justification from all works whatsoever, either ceremonial or moral; so he yields this to that our first justification, that it makes us partakers of the glory of God: 
Lib. spir. & lit. cap. 9  and do we think then, that he ever thought of any second? Thus he writes: By grace the wicked man is justified freely, that is, having no merits of his works going before. For otherwise, grace were not grace; because therefore it is given, not because that we have done good works, but that we may do them: that is, not because we have fulfilled the law; but that we might fulfil it. For he said, I came not to destroy the law, but to fulfil it. Of whom it is said. We have seen his glory, the glory (as it were) of the only begotten Son of the Father, full of grace and truth. This is the glory whereof it is said: All have sinned, and are destitute of the glory of God. And this is the grace, whereof by and by he saith; Being justified freely by his grace. So that by saint Austin's judgement, this grace which we receive in our first justification, is that grace of God, which before our justification all men were deprived of: And will Gagneius say then, that our justification is imperfect? Nay herein also saint Austen agrees with saint Paul, who speaking of that first justification saith: 
1. john, 15.  We being justified by faith are at peace with God: and is it imperfect then? no imperfect thing can please God. 
Ephes. 2.16.  He is light, and in him is no darkness at all. Nay in another place he saith, that jesus Christ hath slain hatred between God and us, and that we have an entrance now to the father by one spirit: no doubt which we receive in our Baptisms, and at our first justification: 
19  And that now we are no more strangers or foreigners, but citizens with the Saints, and of the household of God. And is this our first justification, as yet imperfect? Nay saint john saith; 
1. john. 1.3  That we have seen and heard, we declare unto you, that you also may have fellowship with us, and that our fellowship may be also with the Father, and with his Son jesus Christ. Do we believe this? O happy news! by faith we are made fellows with the apostles; nay even with God himself: and is then our first justification imperfect? and these things Saint john writes to us, that our joy may be full. Who will not rejoice that heareth this news?  
Other Papists make another cavil at our justification, Stella writes thus: Of these words of Christ, that error of the Lutherans is convinced, 
Stella in cap. 6 Luc.  who dare affirm that faith cannot be without charity, but one may truly (as it is manifest out of this text of the Gospel) hear the words of God, and believe them; and yet not be in grace. But here Stella adds this of his own (and believe them) that is more than is in the text. The text saith, One may hear the words of God, and not do them, & not be in grace. But surely he that hears them & believes them, will do them also no doubt; and therefore such a one is in grace. S. Austen also very excellently condemns the Papists in this their doctrine: 
De fide & operib. cap. 23  The Lord saith in the Gospel; The hour shall come, wherein all they that are in the graves shall he are his voice; and they shall go which have done well, into the resurrection of life; and they which have done evil, into the resurrection of judgement. Neither is it said, that they which have believed, or that they which have not believed: but thus, they which have done well; and that, they which have done evil: for a good life cannot be separated from faith, which works through love: yea verily, that same is a good life itself. A true lively faith and a good life, by saint Austin's judgement, are unseparable.  
And again, saint Austen declares his judgement, concerning our justification, and she use of good works, very manifestly thus. When as the Apostle saith, 
Aug. de fide & operib. cap. 14.  that he supposeth that a man is justified by faith, without the works of the law: he means not that when as we have received and professed the faith, that the works of righteousness should be despised; but that every one may know that he may be justified through faith, although no works of the law have gone before. For they follow a man that is now justified: they do not go before him which is to be justified. This is saint Austin's plain judgement, that works are fruits of our justification, not roots: they are neither precedent, nor concurrent causes, but effects following. 
Ibidem.  And after he adds the causes, why saint Peter, john, and james, and Jude, wrote their Epistles; and expounds their meanings, whereas they seem to make much for good works: Because this opinion (saith he) was then sprung up: (that is, that works were despised) the other apostolic Epistles of Peter, john, james, and Jude against this opinion bend all their force; so that they very vehemently affirm, that faith without works profiteth nothing. As also Saint Paul himself calls not faith, every faith, wherewith we believe in God: but that healthful and evangelical faith, whose works proceed from charity: and faith (saith he) which worketh thorough love. Therefore he affirms, that that faith which some men think is sufficient to salvation, to be of so small force, that he saith: If so be that I had all faith, so that I could move mountains out of their places, and yet had no charity, I am nothing. But where this faithful charity works, there is a good life, etc.  
So that by saint Austin's judgement, that vain and barren faith, which some men in those days imagined of their own brains, and despised all good works, do both saint james, and saint john, and the rest of the apostles condemn in their Epistles: and not that evangelical and lively faith, which S. Paul calls faith. Some men in those days taught, that if one kept a whore openly; and yet said, that he believed in Christ, by his faith he should be saved. 
Aug. de fide. & oper. cap. 1.  Against such, saint Austen makes that Book, and affirms, that such a faith cannot profit any man.  
Again here we note, how the Fathers are to be understood, when as many times they say, that charity covers sins, and mercy saves, and such like phrases they use, that as saint Austen doth here say, that faithful charity lives well: so also faithful charity covers sins, and faithful mercy saves. As Saint Paul also saith of faithful prayer, that it saves; He that calls on the name of the Lord (saith he) shall be saved. But how shall they call on him, on whom they have not believed? So that prayer hath this virtue to save, not of herself, but of faith. And so we may (no doubt) say of other good works. Every thing the more excellent it is, doth more communicate his virtue to others: as even the very fire his heat to the cold and hard Iron; so that now Iron burns, but it is by reason of fire, that imparts his virtue unto it; so likewise the sun imparts his forces to these inferior creatures; so trees impart their sap to their fruits: and shall we think that faith is less forcible than fire? 
Phil. 1.11.  and are not works called the fruits of righteousness? and why may not faith, which is the root of righteousness, impart this his sap unto them?  

De jacob. & beat. vit. lib. 2. cap. 1. uno fidei munimine tegant.  Ambrose of faith and works writes thus: In this field flourish the Pomegranates, which contain many fruits under one rind of faith, and do as it were nourish them with the embracing of charity: so that faith, as the rind of the Pomegranet contains many kernels under it; so doth faith cover all our works. They may not appear in God's sight without it: it gives life unto them. And charity is as it were the nurse of them: as necessary as the nurse is to the child after it be born; so necessary also is charity to all our good works.  

Cap. 2.  And after writing how Isaac smelled a sweet savour of Esau's garments, which Rebeccah had put on her son jacob, he writes thus: Peradventure it means this, That we are not justified by works, but by faith: because the infirmity of our flesh is an hindrance to our works: but the brightness of faith overshadowes the error of our deeds, which deserves pardon of our sins. So that whereas in our best good works are imperfections, by reason of the infirmity of our flesh; the glory of faith lighteneth and covereth them. This is Ambrose his judgement: Our works then of themselves can justly challenge no reward; nay they must crave pardon for their imperfections, and the help of faith to patronise them.  
Again, how that all men are sinners he writes thus: 
Amb. de lac. & beat. vit. l. 2. c. 5  Oh how happy is that man, in whom the enemy can find nothing, that he may challenge to be his! in whom the Devil can find nothing, that he may say justly to be his: this seems impossible in man. But jacob herein bare a type of him, who said in the Gospel: The Prince of this world comes, and in me he shall find nothing. Ambrose here plainly affirms that no man, except only jesus Christ, is free from sin: he excepts not the blessed virgin Marie, as the Papists do now. Of whose judgement were Chrysostome and Theophylact; as Titilman notes upon john. 
Titil. in joh. cap. 2.  But now (saith he) that it is revealed to the Church that she is without sin, we must believe it: though these fathers in their days taught contrary. So lightly they account of the fathers when they make against them.  
That lesson of Peter is worth the marking: 
1. Pet. 1.13.  Therefore the loins of your mind being girded up, and being sober trust perfectly in that grace which is brought unto you by the Revelation of jesus Christ. And after: If you call him father, 
Verse. 17.  which judgeth without respect of persons according to every man's work, pass the time of this your pilgrimage here in fear. Here is a brief sum of a Christians justification and conversation. He must trust perfectly in the love of God brought to him and declared by jesus Christ, as concerning his frailties and sins of infirmity: (For who can say my heart is clean?) But he must also have the loins of his mind girded up, and pass the time of this his pilgrimage in fear. As concerning presumptuous sins, 
Psal. 19.13. Psal. 59.5 Rom. 6.12. Psal 119.122. De justificatione. lib. 2. cap. 7.  he may not sin of malicious wickedness: Sin may no more reign in him: he may not take delight and pleasure in sin. This is the sum of Saint Peter's doctrine concerning the conversation and justification of all Christians.  
Master Bellarmine first of justification writes thus: The fourth and fift error, which also have many maintainers, place our justification in the imputation of Christ's righteousness: as though therefore we were righteous before God, because Christ doth cover us with his righteousness: and seeing us thus covered pronounceth, that he accounts us just. This doctrine Master Bellarmine accounts erroneous, which agrees with the Scriptures, even as saint Paul most plainly proveth. 
Roman. 4.6.  The Prophet David also (saith he) declareth the blessedness of man, unto whom God imputeth righteousness without works, saying: Blessed are they whose unrighteousness are forgiven, and whose sins are covered. Here are David's and saint Paul's plain resolutions, that the blessedness of every man consists in the covering of his sins; and in the imputation of righteousness without works. To this agrees also saint john: 
1. joh. 2.2.  If any man sin (as before he had affirmed that all men did) even we (the Apostles) have an advocate with the father jesus Christ the just: and he is the propitiation or covering of our sins▪ Even jesus Christ covers the Apostles sins. And this is that, which our Saviour himself teacheth all Christians: 
Luke, 9.26.  For whosoever shall be ashamed of me, and of my words; of him shall the son of man be ashamed, when he shall come in his glory. What means this? that Christ will be ashamed of some at his coming? No doubt, that he will not cloth them with his righteousness, nor shadow them under his wings. But Master Bellarmine goeth on further, and writes thus: Our adversaries (saith he) affirm, that the imputation of Christ's righteous is necessary, not only because sin truly ever remains in us: but also because our inherent righteousness is not so perfect, that it might simply and absolutely justify us. But we will easily refute this cause: if our adversaries will believe the Scriptures.  
For our inherent righteousness, or our inward renovation, is known chiefly to consist in faith, hope and charity: wherefore if we shall prove, that faith, hope and charity can be perfect in this life, we shall also prove, that the imputation of Christ's righteousness, is not necessary. But how contrary also is this his doctrine to the scriptures? We know in part (saith saint Paul) and we prophesy in part: 
1. Cor. 13.10.  but when that which is perfect is come, that which is in part shall be abolished. There is no perfection in this life: that shall come hereafter in the life to come. No doubt that prayer of the Apostles is set down as a pattern for all Christians to use, 
Luke, 17.5.  even unto the world's end. And the Apostles said unto the Lord: Increase our faith. How contrary also he is, in this his assertion to Ferus and other Papists, hereafter evidently shall, God willing, appear.  
Of the merits also of good works Master Bellarmine writes thus: And first of the nature of a merit or deserving: 
Lib. 5. de justifica. cap. 18.  many things (saith he) as the sun, the moon, the fields, vineyards, and gardens, yield us great commodities; and yet they are not said properly, to deserve any thing of us; because they do not their duties voluntarily, neither can they choose, but they must do as they do. Then wages is due to a desert or merit: but debt ariseth not, but hereof; that one gives another, that which was his own. For if he should not give his own, but that which was another man's, nothing were owing or due to him. There is nothing properly ours, but that which is in our own power, either to do, or to let pass. These things are in our power: and of these we are properly said to have the Lordship. To conclude, our evil works, unless they be done freely, deserve no punishment: therefore neither good works shall deserve any reward, unless they be done voluntarily.  
His drift is to prove, that we have in us free-will; and therefore we may deserve of God. And therefore he writes thus after. Now truly the good works of the just deserve eternal life (ex condigno) worthily, not only by reason of the covenant and acceptation of God; but also by reason of the work itself. So that in the good works which proceed from grace, there is a certain proportion and equality to the reward of eternal life. And after he writes thus: Whereby we perceive that same degree of glory which is due to us by right of inheritance, is given us also by right of the reward: For one thing (as we have often said) may be due by two titles; that is, by inheritance, and of merits. How contrary also in this doctrine is he, to the doctrine of the scriptures? whereas Christ shall say to all his: Come ye blessed of my father, 
Matth. 25.34. Luke, 12.32.  inherit ye the kingdom prepared for you: And again, Fear not little flock; for it is your Father's pleasure, to give you a kingdom: He dare affirm, that the saints of God shall not only inherit this kingdom, by their father's free gift, (as the scriptures in these places manifestly teach:) but also that they shall deserve it. How contrary is he also herein to Philippus de Die? Who saith, that the just can challenge nothing of God: and to Ferus, as appears in this that follows.  
But here first let us mark, how contrary this his doctrine is to that, which Gregory a bishop of Rome, concerning this matter, 
Greg. in 7. Psal. paenit.  taught in his days: The mercy of the Lord (sayeth he) is for ever and ever, upon them that fear him: if so be that the blessedness of the Saints is mercy, and is not gotten by merits; where is that which is written: And thou shalt give to every man according to his works? If it be given according unto works; how shall it be accounted merit? But it is one thing to give according to works; and another, to give for our works: In that he saith, he will give every one according to his works; the quality of works is understood, that he, whose works shall appear good, shall have that glorious reward. For to that blessed life, wherein we shall live with God, and of God, no labour can be equal, nor no works compared, especially when as the Apostle saith; The sufferings of this life are not worthy the glory, which shall be revealed in us.  
Master Bellarmine saith, that in the good works, which proceed from grace, there is a certain proportion and equality: but Gregory saith, no labour or work can be compared unto it.  
And after, he writes thus: Although in this respect also it may be called mercy, because it is given for those works, which unless God's mercy did prevent him, no man could obtain; wherefore it is said in the Psalm: My God his mercy hath prevented me. For unless he had made the Vessels of wrath Vessels of mercy: his own holy life had separated none from that lump of perdition, his own righteousness had delivered none, from the punishment of everlasting death. Therefore it is certain, that to whom he gives mercifully, that in this life they should do well, he gives them more mercifully, that in that everlasting blessedness, they should a hundredth fold be rewarded. This is the grace, which for grace, the Apostle affirms, shall be given unto the Saints of God, that to whom in this life is given the grace of sanctification, to them of this also in the life to come, shall be given the grace of everlasting happiness.  
Here we may note, how Gregory makes two expositions of these words, God shall render to every one according to his works. And in both, he takes away all merit: and in both he sets down the only cause of our reward, to be mercy. In the first he saith, not for our works, as any cause of our salvation; but according to our works, as effects, we shall be rewarded. Again, not according to the quantity of our works, wherein many Pagans have exceeded many Christians; as they which voluntarily did give themselves to death, for the love of their country (these were great works; and of these the Roman histories and other, do testify:) but according to the quality, even be they never so few, or so small; yet if they shall proceed from a lively faith, they shall be rewarded, as our saviour witnesseth: Even a cup of cold water, given in his name, 
Mat. 10.42.  shall not lose his reward: Nay shall surpass all the Cups of most bitter death, which those Pagans suffered for their country sakes. Such an excellent thing is Christian faith, it alone gives virtue, and makes acceptable unto God all our works. Our reward shall be like theirs that came into the Vineyard at the last hour of the day; 
Mat. 20.24.  the merciful householder made them equal with them that came first: To teach us, that it is not our working, or running, or labouring, as the apostle saith, that crowneth or rewardeth: But our gracious God showing mercy. 
Rom. 9.16.   
secondly, he saith, that as all our good works were of mercy given us, in every of them, God by his grace preventing our wills; so they shall of mere mercy be rewarded: as than we had no merits, for which in the beginning of our sanctification, we deserved at God's hands to have those good works given us; so neither in the rewarding of them: nay they shall be more mercifully, and of greater mercy (saith Gregory) rewarded at the last, than they were given at the first. Contrary to that Popish assertion, which affirms, that our first justification is free, and of mercy, but it is not so in the second. But Gregory sayeth, he that of mercy hath given us our good works, shall more mercifully reward them. No doubt considering the unprofitableness of us all, after we have been admitted into the lords service, and the daily rebellions of the flesh against his holy spirit: even in the best of his servants. Saint john saith: 
Gal. 5.17.  If we say, we have no sin, we deceive ourselves, and there is no truth in us. And our saviour teacheth all to say: 
1. Io. 1.8.  When you have done all that is commanded you (which who can do) yet even then say, 
Luke, 17.10.  we are unprofitable servants, we have done but our duties.  
Jerome also hath this notable sentence to this same effect: 
De filio prodigo ad Damas',  Let this seem to none dangerous or blasphemous, that we have said, that even this evil of envy could creep in, even to the very Apostles, when as we may suppose, thus much also to be spoken of the Angels; for the Stars are not clear in his sight: and he marked some frowardness in his Angels. And it is said in the Psalms: No living thing shall be justified in thy sight: He doth not say, no man shall be justified, but no living thing, that is to say, no not an Evangelist, not an Apostle, not a Prophet; nay I will ascend higher, not Angels, not thrones, not rulers or powers, or other heavenly virtues. It is God alone, in whom sin falls not.  
Thus by Ieromes judgement, all God's saints are sinners, Apostles, Prophets, Evangelists, even the blessed Virgin Mary, all the heavenly powers whatsoever: God himself alone, is only without sin. And this doctrine of the fathers is agreeable to the scriptures: David writes thus of Canaan, which was but a figure of our heavenly inheritance: 
Psalm. 44.3  They possessed not that land with their own sword, neither did their own arm save them: But thy right hand and thy arm, and the light of thy countenance (Ci Ratsitham) as it is in the Hebrew: that is, because thou hadst an especial favour unto them. (This Ratson) this good pleasure of God, gave them the possession of the land of Canaan, not their fight or working; nay it follows. Thou art my King, O God, command the salvation of jacob. The salvation of jacob and of his posterity, is God's royal commandment, not their merits: they cannot challenge it. And to this also agrees our Saviour in the Gospel: 
Luke, 12, 32.  Fear not (sayeth he) little flock; for it is your Father's pleasure to give you a kingdom: where in the Greek, the same word in effect is used which was used before in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rotson have both one signification; and signify a special favour or good will towards any one. And this is the cause of our justification.  

In cap. 7. Mat.  Ferus also of trust in our own righteousness, writes thus: When the weather is calm, every building easily standeth; but winter tries the strength of the building. He that trusteth in his own righteousness, seems to have a strong building: but in the winter, in the time of death, it than slips, and falls down. For against death, our strength is nothing: this victory belongeth only to Christ: Here thou mayest stand safely. Thus Ferus writeth in his copy imprinted at Paris; 
1564  but the Roman Corrector, bids, put only in the edition printed at Rome. 
1577  As though this victory did not belong only to Christ, but that man's arm and power were able to do some thing also therein.  
And after, of our works he writes thus: 
In 8. cap. Mat.  First we are taught by this, that for our good deeds, we should not hunt after praise with men: for they are not ours, which God works by us. Ferus attributes here all our good works to God, and takes them quite away from us: but the Roman Corrector, bids us add (only) that our good works are not only ours: as though they were in some part men's, and in some part Gods. Thus they descent from Ferus, and from the truth; to maintain man's righteousness. Of man's natural corruption Ferus writes thus: Again, beasts if they be not provoked, will not hurt thee; but an evil man, being not provoked, nay whom thou hast done good to, will hurt thee. Again, a Serpent though he can infect with his poison, yet he fears a man: but the wicked, without all restraint rageth in whom soever. Therefore man, without God, is nothing else, but a very bruit beast, and dare do any thing.  
Thus Ferus writes, teaching plainly the corruption of our nature: but the Roman Corrector bids put out (is nothing else:) They will have some goodness remain in man. And again to the same effect he writes: 
In cap. Mat. 12.  Thou hearest that the Kingdom of Christ, is not in us, unless Christ first with his Spirit, cast out devils out of our hearts, that hereby thou mayest learn, that we by our own nature are under the devils Kingdom, from which we are not delivered, but by Christ. The Roman Corrector bids put out (our nature) and put in (through our fault) we are under the devils Kingdom. They still go about to advance the nature of man. And that we should put no trust in ourselves, he writes thus: We are united to Christ through faith; 
In cap. Mat. 11  and faith only teacheth to trust in Christ, which he cannot do, but that distrusteth in himself; the which then we do, when we acknowledge our own misery. And here thou seest that also (which we have admonished before) thy first step to salvation is, to acknowledge our own insufficiency. I would to God all Catholics would ascend this step: and what this insufficiency is, he hereafter further declares; for many Catholics, I think, will not stick to say, that their works are imperfect.  
But Ferus goeth on further: For this cause (saith he) we have showed, without confession any can hardly be saved. For God will have us freely confess, that we were damned in body and soul, and so should ever have been, unless we had been saved by the mercy of God, bestowed upon us in jesus Christ. This confession is necessary for all men: For how perfect soever thou art; yet thou hast somewhat wherein thou must confess thyself a sinner before God. Here is our salvation; the free mercy of God bestowed upon us in jesus Christ, & that we should knowledge ourselves even damned creatures, if Christ had not delivered us; and how perfect soever we are, still to acknowledge ourselves sinners before God; and therefore of ourselves deserving damnation. And after he writes thus: By these it appeareth that of Adam we are borne evil and wicked: for even as a field of itself without seed, brings forth no fruit; if any thing grow, it is either tars, or if it be like good fruit, yet there is nothing in it; it is but meat for beasts: so truly the sons of Adam, unless they be regenerate by Christ, bring forth nothing, but evil fruit; and if they shall seem to bring forth good fruit (as the Philosophers taught moral virtues) yet they are vain; they justify truly, and have their glory, 
In cap. 13. mat.  but with men, not with God. Whereas Ferus saith, that the sons of Adam, unless they be regenerate by Christ, bring forth nothing else, but evil fruits: the Roman Corrector bids put out (nothing but;) as though man could do some good, without Christ. What is this else, but to gainsay the Gospel: 
john. 15.5.  where Christ saith, (meaning of good) without me you can do nothing?  

In cap. mat. 14.  And of Christ in another place, he writes thus: Neither by any other mean (meaning Christ jesus) saith Ferus, canst thou pass over the sea, especially at the extremity of death: which on the one side will make thee afraid, and the Devil on the other side; and behind thee the multitude of thy sins: what wilt thou do in this case? If thou respect these dangers, thou seest nothing but the sea and the depth: therefore thou must needs despair: remember therefore that thou look only upon Christ, neither doubt any thing: for by this means thou mayest pass over as Peter did. Thus far Ferus. And he teacheth plainly, that by no other means then by Christ, we can pass over the sea of death: But the Roman Corrector bids put out that, and put in (without this mean) we cannot pass over death. And whereas Ferus bids us only have an eye to jesus Christ, the Corrector bids put out (only.) They must have an eye to their own works, and an other to Christ (as it should seem:) so injurious are they, even to Christ himself, who is our only Saviour, 
Esai. 63.  who alone trod the wine press for us: as himself witnesseth.  
Of justification also Ferus writes thus: 
In cap. 16. Io.  The holy Ghost shall reprove the world of righteousness, because I go to the father: my righteousness can pierce the heavens and come before God, and not any other righteousness. And after, The holy Ghost showeth that the righteousness of the world sufficeth not to salvation. And then he shows that there is one only true righteousness with God: that Christ is gone to the father, that is, that his death and resurrection justifieth us. And of faith he very excellently writes thus: I require no great price; but as I have promised freely; so I will give freely: only if thou canst but believe in me. 
In joh. cap. 11.  Faith therefore is the mean, whereby we obtain the life and resurrection, and all the goods of Christ.  
Ferus of man's righteousness writes thus: 
In cap. 4. joh.  All men's righteousnesses are more unclean, then that they may justify us, or may commend us to God: If any man seek righteousness out of the law, how much good soever he doth; yet he cannot obtain thereby peace of conscience; yea thereby also his conscience is the more disquieted, the law often times accusing him, that at length, he is compelled to trust only to the mercy of God: and to say, we are unprofitable servants; and no flesh shall be justified in thy sight. Also in another place he writes thus: 
In cap. 3. joh.  Furthermore also by this word may be understood, that only Christ by right and merit ascended into heaven; for to him by right belongs the kingdom of heaven; because he is the natural son of God: And therefore he saith, all thine are mine: And David saith, The heaven of heavens are the Lords, but the earth hath he given to the children of men. All others which have ascended, or shall ascend, have this only of grace, by no right, but because God only hath promised this of his mercy: neither our works of what kind soever they be, are so great, that they may deserve this reward, either of right or of desert; but in as much as God accepts them in mercy. Hereof it is that Saint Paul saith, The sufferings of this life, are not worthy the glory we shall have: And the same Paul saith, The weight of eternal glory, above all measure surpasseth all the sufferings of this life. And of these he collecteth: That we are saved by grace, and not of works; lest any man should glory. And lastly, so that word may be understood, that no man by his own righteousness, may stand or appear before God, but only jesus Christ: neither any marvel: For all are gone out of the way, and are altogether become unprofitable.  
And also if any good works of righteousness appear in us, yet we have ever more sins: so that David justly cried out: If thou Lord shall extremely mark what is done amiss, who may abide it? Furthermore, our good works have some imperfections in them; yea for the most part they are infected with vain glory, or with some other fault of the old man: so that it is truly said: All our righteousnesses are like a defiled cloth. And for this cause also David prayed, Enter not into judgement with thy servant, for in thy sight shall no man living be justified: If therefore our righteousness cannot stand in God's sight, how could it open heaven unto us, or deserve the holy Ghost to reconcile us to God? But Christ dare appear before God, because he is the son of God, and all other being damned and quite undone, he only hath the favour and grace of God; he only possesseth righteousness: and to conclude, he only hath in himself, all the good gifts of God. Also only his righteousness is acceptable to his father, because it is mingled with no sins: yea it is most pure, having proceedeed from the great love and charity of his father: That all the world may know (saith he) that I love the father, I do as the father hath commanded: And Saint Paul saith, he was obedient even to death: Therefore he alone could deserve for us the opening of heaven, the love of his father, and the holy ghost. By this word therefore Christ would humble us, that we should never presume of ourselves, nor of our own righteousness: not that we should do no good; but that we should acknowledge ourselves unprofitable servants, although we shall have done all that is commanded us. Also by this word, he taught that we should seek all good things from him and by him: for it is a most true saying. No man ascends. etc.  
And again, the same Ferus writes thus: Who, that he might spare his servant; 
Ibidem.  would whip his own son? But God, that he might spare his enemies and them who were unthankful to him, gave his son to death. He hath given us his righteousness, merits, yea and whatsoever he hath done or suffered. And therefore we may glory of them, as if they were our own, which thing only can preserve us from desperation. Thus far Ferus. If we have Christ with all his merits given us, what need we any more, what need we any merits of Saints out of the Pope's treasure then, to satisfy for our sins? And after, the same Ferus writes thus: But thou wilt say, Christ is now absent from our eyes, how shall we lay hold on him? I answer, he is not laid hold on (saith he) by the hand of the body; but by the hand of the heart, which is faith. Therefore in only Christ by the faith of thy heart, thou shalt find sufficiency and abundance, because he alone brought with him God himself, with all his goods. This faith in Christ maketh not ashamed, because Christ is truth. And therefore Esay saith: All that believe in him shall not be confounded. For faith directed aright, never confoundeth. This word therefore teacheth, that God is both top and toe; the beginning and ending of our salvation: the Author and the finisher thereof: I am Alpha and Omega, saith he, etc.  
And to the same effect, Ferus writes on the Preface of Matthew: Have that ever before thine eyes of Esay: A child is borne unto us, and lived for us, and died for us, and that which is more, is given us, with all that he hath: Therefore when thou hearest Christ to have done or suffered any thing, think that same Christ, with that he hath done or suffered, to be thine; insomuch that thou mayest brag thereof, as of thine own: for he needed not, to be incarnated or circumcised; he needed not to fast, pray, or suffer: but he hath given all these things to us, we stand in need of them: For our merits are not sufficient. For they are like a defiled cloth of a woman. Therefore thou must say, O Father, I acknowledge that I am nothing: but I know that Christ hath done this, not for himself; but for me, etc. But some will say then, whereunto serve our good works, if Christ's merits be sufficient? Ferus answereth a little after, Have care (saith he) that of the truth of God, thy faith may be nourished; and of his mercy, thy hope; and of his goodness, thy love; and of his justice, thy fear. Behold (saith he) these are the exercises of a Christian life: For what doth God require else but that thou shouldest fear him. Here we may plainly see, how Ferus still makes our works not merits; but duties and exercises of our Christian life: God will not have us idle, or unprofitable or unthankful to him. And after, the same Ferus writes thus: The wise men showed their inward devotion of their minds, 
In cap. ●. Mat.  by their outward falling down: for our outward worship is without superstition, when it proceeds from the inward. So the children of Israel, hearing that God had respect to their afflictions, fell down flat on the earth: so we also are prostrated, by this acknowledging ourselves to be nothing but dust: and we arise again, acknowledging that our salvation is only of the grace of God.  
Thus Ferus writes in the Text in the Copy printed at Paris, but the Corrector in correcting the escapes in the printing at Rome, bids put out (only:) the Papists will not acknowledge with Ferus, that our salvation comes only of the grace of God, 
Apoc. 7.10.  but partly also out of our own merits and works. But all the true Saints of God with Ferus, acknowledge their salvation to come of the Lamb. 
Genes. 38.18.  This was prefigured in the law by many Types and shadows. Thamar requireth of judah, as a pledge of his love, his Signet, his Cloak, and his Staff. The same pledges of his love hath our true judah jesus Christ given to us, that is, the signets, or seals of his Sacraments, the cloak of his righteousness, & the staff of his holy spirit. By the strength where of, we may pass thorough all the waves and floods of this world.  

2. King. 2.11.  This was that which was prefigured long before also in the ascension of Elias, who left his double Spirit and his Mantle to his Scholar Elizeus: so our true Elias jesus Christ; who by his own power hath ascended into heaven, who (as it were a shadow of him, the other Elias did ascend) hath left to all his Disciples, to all his faithful servants; his double spirit, his two Sacraments and the mantle of his righteousness. Of him it is truly said, that he hath put on righteousness as an Habergion, 
Esay. 59.17.  and an helmet of salvation upon his head. This Habergion of his righteousness, and this mantle, and this shield of faith, he hath left to all his faithful servants and soldiers. And by the strength of these they are able to stand against all the assaults of their enemies, and to quench all the fiery darts of the devil.  

Dominic. 1 in Septuagesima.  Philippus de Dies also writes thus concerning this matter: Our heavenly Redeemer saith, Know that your salvation dependeth of my only will and pleasure, and this is his predestination, that shall be saved: wherefore let no man be exalted, though he come early into the Vineyard; neither despair ●hough he come late, so that he come: for if he come early, he owes me more, than I own him, saith God; for I helped him that he might come early; and I am the Lord, who may do whatsoever pleaseth me. And this is better and more profitable for men, that every one be sober and watchful; considering I received the thief from the Cross, and dismissed judas from my Table and Dish. And so Saint Augustine saith, that men how to know, how to live well; it is the gift of God. And man owes more to God, because he doth good works in his service, than God owes to man, because he does them. And so this glorious saint saith: The works of man, they are the gifts of God. And if any shall say, O Lord I fast, recompense me for my fasting: the Lord may say to him again, yea rather pay thou me, because I gave thee grace, and help, that for me thou mightest fast. Another saith, Lord recompense me, because I have given away all my goods for thy sake. Another, Lord recompense me, for in thy service I have beaten and chastened my body. Another saith, I have been a Virgin or martyr for thy sake. Another, because I have endured so many tribulations. To whom the Lord may say, yea rather you ought to recompense me, because I gave you help, that you might obtain the victory in all these. Wherefore we own more to God, because we are good, and serve him, than he owes to us: For he needs not our service, and if we serve him, we do ourselves good, and not him. Thus far Dies.  
Here is all hope of merits taken away, we are all by his judgement debtor to God, he is not debtor to us. And again in another place he writes thus: There are other benefits, 
In Fest. Mat. Conc. 2.  which depend only of the will of God, as is the gift of predestination, of which Paul saith: When as they had done neither good nor evil, etc. And after, he concludes: You see, how Paul affirms, how that God's predestination is not given according to merits. He seems to condemn those works foreseen, which other Papists do allow.  
Of the merits also of our Saviour, he writes thus: 
Dominic. 18. post. Pent. conc. 1.  There can be no equal reward given to the merits of our Saviour Christ our Redeemer: for the reward shall ever be less, than his merits. For this heavenly Redeemer hath not, wherewith his merits (being so many) may be rewarded: for if there were a thousand other works, they were not able to empty his merits. Who then of us is it not (most dear brethren) that is not joyful exceedingly? knowing the riches of his dear friend jesus Christ to be so many, that if every man had so many sins, as all the men in the world had committed together; yet pardon is due to all those of the heavenly father, by his Son jesus Christ; if men would on their behalf, dispose themselves to receive it, etc. What need then the merits of friars or monks to be bought? what other doctrine doth the Church of Christ now teach us, that all should repose themselves most assuredly in these merits of Christ?  

In 2. cap. Gen.  Oleaster also a Papist, of sin writes thus: In the grievous punishment of Adam, for so light an offence, as it seemeth, God hath taught us, that no sin committed against him, is light. And again in pardoning of grievous sins, he teacheth us; that we must never despair. For he punisheth light sins most grievously, and he pardoneth all grievous sins easily. If this be true, where are then their venial sins?  
Of merits also, Stella a Friar writes thus: Of which we gather, 
In 1. cap. Lucae  that the work of incarnation, was both of mercy and of debt. But you will say by and by, if it were of mercy, how was it of debt? and if of debt, how of mercy? (Hear how.) He owed it to us, or rather to himself, because he had promised our redemption: but he promised that, not moved with our merits, nor hindered by our deserts: the which was all, of his grace and mercy. I would to God, the rest of the Pope's defenders, would likewise keep that good correction of Stella: that God owed it to us; nay, but rather to himself: who is true in his promises, & cannot but keep them. To us nothing is due; so that, all the rewards of the Gospel, are due by promise; not of merit or desert.  
And after the same Stella writes thus: See how sure and firm God's promises are; because he fulfilles that which he hath promised, although those to whom the promises are made, do not perform that which they have promised. He had promised Christ to David; but when David had sinned, many might have thought that God would have called back his promise: but God, who is most constant in his words, and who is wont never to be deceived, nor to deceive any; keeps his promise. And hereof David himself saith: That thou mayest be justified in thy words, and overcome when thou judgest. As though he should say: perform thy promises, not because I am worthy, but that it may appear and be made manifest, how true and just thou art in thy promises. This was David's saying, and so must every good man say.  
And again: It is worthy to be wondered at, that when as David seemed to put all his diligence, that he might seek something to requite unto the Lord, he could say nothing: But I will receive the Cup of salvation; by the which thing, he was more bound unto the Lord, that he should serve him more dutifully. Therefore it is true, that the Saints found nothing else, whereof they could glory, but that they were laden with debts. And a man hath so much the more substance, as he oweth less to another: but he that possesseth any thing, and oweth all that he is worth, he may say, that he possesseth nothing. Therefore the saints and friends of God, which have all things, must confess they own all to God; they have nothing whereof they may brag, but of this only, that they have nothing of themselves, but of God, and for God. Of his fullness we all have received, saith john, even grace for grace.  
Stella also writes thus: 
In 1. cap. Lucae  Holy job thought he committed a great fault, which kissed his own hand; the which thing thou easily committest, when as thou braggest, or commendest thyself for any work, that thou hast done, taking from God his due service of reverence.  
Ferus also writes thus: It often comes to pass, 
Fer. in 11. cap. Matth.  that whiles we drive away the Wolf from the flocks on the one side, a greater danger is imminent on the other. As when one extols faith, it is dangerous, lest the people suspect, that works should not be necessary, etc. Thus writes Ferus in his true original. But the Roman edition of Ferus adds, lest the people should suspect, that works should not be necessary, and meritorious. This merit is their own: Ferus hath it not in him.  
Stella also writes very excellently of Christ, and his merits: 
In 2. cap. Lucae  Why did job desire that our sins might be weighed, and be put in one balance, and in the other balance should be put Christ's tears, poverty, nakedness, hard crib, cold, and all his other pains he took for us? Because job knew very well, that Christ's merits were of more force, and would way down all our sins. Thus far Stella. And this is all true Christians comfort, and only hope of salvation.   

3. Of special grace.  
MAster Bellarmine of special grace and mercy, 
Lib. 1. de justificat. cap. 4.  writes thus: The Catholics descent from the heretics, first in the object of a justifying faith, which the heretics restrain to the only promise of special mercy: but the Catholics will have it as general as the word of God is; nay they affirm constantly, that the certain promise of special mercy doth belong not to faith so properly, as to presumption. This is Master Bellarmine's resolution, the Chieftain and Goliath of the Romish army. But mark (I beseech you) how Goliath his head is stricken off with his own sword: 
In Mat. cap. 3.  Ferus a Papist and a Friar, of this matter writes thus: This brings (saith he) great comfort to an afflicted conscience, to know, that Christ's promises (such like as these are:) Thy sins are forgiven thee: and again, it is your father's pleasure to give you a kingdom: and again, your father knoweth that you stand in need of these things: do not belong only to the Apostles, but do belong also to him.  

Ferus ser. 57 in cap. 19 job.  But most plainly in his Sermons upon job he teacheth this doctrine: Thirdly (saith he) he doth not say only a redeemer lives: but that my redeemer lives: and not without an express signification of his mind, (as we say, & that not coldly, or for fashion sake.) For what good doth it me, that Christ is a redeemer, unless he be also my redeemer, unless he have made me partaker of his redemption? Satan knew that Christ was a redeemer, but he cannot call him his redeemer: therefore all the force of this sentence consists in this word (mine:) let us therefore endeavour to fashion our faith to this. Neither is it sufficient if we do believe, unless we believe with a certain hope and assurance. If I believe that there is a God, and do not believe that he is my God; that faith brings me no comfort: for the Devils believe the same, and tremble: Such a faith profiteth nothing. But then I believe aright with a joyful assurance of my heart, if I can not only say, I believe that there is a God, but I believe he is my God: nor only I believe, that God is a father; but I believe that he is my father. This to conclude, is that, that makes the heart merry: this is the true confession of the faith: this God requires. Hear, O Israel, I am thy Lord God; that is to say, I will not that thou account me for a God only, but that thou have me for thy God; but then thou shalt acknowledge that I am thy God, if thou shalt boldly call upon me in thy necessities; so Christ will not that we shall only say: Father which art in heaven; but Our Father: as he himself hath prayed in the garden. After this manner also Thomas made a confession of his faith: my God and my Lord: acknowledging Christ not only to be a God and a Lord, but also his God and his Lord. So doth also job in this place: I know that he is a redeemer; and I know that he is mine. Let us mark how plainly he teacheth this doctrine, and strongly he confirms the same against Master Bellarmine's former position.  
Philippus de Dies a Friar also of this matter, 
Domin. 3. post. penned. conc. 2.  agreeing with Ferus, writes thus: O immutable God (saith he) wherefore when as there are so many wicked men in the world; some for gaming, some for pleasures, some for pride, some for covetousness: thou sayest, there is but one lost sheep? because the most sweet jesus wils, that thou shouldest believe, that he sought thee, so that if thou hadst been in all the world alone, he would for thy sake only have died. Therefore every one is to account himself, as that lost sheep, and should think these benefits of his redemption, not as universal, but as particular, even done for him: And as for such like benefits, should show himself thankful. What can be more plain than this, that every man ought to account himself that lost sheep? And that Christ died for him alone? And that not for a general benefit, as Maist. Bellarmine teacheth; but for such a particular benefit bestowed upon him alone, he should be thankful. Surely their doctrine diminisheth this thankfulness.  
Philippus de Die of special grace writes thus: 
Conc. 1. in fest. pet. & Pauli.  In every temptation of our faith, we must fly to this point, saying: My Lord jesus Christ is the natural son of God, and the same is also God with the father, and the holy Ghost: and therefore whatsoever he hath taught or said, concerning the Sacraments of grace, of the glory of heaven, & of the pains of hell, is a most certain and infallible truth.  
Stella of special grace writes thus: 
In cap. 12. Luc.  Mark that he saith to them which wait for their Lord. Wherein thou must take heed that the God which shall come unto thee, both that he be thine, and that thou be Gods. So that thou mayest truly say with David: I am thine, O save me, because I have sought thy righteousness. It is a bird seldom seen upon earth, that can say to God: I am thine: He can say so truly, which cleaves to God with his whole heart and affection. Can he say so which is greedy of money, or which cleaves to a whore? He which thinks of the world, and seeks after worldly things, without doubt is the worlds, as also they are the Devils that serve the Devil. Lust comes and saith, thou art mine, because thou thinkest of those things, which concern the body & concupiscence. Covetousness comes and saith, thou art mine, because thou takest care for money. And so other vices. How canst thou, which art such a one, say to God, I am thine? And he addeth by and by: Because I have sought thy righteousness; that is, I have sought nothing else: I have sought but that which belongs to thee. Some seek jewels, gold, silver, and precious stones, dignities, pleasures of the flesh, revenge of their enemies: but I have sought for thy righteousness; I cannot possess but that which belongs to thee: I am thine, because my portion is not in these earthly things, but only in thee, etc. As we are Gods, so also we must every one of us account God to be ours, by Stella his judgement.  

De jacob. & vita beata ca 6  Ambrose speaking of that place of S. Paul, Rom. 8. writes thus: He hath wonderfully added that, (that he gave him to die for us all:) that he might declare that he loved us all so, that he gave his dearly beloved son, even for every one of us.  
And in another place, speaking of Christ he writes thus: He died but once: 
Ambr. de fuga seculi cap. 9  but he died for every one that is baptised into the death of Christ, that we may be buried with him, and may rise again with him, & may walk in the newness of his life. And after, the chief Priest is dead for thee, is crucified for thee, that thou mightest stick fast to his nails: for he took thee and thy sins upon him on that Cross, the obligations of thy sins were fastened to that gibbet, that now thou shouldest owe nothing to the world, which thou hast renounced.  
Ferus also of the same matter writes thus: Fourthly as it was said to Christ, 
Fer. part. 3. pass  Let God deliver him, if he will have him; so this is the fourth temptation of the godly when they are tempted, whether God love them or not. Where this word (him) hath a great force: let him deliver him, if he will have him. For who doubts, but that God knows how to save, and is also able and willing to save? For God is the God of salvation (as saith the Psalm:) but whether he will save him or no, this the Devil calls in question; especially if a man have lived among the wicked, as Christ was here among the thieves. Therefore it is a great temptation, when the Devil makes a man doubt, which trusts in the Gospel: that although he believe that Christ is our righteousness; yet that he should doubt whether he be his righteousness, or no, etc.  
Every true Christian must believe in particular, that Christ is his righteousness, if he mind to overcome the Devil, and be saved. To believe in General, that he is the righteousness of all men, is the mark the Devil shoots at; and this doctrine the Papists some of them do now teach. But he must go further that will be saved, and apply this sovereign plaster of Christ's death to himself, and to his own soul, and believe that he is his righteousness also.  
Granatensis also of the same matter writes thus: But thou (O Lord) as thou art omnipotent in virtues; 
Granat. de perfectione amor. dei lib. 2. ca 34  so thou art sufficient for all men in love; thou art infinite in them both: and therefore, that cannot be wanting to any which hath neither limits, nor any end, although it be divided amongst many. Even as no man enjoyeth less the light of the sun, because it shineth to all men, but he receiveth so much thereof, even as though he were alone in the world; so that heavenly bridegroom loves no less all the Godly souls, both in particular and in general, then if it were one soul alone. For he is not a lover like to jacob, whose love towards Leah was colder, for the fervent love wherewith he loved Rachel: but as an infinite God, whose virtue is no less in every particular person, though it be divided also amongst many.  
And after, The Philosophers say, 
Cap. 37.  that goodness is to be beloved of itself: but also that every one loves his own goods the best: for when as man loves himself by nature, it follows by a necessary consequent that he must love all his own things, as proper and pertaining to himself alone. Wherefore every one loves his own house, his own vineyard, his own money, his own servants, his own horses, and whatsoever he possesseth: for all these serve to his use: and therefore man as he loveth himself, so he loves all things which belong to himself. Therefore if then thou my Lord God, be not the only best good thing in the world, but also my best good thing that I have in the world, I mind here to consider in what degree thou art mine, and by how many titles thou art mine, that hereby I may more manifestly know how greatly I ought to love thee. Therefore I see (O my God) that thou art my Creator, that thou art my sanctifier, and that thou art my gloryfier: Thou art my helper, my governor, defender, tutor and keeper: thou sustainest me, thou encouragest me, thou preservest me: thou, to conclude, art my God, thou art my Lord, thou art my salvation, thou art my hope, thou art my glory, thou art all the good things I have. Thou art all these things unto me, O Lord, as thou art God: but in that thou art man, there are many other titles, other duties, and other bonds, wherewith I am bound to thee. Thou art my repairer; for thou hast made perfect again man's nature, which by sin was corrupted and weakened: thou art my deliverer; for by thy captivity, thou hast delivered me from the tyranny of sin, death, hell, and the devil, my deadly enemy: thou art my redeemer; for with a price and incomparable treasure laid out for my sake, thou hast redeemed me from that servitude, into the which thorough sin I was fallen: thou art my King, for thou governest me with thy Spirit: thou also hast fought for me, and hast delivered me from the hands of mine enemies. (And so going forward, he reckons up a great many benefits of jesus Christ to his Church, and after concludes thus.) All these things thou art, O Lord my God, and more than these, both to all, and to every one, and to me alone. And therefore with what face shall I not love thee, Lord, to whom I am bound by so many titles and means?  

Par. prec. orat. 7. de impet. amore dei.  Michaelab Istelt cities thus Granatensis, praying: But when as indeed every good thing is to be believed by itself; yet notwithstanding every one doth love his own good the best: I will therefore love thee, O Lord my God, not only because that thou art the best good thing, but because that thou art my good too. For when I consider and way with myself, by how many titles and means thou art become mine, my very entrails melt within me: and I cry out with the Bride, My love is mine, and I am his. For thou, O Lord, art my creator, thou art my sanctifier and glorifier, thou hast given me the essence of nature, thou hast given me the essence of grace, and thou wilt give me the essence of glory. Thou art my helper, my governor, my defender, my tutor, my preserver, and lastly, thou art my Lord, and my God; thou art my salvation, my hope, my glory; thou art all the goods I have. And truly thou art all these unto me, in as much as thou art God, in as much as thou art the Creator and preserver of all things: but in that thou art man, there are many other titles, other duties, and other bonds, wherewith I am bound to thee, and thou to me: for the which also, I ought of good right to love thee (if it were possible) with an infinite love, etc.  
Granatensis here affirms, that God is not only the best good thing in the world; but that he is his good to him. And what is this else, but to teach men to believe special grace?  

Mem. lib. 2. cap. 4.  Granatensis also himself, of special grace writes thus: Amongst all those losses, which the sinner incurs thorough his sin, there is none greater or more to be lamented, then that he loseth God himself: for this is the root and fountain of all other losses: For to have lost God, is not to have God a special father, tutor, pastor, and defender, and now to have changed him from being a most loving Father, into a most severe judge. Here is the very word used, that God is as it were a special father, protector, and defender to every one of his.  
Granatensis in another place of special grace writes thus: 
Mem. lib. 5. orat. remiss. peccat.  O Lord, remember thy words, which are most comfortable, which sometimes thou spakest by the mouth of thy Prophet: 
jer. 31.  But thou having played the harlot with many lovers, yet turn again to me (saith the lord) Wherefore, O merciful father, I trusting to this thy promise, turn to thee with my whole heart, no otherwise then if thou hadst called me alone, and hadst invited me unto thee with this sweet word. As Granatensis doth apply this promise of God particularly to himself: so he teacheth all Christians, how they must also apply all the rest of God's promises, particularly to themselves.  
Granatensis again of special grace writes thus: 
De orat. & Med. cap. 1.  We have not (sayeth he) a fit Shield against the darts of sin, than ever to have in our memories, what faith hath revealed against sin. And that faith may work this thing in us, it is necessary, that we frame ourselves sometimes to think, and consider attentively, what faith saith. For if we shall not do this, we shall account the letters of faith, as shut and sealed up from us, which although they contain, either very good or very evil news; yet they shall neither make us merry, nor sorry no other ways, then as if we had never received them. For we have not opened them, and seen what is in them. And what can be more fitly said of the faith of wicked men? For there can be nothing more terrible, nor more joyful, than those things which are handled in Christian Religion. But the evil, as though they had never opened this Epistle, that they might have seen what had been contained in it, they never think of this mystery of their faith, but run forcibly into all manner of sins: so they never feel those good motions and alterations, which faith works in others. Therefore it behoveth every one of us, that sometimes we diligently scan over these letters, and that we read them diligently, and that we mark attentively; what they teach, which all are done by the means of consideration, or meditation: for this is that, which lightens obscure things, and so by lightning our understanding by the greatness of the mysteries, inclines our will also (as much as it is able) that we may live according to the rule of them. God would also prefigurate this our duty in the old law, when as among the conditions of clean beasts, he puts down this also; To chew the cud: not that God hath such great care of beasts; but in this, he would give us to understand, the condition and duty of clean spiritual beasts; that is of just men: to whom it is not enough to have eaten the heavenly things, by believing them by faith, but they must chew them over again by consideration, thinking on the mysteries which they believe, & thoroughly discussing the greatness of them, and dispersing this meat by & by through all the spiritual members of the soul, that it may be the food & sustentation thereof. By Granatensis his judgement, every Christian must open the letters of faith, that is, the holy Scriptures, which God hath as it were sent privately unto him, and he must look into them, and examine and mark them well, and apply them to his own soul. The wicked keep these Letters, as it were sealed, and never mind them, and so run forcibly into their sins. Also the clean Beasts, wherein God delights only, must chew the cud every one of them; and distribute this spiritual food to the particular spiritual members of their souls. They which do not so, are unclean in God's sight, how devout and religious soever they seem in the eyes of men. And is not this to have a special faith?  
Again he writes thus: The Scripture (sayeth he) is the fountain, from whence the just man draws the waters of comfort, by which he is strengthened to trust in God. For there you see the greatness of Christ's merits, which is the head and foundation of our hope; you see there the greatness of the goodness and sweetness of God, expressed in a thousand places; his providence whereby he preserves and keeps his; his mercy whereby he receives those that draw nigh unto him; the promises and certain pledges which he hath given them, that he will never forsake them that put their trust in him. You see nothing oftener repeated in the Psalms, promised in the Prophets, declared in the Histories, from the beginning of the world, than the favour, loving kindness, & benefits, which God hath ever used towards his: how he hath ever helped them in all their tribulations and afflictions: how he never forsook Abraham in all his journeys, jacob in all his dangers, joseph in his banishment, David in his persecutions, job in his griefs and sicknesses, Toby in his blindness, judith in the achieving of her valiant act, Hester in her Prayers; the Maccabees in their wars, and triumphs; to conclude, how he hath defended and patronized all which with humility and with a religious and sincere heart, have craved his divine help? These, and such other like, do encourage us, lest we should be weary in trusting in him.  
This is Granatensis counsel, that every particular man should apply all these examples to himself, and thereby have an assured hope in God, that God will never leave him nor forsake him, as he did not any of these. And is not this to have a special faith and trust in God?  
But most manifestly of the Passion of Christ, he writes thus: Do not (sayeth he) think these things, as a thing that is past, but rather as a thing present, and not as another man's griefs or sorrows, but even as it were thine own. Imagine that thou thyself stoodst in that place wherein he is which suffereth, & examine thyself what thou wouldst do, if any man should boar thorough any member thou hast so tender & sensible as the head is, with so many thorns, and should thrust them even to the very bones, so that they should pierce thorough thy temples, thy hinder part of thy head, and thy forehead: what talk I of thorns? thou couldst not endure the prick of an Needle: What torments then suffered the most tender head of thy Saviour, boared thorough with so many and cruel thorns?  
O thou brrightnesse of thy Father! who abused thee so greatly? O thou most clear glass of the divine majesty! who be spotted thee so filthily? O thou flood, which runs out of the earthly Paradise, and with thy stream makes glad the City of God who troubled these thy so sweet and pleasant waters? My sins, O Lord, have troubled them: mine iniquities have defiled them. O wretch that I am! O miserable man! how have mine own sins defiled mine own soul? If other men's sins have filthily polluted the most clear Spring of all beauty; Oh good jesus, they are my sins, which prick thee, my foolery and vanities are the purple wherewith thou art mocked, mine hypocrisy and feigned holiness are those ceremonies and cappings and kneelinges, wherewith they do mock and despise thee, my pomp and vain glory, are that crown which is put on thy head scoffingly, and yet with intolerable grief: In all my works, O Lord, I am thy hangman: in all places I am the cause of thy griefs. Ezechias purged the temple of God, profaned of the wicked; and he cast out all the uncleanness thereof into the brook Cedron, saith the Scripture: I am (O Lord) thy lively temple profaned of the devil, and defiled with most vile sins: but thou art that most clear fountain of Cedron, who by thy stream maintains all the beauty of heaven. Into this fountain were all my sins cast, and all my iniquities were drowned in it. For thou by the merit of thy unspeakable humility and charity, by which thou wast moved, that thou shouldest take all my sins upon thee, didst not only deliver me from them: but also madest me partaker of thy goods. Thou undertookest my death, and thou gavest me thy life: thou tookest upon thee my flesh, and thou gavest me thy spirit: thou tookest upon thee my sins, and gavest me thy grace: Therefore, O my redeemer, all thy treasures, and riches are mine. Thy purple clotheth me; thy crown honoureth me; thy wounds make me beautiful; thy sorrows are my pleasures; thy bitternesses refresh me; thy stripes heal me; thy blood enricheth me; and thy love as it were makes me drunken. But what marvel is it if thy love were able to make me drunken, when as the self same love, wherewith thou hast loved me, was able to make thyself drunken, who made thee as another Noah, naked and to be laughed at in the people's eyes. The purple garment of thy fervent love caused thee to bear that scornful purple, and the zeal of my salvation moved thee to hold in thy hand that reed of despite and the pity wherewith thou pitiedst me, being now about to perish, crowned thee with that crown of shame. Thus far Granatensis. This every true Christian must believe and apply to himself: and is not this to have a special faith?  
And again, the same Granatensis writes thus: That our will may be inclined to love God, it behoveth that our understanding go before it; weighing diligently how worthy to be believed God is in himself; and then next how good he is towards us. I think there is no man but knows how great the goodness of God is, his sweetness, his kindness, his liberality, his nobility, and of all other, his perfections which are innumerable. Again, how pitiful he is towards us, how tenderly he loves us, what hath he not done? What hath he not suffered even from his birth to his Cross for our sakes? what great good things hath he prepared for us, even from the beginning? how many bestows he upon us even now presently? how many will he give us hereafter? from how great evils hath he delivered us? how patiently hath he waited for us to come to repentance? how lovingly hath he dealt with us, in bestowing all his benefits upon us, which are innumerable?  
By considering and meditating diligently, and exercising himself in the deep contemplation of these benefits, man shall by little and little feel his heart kindled with the love of this bountiful God. For if bruit beasts love their benefactors, and if (as the Spaniard saith) a gift breaks a rock, and as a certain Philosopher said; he that found out benefits found out fetters, wherewith men's hearts are fettered together: who now will be so cruel and hard hearted, who considering the hugeness and unmeasurable greatness of these benefits, will not be kindled with the love of such a benefactor?  
And after, As by use & often writing one becomes a good scrivener, and by painting a good painter, and by working a good smith: so by loving one becomes a lover, that is, that even as use of writing makes a good writer; so the use, exercise and continuance of loving God (which is almost brought to pass by meditation) causeth that one shall be a perfect lover of God.  
And after, Fire out of his Region is by and by extinguished, unless there be some that continually throwing on wood do nourish it, by which it is maintained: so it is necessary that the fire of charity may be maintained in this life, whereas she is out of her natural place and a stranger, that she be also nourished with wood; and the wood wherewith she is nourished, are the considerations of God's benefits, and of his perfections: for every one of these things being well considered, is as it were a piece of wood, or a firebrand, that kindles this love of God in our hearts. Therefore it is requisite that we feed this fire often with this wood, lest this heavenly fire go out in our hearts. The which thing the Lord also meant in the old law, when he said: Fire shall ever burn on my altars: that is, in the hearts of just men. Therefore let the Godly man take care every morning to maintain this fire with the consideration of these things; that so ever it may be preserved: and so it is said in the Psalms: And while I mused, the fire kindled. Thus far Granatensis. Every man must muse upon God's benefits and apply them to himself, and so kindle in his heart the fire of God's love: and without this wood it is impossible but this fire will go out. And after he writes thus: It is most certain that no man's tongue is able to speak or utter the great love, wherewith Christ loved not only his universal Church, 
Die lunae Med. de ven. Sacram.  but also every particular soul of his elect. For every particular soul is chosen of God, every particular soul is the spouse of Christ: This every Christian must believe. That saying of Ferus is worthy to be written in letters of gold: I would to God (saith he) this word should remain ever laid up and fast fixed in our hearts, 
Fer. in cap. 2. Act.  that in every tribulation or temptation, but especially at the point of death, we might boldly say: I know assuredly that God hath made jesus to be crucified for me, my Lord, my king and my Bishop. What is it, that this faith were not able to do?  
Again the same Ferus touching the same matter, writes thus: This is chiefly to be marked, 
Fer. in cap. 17. Gen.  that he which before said generally that he was God, now he promiseth that he will be our God. For no profit else would come unto us, if so great and mighty a God were not our God. But he is ours by covenant and free mercy, not by merits or deserts.  
Of special grace also Petrus Berchorius writes thus in his Dictionary: 
In verbo pertinere.  Of God every Christian may say to every infidel, that saying which we read 2. Kings 19.42. David belongs more to me, then to thee, etc. Thus far Berchorius. But as the text itself seems to infer: Every Christian may say to another Christian: (for these were the speeches of the men of judah to the men of Israel) that the true David which is jesus Christ, belongs to him by ten parts more than to him. For thus it is read in the Hebrew text: And the man of Israel answered the man of judah and said, I have ten hands or ten handfuls (as we say) in the King and in David before thee: that is, more than thou. So that this holy contention between judah and Israel, who should be most bound to David and love him best, may fitly be applied to us Christians, 
Roman. 1.3. Roman. 2.2.  for whom our true David, that is, jesus Christ, the son of David, hath done so much; and who are indeed the true Israel and the true judah, as S. Paul teacheth; rather then to christians and infidels, as Berchorius teacheth.  
Stella also writes thus concerning this matter: But neither would I have thee, 
In 1. cap. Lucae  having considered all these things, to forget through love to make God thine also, that thou mayest be able to say with Abacuk. I will rejoice in God, my jesus and my Saviour. And also remember this, lest the most precious blood of Christ perish in thee, but that as he most willingly died for all, and is the Saviour of all; so that he be a Saviour and Lord to thee also; and that his Cross, nails and passion may profit thee: God shall profit thee nothing but to thy greater damnation, if thou shalt not embrace him as thy Saviour. Thus much Stella. And what can be said plainer than this? That unless every one embrace jesus Christ as his Saviour, Christ profits him nothing. The danger is very great by his judgement to err in this point: and therefore let all true Catholics have care of it.  
But let every true Catholic mark, how in this point, the very plain text of the Gospel overthrows the Papists opinion. They teach that it is sufficient to salvation, to have a general faith of Christ, and to believe as the Church believes: and not that every man should have a particular faith in himself, that even jesus Christ hath cured his sins privately, and that he is his Saviour. But let us a little mark what the Gospel teacheth herein: Christ went to heal jairus daughter, and a great multitude that followed him, thronged him, and touched him. 
Luk. 8.45.46.  But there was a poor woman which had been sick of a bloody issue twelve years, and she thought in her heart, that if she might but touch the very hem of his garment, she should be healed. And she with this faith touching him, was immediately made hole. There were many other that touched him generally, as the Papists teach to touch Christ, with a general faith: but though, no doubt, many of them that so touched him were sick of some disease, or grievous sinners; yet not one of them were healed, but this poor woman, that thus by a special trust she had in him touched him. And of her Christ said; That virtue went out of him, and to none other: even so now, no doubt, as many as will have virtue to come out of Christ to heal them, must touch him, not generally with that multitude, as the Papists teach; but particularly and specially every man by his own faith, and for his own infirmity, as that woman did; and then no doubt, shall virtue even now also proceed from Christ to him. He that hath not this faith shall have no virtue.  
And this also Saint Ambrose teacheth upon these words: 
De Isaac. cap. ●  They also drew near unto him, and held his feet and worshipped him: jesus therefore is held; but he delighteth to be held, when as he is held by faith. To conclude, he took great pleasure in that woman, which touched him, and was cured of her bloody issue: Of whom he said, Some body hath touched me: for I feel virtue to have proceeded from me. Touch thou him therefore, and hold him by thy faith: and faithfully stick to his feet, that virtue may proceed from him, and heal thy soul.   

4. Of good works.  
STella of good works, writes thus: They lie which say, nothing is due to our works of justice: for as wages is due to the work, not of favour, but of true debt: so glory is due to them which work well, by good right.  
But this his assertion, how contrary is it to the whole course of the Scripture? first our Saviour saith: Fear not little flock, it is your Father's pleasure to give you a Kingdom. Sell that you have and give alms, and make you bags which wax not old; a treasure that can never fail in heaven, where no thief cometh, nor moth corrupteth: for where your treasure is, there will your heart be also. The kingdom of heaven is the free gift of God, as our Saviour here teacheth us. Now when one hath a Kingdom, he will endeavour by all means possible, to amplify it and adorn it, to enrich himself: so our alms, all our good works, are treasures laid up for us in store, against we come into that heavenly kingdom: they are not purchases or prices of it; no if we should sell all the land we have, we cannot purchase heaven. To be accounted least in this world, grieves the nature of man: there shall be greater and lesser in the Kingdom of heaven. There shall be Rulers of five cities, and of ten cities. And to this purpose is it, that Saint Paul compares all Christians lives to a race; We should all strive to win the best game. And this is the end of our works; to be steps of our greater glory.  
But as concerning the kingdom of heaven, Saint Paul saith plainly: 
Rom. 6.  The wages of sin is death: but eternal life is the free gift of God. And you are saved of grace, and not of yourselves. And of our works David saith: Thou Lord art merciful, for thou shalt reward every man according to his works. Who dare then challenge reward of justice, which Stella here affirms? Who dare say, that the kingdom of heaven is by as true debt due to God's Saints, as the wages of labourers is due to them, which labour in this world?  
That Parable in the Gospel teacheth us a contrary lesson: They which came at the last hour of the day; received as much wages, as they which came at the first: To teach us, that there is wages due to God's Saints, but this wages is due to them more of God's mercy, then of their merits and deserts. And therefore here David saith: Thou, Lord, art merciful, and shalt reward every man according to his works. If God's mercy were not, there were no wages due, no not to him that came at the first hour of the day. And therefore David himself, who rose so early to serve God (whose eyes prevented the night watches) that he might be occupied in his statutes (who was a man according to Gods own heart) cried out: Oh enter not into judgement with thy servant; for in thy sight shall no man living be justified. And job said: I know truly that it is even so. And what a thing is it, that man will justify himself with God? If he will contend with him, he cannot answer him one for a thousand. Here is great odds: so far is man off to challenge any thing, as of his own, of the justice of God. And that same one word of our Saviour, were enough to teach us this lesson: who in giving the possession of that glorious kingdom to all God's children, declares also to them the title, whereby they attain unto it: Come (saith he) and inherit a Kingdom, prepared for you, from the foundations of the world. What son dare say, that he hath purchased his father's inheritance? If it be a purchase, it is no inheritance: this common reason teacheth. But some will object that place of Saint Paul: I have kept the faith, and henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but to all them that love his appearing. Lira expounds this place thus: The faith, 
Lira in 2. Ti●▪ to. 4.  which is the principal part of all Christian religion, I have kept; which cannot be had but by the mercy of God, because it is the gift of God. And hereof in another place he saith: I have obtained mercy, not because I was faithful, but that I might be faithful. For we find the Apostle without any good deserts, yea with many vices, to have obtained the mercy of God, who requites good for evil: who, now his death drawing near, reckons up his merits: after which he shall obtain a crown, who after his evil merits obtained grace, which if before it had not been freely given, a crown should not have been requited him. Therefore his merits are not of himself, that is, purchased to himself of himself: but they are the gifts of God, etc. If the gifts of God, then wholly they proceed of God: for God's gifts are not imperfect: he gives no halves, he gives the whole, when he gives.  
And after, he writes thus: (Shall give.) If faith be grace, and everlasting life be as it were the wages of faith, God seems to give eternal life as a debt to the faithful, to whom he oweth it: because he hath deserved it by faith. But because faith is grace, life eterenal is grace also: therefore by grace he will give it unto us. Lira here plainly teacheth, that we deserve heaven by faith: and faith, as all men do confess, is given us without merits: therefore eternal life also.  
And after, upon these words (The just judge:) Just truly, rendering good things for good things; who before was merciful, rendering good things for evil. That same justice, which requites good things for good things, is not without mercy.  
Lira affirms, that this justice, which rewards our good works, is not mere justice, but justice mixed with mercy: justice in respect of God, who hath promised great rewards to our works; and it is justice, that he should perform his promises. But this justice is mingled with mercy, in respect of us, whose works are all unperfect, and not answerable to that perfection, which Gods law and justice requires. This distinction Lira teacheth: 
Luke, 17.10.  all Christians must call and account themselves unprofitable servants: and can such servants challenge any wages, as of true debt, or of just desert?  
Master Bellarmine concerning the rewards of our works, writes thus: Some think (sayeth he) that our good works proceeding from grace, 
De justificat. lib. 5. cap. 17.  not to be meritorious of worthiness or desert, by reason of the work, but only by reason of God's promise and acceptation. And so Scotus teacheth. But this opinion (which is the true opinion) Bellarmine rejecteth. But the middle opinion seems more probable to us (saith he) which teacheth, that the good works of the just, are meritorious, and deserve eternal life, of their worthiness, by reason of the covenant and work also: not because the work hath not of itself, without the covenant and acceptation of God, a proportion and agreement to eternal life; but because God is not bound to accept that work for such a reward (although it be agreeable and equal to the reward) unless there had been a covenant made. Which opinion we do not doubt to be agreeing with the council of Trent, and to Thomas Aquinas, Bonaventure, and other chief Divines.  
So that by Master Bellarmine's judgement, God's promises and covenants are but limitations as it were, teaching us what rewards are due to every good work: But the work itself without the promise, is equal and worthy of the reward.  
But Saint Paul grounds all God's promises on jesus Christ: All the promises of God (sayeth he) in him are, yea; 
2. Corin. 1.20  and in him are, Amen, unto the glory of God through us. So that they are not only limitations, teaching us, that if we shall do this or that good work, we shall have this or that reward for it; but they are grounded upon jesus Christ: so that for his sake, they are made unto us; and for his sake it pleaseth our most gracious God, for such a small work, to give us such a great reward. And this is that which saint Paul sayeth: 
Roman. 4.13.  The promise was not made to Abraham and to his seed, that he should be the heir of the world by the law, but by the righteousness of faith. And after speaking of the same promise, he sayeth: This is the word of promise, 
Roman. 9.9.  I will return at this season again; and Sarah shall have a Son. Was not this promise made to Abraham of God's great mercy? What work of Abraham moved him to make this promise? nay what work could Abraham do, correspondent to this promise?  
And surely such like are all the other promises of God, which are annexed to our works. They do not only show (as Master Bellarmine teacheth) that such a work is worthy of such a reward; but that it pleaseth our most gracious God, for such a small work, to give such a great reward: even as amongst Landlords, some have given Farms to their tenants, for a Pepper corn; so great, so ample, and so liberal are all God's promises, and rewards towards us: and so little is all that we are able to do.  
And the same thing doth Saint Paul declare more plainly to the Galathians: If the inheritance come by the law, 
Galath. 3.18.  than not of promise. But God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, showed grace or favour to Abraham, in making his promise. The same reason is of all the promises in the Gospel: Forgive, and thou shalt be forgiven (saith our Saviour: 
Luke, 6.37.38. ) Give, and it shall be given to you. What proportion is there here, the one to the other? That which we can forgive to the uttermost, and a debt, for which we must crave forgiveness, is described in that Parable of the unmerciful servant: 
Matth. 18.23.  He owed his Master a thousand Talents; And his fellow owed him, but a hundredth pence: What proportion is between these two? Again concerning our gifts, all that we can give, is but like that widows Mite, 
Luk. 21.1 Matth. 10.42.  or a Cup of coldwater, in respect of that which God gives and must give us: and is the work in itself then, answerable to the reward? O proud speech!  

Mat. 5.3.  But to prove the same by more evident examples: Blessed are the poor in spirit (sayeth our Saviour) for theirs is the Kingdom of heaven: what proportion or equality is there, I pray you, between this poverty and lowliness of mind, and the Kingdom of heaven? Blessed are the peacemakers, for they shall be called the Sons of God. 
Verse, 9  What proportion is there between this small work, to make two, which are at variance, friends, and between this honourable title? And blessed are they, which suffer persecution for righteousness sake, 
Verse, 10.  for theirs is the Kingdom of heaven. What persecution in the world, that any mortal man can endure, is equal or worthy of the kingdom of heaven? If Master Bellarmine will affirm this, saint Paul will deny it: I account (sayeth he) that the sufferings of this present life are not worthy of the glory which shall be revealed unto us. 
Roman. 8.18.  He weighed our works, and the great glory of the kingdom of heaven, in another manner of balance, than Master Bellarmine doth. If the cruel sufferings and torments of Martyrs (by saint Paul's judgement) are not worthy of the glory which shall be revealed unto us, much less the works of just and good men whatsoever.  
Again Master Bellarmine of the substance and nature of good works, writes thus: The turning of man to God, as also every other good work, as it is a work, it is only of freewill, although not without general grace: and as it is good, so it is only of grace: and as it is a good work, so it is of freewill and grace together. He joins in the substance of every good work, God's grace and man's free-will: 
●. Corin. 3.5.  but saint Paul sayeth: We are not fit of our selves, to think any thing, as of ourselves And again,. 
Philip. 2.13.  It is God which works in us both to will and to do, according to his good pleasure. And saint Austen sayeth: So God works in our freewill, 
Aug. de Eccl. dog. cap. 23.  that even a holy thought, a good counsel, and the very motion of a good will, is of God. So that this turning of man to God, as it is a work, is of God also, by his judgement. And saint Paul speaking of man's salvation, sayeth, 
Ephes. 2.8.9.  that we are saved by grace through faith; and that not of ourselves, it is the gift of God. This faith, this chief work of Christians, this our first turning to God, is not of us, no not any part thereof: It is the free gift of God. But Master Bellarmine saith, partly of us: whereas saint Paul saith plainly, not of us.  
And concerning our good works saint Paul saith, that by them we are not saved. And he doth not only affirm this, 
Ephes. 2. ●.  but he addeth also a reason to prove it: Lest any man should rejoice or boast: no man may brag or boast of his salvation at all, no not in part. And that which follows in saint Paul, takes away Master Bellarmine's ground: For we are his workmanship, 
Verse, 10.  created of jesus Christ to good works. We are as it were now created again to do good works in jesus Christ: we are not by grace only helped, or set free, or stirred up to good works (as master Bellarmine teacheth) but both the work and the goodness thereof, is Gods and not ours. We were like a golden vessel, created of God most absolute and perfect, but so dashed and so deformed of sathan, that no straightening or bea●ing would serve the turn. We must needs be new molten and cast again, before we can serve the lords use. Scouring would not suffice, or strengthening by soldier.  
The University of Collen also writes thus: Neither from us, 
Contr. Monhe. dialog. 5.  nor from ourselves our works do challenge the cause of their merits; as though without any grace we might obtain everlasting life: but what merit soever is in them, we must attribute it to the grace of God. So that man's own nature can challenge no part in the merit. This is their opinion.  
Granatensis also speaking of the kingdom of heaven, 
Lib 2. Mem. cap. 4.  writes thus; speaking of those things which we lose thorough sin: The Kingdom of heaven is also lost, which comes of grace. For (as the Apostle sayeth:) Glory is given by grace. And of the conceit and opinion that every Christian ought to have of himself, he writes thus: The true lover of humility thinks no better of himself, then of a dead and stinking carrion, scrawling with worms; 
Med. vit. Christi 20.  whose stench he is not able to abide himself. Then he will remember that saying of Saint Paul: If any man think himself to be any thing, when as indeed he is nothing, he deceiveth himself. And also that: What hast thou, that thou hast not received? And if thou have received it, why dost thou brag, as though thou hadst not received it? To which agrees also that saying of the Apostle: 
2▪ Cor. 3.3.  Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God. And that, Work your salvation with fear and trembling: 
Phil. 2.12.13.  For it is God which worketh in you both to will and to finish, etc. Therefore all that is good, is of God; and he that attributes any thing to himself, steals God's honour from him.  
Macarius to the same effect, writes thus: Even as if a King should give a beggar his treasure to keep, he that took it only to keep, doth not account it his own, but in every place still confesseth his own poverty, neither dare he impair or spend any thing of another man's treasure, ever thinking thus with himself, that it is not only another man's treasure, but also that a mighty King gave it him to keep, 
Citatur à Dadrao Loc. come. tit. de humilitat.  which when he list, will call for it again. They ought to be of the same mind, which have received the grace of God, that is to say, that they think humbly of themselves, and confess still their own poverty: for even as that beggar, which received that treasure of the King to keep, if he bragging of another man's treasure should be puffed up in his own works, and begin to wax proud, the King will take away his treasure from him, which he gave him only to keep; and then he shall be such a one, as he was before, that is, a beggar: So they which have the grace of God, if they shall be puffed up therewith, and wax proud in their hearts, God doth take away his grace from them; and then they remain such as they were before, when as they had received no grace from the lord Such poor beggars Macarius makes all Christians that have nothing of their own; but all their riches is Gods: But master Bellarmine seems to make them proud beggars, as having somewhat of their own, to which wages or reward is due by desert.  

Stel. in 2. cap. Lucae.  Of the true & right end of good works, first Stella writes thus: Secondly, circumcision principally was given to Abraham for a sign; and it began in him, and ended in Christ. When we will keep Lettuce or coal wort seed, we will give them a mark: so because Abraham was to be kept in the flesh, that Christ should be borne of him, because also he was kept for seed; God therefore marked him with the sign of circumcision. Did not (as Saint Paul saith) Abraham take the sign of circumcision? God commanded him circumcision, that his friend should be marked with some outward sign: for it doth not please God, that we should be his friends inwardly, but he will have us also, to declare our friendship by some outward token. If this be true, what kind of little show of Christianity is there now amongst us Christians; now in the streets, you shall hear nothing, but oaths, blasphemies, lies, thefts, sports, vanities? So that we may rightly say that saying of the Prophet Osea: There is no truth, there is no mercy, there is no knowledge of God in the land, but cursing, and blaspheming, murder, lying, theft, and adultery have overflowed, and blood toucheth blood. If a Turk or some Infidel should walk thorough this City, wherein should he judge us better than himself? There is more truth found among Infidels then amongst us.  
If thou be a Christian, show the Sign of a Christian; show me thy faith by thy works: and therefore Christ saith: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Didst thou never walk by a field, and there when thou didst see a Vineyard well dressed and well fenced, didst thou not say? This Vineyard hath a good and diligent Master: for I see it well pruned, and kept in order: so be thou good, chaste, devout, humble, modest, that the Infidels which see thee may say: Surely the God of the Christians must needs be a great God, because he hath such servants. Thus far Stella.  
Here is the principal end of all good works: that they should glorify our heavenly Father: that they should testify our faith: that they should be as it were Badges and Cognisances, by which might be known, whose servants we are.  
And again of the same matter to the same effect, he writes thus: Mark how the blessed Virgin offers to God the gift she hath received of him; so we also by our thanksgiving, must offer to him again all things we have received from his hand. For all the streams of graces do proceed from that huge sea of the mercy of God, and God doth abundantly distribute them and power them upon us: Even as therefore all floods return into the Sea, from whence they came; so must we offer again to God all the good things we have, because they have proceeded from him, for who planteth a Vineyard, and doth not eat of the fruit thereof? Whom will't thou love else, but him who hath given thee power, that thou mayest be able to love? Therefore God, why should he not enjoy the fruit of thy love, because he hath planted in thy soul a will wherewith thou mightest love him? If thou dost any good works, if thou hast any graces or virtues, or gifts of nature, hear what Saint james saith: Every best gift, and every perfect gift, is from above, descending from the father of light: yea also if thou have any good thoughts, they are of God; as the Apostle teacheth, We are not sufficient to think any thing of ourselves as of ourselves, but our sufficiency is of God: therefore give to God that which is Gods. As here it is manifest, that the Virgin did. Be not a tyrant, take not to thyself the works of God, but give them to God which gave thee them freely. Many take their soul in vain, which do not give it again to God, of whom they have received it. Wherefore David saith: Who shall ascend into the hill of the Lord, or who shall stand in his holy place? And he himself makes an answer, which hath not received his soul in vain. A thing is received in vain, when it is not used to that end whereunto it was made: thou hast made thee a garment, and thou wearest it not; that garment is made in vain: for a garment is made to be worn. Thou hast bought a horse, and thou never ride on him; thou hast bought him in vain: for thou usest him not to that end for which he was made and found out. God hath given thee an understanding, that thou shouldest know him, a will wherewith thou shouldest love him, a memory where with thou shouldest remember him: but thou, because thou entanglest thy understanding in discerning worldly matters, in gaining riches, in seeking for honours, in getting worldly goods, and thou imploiest thy will in loving the flesh, and goods of this world, and exercisest thy memory in thinking upon injuries which have been done unto thee, lest thou shouldest suffer them to escape unpunished: these things being well considered, it must needs follow, that thou hast received these powers of thy mind in vain, because God hath created them not to this purpose, but to serve him. They also have taken their souls in vain, who live as though they had no souls; giving themselves to covetousness, riot, and ambition. Thus far Stella. Where we may learn first, that as all waters come from the sea: so we must acknowledge all the good we have what soever, to proceed from God: and by our thankfulness, to return it to him again.  
And as another Papist very fitly affirms; 
Pet. Greg. in pref. Sintax, acts mirab.  As all floods come from the Sea by certain secret passages, and do speedily return thither again; but not with that pureness, that waters from spouts come from conduits, but carry with them filthiness and slime, which they have gotten by running thorough the channels of the earth to the mother, from whence they came; and yet she doth no less now embrace them, than she did before, and acknowledgeth her own, and by her often ebbing and flowing, casts all those slimes and filthinesses upon the shore: so all the good things we have (O gracious God) saith he, flow from thy wonderful and unspeakable wisdom, ever worthy to be adored, oft unto us, by invisible pipes and conduits of thy great mercy and liberality. But when they come into this earthly sink of ours, it cannot choose, but they are polluted with the manifold darkness of our ignorance, and that they take to them many dregs; yet thy gifts ought to return to thee again, and to be consecrated to thee, what kind soever they be of: otherwise we shall commit theft, and sacrilege to thy glory. Thus far Petrus Gregorius.  
He confesseth that all goodness comes from God; and that coming into this sink of our flesh, though they proceed most pure from him, yet they must needs get filth and slime: And yet for all that, we must return them to him again; and he like a most loving father will accept them. The best actions we do, even the actions of the best men, are not void of this filth and slime. And herein consists, that the best men must still say; O Lord, enter not into judgement with thy servants; 
Psal. 143.  And if our best works have these imperfections, what may we judge of our evil works? This only consideration will make every good Christian fly from any trust in himself, and fly only to the sure anchor of God's mercy. Again, here we may learn the great mercy of our God; though we thus abuse his good graces, and pollute those most pure gifts, we have received from him; yet he reiectes us not, nor our works, but mercifully receives us. Again, here that opinion of the Papists doth fall down: which deny that a just man in every good work doth sin, what is this filth and slime, that the grace of God gets in this filthy sink of ours, but sin?  
secondly, we may learn out of Stella, that popery pleaseth not God; For God (sayeth he) hath given us understanding, will, and memory, to know, love, and remember him, and his benefits. And they which employ not these to this end, have received them in vain. But the Popish religion hath taught the contrary, and have nourished men in ignorance, as all the world can witness: and can that religion then please God?  
Augustine also of the merits of all Christians, whereunto they ought to trust, 
Aug. manu. cap. 22.  writes thus: In all mine adversities I find no remedy so forcible, as the wounds of Christ: in them I sleep sound, and rest without fear: Christ died for us. There is nothing so deadly and bitter, which Christ's death cannot heal. All my hope is in the death of my Lord; his death is my merit, and my refuge, and my salvation, my life, and my resurrection. My merit is the pity and tender mercy of the Lord: I am not void of merits, as long as that Lord of mercies remains. And if so be, the mercies of the Lord be many; then are my merits many. And how far mightier he is to save; so less fearful and more secure am I. Thus far Augustine. The merits of Christ were the merits, that Austen trusted in: and in these only also must every true Christian and Catholic trust.  

Lib. 1. de devot. cap. 28.  Granatensis of man's duty writes thus: If men would diligently mark how much that is that is due to God, and how small it is that man's heart can afford; he shall manifestly perceive, that no division there is to be made, where so much is due, and so little can be requited. The bed is narrow (saith Esay) so that one must needs fall out, 
Esay, 28.20. Verse, 37.  and the covering be short, it cannot cover both. This thing may be plainly seen in the heart of man, being so narrow, that it cannot both contain God and the world. And after; Again, if thou shalt consider the object which thou makest so great haste unto, to be infinite, thou shalt hereby always judge thyself to be beggarly, though thou be adorned with many graces bestowed upon thee. And if thou shalt think, that thou hast gone as far as a man can go; yet think it is but a sip that thy mind hath tasted. There are no works of supererogation then.  
Of the great mercy of God also, he writes thus: Besides all these things, the great mercy of God in this place offers itself to our consideration, 
Vit. Christ● Med. 9  which most clearly shines in the glory of these Infants. What greater goodness or liberality can be, then that God should accept that death, not only for a sacrifice, but for a martyrdom, which will did not undertake, but necessity forced, where there was no vow, but violence; where there was no merit, but misfortune; where there was not the heart, although the body of a martyr; where there was not the desire of him that died, but the cruelty of him that murdered: to conclude, where there was the tyrants sword, and not so much as the martyrs word. But Gods grace supplied all that wanted, which changed this extreme misery, into a crown; and this chance into a merit. For the wickedness of the tyrant is not of more force, than the goodness of God. And if Herod's cruelty could punish where there was no fault, it is no great matter if God could give a crown where there was no merit.  
Mark this all ye that despair, cast your minds hither, which are faint hearted, and scrupulous in conscience, which ever think that you shall be condemned: how much more have you God merciful to you, think you, than they which believed not? How greatly doth he love men? how desirous is he of your salvation? how ready to give his glory? For that he may give you it, he seeks all means possible, neither desireth he any thing else. A certain Philosopher said once: He that is liberal, seeks all occasions of doing good to others, that he may practise his liberality: The which if it be true, what will he do, which beyond all his other virtues, is commended of his liberality & mercy? He is not such a one, who delights in the works of the body only; but also of the spirit or mind, by whose power they are done: for it is the will which works them: Therefore this our God, who so greatly longs for our profit & salvation, was content with that he found in these Infants, and he came to supply with his grace, that which they wanted in their merits; adding, according to his exceeding great goodness, to that ignorant and tender age, that which it had not. This mercy of God must all Christians most assuredly believe, and look for at God's hands.  
Saint Ambrose also writes thus very excellently of Abraham, the father of all the faithful: 
De Abrah. patriar. lib. 2. ca 8  How little he respected the reward in doing of his most excellent works, to teach all his children to follow his steps; when as he had ventured his life for the recovery of his brother Lot, and would not receive so much as a shoe latchet of the king of Sodom for his labour. Ambrose saith, that Moses added after this victory, this speech of God unto him: Fear not Abraham; I will protect thee: and thou shalt have a great reward. I demand (sayeth Ambrose) why after the hazard of the war, now is mention made of promising the wages? No (saith Ambrose) he had done a less wonderful thing, a matter of less importance, if being moved by the promise of God he had set upon the enemy. For than he had gone (as we say) dead sure to the victory, rather drawn, then willing, to such a great glory, or ready to have revenged the grief of his brotherly pity.  
The purpose of a godly mind looks for no reward; but so her reward hath the conscience of a good work, and the effecting and bringing to pass of a good deed. Base minds are pricked forward with promises, and are encouraged with the hope of wages: but the good soul which takes upon her the battle without the obligation of God's answer, reaps to herself double fruit of praise, that she may lay up in treasure both the grace of most valiant courage, and also of most perfect devotion.  
Thus must all Abraham's Children do all their works, even venture their lives; not respecting wages, but of a free heart, with their father Abraham.  
And of God, Ambrose after writes thus: And also the justice of God is herein commended, who rewards godly minds not by the necessity of his promise, but through the consideration of his equity, thinking it worthy that they which war without any reward of man, should have a reward laid up in store in his goodness, for whose sake they have ventured their souls, etc. God's mercy is above his promises: nay his mercy is above all his works. He will most assuredly reward all his.  
Again, Ambrose speaking of the use of the law, writes thus: But also the law yields me this commodity, that we are not justified of the works of the law: 
Amb. de jacob & beat. vit. ca 6  therefore I have no cause why I should glory in my works: I have no cause why I should boast of myself: and therefore I will glory in Christ. I will not rejoice in that I am just, but I will rejoice in that I am redeemed: I will not rejoice that I am void of sin, but because that my sins are forgiven me: I will not rejoice, because I have done God any service, or that any other hath done any thing for me, but because Christ is become my Advocate with the Father, because Christ's blood is shed for me. My fault is now become to me the wages of my redemption, by the means thereof I obtain Christ. For my sake, Christ tasted death; my fault profited me more, than my innocency: my innocency made me arrogant, my fault made me humble. Here thou mayst see wherein the law profited thee, etc.  
Granatensis of works and merits writes thus: The second step to humility is, if a man know that that which he hath from God (if so be that he have any thing) he hath not obtained it by his own strength, but by the mere grace and mercy of God, 
Gran. de perfect. amor. dei cap. 16.  that he hath received it. There are found some, that being well grounded on the first step, confess, that all which they have, comes from God; yet notwithstanding they nourish in their breasts a secret persuasion, that they have gotten all that they have to themselves, by their own labour and merits or deserts, when as it is most certain, that the merits themselves, as well as that which is obtained by the merits, to be the graces of God: when as we cannot have a thought or one good desire, that is not of God.  
Furthermore also, our works have not the value and merit they have, of themselves, but of the grace of God; by which they are done: For even as the value of any coin, is not of the substance of the coin, but especially of the Image and inscription that it hath; so the merit of our works doth not so much proceed of the substance of the work, as of the grace of God, which gives value to them. And therefore as often as by them any grace is given unto us, even one grace is given for another: even as if a friend should give thee a hundredth pieces of gold, and for them afterwards should give thee a horse: Here were both a selling and a giving; gain and grace: Grace, because thy friend gave thee; gain, because with the money that he gave thee, thou boughtest the horse of him.  
The Prophet doth covertly teach us both these, when he saith: Come and buy without money, and without any exchange, Wine and Milk. That is, meat and drink, both for the beginners, and for those that are perfect. In which words, when as he bids us buy, he declares our industry: but when as he excludes Silver and all exchange, he shows grace. All this therefore declares, that man hath nothing in himself, whereof he may glory, thinking that which he hath, comes of himself; yea rather he ought to think that he hath of himself infinite sins, for which he deserves so many hells: And that all things else whatsoever they are, come from above, from the Father of light, and are bestowed on us of grace, when as merit itself is grace. Thus far Granatensis: who plainly affirms, that all our merits are grace. And surely our wages, that the best of us is to look for (if we be worthy of any) is like the wages they received, that came into the Vineyard at the eleventh hour of the day: a wages also of grace, and not of desert or merit. But Granatensis goeth forward.  
To this, the fourth step is to be added: for it is not sufficient that a man acknowledge himself poor and destitute of all good things; but also it is necessary, that he acknowledge how truly he abounds with many evils: that is, how greatly he loves himself, and his own will, and stands in his own conceit, how lively are all his evil affections, and how perfect are all his wicked motions, how inconstant he is in good purposes, how lavish in his tongue, how careless in keeping of his heart, what a lover he is of his own profit, and of the desires of his own pleasures. To know these things is the best knowledge in the world, and also most profitable: For other knowledges (as the Apostle sayeth) puff us up, but this only makes us humble. And it is also true, that to the obtaining of this knowledge, our own exercise only sufficeth not; but we stand need also of the light of heaven, that the mist of our own self-love do not blindfold us, which is a very blind judge. And for this cause every Christian ought to ask of God this light, and that as earnestly as Saint Frances did, who very often in his prayers repeated these words: O my God, that I may know thee, and that I may know me. Neither is it sufficient for him, that he account himself such a poor and grievous sinner, but let him imagine that he is the greatest sinner in the world, and the most vile of all sinners. And this is a degree higher than the former: for as a certain doctor saith: It shall hurt thee nothing, to cast down thyself at the feet of all men, but it may hurt thee if thou prefer thyself before any one, etc. Thus Granatensis would have every Christian humble himself. And is not this the very doctrine our Church teacheth?  
Granatensis also of our sins, and the satisfaction of them, writes thus: 
Granat. Med. in orat. dom.  Who can ever cast the account of my vain thoughts? who can number my evil works and idle words? For the just men scant know how to bridle their tongue. And the number is infinite also of the sins of my transgression, and commission, in doing that which I should not have done, and in omitting of that which I ought to have done.  
And after; But dost thou so forgive us our sins freely, O Father, and without any recompense? Truly thou forgivest them freely, and not freely: not freely, for although mercy be ready to forgive, yet justice will be satisfied: and yet freely, because thou offerest us that freely, wherewith justice is satisfied; that is, that huge & incomparable treasure, which thine only begotten son laid up for us, the space of three and thirty years; to the which he made a way to us by his blood. This treasure we offer unto thee (O Father) take thereof as much as thou wilt; it may be drawn, but it cannot be drawn dry; it may be spent, but it cannot be diminished. His merits are ours, his satisfaction is ours, his blood is our ransom. Therefore we beseech thee (O Lord) that being pacified with the blood and merits of thy Son, that thou wouldst wink at our faults, the which if thou wilt call to a strict account, no man is able to abide the favour of thy justice, much less the severity of it. Therefore let thy mercy help us, who acknowledge ourselves be damned of thy justice of many heinous offences.  
And again in another place he writes of the sins of all men thus: That thou mayest better mark what things we have said, thou must diligently consider the multitude of the sins of thy life past, especially of those which thou committedst when as thou hadst less knowledge of God: for if so be that thou shalt come to the perfect knowledge of them all, thou shalt understand, that they are more in number, than the hairs of thy head, and that thou hast lived like a Pagan or Ethnic, which knew not what God was. After that, run over both the Tables of the ten Commandments, and those seven deadly sins, and thou shalt learn that there is no Commandment of God, which thou hast not often broken; and no deadly sin, into the which thou hast not often fallen, by work, word, and thought. Remember the first man Adam, that because he did eat the forbidden meat, he did commit the most grievous sin in the world: and there is no kind of sin wherein thou hast not divers ways and oftentimes offended. Call to thy remembrance all the benefits of God, which thou hast received all thy ages, and the whole course of thy life; and see how thou hast behaved thyself in all these. For a most strict account of all these one day will be demanded of thee. Therefore if thou wilt be ruled by me, thou shalt do most wisely if thou shalt now presently judge thyself, lest hereafter thou be more severely judged of God. Go to therefore, tell me how thou hast passed over thy childhood, how thy youth, how thy man's estate; and that I may say all in a word, how thou hast lived from thy mother's womb till this day? To what things hast thou employed thy appetite, and other powers of thy mind, which thou hast received of God, that thou shouldest know him and serve him withal? How hast thou used thine eyes? no other wise, then that thou mightest delight them in vain things, and fond shows. What hast thou delighted in to hear with thine ears? surely vain fables, filthy talk, and lies. What hast thou broached with thy tongue, but perjuries, murmurings, and such things as are not seemly? Thy taste, touching, and smelling, in what other things have they delighted; then in those which were pleasant to the appetite, delightful to flesh & blood, and which might satisfy their pleasures? Tell me how thou hast used the divine Sacraments given thee of God, as medicines to cure thy wounds, what thanks hast thou given God, for his infinite benefits bestowed upon thee? How hast thou kept his divine commandments, how hast thou employed thy health, thy strength, thy courage, thy riches, the prosperity of this world, and other commodities given thee of God, that thou shouldest with them lead a godly life? What care hast thou had of thy neighbour, as concerning whom the Lord hath given thee a special charge? what and how many works of mercy hast thou done, which God hath so highly commended unto us? Of all these will God call thee to account, in that terrible day of judgement, when as he shall say unto thee: Give an account of thy stewardship: Give account of those riches, which thou hast received of me: For thou mayest be no longer a Steward. O withered tree, fit for hell fire! What answer wilt thou make, when account shall be demanded of thee of all thy life, and of every point and minute thereof? Thus far Granatensis.  
Every one, by his judgement, must pronounce himself guilty at that great day of assizes of the immortal GOD, and must fly to the wings of his mercy, and must crave pardon.  
And a little after, speaking of man's vileness, he writes thus: After thou hast weighed all these things with thyself in a just balance, go forward to examine thine own self, and be not ashamed to think of thyself most vilely and most basely. Think thy self to be no better than a reed, which is shaken with every wind, which hath nothing in it, without any virtue, without any strength, without any constancy, without any stableness or firmness of mind. Remember that thou art Lazarus, now four days laid in his grave, a stinking Carrion full of worms, at the savour whereof, all they which pass by stop their noses, and turn away their eyes: Think thyself thus to stink before God, and his Angels: account thyself unworthy, who should lift up his eyes to heaven, an unprofitable clod of clay, and unworthy whom the earth should bear, or whom the creatures of God should serve: unworthy of the bread thou eatest, the Air thou breathest, the light by the means whereof thou seest; but far more unworthy of the comfort of the Holy ghost; I will not say the adoption of a Son, and that heavenly providence, and care of thy heavenly Father, which so dearly and tenderly cares for thee. Be in thine own eyes the vilest of all other creatures, and who hath abused all God's benefits most abominably. Think with thyself, that if God had done in tire and Sydone, that is, in other most notable sinners, the works which he hath done in thee; they would even now have repent in sackcloth and ashes. Confess thyself to be the grievousest sinner of all other sinners, that thou knowest. And the more that thou shalt be displeased with thyself, when as now thou shalt think, that thou hast comen to the uttermost, thou shalt find more things, which will give thee occasion yet more to humble thyself. Cry unto God without ceasing, and say: O Lord, I have nothing, I can do nothing, without thy help, I can do nothing else but sin. Cast down thyself prostrate, with that notorious sinner, and be so greatly ashamed, even as a woman is wont to be that hath defiled her husband's bed, and comes to ask pardon of her husband: With such like shame (O soul) stand thou before thy heavenly spouse, in despite of whom thou hast committed fornication, so often with many lovers: beseech him bedewed with many tears, & touched with great sorrow, that he will pardon and forgive thee whatsoever thou hast sinned against him, and that he will receive thee again into his family, for his great mercy, being indeed that riotous and prodigal Son. Thus far Granatensis. I would all Papists would teach this doctrine. It would make men humble; it would make them not trust in their works; it would make them fly truly to the mercy of God, which is the only and true Sanctuary for all Christians to fly unto.  
Again, of the imperfections of our good works, he writes thus: It is most certain that thou fellst into the foresaid sins (speaking of the breaking of all God's commandments) before thou hadst received the true knowledge of God: but after thou hast known him (if thou have known him yet) desire of him, that he will open the eyes of thy mind, and thou shalt find many relics of the old Adam, & many of the jebusites yet to remain in the land of promise, only alured by thy courtesy.  
And again a little after: When as God doth not so much respect the work itself, as the meaning and purpose of the work, how many good works dost thou think that thou hast done, which are pure from the dregs of vain glory, and free from gaping after worldly praises? How many are there, which thou wouldst never have given thy mind to, but being drawn and moved with outward ceremonies? How many are there, in which thou hast sought thine own estimation? And how few are there, which are done from a sincere heart, and for the pure love of GOD, and for which thou hast not paid the world her toll? And all such works, what are they else, than a smoke, shadow, and as it were a vizard of virtue?  
And again: If thou shalt diligently search all the corners of thy soul, if thou shalt put thy hand into thy bosom, thou shalt pull it out again full of leprosy, as white as Snow, and thou shalt find therein many deadly wounds. Oh what deep root hath swelling pride taken in thee! How doth ambition reign in thee? How many ways doth hypocrisy and the counterfeit show of virtue trouble thee, by which thou wouldst feign cloak thy faults and imperfections, and desire to seem another than thou art indeed? Ah how carefully dost thou pursue after those things, which are thine own, & which are acceptable to the flesh, & pleasant to the body? how often under pretence of necessity, thou makest much of thyself and pamperest thy body most daintily, so that hereby thou seems not to nourish nor feed it so much, as longing after pleasures and delights to put a spur unto it. And hereof this is a most evident argument, that if any man (who before was most grateful and acceptable unto thee) shall a little reprove thee, and find fault with thee and thine inordinate desires, thou shalt feel buy and buy the root of envy to sprout in thee, and thyself to be wonderfully moved against him: or if any one shall a little impair thy honour, how greatly wilt thou be displeased with him? Thus far Granatensis. In which words, he doth very truly describe the corruption of man's nature, that no pure work proceeds thereof. But as long as we live in this flesh, we cannot so mortify old Adam, but he will be mingling his Chaff amongst the Lord's Wheat, and his dregs amongst his most clear water streams of the holy spirit.  
And as he hath in this place most excellently showed the grievousness of the wound, so in another place he shows the salve and remedy: The Soldier (sayeth he) comes with his Spear, and shaking it, he thrusts it with all his force into the lords heart, the cross being moved with the force of the stroke shakes, and by and by out of the fresh wound comes water and blood, to wash away the sins of the whole world. O flood, issuing out of Paradise, and with thy streams watering the whole world! Oh precious wound of that side, not so much wounded with the fierceness of the Iron, as with the force of love! O gate of heaven! Window of Paradise! place of refuge! Tower of fortitude! Sanctuary of the just! the grave of strangers! the nest of chaste Doves! the fragrant bed of salomon's spouse! Blessed be the wound of that precious side, wounding the souls of the godly: blessed be that pricking, which pricks the souls of the just: blessed be that beautiful and red Rose, that inestimable Carbuncle, the way to Christ's heart, the testimony of God's love, the free pledge of everlasting life. Through thee all beasts, clean and unclean, do enter in; which desire to be saved from the waters of the flood, by the means of the Ark of the true Noah. All they which are tempted fly unto thee; all those which are afflicted find comfort in thee; with thy liquor, all those which are sick are healed; through thee sinners do enter into the Palace of heaven; in thee all pilgrims and banished persons do take their ease most pleasantly. O fiery Oven of love, house of peace, treasure of the Church, vein of the water of life, springing into life eternal! O Lord, open unto me this gate, take me home with thee, and make me dwell in this most pleasant house! Give me grace by this to enter into the secret places of thy love. Give me leave to drink of this most sweet Fountain; and make me drunken with this most precious liquor.  
Sleep (O my soul) in this Cave most sound, forget here all the cares and businesses of this world, here take thy ease, here eat and drink: here sing most joyfully with the Prophet: This is my rest for ever and ever, here will I dwell, I have chosen this. Thus far Granatensis. Wherein he affirms, that Christ's merits, and not the merits of Saints, or of Monks and Friars, are the treasure of the Church: and that the water and blood of his wounds heals all sick sinners.  
And in another place, writing of the end of our works, he sayeth thus: The benefits (sayeth he) whereby we do receive any good, 
De orat & Med tract. 7. cap. 8  are oftentimes perceived of men: but these secret benefits, which do not consist in bestowing any good upon us, but in turning away and repelling evil, who can understand? Therefore it is necessary that we give God thanks no less for these, then for those other. Let us remember also, how many things we do owe unto God, and how these our debts and duties are far greater than our power and ability: nay when as we cannot understand how much we are indebted unto him. Thus far Granatensis. Where he plainly teacheth, that all our works are not merits, but duties: nay that no man knows how much he owes to GOD: and therefore can never challenge any merit.  
And again in another place he writes thus: These (sayeth he) four other excellent and notable virtues do follow. Inward and outward humility, poverty of body and soul, patience in adversity and tribulations, and a pure intent in good works, that they all be done only for the love of God, without mingling of any profit, or respect either temporal or spiritual. Thus far Granatensis. If we must respect no profit, neither temporal nor spiritual, in doing of our good works; than not the salvation of our souls, which mark in Popery their blind guides taught all men to aim at.  
And in another place against merits, he writes thus most plainly: Again (sayeth he) he that is about to pray, on the one side must know, that he deserves no good thing; and on the other, he must believe, that although he have no merits; yet God of his infinite mercy and goodness, will give him that that shall be most profitable to his salvation. Therefore man must be content, whether he receive at God's hands much or little, and receive all things thankfully whatsoever God doth, accounting himself unworthy of all things God gives him, and to be ready to do all things, that God commands him: And to give God his due thanks, not so much for those things, which he hopes to receive, as for these which he hath received already. Thus far Granatensis: where he plainly confesseth, that there is no merits in man, for which he can challenge to receive any thing at God's hands.  
Lodovicus vives of good works, writes thus: 
Praepar. anim. ad r and. 35.  Take heed again and again, lest that it ever come into thy mind, that thou canst profit or do any good to God; neither flatter thyself of thy good work, as though by it thou hadst bound or demerited God unto thee; which thought is most hurtful, and oftentimes the marrer of all good works. To take which from our minds our Lord said: After that ye have done all these things, say that ye are unprofitable servants.  
Ferus also of the trust in our works, writes thus: 
Fer. in 2. Act.  Again by this sound it is foreshowed, that the holy spirit cannot be received, unless the heart be first shaken. So when the Lord was about to come to Elias, there went before him a wind, that overthrew the mountains; then after a fire and an Earthquake. The same thing God doth in us before he come to our heart: first, he sends a mighty wind, overthrowing the mountains; that is, he overthrows all things which seem great, and takes away all trust; but yet the Lord is not present: for there are many which have nothing wherein they may trust; and yet they have not God. But this is the first step of his coming. Then follows the earthquake, when man understands what he is, and when he considers the misery of the world; then the holy Spirit is nearer, but yet he is not present. Thirdly the fire of the conscience follows; and then the Lord is not far off. For it is a great matter, to feel sin. After the fire, follows the noise of a soft air, that is, the grace of God, making joyful a terrified conscience. Thus far Ferus. Where he plainly teacheth, that all mountains, what great good works we have done soever, must first be overthrown in us: we must have no trust in ourselves, before God come to us: and that this is the first step of his grace. Let them that trust in their works, here take heed to themselves, and see by Ferus his judgement how far they are from the grace of God. God hath not so much as made one step to come unto them: Oh what a miserable case are all such in then?  
And again upon that place: (Whosoever shall call on the Name of the Lord, shall be saved:) Our name (sayeth he) is sin, unrighteousness, lying, vanity, etc. The name of God is, that he is only good, true, mighty, just, merciful, and wise, etc. Of this Name Christ saith; Father I have declared thy name unto men. He therefore that accuseth his own name, and calls upon the name of God, that is, desires help by the goodness, truth, mercy, and power of God, he shall be saved, whether he be jew or Gentile. So David called upon the name of the Lord: O Lord in thy name save me, and in thy power judge my cause: and in thy righteousness deliver me. And again: in thee, O Lord, have I put my trust; I shall never be put to confusion: deliver me in thy righteousness. Here thou hast the peril and the remedy; death and life are set before thee: take heed lest thou forget thyself, Call upon the Lord while he is near. Hitherto he hath terrified them, threatening like a people, and he hath foreshowed them generally, the medicines whereby evils may be driven away: Nay after, lest any should be afraid to come unto God; he plays the Preacher of the Gospel, and sets the mediator before their eyes: who alone hath manifested to the world the name of his father, unto whose power also the Father hath committed all things. By whom only and alone we also have access unto the Father. Thus far Ferus. All men that will be saved, must accuse their own name, that is, their own righteousness, before the Majesty of God: and they must call upon the mercy of God, and his truth and goodness, by the mediation only of jesus Christ. Here is death and life set before every man, by Ferus his judgement.  

Cap. 3.  Again of the jews he writes thus: The people also did lie lame before the Temple. They had the Priesthood, the Temple, the sacrifices, examples of things to come: but they only trusted in the external things; they never entered into the Temple, to consider what those external things meant. Some went in, as the Prophets, by the shadows gathering the things signified: but the lame people followed them not. Thus far Ferus. Such like were our forefathers, who put much trust in external things, and they devised of man, never knew what they meant. And how could that profit them, seeing the trust in external things, and which God commanded, could not profit the jews?  
And again, he writes thus: Neither can any external thing sanctify us, or cleanse us, but only that he with his Spirit and his blood cleanseth us. Thirdly, he is just and justifieth us, when he communicates unto us his merits and righteousness, with the which being clothed, we dare appear before God. So the Psalmist testifieth: I will make mention of thy righteousness only. And again: In thee, O Lord have I put my trust; I shall never be confounded: deliver me in thy righteousness. Thu● far Ferus. Here is the true Catholics righteousness, by Ferus his judgement, that is, Christ's merits and righteousness communicated and imputed to him.  
And after, he writes thus: Fiftly, he enjoyeth heaven by inheritance. No man ascended into heaven, but he that came down from heaven: For by good right heaven is due to him: for he is the natural Son of God. And therefore he saith: All thine (O Father) are mine. And Dau●d saith: The heaven of heavens are the Lords: and the earth hath he given to the children of men: Whom therefore he shall take into part of this inheritance with him, he shall enter into heaven. We obtain this by no right, but only of grace, and because he hath mercifully promised it unto us. For our works, what kind soever they are, do not deserve such a reward of equality or worthiness, but in as much as God mercifully accepts them. And therefore Paul saith: The sufferings of this life are not worthy the glory to come. And the same saith again; That the weight of that glory to come, above all measure exceeds all that we suffer in this life. And of them he concludes and saith; By grace ye are saved, not of works, lest any one should brag.  
Again, of faith and good works he writes thus: 
Fer. in cap. 4. Act.  They are builders, which with wholesome doctrine do erect and maintain the house of God. But as all men cannot tell how to build, so nor how to preach. He that will be a builder, must know what is to be placed beneath, and what above also; he must take care, that his building be not only beautiful, but also firm and strong. They which teach faith without works, build their wall with untempered mortar; for the righteousness of the law cannot stand against the judgement of God, and therefore it must needs fall. They which teach faith without works, they lay truly a foundation but they build nothing on it: therefore they refuse this stone, which teach to trust in work●; which teach righteousness to come by works, as the pharisees ●d. Thus far Ferus. And do not the papists so now?  
And a little after, upon these words: (There is no other ne'er:) God hath appointed no other means to the world, by which men must be saved, than the name, power, and merit of Christ. Our name is sin, lying, vanity, curse, death; but the name of Christ is that he is the Son of God, holy, just, the Author of life. Also his name is righteousness, wisdom, sanctification, and redemption, etc. He that calls upon this name, that is, he which trusts by Christ and his only righteousness and merits to be saved; he truly obtains salvation: he that goes about to be saved by any other thing, beguiles himself. No man comes to the father, but by me, saith Christ: And S. Paul saith: By him we have access to the Father. Therefore he, which by his own righteousness only strives to go to God and to his goods, shall never come to them: So Israel following the law of righteousness, attained not to the law of righteousness, because he sought it of works only, and not of faith. We must do good works, but we must not trust in that righteousness: Good men may pray for us, but they cannot save us. Therefore when all is done, we must put all our trust in Christ, and we must cleave to him, with hearty love.  
And after; In this name the fathers of the old Testament were saved. For although the Sacraments (by reason of the time) do differ, yet one, and the self same faith agreeth. Also Austen saith: To the old just men something was hidden, when as notwithstanding, they should be saved by the same faith, which at their times should be revealed, whereof the Apostle saith: Having the same Spirit of faith: and therefore it is written: I believed, and therefore I spoke. And we believe, and therefore we also speak. He would not have said the same, unless they had had the same Spirit of faith. But as they when as that Sacrament was hidden, believed that Christ should be incarnate, and we believe that he is incarnate: his coming to judgement is looked for both of them and of us. Thus far Ferus. Where he teacheth plainly, that all true Catholics must trust in Christ, and in his merits; they must do good works, but they must not trust in them; they may one pray for another, but one cannot save another: they must let that alone for ever, as David teacheth in the Psalms. And that the old fathers and we were saved by the same faith. 
Psal. 49.7.   
And after, that no man can fulfil the law, he writes thus, vp●n these words: There was a murmur of the Grecians. Mark here hat the saints want not their imperfections: they are Christians and Saints by faith, but sinners in themselves. 
Fer. in cap. 5. Act.  Although GOD hath given them grace; yet he hath left in them their nature still, both that we should know ourselves; then also that we should have an occasion of practising charity. Every Christian hath in himself that he would should be borne withal of others: and he sees in others, which he himself must bear withal. And hereof Saint Paul saith: Bear ye one another's burden, etc.  
Again, of vain confidence he writes thus: Hypocrisy neglecting the righteousness of faith, 
Fer. in cap. 6. Act.  and (as Christ saith) the greater things of the law, trusts in the outward works of the law. They account righteousness to be placed in the external observation of ceremonies, places and times: none therefore more brag of Temples and Sacrifices, than that kind of men: So Christ, 16. of Luke, inueies against them, saying: Woe be to you which justify yourselves.  
And of the manner of our salvation, he writes thus, 
In cap. 7. Act.  upon these words: The glory of God appeared to our Fat●er Abraham. Behold the beginning of our salvation (sayeth he) is of God, and not of ourselves: No man comes to me unless my F●●her draw him, (saith Christ.) Our salvation begins from heaven; for unless God first do begin, we do ever remain in our sins. And that he begins with his word, it is a sign tha● our salvation is begun of faith. For the word of God cannot otherwise be received then by faith: faith especially is necessary He that comes to God must believe: For to be able to please God w●●hout faith, it is impossible. Also that besides this voice of God, ●o merits of his are written: therefore it is done, that we may know, that our salvation is of God's grace and mercy. For our salvation comes not to us of works or merits; but of the mercy of God according to that, You are called of grace, and not of works. T●us far Ferus. Where he plainly attributes, not only th● beginning of our salvation to the free mercy and grace of Go●, but also the end thereof; which other Papists do not with th●r justificatione prima and secunda, their first and last iustificatio●, whereof they say, the first is freely of grace, without works or merits, but not the second.  
And after upon these words: By his name, all that believe in him shall receive remission of sins. 
Super. Act. 10.  By his name (sayeth he) not by our works and merits: (All which believe) therefore faith justifieth. And a little af●er: They began to speak with divers tongues, no otherwise then the jews did in the 2: Acts. So in the first and great calling of the Gentiles, it behoved them, without a●l help of the law, to be made equal to the jews, that it might now be most certain, that righteousness is now only of the grace and election of God, and of no works.  
And in another place of merits, he writes thus: But what are those so great merits of a sinner, 
Fer. Ser. 7. de prodigo filio.  that God should entertain him so honourably? The answer is, there is no mention made here of any merit, but the mercy of God is commended unto us. It was in the prodigal sons mind to do many things; to submit himself, and to leave nothing unattempted, that he might win his father's favour again: but before he ever spoke a word, yea before he came at his father, before he saw his father, when as now he was a great way from his father's house; his father had now set all his anger aside, and could no longer refrain himself, but that he must needs go and meet him: He tarried not till he came into the ●ouse; he demanded not of him what his request was; he might easily conjecture what moved him, and what was the cause of his return: neither ●aried he till he had asked pardon of his offence; but by and by he fe● upon his neck. By which what other thing is declared unto us, t●n that it is of mere grace and mercy, that we are restored of God i●o the place of sons, from which we were fallen. For which ca● Christ hath used very stately, and those not a few words, by which his may very forcibly be convinced. For we must needs ascribe or justification, and the forgiveness of our sins, to the grace of God: By grace ye are saved (sayeth Saint Paul) and that not of yo●● selves: it is the gift of GOD: not of works, lest any man should rag. And such like doctrine did jeremy the Prophet sing: A●●o it is the Lords mercy, that we are not consumed.  
And although also our work● must concur, both sorrow proceeding from the bottom of our he●●t, and also a pure and perfect will, and an earnest desire of rising aga●ne; a plain and not counterfeit confession of the mouth; and to conclude, the zealousness of our prayers: notwithstanding neither ou● sorrow, nor confession, nor prayers, nor all the external rites of repentance, can take us out of our sins, no not if so be that we should even consume ourselves with the sorrows of repentance, and employ our labour in confessing our sins, even till we waxed mad●e thereby, we should (as the common proverb is,) lose both all our ●●bour and cost, to the obtaining of the remission of our sins, unless God had promised us that he would freely forgive us, unless by Christ's benefit and merit our salvation had been procured, unless he had bestowed on us his repentance and merits, etc.  
Our sins are freely pardoned by jesus Christ (sayeth Ferus) and all our sorrows and repentance are not satisfactions, but signs and fruits of our repentance. They are duties to our saviour, not prices or ransoms for our sins.  
Philippus de Die of the imperfection of all Christians works, 
Phi. Dies conc. 1. de Phil. jac.  writes thus: No man cometh to the Father, but by me, that is, by following me; or else by me, that is, by my works. The most ancient carvers of Images were wont, before they showed their Images openly, to behold them very diligently, and to examine very attentively, if there were any faults in them; and if they found no faults in them, then to place them in some low place, that all men might behold the excellency of them. But if there were some imperfections in them, which they, who nearly and narrowly beheld them, might easily espy, than they were wont to place them aloft, on some high pillar, that being beholden a far off, their faults and imperfections might not be discerned. Of all our works, yea even of our just works, saith Esay: As a defiled cloth of a woman is all our righteousness. For they are unworthy that they may be grateful or accepted of the majesty of God: Wherefore it is necessary, that we follow the policy of these artificers, and that we place them on the high Pillar jesus Christ our Saviour, that through his merits they may be of some value and merit with God the father.  
And again, speaking of the place of Esay: 
Idem Conc. 3. in fest. Micha.  To whom shall I have regard, but to the poor and contrite in Spirit? etc. He writes thus: He calleth here the poor, the humble man. For he is indeed an humble man, who acknowledgeth his poverty and nakedness, who knoweth that he hath nothing of himself but sin, who what good thing soever he hath, what benefit either of nature or fortune, he doubteth not, but that he receiveth it from God, who trusts not in his own judgement, wisdom, counsel, nor in his own strength: but puts all his trust and confidence in God, and as a most poor beggar, ever craves the crumbs that falleth from his most bountiful table.  
Ferus also of good works, writes thus: Therefore, 
In cap. 3. Mat.  john preached in the Wilderness, as though he should say, neither your riches nor your sacrifices can get you true righteousness, but only the grace of Christ: For if righteousness had comen by the law; then had Christ died in vain. The same must we do, we must forsake all things, and make haste into the Wilderness: that is, to acknowledge that all, 
These words take away all trust, who will trust in a thing that is uncertain.  that the world makes account of, is temporal; nor can deliver thee from the wrath of God: therefore trust in no such thing, no nor in thy only good works. For thou canst not tell, whether they be such before the eyes of God: yea, how good soever they seem, yet they are imperfect; neither do they proceed from such fervency, as they ought. Therefore thou mayest not trust in them: the which thing also Christ himself doth teach; When we have done all things we are unprofitable servants. Therefore when as thou hast nothing, neither within thee, nor without thee, that may assure thy conscience; fly unto the grace of God, and say, I have lift up my soul unto thee: In thee have I put my trust, etc. We may note here, he will not have us put our trust in any works, neither ceremonial nor moral; neither in those that go afore justification, neither in those that follow: but only in the grace of Christ. And this is one of the chiefest points of Christian religion, to know whereunto one may trust in his salvation: and in this he plainly agrees with our doctrine.  
And again, in another place he sayeth expressly, That the woman coming for another thing, 
In cap. 2. joh.  that is, for water, found Christ: so God deals with us. Our salvation chanceth to us without desert; and commonly, neither desiring it, nor seeking it: yea being busied about other matters, and seeking other things. So the Kingdom fell to Saul, seeking his father's Asses: So Christ was preached unto the Shepherds, keeping their flocks: So Andrew and Peter casting their nets into the Sea, were called of Christ: So Matthew and Paul and others, going about other matters, received salvation of Christ: To conclude, so long we are careful for our own affairs, that is, for carnal things, till Christ of his own free-will offer himself unto us, beyond all our expectation. And hence it is, that the Bride crieth: Draw me after thee: and the prophet, Turn us, O God of our salvation. For if Christ should not prevent us with his grace, we do still remain in our sins: even as that woman had returned even as she came, if Christ had not prevented her.  

In cap. 3. joh.  And in another place he writes thus: Unless a man be borne again: Nicodemus asked Christ nothing expressly, and yet Christ first of all answers him of regeneration. By this he hath taught all Preachers, that first they make the tree good, and then that they require good fruits, that is to say, that first they teach faith, whereby a man may be justified; and afterward good works: and in this one short word, he comprehendeth the whole sum of Christian religion. Man truly was created to everlasting felicity, but because through his sin, he became accursed, it came to pass, that not only himself, and all things that he had, but that also all his posterity became accursed: therefore because we are borne of Adam, we are all become unprofitable and abominable both in body and soul, in all our power and ability. Unless therefore, by the grace of God we be borne again, and of Adam's Sons, be made the Sons of God, all things are in vain that we do, or endeavour, or think, or speak; yea ourselves are vain, and all our reason, will, strength, and works. Therefore he that desires to enter into the kingdom of God, must become a new man: so also he that desires to see the kingdom of God, that is, to understand the mysteries of the kingdom of God, and his heavenly doctrine; as God showed to jacob the kingdom of God, in that ladder lift up, which reached to heaven: he must lay aside all fleshly wisdom, he must deny his own reason, he must despise his own strength, and must yield himself wholly as it were a bondslave to the word of God. By this word therefore Christ condemns us, and all things that we have, that he might provoke us more forcibly to seek help of him. Again, by this word, he wrists from us all confidence in ourselves, or in our own works, and takes from us that staff of a reed; that we may learn to trust in the only mercy of God. For faith is the sure staff of our old age, by which alone we may pass over this jordan of temptation: the figure whereof was showed before in jacob. Here therefore learn, why God in the Scriptures, oftentimes condemns our works and our endeavours: for he doth not this, to bring us into despair, or because good works do not please him; but that he may teach us, to trust only in the mercy of God.  
And a little after he writes thus: Although one man being compared to another, one may seem more nobler or wiser, or more just than another: yet if we respect the power, wisdom, and justice of God, we are all alike weak, ignorant, and sinners; neither one, not so much as an hair, excels another: For we all stand need of the grace of God. And after, It is no marvel if Nicodemus understood not the words of jesus: For the fleshly man understands not those things which are of God. For they are foolishness unto him.  
Ferus here plainly teacheth, that a right faith must be the root of all good works, and that is such a faith as the Gospel teacheth: that is, that jesus Christ is both able and willing to cure all diseases, both of body and soul: and with such a faith all sinners should come to him alone: and that this faith should be planted in every Christians heart, which the Papists have not done heretofore in their Church. And after this faith, then good works should be taught and required. secondly he teacheth, that we have no power to do good left in us: we are not like Birds in a Cage, which if the stop of sin were taken away, would voluntarily fly out, as other Papists teach: but even dead Birds and Carrions, having no strength or power at all to do good: and that Christ condemns us, to make us more forcibly to fly to him; and that we must not put any confidence or trust in our works: and that before God, there is not any one man, a hair better than another; but all are alike sinners, not excepting the blessed Virgin Marie of her own nature. What doctrine can be more agreeable to the Gospel, than this? or to that, we now teach in the Church of England? I would to GOD all Papists would mark it and believe it.  
Philippus de Dies also writes thus: King Ezechias ask life of God, 
Sermone 2. de resur.  recites his benefits, saying: O Lord, I beseech thee behold, I have walked before thee in truth, and in a perfect heart: & that I have done that which is right in thy eyes. Why, O holy King (sayeth he) dost thou allege thy services, that thou hast done to God? It had seemed better, if thou hadst alleged thy miseries, thy poverty. So poor men are wont to do, that may move them to pity, of whom they hope for an alms: they show them their wounds and miseries. To this Saint Gregory answers: that the holy King here, doth not allege his virtues, as deserts; but as all God's benefits: for all the good things we do, they are Gods benefits. And so saith Saint Austen, expounding the Psalm, Who crowneth thee with mercy and loving kindness, saith he: Is there not a crown due to good works? But because he works in us all our good works, therefore he saith, which crowneth thee with mercy and loving kindness, because all our good works are the mercies of God.  
And in another place he writes thus: 
Conc. 2. in fest Matth.  One of the holy fathers being asked, who was holy: answered, He that was humble. And being asked again, who was more humble: answered, He that was more holy. Lastly, being asked who was most holy: answered, He that was most humble, and he that accounted himself least of all others. For he trusting nothing in himself hath all his trust reposed in God. David came down to this step of humility, who said; O Lord, my heart is not exalted, nor I have no proud looks, my soul is even as a waned child. By which words the Prophet very excellently declared how humbly he accounted of himself: therefore he most finely compares his will to a child, who being taken and waned from his mother's paps, relies altogether in his mother's courtesy, who by himself can provide no meat for himself, etc.  
All true Christians should be as waned children; they should put their whole trust in God; they should find no meat, no matter of strength, whereupon to trust or rely in themselves, but in GOD. This is Philippus de Dies his judgement.  
Oleaster also a Papist writes thus: 
In 2. cap. Gen.  Can thy work be evil (O Lord) or can there be any imperfection in it, that it should need to be examined? As if all other works need trial, yet not light, which thou hast made most pure and glorious, by which all the other works are examined; what wilt thou teach me in this trial? I think thou wouldst tell me, that I should examine and try my darkness; if so be, that thou so diligently examine thy light: for what are our works, if they shall come to be examined in God's judgement, but darkness? No flesh (saith the Lord's child) shall be justified in thy sight. We may note here, how this Papist confesseth, that all our works, if they should be examined in God's judgement, are but darkness.  
And yet after he adds: Not that we think with the Lutherans, that the just man sins in every work he doth; but we mean to signify the imperfections of our works, if they be brought to examination of God's judgement. If there be darkness in the works of the just, is there not sin? Are not all imperfections and declining from the law of God sin? He teacheth here the same doctrine the Lutherans teach, that there are imperfections and darkness in the works even of just men, and that their works are not able to stand in God's judgement: and yet he will not be of their opinion. And he addeth for more confirmation of this doctrine that place of Esay: We have all been unclean, and all our righteousnesses, as the defiled cloth of a woman. Therefore (sayeth he) how pure soever, & how good thy work seem to thee O man, compare it to the glass of God's law, that thou mayest amend, what thing thou findest fault in it, present it to God's eyes, that thou mayest hear his judgement of thy work.  
Stella of the perfection of our works, and perfect fulfilling of the law, 
In cap. 1. Luc.  writes thus upon these words: And they were both just before God; if therefore it be written: In thy sight shall no man living be justified: how can any man be called just before God? If our righteousness be considered as it hath some fault mingled with it, no man is justified, because In many things we offend all: and all our righteousnesses are like a defiled cloth of a woman. Also if you compare our righteousness to the righteousness of God, no man shall be saved: and therefore most holy job said, Shall man be justified being compared to God? But if this righteousness be considered according to the measure prescribed to man; so the best and those, who are friends with God, on some sort are called just before God.  

In cap. 16. Mat.  Ferus also concerning this matter writes thus: Although the Scripture call all the faithful Saints; not that they want no perfection, but for the blood of jesus Christ, wherewith they are washed and sanctified; yet in themselves they are imperfect, and have need to say, Forgive us our trespasses: and ever with faith and trust in the mercy and goodness of God, they have fear joined for their infirmity: as job saith; I feared all my works: when as the same job sometimes declared himself to be innocent. Both therefore are necessary to a Christian, fear and hope; hope, lest be should despair; and fear, lest he should presume.  
Stella also writes thus: Neither was the holy Virgin content for the excellent virtue of her humility, to say he had respect unto his hand maid, 
In 1. cap. Luc.  but to the baseness of his handmaid. And here thou must mark this baseness concerning her merits, for she thought herself of no merit, of no virtue; and this not feignedly or falsely: for she considered the excellency of her own strength; and not on God's behalf, his gifts bestowed on her. And this consideration is the mother of an ●●mble heart, whose root is in the soul. Thus far Stella. I would this root of humility did also grow in all Christians hearts, which did grow thus fruitfully in the heart of the Virgin, that they would with her consider, not their merits, but their unworthiness.   

5. Of the Certainty of Salvation.  
ANdradius, 
Lib. 6. orthodox. explicat.  expounding the meaning of the University of Collen, against Monhemias, how we may both hope and doubt of our salvation, writes thus: Although (sayeth he) our hope hath ever doubting joined with it; yet it differs very much itself from doubting. For when as our hope, whereby we do promise to ourselves eternal life, doth trust both to our works, and also especially to the mercy of God and his omnipotency, which doth proceed of our merits; and when as we do often lose the grace of God by our sins, and we ourselves do hinder the course thereof, that it doth not flow into our hearts: it comes to pass truly, that our hope is so certain, that yet it is ever coupled and joined with fear and doubtfulness. For he, which considers the goodness and omnipotent power of GOD, never doubts, nor fears any thing; but is as the mount Zion, which of no side can be removed: but when he considers his own frailty and proneness to sin, as long as he lives; then he fears, lest he should expel or hinder the goodness of God. Wherefore when as Saint Paul saith, that hope maketh not ashamed, and he calls it the sure Anchor of the soul; he considered the omnipotency and power of God, upon which our hope chief resteth: by which it hath this virtue, that it is without all doubt. But the University of Collen, where they say, that it doubteth very much, they consider the infirmity of our nature, and the force of our desires, which oftentimes force us from the standing in the law of God and reason; and do as it were drive us into these sins, whereby we lose the brightness of righteousness, and merit the anger of God, and everlasting torments.  
But let us hear how far they are wide from Saint Paul's doctrine, in this their consideration. Abraham (sayeth he) is called the father of us all, as it is written: A father of many Nations have I ordained thee, 
Roman. 4.16.  even before God, whom he believed, who quickeneth the dead, and calleth the things which be not, as though they were: which Abraham believed against hope under hope, that he should be the father of many Nations, according to that which was spoken to him; So shall thy seed be. And he not weak in faith, considered not his own body, which was now dead, being almost an hundredth year old, neither the deadness of Sarahs' womb; neither did he doubt of the promise of God, through unbelief: but was strengthened in faith, and gave glory to God, being fully assured, that he that had promised was able to do it: And therefore it was imputed to him for righteousness. Now it is not written for him only, that it was imputed to him for righteousness; but also for us to whom it shall be imputed for righteousness, which believe in him, which raised up jesus our Lord from the dead, who was delivered for our sins, and rose again for our justification.  
Saint Paul here (the Doctor of the Gentiles) teacheth all Christians by the example of their father Abraham, contrary to the doctrine of the University of Collen, that they must not consider their own frailty and weakness (for who then should not despair?) but the promise and mercy of God. Abraham considered not, that now he and Sarah his Wife were as good as dead to childbearing and begetting; but the word and promise of God, which even quickens things that be dead, calls things which are not, as though they were: and even so must all Abraham's Children, and all true Christians, not consider their own frailty and weakness: for if they respect their own deservings, even the best of them all, they are like their Father Abraham, even dead in their sins, and far off from obtaining the Kingdom of God; yet believing the promise of God assuredly, and not respecting this their own frailty and weakness, but even now with a lively faith, whensoever it assaulteth them, overcoming it; they must all assure themselves of the kingdom of God, as Abraham did of his son Isaac.  
And this is faith: and this is to be the true son of Abraham: and without this faith no man can be saved. We must not consider our own infirmities; nay, that we are even of ourselves dead, through our sins; as the University of Collen teacheth; but we must only respect the grace, mercy, and promise of God, as Abraham our forefather did, and by this strengthened overcome the other; which as an enemy is opposed and set against faith, to wrestle with it, and to assault it. The University of Collen, in this their doctrine, do gainsay the Prophet David, whom they allege for their witness. 
Psalm. 125.1.  The just man (sayeth David) is like mount Zion, which on no side can be moved: He is firm on every side, he trusting on the mercy of God, is not moved (as they teach) with the consideration of his own frailty.  
Again, let us consider how the University of Collen and Master Bellarmine do disagree, in this great point of salvation. Bellarmine, whereas saint john saith; 
Lib. 1. de justificat. cap. 11.  These things have I written unto you, which believe on the name of the son of God that you may know, that you have eternal life, answereth, that S. john saith truly, they which believe as they ought, have everlasting life. The meaning therefore (saith he) of the Apostle is conditional: for he writes to those which believe, that they may know that they have eternal life, if so be they believe indeed, as they ought to believe, that is, if they have faith, which worketh by love. This is master Bellarmine's judgement.  
But the university of Collen writes thus: 
Dialog. 4. contra. Monhem.  Who ever hath taught thus of faith, that the salvation of every particular man should be obtained by it, or have relation to it? For faith is of all things most assured, which neither can be deceived, nor deceive. But the justification of every private man (say they) is very uncertain, much more their eternal salvation; how therefore can faith be had of such uncertain things? This is the censure of the University of Collen, whereas both Saint john and master Bellarmine avouch, that they which believe aright, know that they have eternal life: so that by the censure of the University of Collen, we must not believe assuredly, we must not know that we shall be saved; we must only hope that we shall be saved. And they say again, That the certainty of hope is not such, that any man trusting thereunto, should not doubt: for so long as we hope (say they) we are uncertain: as the very Etymology of the name of hope doth teach us. Thus we may plainly see, how they will have us doubt still of our salvation, which doubting, is both contrary to faith, and also to knowledge, which Saint john the Apostle teacheth.  
But to return again to M. Bellarmine's former answer, his meaning is thereby, though he descent from the university, to prove, that no man shall be assured, or know that he shall be saved. For he saith a little before, that even by our confession, faith is necessary to the forgiveness of sins. But (saith he) out of what word of God do they learn, that they have such a faith, as is required to get and obtain remission of sins? This is one of his mists, whereby he would have every one doubt, whether he hath faith or no, and so doubt whether he should be saved or no. But this doctrine is contrary to Saint Paul, who thus writes to the Church of Corinth: 
2. Cor. 13.5.  Try yourselves (sayeth he) and search yourselves, whether you be in faith or no. Do you not know yourselves, that jesus Christ is in you, unless you be reprobates? All Christians must know, that jesus Christ is in them, that they are by faith engrafted into him, or else they are reprobates. By master Bellarmine's doctrine, all Christians are reprobates; For no Christian (sayeth he) knows whether he hath such a faith, as obtaineth remission of his sins: and then it must needs follow, that no Christian knows, that jesus Christ dwelleth in him; which all should know: and so all are reprobates by his doctrine. 
1. Pet. 1.  Peter the Apostle writes his Catholic Epistle in general to all Christians, and he sayeth; that they have gotten like precious faith to the Apostles: And shall they not know then, that they have obtained such a faith, as is required to the forgiveness of sins? The Papists imagine God to be a respecter of persons; and that to the Apostles he gave a great faith, and that they might be sure of their salvation; but to none else, he gave the like faith; and that all others ought to doubt: but Saint Peter here plainly teacheth, that even those to whom he wrote, had obtained even as precious a faith as he. And shall not we judge so of our Christians at this day? Nay in the Acts he pronounceth the same sentence, 
Act. 10 34.  that God is no respecter of persons, that in every Nation he is accepted unto him, which feareth him and worketh righteousness. And when as the Holy ghost fell upon them, he commanded them to be baptised: and have not all Christians at this day likewise the holy Ghost? doth not Saint Paul say, that they which have not the Spirit of God, 
Roman. 8.9.  are none of his? If all christians then have the Holy ghost, then must they needs have faith, which is the first and principal fruit thereof: and such a faith as is required to the obtaining of the remission of their sins.  
May not we say of our christians, as Saint Paul speaks of the christians in the Primitive Church? 
2. Corin. 3.3. 1. Corin. 1.7.  You are the Epistle of Christ (saith he to the Corinthians) made by our ministery, written not with Ink, but with the Spirit of the living God. And in his first Epistle, he gives thanks to God that they wanted no gift: Therefore they had, no doubt, such a faith as is required to the forgiveness of sins, by Saint Paul's own Testimony; yea, although that their faith had some imperfections in it, of dissension & of divers errors, both concerning the Sacrament, and also the resurrection of the dead. Why may we not therefore, believe and pronounce of all christians, in these our days, which are not notorious Atheists, or cut off from the church, as saint Paul did of the christians generally in his days? Thus we may see, how saint Paul's doctrine and master Bellarmine's differs, the one tendeth to consolation and edification; the other plainly to the destruction of the faith, and to desperation.  
Ferus writes, That most justly the holy Ghost is called the comforter, not only for this cause, 
In. cap. 14. joh.  that it comforted the Apostles the Children of the Bride, of the death and absence of their father, by the word of the Scripture, saying; that it behoved Christ thus to have suffered: but also for this cause, that as an earnest penny and pledge, it assureth the faithful, that they are the sons of God. But Bellarmine saith, That the Spirit witnesseth to our spirits, that we are the Sons of God; but this Testimony is by no express word, that is, by Revelation; but by a taste of some inward joy and peace, which engenders in us no certainty but conjectural: But an earnest given to any, takes away all conjecture. And Ferus speaking of this Testimony, sayeth: O this happy knowledge, yea, most happy union, so to be knit, not only to the Son, but to the father! It makes us know surely we are Gods Sons. So this earnest takes away all conjecture; nay more than this, it unites us to God.  
But that place of Ecclesiastes is alleged of some, to disprove this certainty of our salvation; the which place, if it be indifferently considered, proves no such thing: but rather it condemns all rash judgements of Christians, 
Ecclesiast. 9.1. Matthew, 7.1.  according to our saviours doctrine. judge not, and ye shall not be judged. The place is this: I gave myself (sayeth Solomon) to consider this whole matter, and to declare the same, because that just men and wise men and their service are in the hands of God; even the just men and wise men are in the hands of God; if he held them not up, they should surely fall, even into the pit of hell: Love also and hatred no man knows, all things are before their faces▪ for all things happen to all men alike. There is one event to the just and wicked, to the good and pure, and to the unclean, to him that sacrificeth, and to him that sacrificeth not. The plain meaning of this place is, that no man knows by the external events, which happen to himself or others, whether he be beloved of God or hated. The same things chance very often alike, both to the godly and to the wicked. 
2. King. 23.29. 1. King 22.35. Gen. 13.2. Luk. 16.19. 2. Sam. 12.18. 1. Kin. 19 14 17 1 King. 22 49. Psalm. 48.6. Luke, 13.4. Act. 28.4. Gen. 22.2.  Good josias was slain in the battle, as well as wicked Ahab; Abraham was rich, as well as Dives: David's child died, as well as jeroboams: josaphat's Ships were broken, as well as the Ships of the wicked. Let no man pronounce sentence of condemnation against his Brother, by reason of these outward events: as did the superstitious jews against those, upon whom the Tower of Siloam did fall, or as did those profane Pagans against Paul, who judged him a wicked man, because a Viper caught him. God deals wonderfully with his Isaac, the hope of the world is commanded to be sacrificed; jesus the light of the Gentiles, 
Luk. 2.32.23.33.  and the glory of Israel is crucified: who will then judge or condemn, by any external accident? This sense, the very coherence of the verse that followeth, enforceth: for thus it followeth in the Text. This is an evil, that is done amongst all, under the sun, that there is one chance or event to all, and that the hearts of the sons of men, are full of evil, and madness is in their hearts whilst they live. And because in all men's hearts this sin and madness remains, so that no man can say, he hath no sin: therefore these like events and chances outwardly happen to all alike.  
Again it is to be noted, that Solomon here saith, The man knoweth not, that is, the carnal man, and he that is not regenerate, in whose person he hath spoken many things before: as that, Who knoweth whether the spirit of man ascend upward, & the spirit of a beast descend downward, 
Eccles. 3.21.  to the earth? It is evident, that Solomon speaketh not that of himself, who affirms in the 12. Chapter, that the spirit of man returns to God, 
Cap. 12. ver. 7.  that gave it him: so that the carnal man knows not then whether he be worthy of love or hatred: It is God's Spirit that brings this certainty, that works this effect, that witnesseth this, without which our spirits should doubt, nay even despair, even the spirits of the most courageous and valiant. So our Saviour told Peter of the profession of his faith, that flesh and blood had not revealed that unto him, 
Matth. 16.17.  but his heavenly father, by the working of his holy spirit. So we read in the Gospel, 
Mark. 13.32.  that our Saviour himself knows not the day of judgement, as he is man: so man, in that respect he is man, knows not his love, nor his hate; 
Rom, 8.15.16.  but the holy spirit bears witness to our spirits, that we are the Sons of God: and therefore beloved of God, and upon this assurance of love, makes us call boldly upon God, and cry Abba▪ father. And Solomon himself after seems to make this distinction of man: The end of all the Word (saith he) is easy to be heard: Fear God, and keep his Commandments: this is the whole man. As though he should say: he that doth this, is the man regenerate: this is the son, not of Adam, but of the Preacher: this is the son of God by regeneration; who fears and loves God and his, and keeps his commandements. This is not the old man, whose judgements are corrupt: but this is the new man, the whole man, who judgeth rightly, and discerneth all things.  
But Master Bellarmine would same pervert this place, and make it serve for their doubtful uncertainty of salvation, and first he saith, that Solomon speaks only of just men, 
De justificat. lib. 3. cap. 4.  as those words declare: There are just men, and wise men, and their works are in the hand of God; and man knoweth not, that is, the just man (saith he) whether he be worthy of love or hatred. First Master Bellarmine dissenteth from Arrias Montanus, and from the Hebrew, where it is, that the services of the just men are in the hands of God, & not their works: And may more properly be referred to servants and to living creatures, which are properly rather said, to be in the hands of God, than any qualities or unsensible works of man. secondly, he makes a conjunction copulative, betwixt this former sentence and the other, which is not in the Hebrew: but they are rather two distinct sentences, and of divers matters. And this sentence of love and hatred hath coherence with that which follows rather, then with this precedent; as the very Text itself, being indifferently weighed and considered, declares, which is this: Also hatred, also love no man knows; all things are before their faces: all things happen to all men alike; as well to the wicked as to the godly: And therefore, as by these outward works, no man knows the love or hatred, either of himself, or of any other. The former sentence in the first verse going before of the just and wise men, hath this peculiar doctrine; that no man is saved by his own strength or wisdom, but even the just men and wisest of the world are in the hands of God; he holds them up: how much more than other base or meaner men? This is the doctrine of that verse: and then follows this second verse, that No man knows his love nor his hatred, because all things chance to all men alike.  
And whereas Master Caluine allegeth, that this reason immediately following, proves evidently that Solomon speaks of the knowledge which may be had by events: Bellarmine answers, that it is not necessary, that the reason should be as large as the conclusion, which is proved by the reason. But here how doth he dissent from reason? for it is necessary, that the reason be as ample at the least, nay rather amplier, than the conclusion; or else the conclusion is nought: even as the foundation of a building must be larger than the top, or else the builders will make but a tottering building.  
secondly he saith, that Solomon would prove, that just men could not surely know, whether they were beloved of God or no. Whereas Solomon in this verse, speaks of man simply, and not of the just only; as in the former. Then he saith, that all things are kept uncertain to the time to come, till we shall have entered into life everlasting. But the meaning of Solomon is, that all the events of the time to come in this our life, are uncertain; as the Hebrew phrase declares: All things are before our eyes; that is, are uncertain. While they are here, men cannot see, what will happen, till it happen.  
lastly he answers, that the just man may know, whether he be worthy of love or hatred, if the spirit of God reveal it unto him: but ordinarily he saith, that the spirit of God doth not reveal that to any man, by manifest knowledge, but by certain experiments or inward comforts, which do not make certain credit or assurance. O devilish doctrine, and absurd against reason!  

Epistola 96.  Seneca writes thus very excellently: Our life without a full set purpose or resolution is wandering and vain. If a man purpose a thing, he will do it indeed. I think you will grant (saith he) that there is nothing worse, than one that is doubtful, fearful, 
Epistola 75.  and uncertain; now setting his foot forward, now pulling it back again. This we shall be compelled to do in all things, unless those things be taken away, which hinder and pluck back our minds, & suffer them not to be valiant. As though he should say, there is none, but by nature he is subject to doubtfulness, unless these lets be taken away.  
Thus much Seneca saw by the light of nature: and shall not we see so much, being lightened by God's spirit? especially when as saint Paul saith, that the spirit of God witnesseth to our spirits, 
Rom. 8.15.16.  that we are the sons of God: and Bellarmine saith, that his witness is not sufficient, it doth not warrant and assure us. Is not this to discredit the Testimony of God? It certifieth (saith Bellarmine) but not manifestly, but obscurely. To charge the spirit of God with this obscurity, from whence comes it, but from the prince of darkness? The spirit of God is light, security, and assurance, and joy wheresoever it comes.  
But Andradius is not so bold, nor so wicked in this matter, 
Andrad. lib. 6. ortho. explicat.  he answers the place of saint Paul thus: When as (saith he) the holy Ghost can neither be deceived nor deceive; if it be certain that any thing is established by the holy Ghosts Testimony, it is so surely to be believed, as the other mysteries of our faith. But now here is the doubt, whether it may evidently be proved, that that Testimony of their souls, which men feel, be the voice of the holy Ghost or no? And we affirm (saith he) that can be evident to none, without the special revelation of the holy Ghost. Andradius affirms, that if the holy Ghost do witness, his testimony is most certain: and we must believe it as surely, as the articles of our creed. But he doubts whether the holy Ghost doth testify this so to any man's conscience or no, without special and extraordinary revelation. But that doubt saint Paul plainly takes away, who affirms, that the holy Ghost beareth witness with our spirits, that we are the Sons of God. And that it not only witnesseth thus much unto us, but also makes us cry, Abba, father, which is the effect of this testimony, and assurance. For without this testimony and assurance, who durst be so bold? And therefore he calls it the earnest of the spirit, which every Christian hath given of God in the pilgrimage of this life, & the manifold dangers and chances thereof, to assure him of the certainty of this covenant and bargain betwixt God and him, of his salvation.  
Three things even in our worldly affairs, bring credit and assure any thing: Ancient writings testifying any thing; and excellent personages; and the dignity of the things themselves. The things themselves oftentimes do speak and witness. And here concerning the certainty of our salvation, first that plain and short Epistle, which saint john writes to all that believe in jesus Christ, as a most ancient record, doth testify. 
joh. Epist. 1. ca 5.13.  secondly, saint john himself, who wrote the Epistle, who was the beloved Disciple, on whom jesus Christ leaned: and lastly, the dignity of Christians; all that believe in jesus Christ must know, that they have eternal life. Faith in jesus Christ is no small jewel: it brings with it this virtue, even the assurance and knowledge of our salvation. They diminish and take the dignity both of faith and of Christians from them, that deny this which saint john repeats twice, in that his short Epistle; as a thing not lightly to be regarded; as a thing which the devil should go about to steal from Christians, and to deface; for he cannot abide the dignity of faith. These things have I written to you (sayeth saint john) which believe on the name of the son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. Let us mark here first, that he saith, that all Christians must know, that they have eternal life; now that they shall have it: but that they must now know that they are assured of it, even as if they had it already. secondly, that he repeats that they which believe on the name of the son of God, have this knowledge and this assurance. And he urgeth this knowledge and assurance, as a spur and a mighty cause, to make them believe on the name of the son of God. Who would not, to be assured of his salvation, to know certainly that he should be saved, do any thing? Now saint john teacheth all true Christians, that to the obtaining of this so weighty a matter, there is one thing necessary; and that is, To believe on the name of the son of God: who will not now believe, and every day pray, for increase of faith, that hears and believes this?  

In ca 5. Epi. Io.  Ferus also (as I have noted before) affirmeth, that as Christ had witness from heaven and on earth, that he was the only true Saviour of the world; so every Christian hath the same Testimony, that he is the son of God: And shall any christian doubt then, whether he be the son of God or no? First, the Father from heaven witnesseth, they shall be my sons and my daughters, and I will be their father. Secondly, the holy Ghost witnesseth to our spirits, that we are the sons of God. And thirdly, the Sacrament of Baptism, wherewith we are washed; and the Sacrament of the Eucharist, wherewith we are said, doth witness the same: what can then be more happy than a Christian, saith Ferus, that hath so many Testimonies?  
Master Bellarmine, that Solomon spoke generally of the uncertainty which just men have of their proper grace, either as men, or as the sons of God; may be gathered of two things, first of these words, that all things are kept uncertain, or before their faces, But here Bellarmine must not mistake Solomon; for all things are not kept uncertain, as the words seem to import: for then the Articles of our faith should be uncertain, which I think Bellarmine will not affirm: among which Articles also are contained the remission of sins, and the resurrection of the body; I marvel why they will not make the one of these, as certain to every man's conscience as the other? So that then, these words of Solomon, that all things are uncertain, must be restrained within their limits: and to be understood, in that respect he spoke them, which the words following do declare; that is, that by these external events a man cannot judge any thing, but all things are uncertain.  
secondly Master Bellarmine saith, that of the intent or purpose of Solomon, this may be gathered, which was to show, that this was one of the miseries of this life, and that not the least, that even just men might justly fear, lest peradventure they were not just: but if they knew they were just, howsoever they know it; then (saith he) all things were not reserved as uncertain to come. But what was salomon's purpose, appeareth by the Chapter going before: And I see all the work of God (saith he) that man cannot find it out; the work that is done under the Sun: 
Eccl ca 8. v. 17  the which man studies to search out, and cannot find the same: yea, though a wise man say, he will search it out, yet he cannot find it. And then follows, I gave my mind to this whole matter, and to declare it all. Here is first salomon's purpose, that God's works are wonderful, and that no man can attain to the depth or to the reason of them: not to teach (as master Bellarmine teacheth) that this is not the least misery of man, to fear whether he be just or no. And then after Solomon hath put down this his intent and purpose; he sets down this foundation concerning the matter propounded; That all men, whether wise or just, whether servants or masters, are in the hands of God. How soever God dealeth with men, this is a sure ground: That be they wise and just, they are in the hands of God: and therefore are sure to be saved, whatsoever befall them. But his love or hatred (saith he) man knows not, for all things happen to the good and wicked alike: so wonderful are the works of God, that by them no man can tell his love or his hatred. This is salomon's drift and purpose, as most evidently appears out of this Text: whereas that first ground, That the just and wise men are in the hands of God, whatsoever befalls them, seems to infer necessarily, this certainty of our salvation.  
But to conclude this place: doth not that saying of the Apostle prove evidently the certainty of our salvation? That the fervent desire of the creature waiteth, 
Rom. 8 20.21.22.  when the sons of God shall be revealed. For we know, that every creature groaneth with us also, and traveleth in pain together unto this present. And not only the creature, but we also which have the first fruits of the spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our bodies. If all the godly do sigh and groan for the day of judgement with the earth, which then shall most assuredly be restored, to the glorious liberty of the sons of God; do we think, that they do doubt of their salvation, or do we think God deals more hardly with them, then with the earth? It is sure of deliverance and liberty even now, which causeth it to groan; and are not they?  
That saying also of Peter confirms the same: That all Christians should look for, 
2. Pet. 4 12.  & hasten unto the day of God: that is, every day look for it, and wish that it might come speedily. Would any man wish for the speedy coming of jesus Christ, unless he were sure he should be saved? That saying in the Revelation evidently proves the same: 
revel. 22.17.  The spirit and the bride say, Come. As the spirit doubteth not of his salvation; so neither the bride of her marriage; And shall she doubt of her salvation? That saying of the Prophet Esay, of the Church of Christ, is most manifest to prove this doctrine: One shall say, I am the Lords: 
Esay. 44.5.  another shall be called by the name of jacob; and another shall subscribe with his own hand unto the Lord, and name himself by the name of Israel. Here is the state of Christ's Church plainly set down: One shall say, I am the Lords: another shall say, I am jacob; another shall say, I am Israel: and shall any than doubt of his salvation? doth any man doubt of Israel's or jacobs' salvation? But see how contrary the Papists doctrine is to that which the Prophet here sets down and teacheth: One shall say, I am the Lords, saith the Prophet; and this one is every one, no doubt, in the Church of Christ: but they dare not teach any one to say so; but think to say so, were great presumption. But how can that be presumption, which Gods word so plainly teacheth? Let every true Christian well ponder in his heart, whether he now will believe them or the Prophet Esay?  
But the University of Collen speaking of Christians, saith, that they hope firmly, and with great courage: 
Dialog. 40.  but they believe not, that they shall be saved: for faith (say they) cannot be deceived, but hope is after declared.  
But here to answer their first point: that No man ought to believe that he should be saved: doth not David say plainly: 
Psal. 27.13.  I should utterly have fainted, but that I believe verily to see the goodness of the Lord in the land of the living? David here plainly confesseth, that he believed, that he should be saved: and why may not other Christians also say so? job also saith: 
job. 19.25.  I know that my Redeemer liveth: And Abraham's faith was accounted to him for righteousness. And Saint john saith; 
john, 20.31  That these things were written, that all Christians might believe, and believing might have eternal life.  
But master Bellarmine allegeth that place of Saint Paul: 
1. Lib. de justificat cap. 11.  We are saved through hope: and therefore we must hope and not believe that we shall be saved.  
But if we mark well the natures of these three, faith, hope, and charity, we shall plainly see that our hope saveth us, by the means of faith: for these three virtues, faith, hope, and charity, spring one of another, and have their divers objects. Hope and charity spring of faith: and faith first of all hath respect unto the word of God, and embraceth most assuredly the promise of God; then of faith of the promise, necessarily springeth the hope of the thing promised: and lastly, he that believes one's promise, and hopeth for the thing promised, will love the promiser, and all that be his: and this is Christian charity. So that these three virtues are, as twins, all linked together, and one taketh her virtue and force of another: And none of these, hath any force without another. Therefore hope saveth, which proceedeth of the faith of the word of God: and that charity pleaseth, which proceedeth to him, and to all his, from this faith of his word and promise.  
And although hope be properly of good things, (of things which concern ourselves,) yet as faith is of the pains and torments of the wicked; so also is hope, as we do believe verily the promise of God made to Abraham, concerning himself & his posterity; 
Gen. 12 3.  I will make thee a great nation, and will bless thee, and make thy name great, and thou shalt be a blessing: So also we must believe the same promise, as verily, concerning his friends and his enemies, which immediately follows; I will also bless them that bless thee, and I will curse them that curse thee, and in thee shall all the Nations on the earth be blessed. And as we believe the promise, so we must assuredly hope and look for the things promised, even the plagues and punishments, which, without all doubt. God will inflict upon all Abraham's enemies, and upon all the enemies of his Church. And upon this promise, no doubt. David pronounceth thus boldly: All mine enemies shall be confounded and sore vexed: 
Psal. 6.10.  They shall be turned back and put to shame suddenly. And in another Psalm: Mine eye hath seen his desire upon his enemies. 
Psal. 54.7. Psal. 38.37.  And again: I will follow upon mine enemies and overtake them, neither will I turn again till I have destroyed them. So that then as we believe this promise of the confusion of our enemies, so we may most assuredly hope and look for their plagues, and the performance of the same: and so our hope, in some sort, stretcheth out itself, as ample as our faith.  
But to end this place of the certainty of our salvation, that place of the Prophet Esay of all Christians is worth the marking: 
Esay, 32.1.  Behold (saith he) a king shall reign to be righteousness to justify: and his princes shall bear rule to teach men judgement. What King is this, but jesus Christ, who is called by the Prophet, 
jer. 23.6.  The Lord our righteousness? And what be those his Princes, which bear rule in judgement, but his Apostles and ministers, and magistrates, which teach men to judge themselves, lest they be judged of the Lord; & to minister judgement to his people? 
1. Cor. 11.31. Psalm. 82.3.   
(And this man shall be a hiding place from the wind:] God's wrath is compared to the wind, and men to grass: 
Psalm. 103.15.  The days of man are but as gr●sse, saith the Prophet David: for he flourisheth as a flower in the field; for as soon as the wind goeth over it, it is gone, and the place thereof shall know it no more. From this sharp pinching wind of the wrath of God, jesus Christ saveth us, according as Saint john writes: 
john, 3.36.  He that believeth in the son hath everlasting life; and he that obeyeth not the son, shall not see life, but the wrath of God abideth on him. This is that hiding place which is mentioned in 1. Sam. 22. which is called Adullam, 
1. Sam. 22.1.  that is, their Testimony, their protestation: all Christians must protest this, that but for jesus Christ, the wrath of God had even consumed them. And to this cave or hiding place, fled David, and saved himself there, and his brethren, and his father's house, and there gathered to him thither all men that were in trouble, and all men that were in debt, and all those that were vexed in mind. Here is that prefigured, which Christ himself in the Gospel lively verified and expressed, when as he said: Come unto me all that travel and be heavy laden, and I will refresh you. 
Matth. 11.28.  This was that cave, wherein also Elias hide himself, 
1. King. 19.11.  till the mighty strong wind, that even rend the mountains, and broke the rocks before the Lord, and the earthquake and the fire were passed: And until that soft, small, and loving voice was heard. And if Elias was glad to hide himself in this cave, until all these sharp storms of God's wrath were passed, how much more all other Christians, how holy soever they be.  
And a refuge from the tempest.] Not only God's wrath outwardly doth punish us; but even the storms and huge tempests, which by reason of our sins Satan doth rain often even in our own hearts. And these raging tempests also, jesus Christ doth pacify and suage in us: he is a refuge or hiding place. Of these David complains: 
Psalm. 93. ●.  The waves of the sea are mighty, and rage horribly: but yet the Lord that dwelleth on high is mightier: No doubt David here speaks, not of the waves of the earthly seas, which he never meddled withal, but of the waves and sea of his conscience, which by reason of his sins, daily vexed him. And for the waves of this sea, that we might be delivered from them, may very fitly spiritually that prayer the Apostles made in the tempest of the other sea, wherein they were, be understood: Save us, Lord, we perish. And he rebuked the Sea and the winds, 
Mat. 8.25.  and there followed a great calm. He that was of power to control and pacify the storms of the sea, can also control and make calm those storms of conscience of all them, that are in trouble, and seek to him for succour, even with one word now, as he did then.  
He is as rivers of waters in a dry ground.] All men's hearts by nature are as a Wilderness, even as a dry ground, wherein no goodness dwells: He only is the heavenly dew, that fell upon the hills of Zion, 
Psa. 133.3.  that makes both Hermon of the Gentiles, and Zion of the jews fruitful. He is that fountain of all good graces and blessings, of whose fullness we all have received even grace for grace; 
joh. 1.16.  even most frankly and freely all that we have. 
john. 15.1.  He is that Vine, into whom whosoever is not grafted, brings forth nothing: nothing that is acceptable or pleasant to God. He makes our works grapes, and our alms and prayers wine in God's sight, which otherwise in God's sight were but all vinegar, and stinking Elder berries. Therefore, whosoever lacks any spiritual gift, either heavenly wisdom, or the gift of faith, or of the holy Ghost: let them beg it of him, and without all doubt, they shall not return empty away. And as the shadow of a precious rock in a weary land.] This our life is a pilgrimage; and we are all here but as pilgrims: and in this the service we do to our God, how slothfully, how negligently, how wearily, and how unperfectly do we it: when we have done the best we can, 
Luk. 17.10. Psal, 130.3.  We must all say (as our Saviour Christ taught us) we are unprofitable servants, and we must say with David: O Lord, if thou wilt mark what is done amiss, who may abide? And with saint john, If we, even the Apostles of Christ, say we have no sin, we deceive ourselves, and there is no truth in us. The best of us all, 
joh. 1. Epi. 1.8. Exod. 17.12.  in our prayers, are ever weary, and in some thing halting, as was Moses: and therefore needed to have Aaron and Vr to help to hold up his arms; and besides these, to have a great stone put under him, to bear the weight and weariness of his whole body; and that was, no doubt, jesus Christ. Our forsaking this world, 
Gen. 19.16.  is like to Lots going out of Sodom, when as he prolonged the time, the Angels caught him, with his wife and his two daughters by the hands (the Lord being merciful to him, 
Gen. 6.8. Luke, 1.28.46. Rom. 3.14. ) and so they brought him forth, and set him without the City. Even Noah himself found grace in the eyes of the Lord. And likewise the blessed Virgin, as the Angel told her, and as she herself confessed, and all the Saints of God, that all mouths should be stopped, as saint Paul teacheth, and that all glory and power might be given to GOD alone.  
Now jesus Christ is that great and precious Rock, whereon all the saints do rest and repose themselves, in their thousands of imperfections, in all their sins and works; to their God, in this their pilgrimage, he bears all their imperfections as a mighty rock, for his sake our prayers and alms, all our works, though all of them imperfect, done wearily and lazily, and not with such seal and perfection, as God's law requireth, are accepted: A thousand may sit upon a rock, 
Exod. 25.17.  and it will ease the weariness of them all. He is that golden table, which was called the propitiatory, which covered the whole Ark. Art thou a piece or a part of God's ark, or Church? then jesus Christ must cover thee, whosoever thou art; and this our king is our hope; 
1. Col. 1.27.  he makes all his Christians sure of their salvation: for what should make them afraid? he is a hiding place from the winds of God's wrath: he is a most safe refuge, and haven against all the storms and tempests of our sins and conscience; he is a most plentiful fountain of all heavenly graces, still watering the dryness and barrenness of our hearts, and ever making us springing and fructifying in all good works: and lastly, in our manifold imperfections and works, even in our best works we do in the service of our God; he is a Rock for us most assuredly to rely & rest upon: & what will we more? shall we any more doubt of our salvation? Let us rather believe the Prophet Esay, than all the doctrines of men whosoever, he that believes this, cannot doubt any more. Therefore, let every one remember, & ruminate upon these four virtues, and principal effects of our heavenly king and Saviour, and never hereafter doubt any more.  
Stella makes this difference of the godly and of the wicked: 
Stella in 2. cap Lucae.  The just (saith he) rejoice in death, they desire it, and passing out of the bonds of this body, they rejoicing triumph: but the wicked do contrary, for even as thieves which fear the judges and officers; so these wicked men being reproved of their own consciences, fly from death, fearing lest they should appear before the judge. And no doubt, the joy of the godly is grounded upon this rock: they rejoice in the Lord ever; even in death, as Saint Paul teacheth them.  

Granatensis de perfectione amoris dei ca 15.  Granatensis of the certainty of our salvation, writes thus: A fourth thing that especially helps to keep and preserve this peace of conscience, is a certain familiar and a filial trust, which the just have in God; of which we will speak briefly; which in some of them is so great, that there is no son in the world, which in all his necessities trusts so much in the protection of his father, as they do in the protection of God. For they know, that there is no father on earth worthy of this name, if he be compared with their heavenly father. They know that this father hath a care not only of their bones, but also of the very hairs of their heads: and that not one of them doth fall without his appointment and will. These and such other like things, they know by faith: And they know also by the experience of particular graces, and by his providence and loving kindness, which God useth towards them; and they know that God will so certainly provide for them in all their necessities, that they sing joyfully with the Prophet: The Lord governs me, or as some other doth translate it: The Lord doth feed me, and therefore I can lack nothing. And after, Although I walk in the midst of the shadow of death, I will fear no evil, because thou art with me. Such like promises hath the scripture in a thousand places, and with the truth of these the just man is defended, as with a most sure shield: and therefore he is neither troubled, nor any whit moved in all the chances of this life. For whatsoever is taken from him on the one side, he trusts shall be restored again of God on the other side, in matters of greater weight and importance. Thus far Granatensis. And what could be more truly and plainly written of the great love, which God hath to every Christian, and of the love which he ought to believe most assuredly? To believe this love of God towards them, is the only shield of Christians in the manifold chances of this life. Take this love away from them, and you leave them naked: and what is more contrary to the doubtful doctrine of our salvation, which the Church of Rome daily teacheth?  
Ferus speaking of the time between Christ's death and his resurrection, writes thus: 
Fer. Ser. 10. de filio predi.  What marvel is it (saith he) if the Disciples then doubted, whether their faith in Christ were a right faith or no? That, without all doubt, was a most sorrowful time unto them, when as they were so perplexed in their minds. For what doth so torment a man's conscience, as then when he is compelled so to stick in two ways, doubtful of his faith, whether there be any hope of grace and mercy or no? This, I say, the holy Apostles and Disciples tried by experience, in the death of Christ, etc. Such a doubtful faith the Church of Rome now teacheth, which Ferus here plainly condemns, as a most miserable thing. In the psalm every soul now is called the beloved of God: 
Psalm. 118.6.  That thy beloved may be delivered, saith David: Let thy right hand save me, and hear thou me: Every soul in the sight of God is now David, that is, beloved; is Solomon, is at peace with God, is jedidiah, on the Lords behalf.  
But to return again to Granatensis, after he adds this: And by this means the people of God, as the Prophet Esay saith, 
Ibidem.  shall sit in the beauty of peace, and in tabernacles of sure confidence, and in rich tranquillity, where she shall find all things in him who is all in all. Therefore the Prophet fitly joins peace with confidence: for one of these comes of another; that is, peace of confidence: for he that trusts in the Lord, there is nothing that may cause him to be afraid, or that may trouble him: for he hath God his defender, and one that provides and taketh care for him.  
Of the certainty also of salvation, 
Med die lunae de vener. Sacram.  he in another place writes thus: Christ also would make his spouse sure of the inheritance of the heavenly kingdom, and he would leave her thereof an earnest penny and pledge, that being sure of it, she might pass over without weariness the pilgrimage & troubles of man's life. There is nothing that doth more forcibly move us to contemn all these things which are under the sun, than the hope & looking for of those things which we shall have in heaven. And therefore our Saviour said, when as he was now ready to die, I tell you the truth, it is expedient that I go away from you, etc. And a little after: That his spouse might most certainly look for this good thing, he hath left her this incomparable pledge, which is of so great price and value, as are those things, which by the hope thereof she looks for. And he hath left her these pledges, lest she should distrust the promises of God: but should verily believe, that God will give all things in the life to come, which he hath promised, where she shall live by the spirit: seeing he hath not denied her the pledge thereof in this vale of misery, where she liveth in the flesh.  
And in the same Chapter a little before: Why was it not enough (O King of glory) to thy most fervent and unspeakable love, to have despoused my soul unto thee? my soul, I say, which before was a servant and bondslave of the devil, but also, when as thou hadst seen her to languish in thy love, thou madest for her this mystical love medicine, which is consecrated and transelemented with these words, that it hath power of transforming the soul that eats it, into thee; and of inflaming it with the love of thee. Nothing declares more manifestly ones love, then to will to beloved again. Therefore when as thou so earnestly desires our love, and hast sought for it with so great pleasure, who is it, that hereafter will doubt of thy love? I am sure, O Lord, that when I love thee, I am loved again of thee: I am sure, O Lord, that I need use no new means to kindle thy love towards me, as thou hast done to ravish my affections towards thee. Thus far Granatensis.  
What can be more plainly said, that every one is sure of his salvation, then that every spouse of Christ, that she might be sure of her heavenly inheritance, and that she might pass over this pilgrimage joyfully, hath received a pledge and earnest penny thereof of God; and that hereafter now none will doubt of the love of jesus Christ towards him: why then, he is sure of his salvation?  
And in another place: Love and mercy compassed thee about, and laid that heavy burden upon thy shoulders; love moved thee to give me thy goods, and mercy caused thee that thou shouldest take upon thee all my evils: if therefore mercy with love brought thee unto such and so miserable a state, who ever hereafter will doubt of the greatness of thy love? For if that be the greatest sign of love, to suffer for him that is beloved, what else are all thy sorrows, then special testimonies of thy love? If then there are so many testimonies thereof, as there are blows and strokes, who will doubt of this love, being confirmed with so many Testimonies? Oh then how great is my incredulity! which is not overcome with so many, and so great arguments. john marveled at the infidelity of the jews, saying: that When as jesus had done so many and so great signs amongst them to confirm his doctrine; yet they believed not in him. O blessed Evangelist! cease to wonder at the incredulity of the jews, and wonder at mine. For it is no less an argument to persuade us to believe the exceeding great love of Christ towards us, that he suffered for us: wherefore if it be greatly to be wondered at, that the jews believed not the preaching of Christ, having seen his so many miracles; how is it not far more wonderful, that seeing jesus hath received for us more than five thousand wounds in his most tender body, that we will yet doubt of his love towards us? But what a matter will it be, if we shall join all the sorrows and sufferings of his life, to those stripes which he suffered, when as he was bound to the pillar: when as he suffered all those evils for the love he bore unto us? what thing else, O Lord, drew thee from heaven, into this valley of tears, but love? what made thee come out of the bosom of the father, into the womb of thy mother, and there to be clad with earth, and coming out from thence; caused thee to endure all kinds of miseries, but love? What drove thee into the stable and manger, and carried thee after into a strange land, as a banished person, but love? what caused thee to take such pains to run up and down, hither and thither, to watch, to endure all the troubles of the long night, to compass about Sea and land, to seek the lost sheep, but love? What bond Sampsons' hands and feet, what pulled his head, and bereaved him of all his strength, and made him a laughing stock to his enemies, but the only love of his spouse Dalilah? And O Christ! what bound thy hands and feet, what pulled thee and deprived thee of all thy strength and fortitude, and gave thee into the hands of thine enemies, of whom thou wast mocked, spit upon and slain; was it not only the love, wherewith thou lovedst so dearly the spouse of thy Church, and the souls of every one of us? To conclude, what bond thee to this Pillar, where thou stoodst from the sole of thy feet, to the crown of thy head, most injuriously dealt withal, with thy hands bound, thy ribs torn from their flesh, thy members all out of joint, thy body all to be bathed with blood thy veins cut in pieces, thy lips thirsting thy tongue being bitter as gall, and that I may say all in a word, all thy body torn and rend, and all thy members crushed in pieces. O Christ! I beseech thee, what other thing forced thee into this gulf of so rows, but only love? O exceeding great love! O love full of favour! O such a love, as becomes his compassion and greatness, who is infinite goodness itself, bountifulness itself, love itself, and mercy it self! 
Gran. de orat. & med. die Mer.  how therefore (O Lord) having so many and so great testimonies as these are, can I not believe, that thou lovest me most dearly? when as it is most certain, that in heaven now thou hast not changed thy mind from that, since thou wast here upon earth? Thou art not that Pharaohs Butler, who when as he saw himself restored again to his former honour, forgot his miserable friend whom he left in prison: but thou now abounding with all prosperity, glory, and majesty in heaven, loves more dearly thy Sons dwelling here on earth, than before. When as therefore thou hast so greatly loved me, how cannot I but love thee again? How shall I not but trust in thee? how shall I not but commit myself wholly to thee? how shall I not now account myself rich and happy enough, seeing I have God mine such a dear friend? It is greatly to be wondered at, that I should delight in any transitory things in this life, or to give my mind to any outward things; when as I have such a mighty and rich friend, by whose means all good things both temporal and eternal are bestowed upon me. Thus far Granatensis: wherein he most excellently describes the exceeding great love, that jesus Christ our most blessed Saviour, ever had and even now hath towards us: so that he that now will doubt thereof, is worse than any Turk, Pagan, or Infidel: for what is this else, but to deny that he suffered all these things for us? And if every one is to believe assuredly this exceeding love of jesus Christ towards him; then surely he is not to doubt of his salvation.  
And after, speaking of Christ, when as he was whipped, and then again showed to the jews of Pilate: We must know (sayeth he) that Christ even now shows to his Father in heaven, the same shape and the same countenance, 
Med. die lovis.  which he showed to this furious people, even as fresh, and as blue with stripes, and as besprinkled with blood, as he was at that day, when he lived here on earth. What Image can be more forcible to pacify the eyes of an angry father, than the bloody countenance of this his son? This is that golden propitiatory: this is that Rainbow of divers colours placed in the clouds; by the sight whereof God is appeased: this delights the eyes of God: this satisfies his justice: this restores to God again the honour that man had stolen from him: this yields to God that service which his greatness requireth.  
Tell me (O thou fainthearted Christian) whosoever thou art, distrusting of the goodness of God, if the shape and form of Christ was such that it was able to pacify the eyes of such cruel enemies, how much more forcible shall it be, to pacify the eyes of a loving Father? especially when as he suffered all things which he suffered, for his honour and obedience. Make a comparison of eyes with eyes, and of person with person, and thou shalt easily persuade thyself, that thou art more secure and certain of the mercy of this father, if thou offer unto him such a shape and figure of his son, than Pilate was of the compassion of the jews, then, when as he bringing forth jesus showed him to the people. Therefore in all thy prayers and temptations lay hold on this Lord for a shield, and put him between thee and thy God, offering him and saying: Behold the man: Behold (O Lord God) here thou hast that man, whom thou soughtest for so many hundred years, that he might be a mediator between thee & miserable sinners. Behold how thou hast such an excellent just man, as thy goodness required: thou hast here one justified according to the measure of our sins: Therefore (O our defender) look upon this my Lord, and look upon the face of thine anointed. But also thou (O our Saviour) do not cease to set thyself always before thy father's sight for us. If thy love were such that thou fearedst not to yield thy members to the tormentor, that he might beat them, wrist them, and tear them: let thy love also be so great, that it may not grieve thee to offer those members so torn and rend to thy eternal father, that he being moved with the sight of them, may forgive us all our sins, and receive us again into his favour. See how Granatensis calls those Christians cowards, that distrust of the goodness of God, now having so mighty, and loving, and forcible a Saviour, to plead their cause. To be accounted a coward in worldly exploits, is the greatest disgrace in the world: and shall all Christians, which are accounted soldiers, be cowards in this necessary and weighty matter of their salvation? Nay if ever courage were necessary, it is here necessary: and to be cowardly in other matters, it makes no great matter, so that here we be not cowards: lack of courage here kills the soul; and loseth all the goods we have, all the good works we have done. The fearful shall never enter into heaven, but their portion shall be in the lake.  
But some object, that the gift of perseverance is not given to all: Granatensis writes thus thereof: 
Gran. de orat▪ & med. vesp. 7.  What kind of great mercy was it, that after he have restored thee, being fallen, to thy former righteousness again? beside this, he gave thee grace, by the means whereof thou mightest not fall again; and mightest overcome thy enemy, and persevere in doing good. This is that former and latter rain, whereof the Lord speaketh by his Prophet joel: Ye Sons of Zion be glad and rejoice in the Lord your God, who hath given you a teacher of righteousness; 
joel. 2.23.  and he will rain upon you the early and latter rain as in the beginning, that is, he will prevent you with his grace, that the seeds of virtues may begin to grow in you, and his grace shall also still continue and follow you, that those seeds may wax ripe and answer your expectation. Thus far Granatensis: where he plainly teacheth, that the gift of perseverance is so knit to the gift of faith, even as the former rain by God's promise here in the Prophet, is to the latter. And this is every true Christians comfort, which they learn also out of the Apostle, that God, who hath begun that good work of faith in them, will finish it, 
Phil. 1.6.  even unto the end. And out of the Gospel, that When as our Saviour loved his, which were in the world he loved them unto the end.  
Pintus of the sign Taw, wherewith every one of the faithful that should be saved was signed, writes thus: It is written in the book of Exodus, 
joh in Ezec. ca 13.  that The Lord passed over and struck all the first borne, besides those which were signed with the blood of the lamb, etc. And Saint john in the Revelation sayeth, that The Angel imprinted a sign in the forehead of God's servants, which should obtain everlasting salvation. And after, Saint Paul willing to exhort the Ephesians, who had embraced true Religion, and now were become Christians, that they should not defile the excellency of their souls, with the filth of sin, speaks to them in this manner: Do not make sad the holy Ghost, wherewith ye are sealed against the day of redemption: As though he should say; Do not commit those sins, wherewith the holy Ghost, like a man vexed or molested, should forsake you: call to your remembrance how you were sealed with it, in the day of your baptism. And our prophet Ezechiel saith, that they were only delivered from death, which were marked with the letter Tau of the man clothed in linen. All these in my judgement come to one, and signify one thing: for that same Lamb, with whose blood the Israelites were signed, that they might be saved, being without blemish and roasted with fire, whose bones were not to be broken, as the holy Scriptures do testify in Exodus, what do they signify, but Christ? etc.  
And after: He is the Lamb of God, of whom john Baptist sayeth: Behold the Lamb of God, that taketh away the sins of the world. He was inflamed with the fire of love, and roasted with the flames of most bitter torments, and was sacrificed for us on the Altar of the Cross, that he might purge our sins with his blood, and that he might bring us unto the true land of promise. They which are not marked with his blood, they which have not the memory of his death imprinted in their minds, believing it, and reposing all their trust therein, as in our remedy: they which are not sealed with his mark, which he in Baptism hath imprinted into us, which print is not in the substance of the soul, as in a subject, but in the power thereof; cannot obtain everlasting life.  
And after; When as the letter Tau signifies a consummation and end, as Saint jerom saith, in the Book of Hebrew names, and all the Hebrew letters have their proper significations; and when as Christ is the end, as that place sayeth, which I have even now alleged out of the Revelation, and according to that which Saint Paul writes in the Epistle to the Romans, Christ is the end of the law: it is plainly and manifestly concluded, that it is he wherewith we ought to be sealed.  
And after, he allegeth Cyprian against Demetrius, who affirms very vehemently, that This sign belongs to the passion and blood of Christ: And that he only shall be preserved to salvation, who is marked with the blood of Christ. And after: There are some which by the letter Tau, do understand the sign of the Cross; saying, that this letter in Hebrew hath the figure of the Cross, but they are greatly deceived: for it is not like the Cross, being thus written ●: Unless they will say, that the Hebrews changed the characters of their letters, and the old letters to have remained among the Samaritans. For Saint jerom saith, that in his time the Samaritans used the Cross in stead of this letter: but in Saint jeroms days the same Hebrew letters were, which are now. Thus far Pintus: wherein he plainly teacheth, that all Christians are to be sealed with a mark, that is, with the blood of Christ, and with the holy Ghost. And if they be sealed, than they are sure of their salvation: for as Saint Paul saith: The foundation of God standeth sure, having this seal, God knows who are his. 
2. Tim. 2.19. joh. 10.28. & 16.14.  His sheep have all his mark: And he knoweth them: and no man shall take them out of his hands. And the holy Ghost (sayeth our Saviour) shall glorify me, for he shall take of mine, and shall show unto you: he shall imprint Christ's death and passion in the hearts and minds of the faithful. secondly, he makes that sign, not to be an external sign, but an inward sign.  
But after he addeth; He doth not only seal us with the Sacramental print, which can never be blotted out of the soul, but also with his grace, which may be blotted out, and lost through sin. But here he goes beside his Text; for both Ezechiel and saint Paul, and S. john, revel. 7.2. mentions but one sign, & not two: and therefore that print of baptism, which he saith cannot be blotted out, is the grace of God. And S. Austen and the best Divines say; A Sacrament is an outward sign or seal of God's invisible grace; 
Aug. Epist 23. & in Psal. 77.  so that the inward print of the sacrament in the soul, is the grace of God by saint Austin's judgement; which inward print of the sacrament can never be blotted out, saith Pintus: And therefore neither can the grace of God be blotted out: and so the salvation of the faithful is most certain. And to saint Austen agreeth also saint Paul: 
1. Cor. 6.11.  But such like ye were in times past: but ye are washed, ye are sanctified, ye are justified in the name of our Lord jesus, and in the spirit of our God: here is both the outward sign, and the inward print of baptism; To be washed outwardly, and to be sanctified, to be justified by the Spirit of God inwardly. The same doctrine saint Peter teacheth, who speaking of the ark of Noah: 
1. Pet. 2.21.  The type whereof (sayeth he) saveth us now, even baptism, not the putting away of the filth of the flesh: here is the outward element, which of itself is not available, But the request or prayer of a good conscience to God: here is the inward print, or seal of the holy Ghost, 
Rom. 8.26.  whose chief property is to teach the faithful to pray, as they ought to pray. And here is that same lesson repeated again of saint Peter, which he taught in the Acts; that, He that calleth on the name of the Lord, shall be saved. Here is Those pure hands which saint Paul also requires in prayer, 
Act. 2.21.  which saint Peter calls a good conscience. This is the inward print of baptism, by saint Peter's judgement. To this also agreeth saint Paul in another place; As many as are baptized, have put on jesus Christ: here is also the outward sign: 
Galath. 3.27.  and the inward print, the putting on of Christ jesus: here is the sanctification and justification of all the faithful, whereof saint Paul spoke before, which they do receive in their baptism.  
And here first they which flatter themselves, that they have faith, and will do no good works, do deceive themselves. For if the holy Ghost be imprinted in their souls; and if it be compared to fire of Saint john, who saith to the jews, 
Mat. 3 1●.  that Afterward Christ shall baptise them with the holy Ghost and with fire; than it will show itself; it will shine by good works; it will burn in charity; it will work through love. 
Gal. 5.6,  Can a man carry fire in his bosom, and will it not burn and give light? So is it as impossible to have the holy Ghost in our souls, but it will inflame us with the love of our neighbours; it will make us shine in all good works; it will make us reprove sin: and therefore the holy Ghost fell upon the Apostles in the shape of fiery tongues. 
Act. 2.3.  And therefore David saith, as saint Paul also allegeth him, 
2. Cor. 4 13.  I have believed, and therefore I spoke. And our Saviour; 
Luke. 12 49.  I have comen to send fire upon earth; and what will I but that it burn? secondly they are reproved, which will not read nor hear the word of God: the preaching of the word is called, 
2. Cor. 3.8.  The ministration of the Spirit. God hath appointed means to obtain all things; as ploughing and sowing to obtain Corn: eating and drinking to sustain nature; study to obtain learning: no doubt, as we cannot obtain any of these without these means which God hath appointed; no more can we obtain that other: therefore how greatly deceived are they, which think to have the spirit of God without hearing the word; it is even as though they should think to have corn without ploughing; or strength without eating; or learning without studying. Oh that men would be wise therefore, that they would be as careful to procure those means which profit their souls, as they are those means which profit their bodies. For their bodily health to take the air, they will climb up hills, they will walk by water sides: 
Gen. 1.2. Psal. 23.1. & 130.1.  The spirit of God is carried on the waters of comfort, the holy scriptures are those holy hills, & the spirit of God blows in them continually; be as careful for the soul to be conversant amongst these, as thou art for the body amongst the other. When Peter preached, The holy Ghost fell upon Cornelius, 
Act. 10.44. & 8.29. Luke, 24.15.  & upon all that were present: when the Eunuch read, the holy Ghost sent Philip a Schoolmaster unto him: when the Apostles talked of Christ in their journey, he was strait ways in the midst of them: Surely if we would so occupy ourselves, the same effects would follow even now. The holy Ghost, if we would diligently and humbly read the scriptures, would not send Philip to us to be our school master, but would come to us even his own self: as saint john tells us: 
1. joh. 2.27.  Now we need not that any man should teach us, for the holy Ghost himself teacheth us.  
But here Pintus will object, why then, shall all they be saved, which are baptised? Surely there is an inward and an outward baptism: they which are both inwardly and outwardly baptised, they which have once put on Christ jesus, they which are sealed with the holy Ghost; shall most assuredly be saved: but not all which are outwardly washed; although we are to say with the Apostle, 
1. Cor. 6 11. Gal. 3.27.  Ye are washed, ye are sanctified. And again, as many as are baptised, have put on Christ jesus: This christian hope we ought to have of all our brethren. The seal may be applied to the wax, and make no print: but that we must refer to the secret judgements of God. We must here say: O Lord how unspeakable are thy judgements, 
Rom. 11.33 john. 10.27.28  and thy wa●●s past man's finding out! My sheep (saith our Saviour) hear my voice, I know them, and they follow me: I give them eternal life, and they shall not perish for ever, and no man shall snatch them out of my hand. The sun may be eclipsed, but never lose his light: the faithful are the sons of the son; 
1. Thes. 5.5. Mat. 14.31.  They are children of light; Peter may doubt and also be afraid, but he cannot be drowned: 
Luk. 22.31. Matth. 8.24. Psalm. 94 18.  Satan may fift him; but his faith shall not fail. The ship even wherein Christ is, may be full of water, but it cannot sink, David's foot may slip, but God's mercy holds him up: The fire may be covered with ashes, 
Psal. 116.10. & 30.6. & 8 9, 31.  but at last it will burst out, And David will speak with his tongue: God may be angry with his over night, but io●e shall come in the morning. If David seed break God's law, and do not walk in his judgements, if they profane his statutes and keep not his commandments: He will visit their iniquities with a rod, and their sins with scourges, but his loving kindness will he not take utterly from them, nor suffer his truth to fail. He hath sworn once by his holiness, that he will not fail David. The Apostles may be at their wits ends, 
2. Cor. 4.8.  but never driven to despair. For that saying of the Prophet Esay shall stand fast for ever to Christ's Church, and to every member thereof: 
Esay. 54.7.  For a moment in mine anger I hid my face from thee for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy redeemer: For this is unto me as the waters of Noah: for as I have sworn, that the waters of Noah should no more go over the earth; so have I sworn, that I would not be angry with thee or rebuke thee; that is, to destruction.  
Ferus very excellently confirms this Doctrine, 
In cap. 19 Act.  upon these words: If they had received the holy Ghost or no: Being about to search out whether they believed aright or no, he inquires whether they had the chiefest fruit of faith, which is the holy Ghost. And the holy Ghost, though it be invisible, yet it doth make manifest itself by many signs. This is a most sure and evident argument of the holy Ghost, and of a true faith, the security of our conscience. For the holy Ghost witnesseth to our Spirits, that we are the sons of God; not by nature, but by adoption and by the grace of God. It doth also encourage us and make us take pleasure and delight in God, and it makes us to stand and to trust without any care or fear; as john saith: We now know and believe the love that God hath towards us. To feel this love of God, is to be well affected towards God, in praising of him, in giving him thanks, and in believing in him: And being justified through faith, we are now at peace with GOD. What is better than peace? What is more excellent, or more to be wished for then peace with God? This is the chiefest and most excellent good thing in the world: as on the contrary, to have God our enemy, is the greatest evil in the world: as Cain had, whose sins the Lord discovered; so also he brings to light all the sins of the wicked, of whom the holy Prophet writes thus: I will reprove thee and set thy sins in order before thy face. And again: 
Psal. 49.  I will discover his shame, he is a vagabond and cursed upon the earth, and in his labours. But the Christian hath peace: and what peace, I pray you is that? Hear what God saith by his prophet: I will heal all their sorrows and griefs, and I will love them freely: 
Esay. 47.  for mine-anger is turned away from them. If God forgive sins, who shall condemn us? If he love us freely, what can the hatred of the world hurt us? If he assuage his anger, what harm can the devils malice do us? So he sayeth in Esay: I will not be angry for ever, etc. This is our true peace: but from whence have we it? Surely from no where else; but only by Christ. And hence he is called, The king of righteousness and of peace: As Melchisedecke also, who was a Type of him, was also in times past adorned with these titles. He therefore that as yet lacks this foresaid peace, truly cannot have neither the holy Ghost, not a lively faith.  
And what else is this free love, this forgiveness of sins, this turning away of anger, this Christian peace, which every Christian must have, which hath received the holy Ghost, and hath a true and sure faith, but the certainty of his own salvation?  
And they answered, we have not as yet heard whether there be any holy Ghost or no. These frankly and freely, and very apparently bewray and confess their ignorance, they have not as yet heard, that the holy Ghost doth work these things in the hearts of the faithful. And how many are there at this day, who have been a great many years Christians, and yet never have felt this peace of conscience; when as it is the first and principal virtue of the Gospel, to make quiet our consciences. Ferus here complains greatly of the want of this peace; and shall we not exhort all men then diligently to labour for it? They which have not this quietness and peace of conscience, have not as yet tasted the first drop of the Gospel?  
Of the force of faith both in the receiving of the holy sacraments, and in the certainty of our salvation, that lesson of Granatensis is worth the marking: 
De Euch. lib. 3. cap. 1.  He that (saith he) with all his soul and with all his strength strives to be purged from his sins, and to be cured of all his faults, vites and imperfections, and to be enriched with heavenly graces, and now from wandering after the vanities of this world, to return to his beginning again: let him so order and govern his life, that he may be fit very often to receive and be satiated with this most excellent Sacrament of the body and blood of Christ, and by this means inwardly to be united with our most glorious God; even as if one should drop a drop of water into a Tun of Wine: so that if all creatures were gathered together, they could not find any space or distance between such a soul and God himself. And although perchance a man do not feel in himself by and by this union, yet let him not be troubled in his mind: but with a most strong faith let him believe Christ, who saith, He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. And how much less he feels God in himself; so much more assuredly let him believe him: for then his faith shall be more perfect, and shall receive greater rewards of God, if so be he do as much as in him lies. Thus far Granatensis. This is the nature of faith, to believe the word even against reason, against sense. The more lets and objections which it overcometh, the greater Crown it shall have. And this is that which S. Paul saith: The just man shall live by faith, 
Heb. 10.38.  but he that shall withdraw himself, he that shall shrink (as we say) and whose heart shall fail him, My soul shall have no pleasure in him. This faith we must have in all things, in the matter of our salvation, in receiving of the Sacraments; as here Granatensis teacheth us; 
Mark. 11.24. jam. 1.6. Heb. 11.6.  and in our prayers, as also our Saviour and saint james instruct us: And without this faith, it is impossible to please God in any thing we go about.  
Ferus of the certainty of our salvation writes thus: O father, I will that those which thou hast given me, be with me, etc. All the Gospels are full of such promises. And Saint john plainly affirms, that the Gospel for no other end hath been and is now preached unto us, then that we should have all these promises common to us, together with the Apostles.  
And a little after: 
Fer. in cap. 1. Epist. iovis.  Our Apostles for this end preached the gospel, that men's consciences might be comforted, and that all Christians might be knit, and remain so knit fast and united to God and the Church, that is, the society and communion of the faithful. Therefore he that teacheth to this end, that men's consciences may be made to doubt or troubled, and that the Communion of Saints may be rend, and that men may be pulled back from GOD and heavenly things, etc. surely he is not led with the Spirit of the Apostles. And here who sees not, if we shall pronounce sentence according to this doctrine of Saint john, how many of them, which think themselves even next to the Apostles, will be one day rejected for false prophets? Ferus may seem here to touch the pope for his doubtful doctrine of salvation.  
Philippus de Dies also of the certainty of our salvation, 
B. Dionys. Epist. 8. Phillip de Dies Sum praed. Tit. amor Dei. erga hominem, Exod. 20.  writes thus: Saint Denis in his Epistle very greatly extolling the love of God, saith: We dare boldly avouch this for truth, that God himself for the greatness of his love is as it were even besides himself (as we say) having a care of his creatures: and through love he abaseth himself from his high estate of Majesty, that he should be present amongst all things. Wherefore also he is called, A zealous God, that is, earnest and fervent in love towards those things, which are worthy to be loved. And this is his property, both to be the only thing which is to be beloved, and also to be love itself. The Kingly Prophet David considering the excellency of this love of God towards man faith: What is man, that then art mindful of him? or the Son of Adam, that thou visitest him? In this place this holy King (as that wise learned man Eusebius notes) useth two means, that is to say, (Enos and Adam) whereof the one was given to man, to signify the wants and imperfections which the soul runs into through sin; and the other, to declare the mortality and misery, which naturally in his body he is subject unto. For Enos is derived of a certain word that signifieth forgetfulness: and so Enos is nothing else, than one that is forgetful or that lacks memory: and Adam signifies that which is earthly and mortal. This did so wonderfully amaze the holy prophet, that he said. Who is man, O Lord, who being unmindful of thee, and offending thy Majesty, that he should be ever imprinted in thy memory? Dost thou remember him, who forgets thee? Dost thou seek for, visit and love exceedingly him, that flies away from thee? A thing verily to be greatly wondered at, that God of such infinite majesty should set his love upon such a miserable thing. Whereupon Saint jerom expounds those words of the divine Psalmist (Thou hast done, 
Psal 39 Beat. jeron. super Psal.  O Lord, thy many wonderful works, and in thy thoughts who is like unto thee?) on this manner: Thou hast wrought, O Lord my God, many wonderful things worthy of thy wisdom and power; but of all other, this is the chief, thy very thoughts, in the favour which thou yieldest to men, in the love, wherewith thou lovest them, in the help that thou affordest them, and in the justification which thou bestowest upon them. Is not this of all other miracles the greatest? that God should love men so greatly, and should think on them so earnestly, that he should say: 
Prou. 9  My delight is to be with the Sons of men. Truly this secret was made manifest only to the divine heart that when as the most high God hath not communicated to the Angels his personal essence, and also the divine properties which are in it: as the Apostle also considered, saying; Hath he taken upon him the Angels? who as far as man's reason can judge, would not perchance have been so unmindful of his benefits, but would have been more thankful than men: when as I say, he hath not granted all these things to the Angels; yet he hath vouchsafed to communicate, to bestow them most liberally upon unthankful and miserable men. Of which unspeakable love it comes, that the good things which he doth to us, he saith that he doth them to himself.  
Wherefore the Patriarch jacob, amongst the blessings of his Son Dan, being suddenly turned to think of the Messias, speaking with the eternal father, he said: O Lord, I will look for thy salvation: which the Chaldee paraphrase expounds literally of the Messias: for jacob being now about to die, did prophesy of Samson; which was to spring of the Tribe of Dan, and to save the people of the Hebrews, from the tyranny of the Philistines. But that he might give to understand that he should not be the true Saviour, being as it were rapt into a trance, he breaks out into these words: O Lord, I will look for thy salvation; as though he should have said; I will not look for Samson, nor Gedeon, nor Iepthe, nor others, as though they were true saviours; but I will yet look for the true Messias, which shall come, being the true Saviour of the world. With such & so stately a title, Simeon also named him saying: 
Luc. 2. Psalm. 11●.  O Lord now thou lettest thy servant departed, etc. Because mine eyes have seen thy salvation. The Kingly prophet also calls him so: And let thy mercy come upon me, O Lord, even thy salvation, according to thy word: Christ is called the mercy of God; because he is the beginning and foundation of all the mercies of God. For in this mercy, wherein the word became flesh, all other have their foundation. And therefore Saint Paul saith to the Ephesians; 
Ephes. 1.  In whom we have redemption by his blood, even the forgiveness of our sins, according to the riches of his grace: And thy salvation according to thy word, that is, according to thy promise. In all these places, Christ our Lord, who is our salvation, is called the salvation of God; because the eternal father, for the exceeding great love, wherewith he loveth us, he calls that his salvation, which is our salvation. Wherefore also the Prophet Esay, speaking in the person of God, saith; 
Esa. 42.  I have given thee to be a light to the Gentiles; that thou mayest be my salvation, even to the uttermost parts of the earth. O blessed and praised be such a God, who loves us so, that he calls our salvation, his salvation! Saint Paul also shows us this love, saying: I beseech you, 
1. Thes. 4.1.  that you walk as you ought to walk, and to please God: for you know what commandments I have given you by the Lord jesus: for this is the will of God, even your sanctification. Mark I beseech you, what commandments these are, and what is this will of God? The former words did seem to require, that he should have added; This is the will of God; that you should praise him, that you should offer him sacrifice; and yet notwithstanding, having made that preface before, he addeth, that the will of God is Our sanctification; which in truth is accounted one of the greatest good things which man hath. Therefore (O my brethren) give thanks to God, for this his singular love wherewith he loves you; for his will, and that thing which most pleaseth him, is your profit and commodity. This love wherewith the highest loveth us, he calls the cords, wherewith he draws us unto him, when as he faith by the prophet Osee, 
Ose. 11.  I will draw them with the cords of Adam: that is, with what affection I made Adam their first parent holy, and created him in grace (as the interlmeal Gloss expounds it) with the same love, I will sanctify these; which he adds, expounding it, In the bonds of love, that is, with the affection of charity. Whereas another translation hath, I will draw them with the cords of men: that is, with the same love, that I bound unto me Abraham, Isaac, and the other patriarchs, I will also join them unto me. Although Lira expounds it thus: With cords, that is, with benefits bestowed upon them; which draw the heart of man, and are certain bonds of love. Saint jerom expounds it otherwise, that is, I have had a care of them, for the cords and bonds of love wherewith I have bound Abraham, Isaac and jacob, unto me. Woe be unto us, if so be that we shall not be thankful for such singular love, as those fathers were. Thus far Philippus de Die.  
If this aught to be the faith of all Christians, and that they ought to have this firm and most assured belief of the love of God towards them; and that not only the Scriptures, but the fathers do teach them most manifestly this exceeding great love of God towards them: who then will doubt of his salvation? To doubt, is plainly to deny this exceeding great love.  
And after of the love of Christ our redeemer, he writes thus: 
Ibidem. Tit. amor. Christi Cant. 1  Whereas we read in the Canticles: My beloved is to me a grape of Cyprus: another Text hath, My love is to me a cluster of Camphire. O heavenly and most fit similitude! Alcamphor is a certain Tree, whose gum hath this property: that if a grain or a little of it be kindled with fire, and be put in a Lamp full of water, it will give a most clear and bright flame. It is a wonderful thing, that that flame should not be extinguished with the water, but that it should burn and shine more clearly. This grain, and not only a grain, but a cluster, is our Lord jesus Christ. For those waters of the unthankfulness of his enemies, and those waters of so many and great torments, which entered in even to his very soul, did not only quench his love, but caused it to glister & shine more brightly, while it showed more manifestly his unspeakable love, patience, mildness, and liberality. When as even the self same night, wherein he was betrayed, he ordained that most high mystery of his most blessed body and blood, and hanging on the cross, prayed for his enemies: Let us learn of this our heavenly master, to show love to our enemies, and to have in greater travel and pains greater patience. Thus far Philippus de Die: Such a love must every Christian believe, that jesus Christ hath towards him, that no waters in the world either of sins or of unthankfulness is ever able to quench: and this, flesh and blood, and our spiritual enemy go, about to make us often forget. And therefore saint Paul prayeth for the Ephesians: 
Ephes. 3.19. jud. Ep. v. 21.  that They may know the love of Christ, which passeth all knowledge, and that they may be filled with all the fullness of God. And this also no doubt, Saint Jude meaneth in his Epistle, when as he sayeth: Keep you yourselves in the love of God.  
Theodoret also writes thus of this matter: 
In ca 8. ad Heb  He calls heaven the vail, etc. God hath promised the kingdom of heaven to all that believe in him: we hope for (saith he) those good things; and we hold fast this hope, as a sure Anchor: for this Anchor being hid in the bottom of our hearts, will not suffer that our souls should be dashed hither and thither. And also by another man's he shows the certain hope of our good things, and such a hope as cannot be gainsaid: Whither, our forerunner jesus is entered for us: for our sakes (saith he) He became man: for our sakes he gave his body to be slain, and having vanquished and overcome death, he hath ascended into heaven, being the first fruits of them which sleep. And he hath given us here a greater confidence by calling him our forerunner: For if he be our forerunner, and hath ascended for us, than we must needs follow him, and ascend also.  
And Basill writes thus of every Christian: 
In examer. Homilia. 5.  Thou also shalt be like a fruitful Olive in the house of God, neither shalt thou ever be deprived of thy hope; but shalt ever have thy salvation flourishing in thee through faith.  
Ambrose of the certainty of our salvation writes thus: 
Ambros. de jacob & beat. v●t. cap. ●.  But thou fearest the manifold chances of this life, and the deceits of the enemy; when as thou hast God himself to be thy helper, and his so great favour towards thee, that he spared not his own son, for thy sake. The scripture hath used a comfortable word, that it might declare the good will of God the father towards thee, who offered himself wholly to die for thee. In that he was a father, he left nothing to himself; he offered it all for thy sake only, he left not the fullness of his deity. Consider the love of a father, as concerning pity, he hazarded the life of his son: he drunk for thy sake the sorrowful cup of one that is childless, lest the price of thy redemption should not have been paid. The Lord had such an earnest care of thy salvation, that almost he hazarded his own, that he might gain thee. He took upon him all our losses, that he might place thee in heaven; that he might consecrate thee with heavenly virtues. And he addeth; Very miraculously he gave himself for us all, that he might declare that he so loved us all, that he gave his well-beloved son for every one of us. For whom therefore he that gave that, which surpasseth all things, is it possible, that in him he shall not also give us all things? For he excepts nothing, who hath given the Author of all things. There is nothing therefore, that we may fear shall be denied us; there is no cause, why we should doubt of the continuance of this bountifulness of God towards us, whose goodness hath been so long in continuance, and so liberal towards us, that first he predestinated us; then he called us, and those whom he called, them he justified; and those whom he justified, also he will glorify. Can he forsake those, whom he hath bestowed so many benefits upon, even till he crown them? Amongst so many benefits of God, shall we fear any of the wiles of our accuser? but who dare accuse any of those, whom he hath chosen in God's judgement? can God the father, who hath bestowed them, call his gifts back again, and dismiss those from his fatherly favour, whom he hath adopted to be his children? But perchance thou fearest lest that the judge will be severe: consider who shall be thy judge. To Christ hath the father committed all judgement: can he condemn thee, who hath redeemed thee from death? for whom he hath offered himself? whose life he knows to be the wages of his death? shall he not say, what profit is in my blood, if I condemn him whom I have saved? Again, thou considerest him as a judge, and not as an advocate: can he pronounce sharp sentence, who ceaseth not to request, that the grace of his father's reconciliation may be bestowed on us?  
Here Ambrose first teacheth, the exceeding great love that God hath towards his children, and that he gave his son for every one of us: And shall not then every particular man embrace this so merciful and gracious a gift in his own arms, that is, by the faith of his own soul? And lastly, the great assurance that every Christian ought to have of his salvation. Our judge is our advocate, and shall we fear the sentence of condemnation?   

6. Of the reading of the Scriptures, and of their sufficiency.  
STaphilus a Papist, Counsellor to the Emperor, 
Staph. of translating the Bible into the vulgar tongue.  whose Apology was translated by Thomas Stapleton student in Divinity, in his Apology writes thus: Surely I could never yet find in holy Scripture, that the common people ought of necessity to read the scripture: but that of the reading thereof, much Schism, and the destruction of many souls hath proceeded, daily experience teacheth us; and holy writ warneth us, where our Saviour thus speaketh: It is given to you to know the mysteries of the Kingdom of God, but to the rest in Parables, that seeing yet they see not, and hearing they understand not. Who are those unto whom our Lord saith: To you it is given? etc. Surely the Apostles, and their successors, the rulers of Christ's flock. And Who are they that should learn by parables? Surely such men, as were better not to know the mysteries, least misusing them, they procure to themselves a greater damnation. For precious stones ought not to be cast before hogs: and such of all likelihood, are the Lay ignorant people. Thus far Staphilus.  
Let all true Christians mark what commendations the papists yield unto the scriptures, that daily experience teacheth, that the destruction of many souls have proceeded thereof: when as God's spirit calls the scripture always, The word of life, 
joh. 6.68. 1. Tim. 1.10.  and the wholesome doctrine of Christ. The one mark were sufficient to descry, of whose spirit they are, that writ this of the scriptures.  
But it is also worthy the marking, 
Lib. 2. ca 21. de office bon. patr,  how in this point the papists disagree among themselves. Viviennus a Papist writes thus: I counsel thee and all other, which have not as yet purchased to themselves the sound knowledge of the holy scriptures, that they eschew that book of his (meaning Ovid:) and in the mean while, that they read the Bible, and other godly men's works. For it is not possible, that he which is not very expert in the scriptures, should not stumble very dangerously, and that his faith should not by some means be shaken and weakened.  
Hector Pintus also a Papist, of the holy scripture writes thus: But amongst all other, they bear the bell, who being guarded with the furniture of virtue, give themselves to the study of the holy scriptures, that they may behold with the eyes of their mind, the high mysteries of God, clearer than the sun itself: for the knowledge of the holy scriptures is that heavenly philosophy, wherewith the souls of men are refreshed, and are nourished to everlasting life. This is the finder out of virtues, and expeller of vices, which eases our souls, takes away vain cares, delivers us from wicked desires, and gives us tranquillity of life: wherefore the course of a man's life being well passed over, and according to the precepts thereof, is to be preferred before all the prosperity in the world. The divine and Kingly prophet foreseeing that in his mind, calls Him blessed that studies in the law of God day and night. For as the same in another place testifieth: The law of God is an undefiled law, converting the soul, and the Testimony of the Lord is faithful, and giveth wisdom even to children. For such is the excellency of God's law, that it converts the minds of men from an evil custom, to an honest kind of living; and to those men which wander and go out of the way, it shows the right path to obtain everlasting glory. Thus far Pintus. The which his saying if it be true, (as it is most true) then is Staphilus and Master Stapletons' sentence false, that the reading of the scriptures should lead many souls to destruction: it leads them the way to everlasting life, which wander and go out of the way, saith Pintus.  

Pintus pro ●em. in Dan.  And of the authority of the scripture also he yields this excellent Testimony. The most part of the Papists say, that the Scriptures take authority of the Church: but Pintus of them writes thus; Even as (saith he) that same strange precious stone called Draconites, is not polished, nor admits any art or cunning about the dressing of it; but of itself is very beautiful and bright: so the divine scripture is not adorned with childish eloquence of words, nor stands need of the skill of man's Rhetoric; being famous and excellent by her own majesty and proper brightness. Thus far Pintus.  
As this precious stone of itself carries a Majesty and glory with it, it needs not the help or skill of man to polish it: So much less the scriptures. They glorify themselves: their authority is their own majesty. And no doubt, as in the handling of them (of which Pintus seems here to speak) so also in the discerning of them. Who requires a witness to prove that the sun shineth? Here the thing itself is a sufficient witness: So the scriptures by their own Majesty especially bear witness to themselves. To Infidels perchance, which never knew nor read the Scriptures, the authority of the Church may be an Introduction to believe them, as that woman was to the Samaritans, to believe in Christ, etc. But after they shall have once read them, and having also well meditated upon them day and night, and laid them up in their hearts, 
joh. 4.42. Luk, 2.51.  as Mary did the words of Simeon and Anna; they will then say, as the Samaritans also said to the woman: Now we believe, not because of thy saying: For we have heard him ourselves, and know that this is indeed that Christ, that Saviour of the world: So they will also say of the Church's Testimony.  
Pintus of reading the holy scripture writes thus: 
Pintus in 3. cap. Ezech.  All holy Scripture given by inspiration of God, is profitable to teach. In all men's Books may errors be found, be the Author thereof never so wise, nor never so learned: for even as in a fruitful field, sometimes amongst wholesome herbs, grow those that be hurtful; so men's wits, sometimes amongst wholesome counsels, yield also many errors. The heathen Philosophers, although setting apart all private and public actions, they gave themselves wholly to search out truth, yet they have committed to writing their own vain devices, and innumerable vanities. For, All men are liars, as the Psalmist sayeth. What shall I speak of the unprofitable fictions of the Poets? The Poets sing of strange, but not credible matters. If sometimes they afford us any thing that is good, they mingle it with a thousand lies. But all the holy Scripture is true, all to be read, all to be searched, all to be devoured. As they which dig metals, do not lose the least scraps; but if so be that they find any mine of gold, they diligently search after every vain, and they take out the earth also with the Gold, and they are very circumspect: so we must do in the holy Scripture, we must pass over nothing, we must not make light account of one word of the holy Scriptures; yea we must be much more desirous and diligent in searching out this treasure, and we must endeavour to bring all to light. For here is no earth mingled with gold, it is all most pure gold, tried to the uttermost; yea as the Psalmist saith, Above thousands of gold and silver. In the holy Scriptures, because God is the author of it, Who can neither be deceived, nor deceive any, whatsoever is written, is truth; whatsoever is taught, is virtue; whatsoever is promised after death, is immortality and everlasting felicity. The word of God giveth light, and directs us the way to heaven: for the divine Psalmist saith: Thy word is a lantern to my feet. Therefore all that love God, desire to hear it: therefore saith Christ our God: He that is of God, heareth God's word. And in Saint Luke's Gospel: Blessed are they which hear the word of God and keep it. O wonderful relics, being so precious, and in the world so little esteemed! If we make great account of the garments of the saints, and if we reverence some parts of their garments, and that rightly, because they touched their bodies: how much more ought we to esteem the words of Christ, which issued from his heart, by his most blessed mouth, and touched both his tongue and his lips? They are all heavenly, full of holiness, breathing heavenly mysteries. Moses' began his book from the generation of the creatures: but Saint Matthew began his from the generation of the creator saying: The book of the generation of jesus Christ.  
And after: This book is the Chronicle of jesus Christ, this is his testament: what son will not read the Testament of his father? who is it that will not give good heed to his father's last will? This new Testament is an infinite treasure, which can never be spent, of heavenly wisdom and celestial treasures.  
And after: The word of God ought to be in our hands, that we might never forget it: but it cannot be in our hands, unless it be first in our heart: and therefore before God saith, My words shall be in thy hand, he saith, They shall be in thy heart. He that will not fall into sins, let him keep God's words in his heart. The holy Prophet would teach us this in these words; I have hid thy words in my heart, lest I should sin against thee. He loved the word of God so greatly, that as a most precious treasure, and most excellent jewels, he kept them laid up in the closet of his heart. And Solomon in the proverbs, speaking of the law of God: Bind it (saith he) always in thy heart, and compass it about thy neck, and when thou walkest, let it go with thee. As in the ark of the Testament, was the law of God & manna, as the holy scriptures do record in many places: So in the soul where the word of God is kept, Christ that hidden and heavenly manna is there by his grace; of whom Esay saith: Truly thou art a hidden God. And the same Christ in Saint john's Gospel saith, I am the lively bread, that came down from heaven. In that soul, which is refreshed with this heavenly food is the law of God written, not with ink (that I may use Saint Paul's words) but with the Spirit of the living God; not in Tables of stone, but in the fleshy Tables of the heart. Saint Paul saith, That those which have the law of God imprinted in their mind, that they show the work of the law written in their hearts. And these obey and love GOD, whereof the truth itself saith in Saint john's Gospel; If any man love me, he will keep my saying: And in Saint Luke's Gospel; Blessed are they which hear the word of God and keep it. For as saint Paul in the Epistle to the Romans saith: Not the hearers of the law are just before God, but the doers thereof shall be justified: And saint james saith in his Canonical Epistle: Be ye doers of the word, not hearers only, deceiving your own selves. Even as he which will make an assault upon his enemies, or defend himself from them, stands need of a sword, the which being taken in his hand, he may strike them, that he may obtain the victory: So he that will triumph over the world, the flesh, and the devil the most cruel enemies of the soul, he must carry in his hands, that is, in his works, the word of God. For the word of God is the sword of God, whereof saint Paul speaks to the Ephesians; Take unto you the Sword of the Spirit, which is the word of God, etc. Thus far Pintus.  
The scriptures are most pure gold, and shall we not earnestly labour for them? They are our father's will and testament; and shall we not read them? They are the only sword to have in our hands against the world, the flesh, and the devil our most deadly enemies, and shall we go unarmed amongst so many and so cruel enemies? Or shall Priests only have this sword, as the Papists teach, and not Lay men? As though these enemies only assaulted them.  
Granatensis also takes away Master Staphilus his objection: 
Lib. 1. de. ora●. & med. cap. 1.  Thou wilt say peradventure (sayeth he) that this exercise of praying and meditating of the holy Scriptures, belongs only to religious men, and to Priests; and not to men that are occupied about worldly businesses. It is true (sayeth he) that that belongs chief unto them by reason of their estate and office; yet the men of the world cannot be excused, if they have not also a certain manner of prayer (although they be not in that degree of perfection, which the other be in:) if so be that they desire ever to live in the feat of God, and not to sin mortally. For it is necessary, that worldly men have faith, hope, and charity; humility, and the fear of God; contrition also and devotion, and the hatred of sin. And therefore as all these virtues, for the most part, as we have said, proceed of the affection of the mind, which must necessarily flow from some consideration of the understanding; if the worldly man have not these considerations, how can he preserve these virtues? How can a man continue faithful, unless he often meditate on those things which faith commandeth? How can he be inflamed with charity, strengthened in hope, bridled through the fear of God, be moved to devotion and contrition, and the contempt of himself, wherein consists the virtue of humility, which belongs to all these virtues; if he do not frame himself to meditate upon those things, by which those affections (as we have proved before) are wont to be kindled?  
And a little after: Hitherto may be added the dangers of the world, and that great difficulty which man feels herein, that he can hardly keep himself free from sin, in such a frail body, in such a dangerous world, and amongst so many enemies which we have. Therefore although thou be not a religious man, and thy condition do not bind thee, yet look that the greatness of the peril thou art in, do bind thee. I confess truly, that the state of a religious man is very hard and great; but thy danger is greater, than his. The religious man is looked unto of his superior; he is kept in of his cloister, he is fenced as it were, and walled about with his attendance, with his obedience, with prayer, with fasting, with saying his service, with the strictness of his order, with good company, and with all other exercises and businesses, which belong to the monastery. But the man that liveth in the world, besides that he is naked and destitute of all these helps, he is compassed about on every side with Dragons and Scorpions, he walks ever upon serpents and Cockatrices, both at home and abroad, both in himself, and without himself; in his doors and windows night and day, a thousand kind of snares are set in his way, amongst all which he is bound to keep a pure heart, chaste eyes, and a clean body, ever in the midst of the flame of his youth, and of the evil companies and examples of this life; wherein he sees or hears nothing that tasteth of God. Wherefore if the religious man (who is a Soldier by profession) ought ever to go armed, how much more behoveth it, that a man of this world should ever go armed; who is not so safe as the other, not so much for the strict bond of the state of his perfection, then as for the greatness of the dangers, wherein he is. Those which have some enemies, whom they do fear, do go no less armed than Soldiers: those for their oath wherewith they are bound; these for necessity. Amongst these weapons, we put not only prayer, but fasting also, and silence, and reading and hearing of the word of God, the receiving of the Sacraments, the eschewing of the occasions of sin, and other corporal exercises, which all are as it were a 
* Salsitudo quaedam.  brine (as we call it) which preserve this our carnal nature prone to vices, lest it putrify, and worms be engendered in it. Thus far Granatensis: wherein he plainly proves, that Lay men, as well as clergy or religious men, are bound to study and read, and meditate upon the Scriptures. For how else can they have faith (sayeth he) or hope, or charity, without which none can be saved? how else can they withstand their enemies? amongst the midst of whom we daily walk. They have been traitors to their brethren, that have spoiled them of this spiritual Armour.  
Again the same Granatensis, 
De Devot. li. 1. ca 9  of the reading of the Scriptures, very excellently writes thus: The devout reading of heavenly Books profits to this guard and purity of the heart: for as Saint Bernard saith, our heart is like to a Milne, which never rests but ever grinds that which is put into it; if Wheat, it grinds Wheat; if Barley, it grinds Barley. Therefore it is very profitable to be occupied in the reading of holy Books, that when the mind would think or meditate of any matter, it might meditate on those things wherewith it was occupied. For this cause Saint Jerome doth so greatly commend the reading of the holy Scripture in all his Epistles, but especially in that which he wrote to Demetriades the Virgin: in the beginning whereof he sayeth thus O thou daughter of God, I will commend this one thing unto thee, and one above all other things: and repeating it, I will give thee counsel thereunto again and again; that is, that thou occupy thy mind with the love of the reading of the holy Scripture, neither that thou receive into the good ground of thy heart, the seeds of Darnell or Oates. And in the end of his Epistle he repeats the same counsel again, saying: I join the end and the beginning together: neither I think it sufficient to have admonished thee once; love the holy Scriptures, and wisdom shall love thee; love her, and she shall preserve thee; honour her, and she shall embrace thee.  
Here we may plainly see, how that Granatensis, Bernard, and Jerome, are not of Staphilus and Stapletons' mind, that the reading of the holy Scriptures do not hurt the souls of the faithful; which thing if it had done, as some of our latter Papists think, than these men would never have so earnestly persuaded all men unto it.  

In 2. Act.  Ferus also in this matter is of the same opinion: first that only the Scriptures are of force to prove and persuade: Hitherto (sayeth he) Peter hath preached Christ's resurrection, by his own testimony, and of the other Apostles very lively: now he proves the same out of the Scriptures, that he may give us to understand, from whence, and with what Testimonies we ought to confirm our sayings in our Sermons: for it is not enough for us to say; we think thus, unless we can also justly affirm, that the Scriptures do agree with us. And therefore by the testimony of David, Peter here also confirms the resurrection of Christ.  

Fer. in 3. c. act.  Of the knowledge also of the Scripture Ferus writes thus: It behoved them, which from their Cradles were brought up in this wholesome doctrine (as the jews were in times past and we are now) to be so expert and cunning in God's words & works, that at the first sight they could judge what God spoke or did: therefore they are greatly to be blamed, which say now of the words of the Gospel and of the holy Scripture; we never heard these things: Why then hast thou been a Scholar so long in Christ's School? 
Ibidem.  And after upon these words of the Acts; (I know that of ignorance ye did it,) Mark here (saith he) that every wicked man, is an ignorant man: for he knows not what he doth. Mark also how dangerous a thing it is, to lack the knowledge of God: for than we fall into most grievous sins. Mark also how foolishly they do, which fly from the word of God, by which they might get the knowledge of God; nay they will not hear any thing of God. Thus far Ferus: he makes ignorance of the Scriptures the mother of destruction; and not the reading of them, as Staphilus doth. Again, he takes away that common excuse, that many simple souls will make, who when they are reproved for their gross ignorance in the time of popery; they will say, 
In cap. 9 Act.  they had a good meaning in those days, they meant well. But we must mark here (sayeth Ferus) that zeal pleaseth not God, without knowledge. Saul thought he did God service, when as of all others he offended him most grievously. So did Saul, so did the jews. Therefore it is a dangerous thing to lack the knowledge of God. Therefore my people is led into captivity, because they had no knowledge. And he that knows not, shall not be known. A good meaning sufficeth not, unless it agree with the word of God.  
And a little after: The faithful called themselves the Disciples of Christ, for they knew no other master. I would to God all Catholics would call themselves by that name, Disciples. This is an ancient name: it would put them in mind to look on God's Book.  
And speaking of Paul, he writes thus: These things are very excellently set down here, which are required to Christian righteousness. First he heareth the word of God. Secondly, he seethe. Thirdly, he ariseth by faith from sin: he rouseth up himself under a heavy burden, but only through confidence of the mercy of God. Fourthly, he is filled with the holy Ghost: fifthly, he is baptised: and sixthly, he is comforted with meat. And after is conversant among the Disciples of God. The first step therefore that Ferus makes here of Christianity, is to hear the word of God.  
And again after. To the true Saints of God there is nothing more precious, than the word of God, which the counterfeit Saints do loath. wouldst thou then be a true Saint? let the word of God be thy chiefest jewel.  
And of Tabytha he writes thus: First she is called a Disciple: by which word is signified, that with great desire she heard the word of God. I would to God our women also would all be Disciples.  
But let us a little consider the ground of Master Staphilus his assertion, he saith, that Unto the Apostles and their successors it was given, 
Mat. 13.10.11.  that they should know the mysteries of the Kingdom of God. But he doth greatly mistake the Text: for it is thus written: His Disciples coming said unto him. Why dost thou speak in Parables unto them? And he answering, said unto them. Because to you it is given to know the mysteries of the Kingdom of God: but to them it is not given. For to him that hath shall be given, and he shall abound and he that hath not, even that which he hath shall be taken from him. Our Saviour here plainly speaks to all his Disciples, not to his Apostles only.  
Now all Christians are the Disciples of Christ, are his scholars: And to all these he said a little before: He that hath ears to hear, let him hear. And of these he saith also in these words: He that hath shall have more given him. So that here our Saviour Christ maketh a difference between his scholars and Disciples, which do believe in him, and the Infidels which do not believe in him: but like the deaf Adder stop their ears. To these it is not given to know the secrets of the kingdom of GOD: but to all the other, not to his Apostles only, as Master Staphilus expounds it, it is given. And they shall daily have more given them, and shall increase in knowledge.  

Hom. 31. Oper. imperf. in Mat.  Chrysostome also is of the same judgement, and expounds that place thus: All understanding (saith he) is of the holy Ghost, and is the grace of God: yet there is one grace, which God gave to all men in creating them, and another grace which he gives not to all men; but to the more worthy and excellent, and to those whom he hath chosen. Even as a housekeeper having many servants, to every one of them he gives a simple coat and simple fare, because he is their master; for he could not be his servant, unless he were clothed and fed of him; but to certain which are more faithful and trusty about him, he gives a better livery and better fare, not because he is their master, but because of their good conditions: So God gives his general grace, that is, the understanding of good and evil to all men, in that they are men; for otherwise, we should not seem men created to the Image of God, unless we had a divine understanding; but to the more worthy he gives a special grace, that is, of knowing his mysteries, not for the necessity of nature, but as it were a reward of their good will, or of their good works. Here we may plainly see, that he restrains not this gift of God of knowing the mysteries of the Kingdom of heaven, to the Apostles and their successors, as Staphilus did; but also to all his faithful, and most trusty servants.  
And concerning that place in the Gospel: Give not that which is holy to Dogs: The jews in the beginning, thought by all likelihood that the Gentiles had been those Dogs: but Ferus saith, Our Saviour Christ calls them not Dogs or Hogs, 
Fer. in cap. 11. Act.  which are Gentiles, but such as despise the word of God, and do slander it, or do use it to cloak their unrighteousness withal. These only are hogs by his judgement. And that of great likelihood Staphilus affirms the Lay men to be those hogs our Saviour meant: Ferus also in another place teacheth the contrary; 
Fer. in cap. 7. Mat.  By an outward example (saith he) he teacheth how and to whom the Gospel ought to be preached. There is none so mad, which will throw a precious Pearl before Hogs or Dogs. For first precious stones are not fodder for bruit beasts: A Swine had rather have dirt and mire, than gold: and a Dog had rather have a rotten Carrion, than all the holy things in the world. Again, the things themselves should be lost. After the same manner, saith Christ, ye possess those things which are holy indeed, and which far surpass all precious stones, be they never of so great price; therefore give not to Dogs, etc. I would have you willing to do good to all men, bearing with those, which do you wrong, having compassion on those which fall through man's infirmity; yea even towards the froward, I would have you carry that mind, that you had rather have them corrected and amended, then perish: Yet in preaching the Gospel to those which openly despise wholesome doctrine, and in whom there seems to be no hope of amendment; yea by occasion of your preaching which shall seem to be worse than they were before; to such I will not have you impart the secrets of the heavenly doctrine, lest that befall you which happeneth, as if one should throw pearls before swine, or should give dogs that which is holy. For even as a dog by eating a holy thing, is not made holier, but profanes the holy thing; and a swine is not made more beautiful with precious stones, but defiles their brightness: so men that are past grace, do not only scoff at and slander wholesome doctrine; but are made worse thereby, and do persecute those who have delivered it to them. Thus far Ferus. Whereby we may plainly see, how he calls not lay men swine, as Staphilus did, but obstinate and wicked men; men past grace, of whose amendment there is no hope. And to such he saith, that our Saviour would not have his Gospel preached. How injurious is Staphilus and Stapleton to their brethren, and to God's Church, that say: of all likelihood they are those swine, 
joh. 21.15.16. 1. Cor. 6.15. 1. Cor. 16.1. Phil. 1.1.  which our Saviour means: What greater injury can there be, then to liken the Lambs and sheep of jesus Christ; nay his very members, and those whom he calls his brethren, and the Apostles often call Saints, to filthy swine and dogs? Is not this to dishonour the Saints of God? And yet they slander us, as though we did not honour the saints. But let all men judge hereby, whether we honour the Saints of God more than they or no?  
Granatensis also of the secular arts, and liberal sciences, whereof they have made so great account in times past, and have spent most of their age before they would come to study the Gospel of jesus Christ, 
Lib. 1. de de●ot. cap 38.  writes thus: The which studies, although for the alteration of times and in the importunity of heretics do seem as it were in some sort to be necessary: yet in truth they are to be accounted plagues of our life, when as they steal away from us such a great part of our time, and make us as it were outlaws so many years, from the sweet and loving embracing of jesus Christ; especially when as we shall consider, that all the doctrine & writings of the Ethnics, as Nazianzen witnesseth, to be as it were the scourges & plagues of Egypt, which for our sins have comed into the church. But now, because the estate of our miserable life hath driven us to this necessity; we must wait for a convenient time to be employed to this kind of study: that is, first of all we must take care, that our works have a sure foundation, and that virtues houses be first built surely, especially in young Scholars; that they may be able to sustain the weight of this study without any damage. But when as yet our works are raw, and the youth is nursed with the milk of Christ, to have him called away from his breasts to the pease cods of the heathen Philosophers, where nothing is to be found but subtleties and sophistry, it is a lamentable thing. For tell me, I pray you, if we mark this thing well, what is it else but to do as Pharaoh did, that he might destroy the people of God, when as he commanded all the males, as soon as they were borne, to be cast out and drowned in the waters of Egypt? And what else do we see in these our days, then that there is scarce any one, as soon as he is regenerate in Christ, before he begin to grow, and to receive the strength of the new man, but that he is thrown over the ears into these waters, that he may be choked and lose again the spirit he hath received? Granatensis in this his discourse plainly proves, the Pope's kingdom to have been that spiritual Egypt, whereof saint john makes mention in the Revelation. For who knows not how in those days, not only their children, but also even their old fathers, spent most of their time in studying Aristotle & their Dunces commentaries, which wrote upon him: So that their youths (as Granatensis here witnesseth) were not first nursed with the milk of jesus Christ. They knew not the scriptures, with Timothy, from their childhood. But they were even drowned as soon as they were borne in these waters of Egypt; and so in them continued most of their life after: And shall we not say that these follow the steps of Pharaoh, even as Granatensis confesseth it?  
And the same Granatensis also of the reading and studying the scriptures writes thus: 
Gra. de ration. been vivend. ca 10.  A good resolution is much furthered by reading of godly and profitable books: For this is a thing most profitable; as contrariwise, the reading of vain matters is most pestilent and dangerous: For the word of God is our light, our physic, our meat and our guide. The word of God fills our will with good desires, and it gathers together the distracted senses of our minds, and kindles devotion in us, when as it seems now quite to be smothered in the ashes of our infirmities, and as it were quite put out. Besides this also, this reading drives away idleness which is the original of all vices, as we will teach hereafter. To conclude, as corporal food is necessary to the preservation of natural life; so the word of God is necessary to preserve the spiritual life: And therefore Saint Jerome saith, It is the food of the soul to meditate day and night in the word of God. For by this exercise, the soul is fed with the knowledge of the truth, and the will with the love and sweetness of it. And when as the understanding and the will are as it were, two principal wheels of a clock, that is, of a life that is rightly governed, if they move in order, and as they ought, all the whole work and whatsoever depends thereon, shall be perfectly ordered. In this holy reading a man seethe his wants: he resolveth his doubts: he finds remedies to keep in store against tribulations: there are good counsels also afforded him: there he learns many mysteries; he is strengthened by the examples of virtues, and he learns the profit that comes by them. And therefore Solomon so highly commends it in his proverbs: Keep (saith he) my son the precepts of thy father, and forsake not the law of thy mother. Bind them in thy heart continually, and knit them about thy neck. When as thou walkest any whither, let them go with thee; and when thou sleepest, let them preserve thee: and when thou awakest talk with them, because the commandment is a lantern; the law a light, and the nurture of discipline the way of life. Thus far Granatensis. Where he plainly condemns that position of other Papists, that the reading of the scripture is dangerous: Nay he condemns that which in their blind kingdom, when as God's word was banished, they allowed, that is, the reading of vain Histories; as of Bevis and such like. That (saith he) is most dangerous. The author also of that book, called the Resolution, agrees with Granatensis herein. Who is there now adays (saith he) which maketh the law or commandment or justifications of God (as the scripture termeth them) his daily meditation: 
Part. 1. ca 2.  as king David did? Neither only in the day time did he this, but also by night in his heart; as in another place he testifieth of himself. How many of us do pass over whole days and months, without ever entering into these meditations: Nay God grant that there be not many Christians in the world, which know not what these meditations mean. We believe in gross, the mysteries of our Christ Turrian faith: as that there is a Hell, a Heaven, a reward for virtue, a punishment for vice, a judgement to come, and an account to be made and the like; but for that we chew them not well, by deep consideration, and do not digest them well in our hearts, by the heat of meditation, they help us little to good life, no more than a preservative put in a man's pocket, can help his health, etc.  
This author, besides that he commends the continual study and meditation of the scriptures, seems to mislike with that general faith & knowledge, which the Church of Rome teacheth we must not believe in gross (saith he) but we must particularly muse upon and apply the things to ourselves.  
Ferus also of the princely authority of the scriptures writes thus: And here thou feast the great boldness of truth. Only truth can say, 
Fer. part. 2. pass.  I fear no man: No other doctrine is so perfect that it can say so, besides that which God hath revealed in his word.  
And after he writes thus: That Christ suffered all other injuries with silence; besides this blow on the face, which the high Priests servant gave him. He replies to that (saith Ferus) lest that he should think that it were not lawful to reprove princes with the word of God: whereas the word of God spareth no body. It is the judge of all men; etc. If the word of God be the judge of all men; then of the Pope: he must submit himself unto it; he cannot dispense with it.  
The same Granatensis also, 
De devor. Lib. 1. cap. 44.  of the authority of the scriptures writes thus: The controversies that arise about trust or credit of bargains between man and man, and of ecclesiastical decrees & commandments, the Masters and Doctors of that faculty know best. And those same spiritual matters also are diligently to be examined; that we may see if they agree with the rule of the divine scripture: He makes the holy scripture the rule of spiritual matters.  
Granatensis also in another place yields this excellent testimony to the scriptures. 
Med. 7. vitae Christi. Mat. 2.  And as these men (speaking of the wise men) made no account of this wisdom, and of the arguments of the flesh, after that they saw a contrary witness and testimony given them in heaven; so neither must thou think, that the judgements and opinions of the world to be of any force, when as thou seest the word of God, and the most holy gospel to teach the contrary. Let the world reprove; and let it gainsay, as much as it listeth, the words of God; let all the wise men of this world storm against it; let them allege old customs; let them oppose the examples of Kings and Emperors: all these are but vapours and smoke; neither are they of any force against the word of God, and his holy gospel, and his heavenly wisdom. And after. Where art thou which art borne King of the jews, the law of all devout men, the captain of all miserable men, the sight of all blind men, the life of the dead, and the everlasting salvation of them that shall live for ever. And a fit answer follows: In Bethlehem judah: Bethlehem is expounded to be the house of bread, and judah confessing. For there Christ is found, where after the confession of our faults, the bread of the heavenly life, that is, the doctrine of the gospel is heard mused upon, and kept in a devout mind, that it may be practised in deed, and also may be declared to others. There the child jesus with his mother Mary is found, whereafter sorrowful contrition and fruitful confession, the sweetness of heavenly comfort, is tasted: sometimes amongst streams of tears, where prayer him, whom she found almost in despair, now leaves rejoicing and presuming of pardon, etc.  
And in another place he writes, As concerning the first we must consider that it ought to be the chief and most principal exercise of a christian, that he should meditate in the law of God, and in the doctrine of the commandments: And therefore among the commendations of a just man this is one of the chiefest, that he should meditate in the law of God day and night. 
Med. 11. vitae Christi.  And the kingly Prophet in his Psalms doth almost every where make his boast of the love, which he had to the law of God; and that he daily meditated in it: And that the words of God were more sweet to him, than honey and the honey comb. If it were so delectable and pleasant to that most holy King to read, meditate and study the words and precepts of that old law, how far more pleasant should the reading and meditation of the words of the Gospel be to us? All the commandments of that were for the most part corporal; but the commandments of this are spiritual: the commandments of that were temporal, but of this, are eternal: that was the law of servants, this of children: that was given by the hand of man, though a holy man; this by the hand of the word itself of the eternal father and wisdom of God. By the excellency of the lawgiver appears the excellency of the law. The best wine of the feast was reserved for that Lord, whose duty and office it was to turn the cold water of the law, into the precious wine of the Gospel, etc. This study of the law of God and especially of the Gospel of jesus Christ, should be the chief study of all christians, by Granatensis judgement: and it is of very many their least and last study: Nay the church of Rome hath hidden them from her children as a sharp knife, lest they should cut their fingers therewith. But she should not have done so, by Granatensis his judgement.  

In 6. cap. Luc.  Stella upon these words, And they came to hear him: writes thus: As the soul of Christ was the instrument of the Deity to work miracles in the bodies of men: so the words of Christ were the instrument of the same Deity to work miracles in their souls. And as it was a wonderful thing, that Christ's hand should give sight to the blind, and should cleanse the Lepour; so it was far more wonderful, that his very word should give life to dead souls. For the words of Christ did not only stir up the minds of his hearers, neither did only persuade them as other preachers are wont to do, but they had also such a virtue and power, that they seemed even to compel the hearers, that they should do that which he preached. Therefore the words of Christ gave grace also, without the which the mind cannot once move herself to that which is righteous before God. And a little after: He that is of God heareth God's word: therefore you hear them not, because you are not of God. Every one is glad to hear the noble acts of his countrymen. If any be a Frenchman, he delights to hear any man tell the noble acts of Frenchmen: but if one in the presence of a Frenchman should tell of the noble acts of the Hungarians, he would make no account thereof, he would give no ear: So by nature every one delights to hear of the famous acts of his kindred, and of his ancestors, because he comes of them: But if men chance to talk of those things which belong not to his, he makes no account of them, but he goeth away. So they truly which are Gods children, delight to hear those things which are of God: but they which are not of God, but have the Devil to their father, as obstinate children they delight not to hear God's word: And therefore the Lord said unto them; Therefore you hear not, because you are not of God. Whose are they then? You (saith he) are of your father the Devil: and therefore you delight to hear his words, and communication; as murmurings, blasphemies, filthy and dishonest words. One of the chiefest signs whereby it may be known, whether one be predestinate or no, is this: whether he delight to hear the word of God, and sermons? For if he delight and take pleasure to hear the word of God; surely it is a great argument that he is elected, and of the household and family of God. O what a great company is there, which are weary of hearing sermons, and have not tasted or sipped of the words of life! So there is a great company of them that go to hell. They will have leisure enough to read profane & filthy books, wherein is nothing handled, but of the world and the flesh: but they cannot abide a holy and devout book in their hands, no not half an hour; yea if a sermon last above half an hour, how will they go home murmuring and grudging? That now that saying of Paul may be verified of our miserable and unhappy time: There shall come a time when they shall not endure wholesome doctrine, but they shall heap to themselves teachers, according to their own lusts, having itching ears, and shall turn alway their ears from the truth, and shall be given to delight in fables.  
Oh that all Christians would acknowledge this mighty power of God's word which Stella here teacheth. It is as forcible and mighty even now to heal souls, as Christ's hand, when as he was here, was of force to heal bodies. And that if they would apply it often to their souls, it would heal all their infirmities. Secondly, that they would delight to hear Sermons. It is the chiefest sign to know whether one be predestinate or no; and who would not gladly be assured hereof?  

In 6. Luc.  And after, speaking of the ground of God's Law, he writes thus: Wherein (O good Christ) is thy law founded? Not in power. For thou hast compelled no man to receive thy faith, neither haste thou forced any to embrace thy law. Neither is it grounded on natural reason: for although it be not against natural reason, but doth presuppose it; yet it is above it: for it surpasseth all the bounds of reason, and goes beyond all the wit of man, be he never so quick witted, and subtle. In what thing therefore is this law grounded? Surely only in his Authority: for only because Christ hath spoken this, therefore we must believe it. His word must be our only and sufficient warrant in all our actions.  

2. lib. de Abraham Pat. ca 5.  S. Ambrose very excellently writes of the daily reading of the scripture: And that thou mayest know that it is good that the beginning and the end should agree together, good jesus himself hath said: I am Alpha and Omega, the beginning and the end: Therefore let our mind be ever with him, let it never departed from his Temple and from his word, let it ever be occupied in reading the Scriptures, in Meditations, in Prayers, that the word of him who is in deed, may ever work in us, and that daily we either going to the Church, or giving ourselves to prayers at home, we may begin with him, and end with him: So the whole day of our life and the whole race of the day, shall begin in him and end in him. For even as in the beginning of our life, to believe in God and to follow him, is our salvation: so perseverance to the end is necessary. And it is the best care that a soul can have, that marking well the word of God, it do nothing against reason, wherewith it may be made sad, that ever knowing well what she doth, she may keep the joy of a good conscience. Here Saint Ambrose puts down the whole course of a Christians life, daily to study the Scriptures and to direct all his actions according unto them.  

De jacob. & beat. vita. 2. lib. cap. 2.  And again he writes in another place thus: Blessed is that man that hath not walked in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the chair of pestilence. The Scripture meaning this: That he is blessed that hath separated himself from the fellowship of the wicked (for this is the part of ungodliness to acknowledge no author of life, nor parent of salvation) or that hath not dwelled in sin, or that hath not continued in Riot and wantonness. But that he studying in the law of God day and night, shall be like a tree that shall yield his fruit in due season. The former are merits of rewards, but this is a reward of merits. Let us mark here how Ambrose prefers the studying of the word of God to all other good works.  
But some Papists perchance will object, 
Stel. in Luc. 21.  that our Saviour Christ taught his Apostles many things privately, and in secret: And that therefore the Scriptures are not to be known of all men: for these secrets are contained in them. To this objection Stella answers: All things (saith he) which jesus revealed to his Apostles, although he told them to them never so secretly, they ought to preach them publicly: for they were (as it were) the conduit pipes, by which the water of the doctrine, which Christ the lively spring preached unto them, should come to all the faithful of the Church. And therefore the Lord said unto them: That which I say unto you in darkness, speak ye in light: and that ye hear in the ear, preach ye in the houses.  
And here I cannot but marvel, 
2. Tim. 3 16. Psal. 12.6. Reu. 22.18.  that seeing the Scripture is inspired of God, as Saint Paul testifieth, and is silver purified seven times in the furnace, as David affirmeth, and as to Saint john's Revelation; so no doubt to any other book of the holy Scriptures; he that shall add, or diminish, or alter any thing shall be plagued of God: that the Papists in their allegations of the scriptures maintain their old translation, against the verity of the original of the Greek and Hebrew: whereas it differs from them. As for example, Philippus de Die allegeth a text of Saint john's gospel to good purpose, following their old translation. But in the Greek original it is not so, as he allegeth it: speaking of the careful bringing up of children, he writes thus: 
Phil. de Dies Summa praed. titulo adolescens.  The diligence of parents is not only necessary to this purpose, but also the great care and watchfulness of pastors or prelate's, which thing our Lord Christ doth advertise us in Saint john's gospel. For when as he committed his Church to Saint Peter, and made him universal pastor, he said twice to him feed my Lambs: but after he saith but once, feed my sheep: wherein, the heavenly Master taught that a prelate, although he be bound, both to feed Lambs and sheep: yet he ought to have more care & attendance of Lambs then of sheep. That is, greater care of children then of parents etc. The scope of this doctrine is not amiss, but it is not well grounded on this place, for it is in the Greek twice repeated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is to say, feed my sheep, feed my sheep. And but once said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, feed my Lambs. And yet the common translation, which Philippus de Dies follows, hath twice to gather in the first places pasce agnos meos, that is, feed my Lambs; and after, but once feed my sheep: where as in the original (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifieth a Lamb, is but once used: and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifieth a sheep is twice, what great presumption is this, to dare to go from the original?   

7. Of the sufficiency of the Scriptures.  
THE Rhemistes first upon the gospel of Saint john note, 
In cap. 16. v. 12  that the scriptures are not sufficient: and expound that place of the gospel: I have yet many things to say unto you, on this manner: This place convinceth, that the Apostles & the faithful be taught many things, which Christ omitted to teach them, for their weakness; and that it was the providence of God, that Christ in presence should not teach and order all things, that we might be no less assured, of the things the Church teacheth, by the holy Ghost, then of things that himself delivered. How contrary this their exposition is, to the exposition of Ferus upon the same place, which hereafter followeth; Let every true Christian judge, and see who comes nearer to the mark and truth.  
Andradius also writes thus; That the scriptures are not sufficient, when as God would help the frailty of man's memory, 
Lib. 2 Orthodox. Explicat.  by the working of his Gospel; yet he would but so have such a short abstract, or abridgement of his matters committed to writing: that the greatest part, 
Lib. 4. de verbo dei non scripto cap. 4.  as a treasure of great price, should be left to be enclosed or kept in the mind of man. And M. Bellarmine plainly affirms: that the scriptures without tradition, neither to have been simply necessary, nor sufficient. So that by his judgement, the wants of the scriptures, must be supplied by traditions. But first saint Jerome of the scriptures writes otherwise.  
It was impossible (saith Jerome) that she which brought forth the man child, & was in childbed, should lack abundance of milk, 
In cap. Es. 66.  for the bringing up of that people, and of those little ones, that were borne at once, that she might give them her two paps, not as before in Egypt, swampt (as we say) or bruised, but with virginal beauty, now full and strowted out, that is, the old and new Testament, to give that reasonable milk. The old and new Testament are by Ieromes judgement two paps, full fraught with sufficient milk, to the nourishing of all the children of God's Church. Serranus also a papist, 
Serranus in 47 cap. Ezech.  of the sufficiency of the scriptures writes thus: Every part of scripture contains truth alike, and is alike absolute and perfect, in the Revelation of mysteries: even as the number of a thousand, is whole and perfect: so all is plainly revealed, and through faith showed, that pertains to our redemption, salvation and instruction. Wherefore we must go forward, the scripture being our guide: But to go about, to search the reasons of it, to examine the causes of the articles of our belief, and with the finger of reason, to teach all things, and preach the incomprehensible judgement of God, and to have a will to know that unsearchablenesse, which Paul wonders at; is to pass the bounds of the angel the Prophet's guide; and to endeavour to pass over that sea, which no man can pass over, whereat the angel himself makes a stop: is devilish presumption. Wherefore, commending these things, to be worthy everlasting consideration and memory, that, heretics and proud persons, which will examine all things at their own pleasures, without the faith of the Church, may pluck in their combs, he addeth, hast thou seen these things? Who deny the sufficiency of the scripture? but the Church of Rome: who will teach all things with the finger of reason? but that synagogue: As their doctrines of the supremacy, free-will, real presence, invocation of saints, do plainly declare.  
Jerome of the scriptures writes thus to Eustochium: 
In praef. Esai.  Thou compelest me (O Christian virgine Eustochium) to pass over now to the Prophet Esay, and to perform that to thee, which I promised to thy mother Paula, while she lived: Therefore I pay both to thee and by thee, to her, that which I do owe, obeying the commandments of Christ, who saith, search the scriptures. And again: seek, and ye shall find: lest I should hear with the jews, you err, not knowing the scriptures, nor the power of God. For if according to the Apostle Paul, Christ be the virtue of God, and the wisdom of God; and he which knows not the scriptures, is ignorant both of the virtue of God, and of his wisdom: the ignorance of the scripture is the ignorance of Christ. Eustochium a virgin, was so in love with the scriptures, that she compelled Jerome to write his commentaries upon the Prophet Esay: And shall not our women study, know and love them? The ignorance of the scriptures is the ignorance of Christ, as Jerome here plainly avoucheth: how can it be then the mother of devotion, as the Papists affirm?  

In cap. 16. Io.  Of the sufficiency of the scriptures, Ferus writes thus: I have as yet many things to say unto you: That which he said before seems contrary to this: Whatsoever I have heard of my father, I have declared unto you. But they are not contrary: For first that which he says, I have declared unto you; he takes the preterperfect tense, for the future tense, for the certainty of this doctrine; which is a familiar thing in the writing of the prophets: As, when as Esay saith, He was wounded for our iniquities, which notwithstanding chanced long after. 
Compare this doctrine with the Rhemists' doctrine.  Then, Christ also in truth hath revealed all things unto us, necessary for our salvation, because he hath preached the Gospel, which is the fountain of all truth: For whatsoever the spirit hereafter hath revealed to the Church, proceeded our of this fountain. So that truth, which the holy Ghost revealed in the first council of the Apostles, that is, that circumcision and other legal ceremonies, were not necessary to salvation; came not from any where else, then from the gospel; where Christ plainly shows, that we have salvation through faith in him, and not of the works of the law. So that truth, that the son is consubstantial to his father, which appeared in the Nicene Council against Arrius, issued out of the gospel: for although that word Homoousion or consubstantial, be not found in the Gospel; yet there are found there other words of as great force: as I, & my father are one. Here we may note first, that that place: I have many things to say unto you: by Ferus a papists judgement, makes nothing for traditions, or unwritten verities. Secondly that the holy Ghost revealeth to the Church no new or strange doctrine, but that which is contained in the scriptures: whereas other papists affirm, that the holy Ghost doth reveal doctrines to the Church, besides the scriptures, which are as firmly to be believed, as those which are contained in the scriptures: Lastly, that that same doctrine of Christ's equality with God his father, Ferus acknowledgeth to be gathered out of the scriptures.  
And after upon the same words, he writes thus. I have as yet many things to say to you: The Apostles had forgotten many things; and many things they did not understand aright; many things also Christ had spoken obscurely, the which might be drawn into a wrong sense; the which after chanced in the heretics. Therefore the holy Ghost was necessary for them, which might bring into their memories those things they had forgotten, and should lighten those things they understood not, and should give the true meaning of all obscure sayings. Therefore this word may be referred to the whole gospel, as though he shoul say: although I have taught you many things, yet you need further instructions, for the causes now mentioned. He shall speak all things which he shall hear; that is, which truly are, and indeed stand fast, and have authority in the scriptures; devising nothing of his own, perverting or misconstruing nothing: here we may learn, what is to be preached, & taught in the Church, or else we shall hear that: I speak not to them, and yet they prophesied.  
Here we may plainly see, what doctrine Ferus would have taught and preached in the Church, only the scriptures, and such as the holy Ghost doth draw out of them, 
In cap. 14. joh.  not any unwritten verities or traditions of the Church, or inventions of man.  
And in another place, he writes thus of Christ: I am the way of life, the truth of doctrine, and the life of salvation: all men desire the way, the truth and the life. These are not any where found certain or sure, saving in Christ. 
In cap. 2. Mat.  And of the excellency of the scriptures, he writes thus. As in the latter days, the word of God came clad with flesh into the world; and it was one thing that was seen, and another that was understood; the sight of the flesh in him was apparent to all men, but the knowledge of his divinity, was given but to a few and to his elect: so the word of God, and the spirit is covered with the vail of the letter: The letter is looked upon, as the flesh; and the spirit lying hid within is perceived, like the deity. And as the shepherds being taught of the Angels, knew Christ in his rags and simple swaddling clothes, who otherwise would never have believed that, that child was Christ, although they had seen him a thousand times, his clothes were so base & of no great cost: So the letter of the Scripture is plain, and it seems often to speak, of matters of no weight: Therefore unless we be lightened from above, it doth not seem, that we should find Christ in them. Ferus here doth not make the Scriptures a bare or dead letter, as some other Papists do, but a living letter; under which (being read and studied) God's spirit lieth hid, even as under Christ's flesh his divinity.  
Oh wonderful force and majesty then of God's words! Oh that all Papists would confess thus much, and believe it! It would make them read the scriptures. And herein Ferus agrees with the doctrine, 
joh. 6.63.  even of our Saviour himself, who saith: That the words which I speak are spirit and life: which saying of his, is to be referred to all the Scriptures of the Gospel. For he doth not say the words I have spoken, a little before; but the words I do speak, are spirit and life: and therefore are my flesh. For even as that which containeth a man's spirit and life, is his flesh; even so (saith our Saviour) that which containeth my spirit and life, is also my flesh. So that by this short sentence, he exhorteth all men to the reading of his word. wouldst thou be partaker of Christ's life and spirit? then eat his flesh; that is, read his word, muse and meditate therein day and night. And no doubt, believe the saying of thy Saviour; his words he hath spoken shall be spirit and life unto thee. Thus we may see how Ferus doctrine most manifestly agrees with the doctrine of our Saviour. Many for want of eating of this flesh, which feed their bodies daintily with the flesh of fishes, and fowls at this day, have faint and pined souls; nay dead souls, void of the life and spirit of jesus Christ.  

In Mat. cap. 7.  Ferus also of the certainty of our salvation, and of the sufficiency of the Scriptures, writes thus: What (saith he) do men so greatly desire, as security? How much would the Emperor of Rome give, that he might be safe from his enemies? How much would every just man rejoice, if he were certain of his estate; if he knew, that he should never fall? how greatly would every sinner rejoice; if safety were assured him, against death & hell? But all these things, do Christ's words only perform. This saith Ferus. But the Roman Correctors in their copy do command to put out only. They are loath that so much should be attributed to the Scriptures.  
Of the sanctification also of the sabbath, 
In cap. Mat. 22  Ferus hath this notable lesson: The chiefest work of the sabbath (saith he) is to cease from thine own works, and to give place, that God may work his in thee: that is, faith, charity, patience, longanimity, chastity. The second work is, that we apply ourselves to do good works, and to meditate in the Law of God, to hear the word of God, to pray in spirit and truth. Especially therefore the word of God is to be heard, without which, there is no hallowing of it: know that this is commanded thee of God, that thou hear his word and keep it: and of this, he will require an account of thee, in the day of judgement. Neither is it enough for thee to hear it once or twice, unless thou hear it often. The Devil is ever assaulting thee, and thou must ever by the word of God resist him, by which alone he is overcome. Again, thou must meditate of the word of God, or else thou hearest in vain. And two things especially are to be meditated out of the word of God, that is to say, our sins and God's goodness. And by these two, as in jacobs' ladder, sometime we must descend into ourselves, and sometime ascend unto God. Thus far Ferus. If this be true, how hallowed they the Lords sabbath, in the days of our forefathers, when God's word was never, or seldom preached to them? If this be true, that we should meditate on this Law of God, then must we know it. And here the Roman addition to Ferus, detractes from the word of God again, that dignity, which Ferus gives to it: By which alone (saith he) the Devil is conquered: but they blot out alone.  
Of voluntary religion Ferus writes thus: Then, 
In cap. 4. joh.  their worshippings had not the warrant of the word of God, and how can then they be certain or sure to please God, for they only followed their own reason, and the examples of the fathers. For thus they reasoned with themselves: If an earthly or fleshly calf pleased God, offered at jerusalem: how much more shall a calf of gold, seeing it is more precious, & lasteth longer. Also if it were lawful for our holy fathers to worship God in this mountain, why is not the same lawful for us? But in the worship of God, neither man's reason, neither the examples of the fathers, but God's word, are to be followed. Thou shalt not do (saith he) that which seemeth good in thine own eyes, but that I command. Here Ferus sets down the only true, and certain ground of God's true worship, that is, the word, and commandment of God. Here the reason of man, or the examples of the fathers are denied to be sure grounds of God's worship: and yet the Papists do build their faith on these.  

Dom. 1. Sexag.  Of the Scriptures also, Philippus de Die writes thus: The matters which faith teacheth, are so excellent, that no man's wit, be it never so sharp and subtle, can attain unto them: for if it could, than it were no faith. And therefore to obtain this faith, we must hear the word of God: as the Apostle exaggerates saying, how shall they believe in him, which they have not heard? And after he concludes, saying: Faith is by hearing; and hearing by the word of God. And so it appeareth how to the obtaining of faith; it is necessary to hear the word of God. Behold how God, which is the fruit which we hope for, is not obtained without charity; and charity is not obtained without faith; and faith is not obtained, without the preaching of the word of God. And therefore for the very great agreement and likeness that it hath; the Lord called his word seed. What other doctrine do we teach, at this day here in England, of the necessity of hearing and knowing the word of God?  

In 3. cap. ad Col.  Theodore also upon that place of the Apostle to the Colossians; Let the word of God dwell plenteously among you, writes thus: The old law also commanded the daily meditation and study of God's word: Thou shalt meditate in them (saith the Law) sitting at home in thy house, rising up also, and lying upon thy bed, and going in thy journey. This thing the Apostle commandeth; that we should also carry about with us, the doctrine of the Lord; and that we should praise him, and that we should sanctify him with our tongues, with spiritual songs. That phrase also (in your hearts) is as much to say: As not in your mouths only. That same note, which the Hebrew text yields in that same Psalm we use daily to repeat, is worth marking: 
Psal. 95. v. 7.  In the Hebrew it is thus; Because he is our God, and we are the people of his pasture, and sheep of his hands; If to day, you will hear his voice. Here is the full point in the Hebrew text; and here ends the verse: and not where the common translation appoints it to end. So that then we are his people and sheep of his pasture. Here are great privileges; & such as none could be wished greater; such as every man would desire to be partaker of. But as every one desires to be partaker of these privileges and blessings; so let him as well mark the infallible, and most plain condition annexed unto them, that is, If so be we to day hear his voice. Oh let every good christian hear his voice to day, that is, with all speed possible, that God may be his God, that he may be one of the people of his pasture, and a sheep of his hands. The doctrine is plain, the contempt thereof is very dangerous. Who now will be a Recusant?  
The Prophet David, discoursing excellently of the corruption of our nature, doth thus unfold the sins thereof: 
Psal. 53.5.  Have they no knowledge? Here is the root of all sin, to be ignorant; to lack knowledge: now follows the branches: Working iniquity, eating my people as though they would eat bread; they have not called upon God; they feared where no fear was. These are the fruits of ignorance, to do wickedly, to deal cruelly with God's people; not to call upon God; and to be fearful and superstitious. These are the works of darkness: these are the works of the servants of the prince of darkness: these are the fruits, which proceed of ignorance of the Scriptures. And I pray God for want of this root, the like fruits of doing wickedly, of dealing cruelly, of praying idolatrously, and of fearing superstitiously, be not in many at this day.  
Stella writes thus of the blessed Virgin: 
Stell. in 2. cap. Luc.  The most wise Virgin had not a fools heart, of which the wise man saith; It is like a broken vessel, and can hold no wisdom: But she was like the Ark of the covenant, wherein both the tables of the new law, that is, of the Gospel, and of the old law also, were contained or laid up. For whatsoever things were spoken before of our blessed and mighty Saviour; or what things himself our Saviour, opening his mouth, taught his Disciples and the rude multitude; all those things the pure Virgin without weariness kept in her faithful heart, and did ruminate or meditate upon them. Let us learn therefore, being stirred up by the blessed Virgin's example, to meditate upon heavenly things, and to carry in our minds those things which God teacheth: the which we shall excellently do, if we shall daily meditate upon God's mysteries. In the old law, those beasts, which did not chew the cud, as swine and such like, were accounted unclean, and by God's commandment the people of Israel might not eat of them: So do thou always meditate, and as it were chew the end, as concerning those things which the Lord God the creator and maker of all things, hath done for thee: how for thy sake he took the shape of a servant, how he suffered most bitter death for thee a miserable sinner. etc. Thus far Stella.  
Where we may note, that he wisheth all Christians to be like the blessed virgin, 
Heb. 9.4.  in this, that she had both tables of the Testaments laid up in her heart: And how can they be like her herein (which seem otherwise very devoutly to honour and reverence her, 
Reu. 22.9.  even more than she requires, even as Saint john did to the Angel) which will scarcely take the tables of the Testaments, that is, the holy scriptures, into their hands? How can they have them in their hearts? nay surely if this be the only mark of clean beasts to chew the cud (as Stella affirmeth) that is, to meditate upon the word of God; then they surely which think they are not bound to know the scriptures, and so cannot meditate upon them, and therefore do not chew the cud, are even as swine and unclean beasts before God; how religious or holy otherwise outwardly they appear.  
Ferus of Marie writes thus: when she saw Christ: Mark here the good works of Marie; 
Ferus in 11. ca Io.  nay thou shalt see here the root and true order of good works, When as she did see jesus (saith he:) This is the root of all good works, the knowledge of Christ. For he which sees him not, that is, doth not know him, will never fall down before him, nor pray unto him. Afterward she fell down at jesus feet. For the throwing down of ourselves, immediately follows the knowledge of Christ. He falls down happily, that falls before the Lord. And again, he stands upright unhappily, which before God doth not humble, but advance himself: As did that chief Angel, and that Pharisee in the Gospel, who standing not only in body, but in mind did brag of his good works. Here we may learn, that Ferus affirms, that knowledge is the root of all good works: and if this be true, how could they do any good works in popery, in their great blindness and ignorance? Surely it could not be but that they erred often: and if they did any, it was by chance rather, as a blind man may do a thing rightly, then by any certainty.  

In 2. ca Luc.  Of the excellency and sufficiency of the scriptures, Stella also writes thus: The giving of us the law, wherein we should live, should most of all move us; and even force us to love God with all our heart, and to serve him faithfully. For although the gift of our creation to his own image and likeness, and that he would make us capable of that heavenly inheritance: although I say this were a great and an excellent gift; yet notwithstanding, if God had not given us his law, wherein he should declare unto us his will, showing unto us also, what we should do, that we might obtain that same blessedness, for which we were created; without all doubt our life had been sorrowful and miserable. If a King should say to any one: if you shall do that which pleaseth me, I will advance you to great honours; so that none in my kingdom shall be compared unto you: but contrariwise, if you shall not do that which pleaseth me, you shall not escape unpunished; yea being fast bound in chains, and as it were buried in a dark dungeon, you shall die miserably. What think you would this man do, what would he chiefly care for? Certainly to know the King's pleasure, and then with all his endeavour to do it. For by this means, he should gain the greatest good thing in the world: and contrarily if he did not this, he should purchase himself everlasting confusion. But if the King would not declare to this man his pleasure, and what thing he delighted in, or what he hated: surely this man must needs live a miserable and sorrowful life, until he could come to the knowledge of the King's pleasure. So Nabuchadnezzar commanded his wise men upon pain of death, that they should show him the dream he had dreamt. But now if the king should declare to this man all his pleasure, & should disclose to him faithfully his very heart; how glad would he be, & how greatly would he rejoice; because now he saw plainly the gate of his pleasure opened unto him. We know assuredly, being led not only through faith, but also by reason, that there is one only God in the world, & there is no man doubts, but that he is good, merciful & just. We know also assuredly, that they which obey the will of this most holy God, to be crowned with most excellent rewards in that heavenly kingdom; and again, that those which offend him impudently with sins & offences, shall be thrown with great shame & reproach into that miserable & dark dungeon of hell. If now God had not given us his law, wherein he had declared to us as well those things which were to be eschewed, as those things which were to be embraced, sorrowful surely and most sorrowful & heavy had been the life of man. For although we had known that we had been created to everlasting felicity, yet we should have been utterly ignorant, how we should have obtained it: Therefore that great God and parent of all things, hath bestowed upon us a singular and most excellent benefit, when he did proclaim his law, by which all Christians may plainly understand, what was necessary to obtain everlasting life, and what was also required to eschew that dark dungeon of hell.  
So the notable Psalmist speaking to God saith: Because of thy law I have endured thee patiently: If thou hadst not given me thy law, I could never have endured this life. So the same Psalmist saith again: Thy word is a lantern to my feet, & a light to my paths. That benefit was no small benefit, by which God bond all men to him, when as he gave them his law; to the square and level whereof, they should frame and apply all their actions, etc.  
What can be said more in the commendation of God's word, than this? It makes known to us, God's pleasure and will: It is a rule and square to frame all our actions by: It is God's lantern, to direct our steps in the dark night of this world: and what need we then any other? Is not this sufficient?  
And after he writes thus: Wilt thou know how excellent, and of what great force the law of God is? consider with thyself but a little this one thing, that God himself did not disdain to submit himself unto it, and to obey it. O than a most excellent and princely law! and shall not man submit himself unto it, and obey it? Nay shall any man say, that he is above it, and hath power to dispense with it? 
Ibid.  as the Pope now doth. Of man's will, the same Stella also very excellently writes thus: The beginning of our misery and undoing, was the pride of our first parent, when as he refused to keep that commandment, which he ought to have kept. He had rather do his own will, than Gods will: Therefore when God came to redeem us, it was necessary that he should come humble, to cure our pride; and obedient, to cure our disobedience; which disobedience was the fountain and cause of all our evils. There is nothing burns in hell, but man's own will; the which man had rather fulfil then the will of God. So the Lord God himself witnesseth: Of old times thou hast broken the yoke, and burst my bonds, and hast said I will not serve the Lord, but will walk after mine own devices. From the smallest to the greatest, all will fulfil their own wills: every one is ruled by his own judgement, & doth that which seemeth good to himself. Thus far Stella. Where we may learn, that we must not do our own wills; 
Mat. 16.24. Psal. 119.115. Io. 15.15.  we must deny ourselves, as our Saviour teacheth in the gospel; and that especially in God's service. we must do the will of God. And his will is revealed to us in his word.  
To the same effect the same Stella writes thus again, in the same Chapter: In these few words (saith he) the Evangelist saith thrice. According to the law of God: first: According to the law of Moses: Secondly, As it is written in the law of the Lord: And thirdly. As it is said in the law of the Lord. Wherein the Evangelist would signify unto us, how studious our thoughts ought to be, and our words and works, how greatly they ought to be conformable to the law of God. Because Christ, whatsoever he did, he did it according to the law of God. The which thing David also declared in the Psalm saying: What love have I unto thy law, O Lord: All the day long is my study in it. If this be true, what degenerate Christians be they, which think they ought not to know the law of God? which all their life never care for it? These follow not David's steps nor the holy steps of jesus Christ. And after, let us also wonder at jesus Christ believing those things steadfastly, not which appear outwardly, but which the holy scriptures & the Catholic saith do testify: according to that: when thou interest into the house of God, stand fast & draw near, that thou mayst hear: for we cannot see the majesty of God with our eyes, neither comprehend it with all our wit, but with our faith, and hearing only, without any more search or enquiry. Beware of that. He that searcheth the Majesty of God, shall be confounded of his glory. So many jews, Philosophers, and Heathens were confounded, erred, and were deceived, who because they would not captivate their understanding into the obedience of Christ, and according to their knowledge worship him, fell into many errors and heresies. For even as in Isaake now being old, all his senses were deceived, when he blessed his son jacob, besides his hearing: so about the understanding of our Saviour Christ, all man's senses are deceived, besides hearing. The voice (saith he) is the voice of jacob: In this thing only, he said truth: but he was deceived in that he said, thy hands are the hands of Esau. So thou (O faithful Christian) when thou hearest Simeon confessing jesus Christ to be the light and salvation of the world, and Anna confessing that he is the King of Israel, and that the redeemer which was so greatly looked for is comed: believe that these things are true: for Isaackes hearing was not deceived, etc. I would to God the Papists would observe this rule in their worship of God; their invocation of Saints; their Latin prayers; their images have no warrant in the word of God: where hear they that these are commanded? That which he saith after, of hearing the Church and the Martyrs, is true, if they shall speak that which they have heard from God: for they may not speak of their own heads, Gal, 1.8.  
Again, of the excellency of the Scriptures, he writes thus: The word was upon john (he saith) because it descended upon him. For Esay saith; Even as the showers and snow do descend from heaven, etc. so shall the word be that proceedeth out of my mouth. For that word (upon) signifieth an excellency, because the word of God doth not ascend up into the heart of man; but the word doth descend to the heart; and the heart ascendeth unto the word. So holy David calls all his Psalms, by the Hebrew article Lamed, which is the sign of the Dative case; as though they were given to David from above: and not David's Psalms, with the sign of the Genitive case: as though they were of his own making or invention. So saint Paul saith: 
2. Tim. 3.16.  The whole Scripture is given by inspiration of God. And saint Peter saith: 
Pet. 2. ep. 3.15. james 1.5.  As our beloved brother Paul, according to the wisdom given to him, wrote to you. And saint james saith: If any man lack wisdom, let him ask of God, etc. Hereof is the majesty of the holy scriptures and word of God: it descends from above, all men's hearts must climb up to it: no man nor Church is above it: so that we may justly say thereof, as David said: 
Psal. 138.2.  Thou hast magnified thy name and thy word above all things.  

Osor. lib. 3. de Sapientia.  Of the authority of the scriptures, Osorius writes thus: If thou be afraid to walk in darkness, and desirest to be filled with the light of salvation; do not search for those causes and reasons of things thou canst never attain unto: but only give credit to the heavenly testimonies; and be content that thou mayest be sure, that those things which thou believest, are confirmed by God's ●●ne word and sentence. This is the rock of all Christians: ●●at they know, that those things which they do believe, are ratified by Gods own word. The words of all the Angels in heaven, nor of all the men and Churches in the world, without this word, could not quiet and assure our consciences. Therefore we believe and are assured, because we know God hath spoken it: and whatsoever he hath spoken, we doubt not of, though he have but once spoken it: as Balam did, 
Num. 22.11.20.  after Gods answer he went to ask him the second time.  
Again, of the excellent commodity, which is reaped by studying the scriptures, he writes thus: And that we may begin, 
Lib. 5. de Sap.  from hence it is evident, by Gods own mouth, that true wisdom consists in true obedience, and keeping of the law of God: For thus it is written: This shall be your wisdom and understanding before all people, that they hearing these commandments may say: Behold a wise, and an understanding people. As though he should say: let others love the studies of the Mathematics; let them search out with all their endeavours, the hidden secrets of nature; and if they think good, let them measure out the heavens, and let them endeavour to bring to light that which is shut up in the bowels of the earth; let them brag of their wisdom, and vaunt of their wits; let them walk with the titles of great learned men, and let them intrude themselves every where, as correctors and amenders of common wealths: But you, keep firmly with you one kind of wisdom only, that is to say, study you in the Law of God day and night: let that never slip out of your minds. Other studies can neither save you, nor advance you, nor deliver you out of perils; nor to conclude, can bring you any fruit or commodity in adversities. Nay it may so fall out, that that same false opinion of wisdom, may oftentimes bring you into the danger of your life, and may throw you headlong into everlasting destruction. For he is not called blessed which is skilful in the arts which man's brain hath devised; but he that studies earnestly in the law of God day and night. And after he concludes thus: This Oration plainly declares, that all wisdom is contained in the studying of the law of God. If this be true, why then are not all men in the Pope's kingdom exhorted and pricked forward to this blessedness? why are some kept back from it, and forbidden it? If all wisdom be contained therein, what state have they been in, which never knew it?  
And Ferus herein also agrees with Osorius: 
Fer in c 9 act.  As unreasonable beasts are guided and holden in with a bridle; so to man is given reason, and to christian's the word of God, by which they may be governed. He accounts Christians lacking the knowledge of the word of God, like bruit b●astes without a bridle, or like men without reason. And again: The word of God is that sharp and piercing sword, wherewith the Devil is repelled, and put to flight. He therefore that will live without care & danger, let him take into his hands this sword. Thus saith Ferus: but the Pope saith not so; he will not have every one meddle with this sword.  

In cap. 20. act.  And again: These are the weapons, wherewith the enemies have hurt the Church, that is to say, perverse doctrine: and all doctrine is perverse & wicked, that agrees not with the rule and square of God's word. 
Ibidem.  And a little after, upon these words, And to the word of his grace: He adds this, as though he should say: If any thing as yet be wanting, let it be taken out of the word of God: For God's word is a Lantern unto our feet. Above all other things, chief in all adversities, the power and authority of God and the word of truth do comfort us, and do defend us against all invasions of heretics, the Devil and the world. He doth not say, as some Papists do now say, that the wants of the Church must be supplied by traditions; but by the Scriptures. It is able to supply all wants. And again upon these words, Saying none other things than those, 
Fer. in act. 24.  which Moses and the Prophets did say should come: The doctrine of Christians must be agreeable to the Scriptures: And if Paul were not ashamed to preach the Scriptures, how much less we? And after, speaking of Paul's Navigation: Let us use all fit means (saith he) but especially let us trust in God. 
In Act. 27.  If we cannot escape the danger of our body, yet let us have a care that our soul may be safe. And mark here, that the longer we are on this sea (meaning the world) we do sail the more dangerously. Again: There is never more dangerous failing, then where there is famine of the word of God. If we would then not suffer shipwreck, 
Col. 3.16.  let us have the anchor in our houses, as Saint Paul counsels us.  
And a little after: As these men in so great dangers had nothing else to comfort them, but the words of Paul: so also now the word of God only comforts us, which God gives us abundantly. But woe be to our unthankfulness, which despise it. The hour shall come, when we shall desire to hear the word of God, and it shall not be granted us. Woe to him that despiseth it: for he shall be despised. Let all Recusants mark this.  
Mark diligently also (saith he) that Paul spoke but thrice in the ship: first he warned them that they should not sail: secondly he comforted them. And here thirdly he forewarneth against imminent dangers. So the Apostles teach three things: first the law, that is, what we must do, and what we must eschew. Secondly the gospel. Thirdly, they bring remedies against perils. But he especially counsels them, that they should take meat: for there is nothing more necessary to them that be in danger, than the bread of the word of God. No man can swim out and escape from death, unless he first strengthen himself with the bread of life. wouldst thou escape death? then follow Ferus his counsel; strengthen thy soul with this bread.   

8. Of Pilgrimages.  
FIrst concerning Pilgrimages, 
joh. 4.21.  the Gospel teacheth us these lessons. And jesus said unto the woman of Samariah: Woman believe me the hour cometh, when ye shall neither in this mountain, nor at jerusalem worship the Father, etc. No nor in any other set place. But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and truth: that is in every place. 
Mal. 1.11.  And this is that which Malachi also prophesieth of Christ's kingdom: From the rising of the sun unto the going down of the same, my Name is great among the Gentiles: and in every place incense shall be offered in my name. Here are two things of us to be considered. First that God's name alone shall be great among the Gentiles: and of it shall proceed incense: that most sweet smelling sacrifice unto God in every place. And what is this else but prayers to be made in all places in the name of jesus Christ? The same lesson also grounded no doubt of this prophesy, Saint Paul teacheth all christians: I will therefore that men pray every where, 
1. Tim. 2.8.  lifting up pure hands without doubtfulness. No doubt this prayer in all places is that sacrifice and most pleasant incense, whereof Malachi spoke before. But that place of Saint Paul most manifestly overthrows all Pilgrimages. The word is near thee, 
Rom. 10.8.  even in thy mouth and in thy heart. This is the word of faith which we preach: for if thou shalt confess with thy mouth the Lord jesus, & shalt believe in thy heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation. The word of faith, the word of salvation is nigh thee saith Saint Paul: thou needs not go to Rome or to any other place for it. For if at home, in thine house, thou shalt believe in the lord jesus, & confess him with thy mouth; thou shalt be saved: thou needs not make any great long journey for to obtain thy salvation. Nay our saviour Christ himself most manifestly makes it a sign of heretics to teach this doctrine of pilgrimages. There shall arise false Christ's (saith he) and false prophets etc. 
Mat. 24.  Wherefore if they shall say unto you, behold he is in the desert, go not forth: behold he is in secret places, 
23.  or in their cells & cloisters, believe them not. For as the lightning cometh out of the East and shineth into the West: 
27.  So shall also the coming of the son of man be. Not only in his coming to judgement, but also to every faithful soul, as saint Luke seems to expound this: For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven: 
Luke. 17.24.  so shall the son of man be in his day. Where as that which saint Matthew calls his coming, saint Luke calls his day, And saint Luke before calls the light of the Gospel, the day of the son of man, which in the thick darkness of Antichrist, he saith, 
Vers. 22.  Men shall desire to see but one of them, and shall not see it: Christ in his kingdom as the true sun of righteousness, to illuminate & to quicken things now dead thorough sin, shines not only at Rome, but thorough the whole world.  

Of Pilgrimages to Rome, or to other places.  
Concerning this matter Ferus writes thus. By this word he shows, 
Fer. in ca 4. Io.  all controversies of the prerogative of places are to be taken away: for in the new Testament the worship of God is tied to no one place: but in all places of his dominion God is praised of the faithful, as it was foretold by Malachi. This is our great comfort that we may find God in all places. For otherwise if we must all go to jerusalem, who seeketh not how few should have been saved, therefore he left not one stone upon another in the Temple of jerusalem; that we might all know, that that law of worshipping God in one place, was now abrogated, as concerning external things; for spiritually we all do worship and sacrifice now in Christ the true Temple of God.  

Fer. in pass. part. 4.  And again of the same matter in another place he writeth thus; To conclude saith he, no man knows where Moses grave is, neither makes it any great matter. But Christ's grave is known to all men: and so also it was necessary; that of it, we may learn our burials and resurrection: for as Christ's passion is ours, so his burial is ours also, that we are buried with him in baptism to death, etc.  
It makes no matter for Moses his grave (saith Ferus) and the chief end of Christ's grave, why it is known where it is, is not to go to see it, but to believe, that as he was buried, and rose again; so shall we also. But how contrary is all this, to that which the Rhemists in their Testament, have noted upon the second chapter of Saint Matthew, upon these words: Came to adore, they writ thus: This coming so far of devotion to visit and adore Christ in the place of his birth, was properly a pilgrimage to his person: and warrants the faithful, in the like kind of external worship done to holy places, persons or things. But this follows not: they came to worship Christ: therefore the faithful may go a pilgrimage to worship holy places or things: when as God is only to be worshipped. Then they had a star to direct them, but we have none now: therefore their fact cannot warrant us.    

9 Of Traditions and ceremonies.  
AS concerning traditions and ceremonies, 
Deut. 16.1.  and what account to make of them, that shadow of the law may seem to teach: Thou shalt keep the month of Abib or new corn; as Jerome translates it, that is, when as corn grows to be eared: 
reve. 11.1.8,  And thou shalt celebrate the Passeover unto the Lord thy God. For in the month of Abib the Lord thy God brought thee out of the land of Egypt. The coming out of that corporal Egypt, was a sign no doubt of the coming out of the spiritual Egypt, as S. john teacheth us in the Revelation. And amongst many other resemblances, 
Rom. 15.4.  that the one of these hath to the other, this is not the least, and to be observed of us: that they came out of the land of Egypt in the month of Abib: when corn waxed ripe and began to be eared. And this God wils them here to remember. And surely no doubt, for our learning and instruction, That we also should come out of Egypt in the month Abib, when as the Lords corn shall wax ripe; when as the doctrine of the Gospel shall grow to perfection; when as the seed of the Gospel shall not now be new sown, as it was in the days of the Fathers, but now shall be eared and be comed to perfection, 
Mat. 13 26.30. Mar. 4.28.  and be ready for the reapers to thrust in the sickle and reap it into the Lords barns: As our saviour teacheth: The earth bringeth out of herself, first the blade, than the ear, and after the full corn in the ear: Such like is the growth of the seed of the word in the Church. I would to God all Israelites, which now amongst us belong to the Lord, would remember this month Abib; when we shall come out of the spiritual Egypt, as the other Israelites came out of that corporal Egypt: the Lords corn shall wax ripe, and shall grow to perfection. Many Israelites observe not this. They will have the ceremonies and rites which the Fathers observed, even now to be observed still: as though corn being green and like grass had not the hoses or husks belonging to it, which (it being now ripe) do whither away and fall down as nothing, which in the beginning grew aloft and flourished. Surely this lesson, the month Abib must teach us: the lords corn is now waxed ripe: and therefore we must not look for those rites and ceremonies, those hoses or husks which in the beginning, when as the Lords corn was green, the Fathers tolerated, or perchance made great account of, that part of the corn which in the spring flourished most and grew aloft, is now become withered, and quite fallen to the ground: The true worshippers (as our saviour teacheth) worship the father in spirit and truth. 
Io. 4.23.  And the name of the whore of Babylon is a mystery as saint john showeth us: 
reve. 17.5.  that is, she is full of ceremonies and mysteries.  
We are made partakers of Christ, if we keep and hold fast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Heb. 3.14.  That is, the beginning of our confidence, our underpropping; that is, of our faith, as Chrysostome expounds it, even unto the end. That is, as much to say, as if we keep fast the faith in the beginning taught and preached. They that hold not the beginning of their firmity and first faith, have lost their part in Christ. The traditions of men will not warrant it them: as saint Paul also writes to the Galathians: O ye foolish Galathians, 
Gal. 3.1.  who hath bewitched you, that you should believe another Gospel? Even then, Satan began by little and little to change the Gospel of Christ, & to bring in his traditions, and so to make the first Christians to lose their benefit in Christ: let us being warned by their example beware this his sleight.  
Ferus of the marks of the true Church, writes thus. 
In 2. cap. M●●  That also is the true Church, which the star declares, that is, where the word of God is taught and reigneth, and where they live according to the word of God; and where all things are done according to the word of God and of Christ, in what corner of the earth soever it be. The new Testament (saith Ferus) is nothing else but a manifestation of those things which were sealed up in the old, under the rude letter & under divers figures. The which thing is excellently declared under the figure of a book sealed, which none could open but the Lamb that was slain: and hereof it came to pass that the Apostles in their preachings opened the scriptures; and hence it is, that Christ wrote nothing, but preached by word of mouth, that which was contained in the old law. And also sew of the Apostles wrote any thing: And if any of them did write, they would only teach things that were contained in the old. If this be true, than the scripture, which the Papists call traditionem, is not of like force with that which is scripta, or written. Secondly, than the traditions which we are to believe, are commended to us in the word of God: and are the same, that are contained in the written word of God.  
For such traditions only, the jews were commanded to observe. As we read in jeremy; Stand by the ways, 
jer. 6.16.  mark and inquire of the ancient ways, which is the good way, and walk in it, and you shall find comfort for your souls. But the traditions of the fathers, besides the word, were utterly forbidden them as we read in Amos: Thus saith the Lord, for three transgressions of judah, and for four, I will not turn: 
Am. 2.4.  but because they have cast away the law of the Lord, and have not kept his commandments. Their lies caused them to err, after which their fathers have walked. See how the following of their father's steps could not justify them, neglecting or making light account of the law of the Lord: no traditions of fathers beside, are warranted them. So saint Paul writes to the Thessalonians, That they should keep the traditions, which they had learned either by word or by Epistle. 
2. Thes. 2.15.  That is, no doubt such traditions, as either were written in other parts of the scripture, or were agreeing to the word written. How greatly soever the nature of man delights in traditions, in the service of God; yet our Saviour tells all men plainly: They worship me in vain, 
Mat. 15.9.  teaching the doctrines and commandments of men. God will be worshipped of all his, according to his own commandments. All other worship be it never so stately or costly, is vain worship, and displeaseth God.  
Then by Ferus judgement, that doctrine, which is not contained in the old Testament, under some type or figure, is not to be believed in the new. And then, as the old Testament condemned all traditions, besides the law written: so that from that the jews might not departed, neither to the right hand nor to the left, so doth also the new Testament.  

In cap. 4.30.  The same Ferus of the worship of Christians, writes thus: The true worshippers shall worship the father in spirit and truth. Way (saith he) our worship according to this rule; and see whether it be not more like jewish, than Christian worship. Nay be sure that thou art not as yet a true worshipper, although thou observe all outward things never so exactly, unless thou worship God in spirit and truth. How many evil worshippers were then, in the days of our forefathers, by his judgement, in the midst of Popish darkness. 
In. cap. 16. Mat.  Also Ferus writes thus of this matter: There is nothing more pestilent than evil doctrine, and therefore Christ doth shadow it, by the name of leaven: and that not unfitly. For first, as leaven is added outwardly, and is of another nature; so it is false doctrine whatsoever is added to the word of God, or is mingled with it, as either an external or a contrary thing: for the word of God is pure bread, not mingled with any other thing, to which nothing must be added, or put to of man: according to that, thou shalt add nothing to my words.  

In cap. 4. Mat.  And in another place, he writes thus: Then our works please God, if they be done of the spirit, that is, if they be agreeing to God's commandments, and the Scripture: for all that is not good, which seems good to thee. Thou hast an example hereof in Saul, who of Amelecke reserved oxen for the sacrifice of God, to whom it was said: Doth God delight in  offerings? They are like to him, to whom those things seem better, which they choose themselves, than God's commandments: yea, they despise Gods commandments, for their own inventions. To conclude, there is nothing good, that is contrary to God's commandments: for the will of God is the rule of righteousness: and his commandment is a sign of his will: therefore do not that which seemeth good in thy own judgement. Thus much Ferus. And yet such like were many of their works, they did in Popery; they had no commandment in the word of God to warrant them. And all such works by Ferus judgement, could not please God, no more than saul's sacrifice of the sheep of the Amalekites did: and yet many Catholics will use such works still.  
And in another place he writes thus: 
Fer. in 11. cap Mat.  So it is also a staff of reed, whatsoever is taught or delivered besides the word of God. It is only the word of God, the which we may safely lean upon; that hereby thou mayest learn what kind of froward deceivers they are, which give us for the word of God, only their own dreams: that is, a staff of reed. This sentence is quite left out in the copy of Ferus printed at Rome.  
The uncertainty also of Traditions should cause any good Christian to doubt, to build his faith upon them. Augustine saith, That their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or love feasts, 
Gagneius in cap. 14. ad cor.  which the ancient Christians did commonly use at their communion, were ever made before their communion; as Christ did first eat the Paschall Lamb before he celebrated his sacrament: but Chrysostome saith, that these love feasts were ever made after the communion: which of these traditions should we believe now?  
Master Bellarmine also of the sign of the Cross which Constantine saw, writes thus: 
De laicis lib. 3 cap. 40.  That Eusebius himself in the life of Constantine writes, that he saw it in his journey, and that Constantine himself told him so. But in his ecclesiastical History translated by Ruffinus, it is recorded, that he saw it in his sleep. And that Angels stood by him, and said to him: In this sign thou shalt overcome. It is very likely saith Master Bellarmine, that this was added of Ruffinus. If there were additions in those days, even by Maist. Bellarmine's judgement, and forgeries against the truth: what shall we look for in our days?  
jerom also of Origens' books writes: 
In pref. in E●.  That in his days many were lost, and some were under his name forged. That subtle Satan, who durst be bold to corrupt and forge Origens' works, would not stick also to forge other fathers.  
Stella also, of customs and old rites writes thus: Christ (saith he) and his Parents were very careful in keeping godly and holy customs: but we quite contrary, descent from Christ; 
In 2. cap. Luc.  keeping the old custom and wont, as we say, in our garments, usuries, and unlawful bargains; we ought in this matter consider this, whether that such customs agree with the Gospel or no? The which if they do not; then they are to be forsaken of us: but if they agree with it; then they ought to be followed. For the law of God ought to be a rule and square, by which every rite & custom is to be exemined. For an evil custom is no law, but a wicked abuse of the law, etc. So no doubt all customs, not only of bargaining, but of worshipping God, by this rule and square are to be examined.  
But it is objected of the Papists, that Saint Basill speaks very earnestly in the defence of Traditions. He doth so: but nothing for Popish Traditions. Almost all the fathers do make mention of Traditions, and outward Ceremonies, which were used in the Church in their days, which they did reverently observe and keep: but they were not such unwritten verities, as the Papists now, 
Lib. de Spirit. Sanct. cap. 27.  under the name of traditions, do teach men to believe. Basils' Traditions are almost all external things, and no points of doctrine: As signing those which are baptised, with the sign of the cross: to pray towards the East: to dip the child baptised, thrice in baptism. That form of prayer which is used in the Lord's supper, is not written, saith he: and the anointing of the baptised with oil, 
Amb. lib. 1. de fair. cap. 2.  of which Ceremony also Ambrose makes mention. These are all outward things, neither are they substantial points of doctrine: And of these, our church hath retained some, which seem not repugnant to the Scriptures, and others she hath refused. The fathers surely in their days through their overmuch devotion and zeal in religion, considered not that antichrist's kingdom should be a mystery, 
1. Thes. 2.7. Reu. 17.5. Mark. 15.38.  and that Christ now suffering, the vail of the Temple did rend asunder; to teach us, that the true Son being now comed into the world, all shadows should vanish away; but they began again, even then to load the church with outward ceremonies, and observations; in so much that Austen complained in his days, 
Ep. 119. ad ja.  that the church and the religion, which Gods mercy would have free, with the ceremonies and mysteries in her services of God, and as plain and as few, as might be; some did now oppress again with slavish burdens; in so much that the jews were in better case than we. Austen then perceived, whither this immoderate devotion would grow unto: he urgeth that liberty, whereinto we are brought by the mercies of Christ, and in the which Saint Paul wils us to stand, 
Gal. 5.1.  and to maintain.  
But although S. Basill do urge the observation of these outward things, besides the express commandment and warrant of the scriptures: yet concerning doctrine, about the which, between the Papists and us is the greatest controversy, he writes plainly, that he would have that tried by the scriptures.  
For speaking of Heretics, he saith: 
Ep. 80.  That they might blame us thus: they say that it is against their custom, and that the Scripture doth not agree thereunto. But what do we answer to this? We think it not meet, that that manner of speech which hath obtained the name of a custom among them, should be accounted for a rule and canon of true doctrine: Let us both stand to the judgement of the holy scriptures, inspired by God; and amongst whom are found opinions agreeing to the divine Oracles, let the sentence of truth be pronounced on their side. What can be plainer than this? Custom must not be the canon and rule of truth in doctrine, but God's word; and they which have that on their side, let them have the victory. The like offer now we make to the Pa●●●ts.  
But that book of S. Basill is of Erasmus suspected to be forged, and that not without just cause: as the most Reverend Father in God, the L. Bishop of Winchester, in his book called, The difference between Christian subjection and unchristian rebellion, hath very learnedly proved.  
Of Christ's doctrine, Ferus writes thus; 
Fer. de pass, part. 2.  and he quite overthrows the very ground of Traditions: Christ proveth (saith he) the truth of his doctrine by two arguments: First that he never taught secretly, but openly: For he that doth evil hateth the light: but he that doth the truth, comes to the light. Secondly, he gives his hearers leave to judge, I (saith he) spoke openly in the world in secret I spoke nothing, that I would have kept secret, or not come to light: yea, he plainly commanded his Apostles; That which I tell you in darkness, preach you in the light: He told his Disciples many things alone, but for no other cause, then that others were not able to comprehend them. For whatsoever Christ hath taught, he will have it published, and made known to all, lest any should excuse himself. And hereof Saint Paul saith: If our Gospel be hid, it is hid in those that perish. For in truth Christ speaks openly in the world, even now wisdom cries in the streets. Therefore no man can justly excuse himself of ignorance.  
And this also is most true, that he taught in the Synagogues and Temple of the jews, where all were wont to assemble themselves; yea & not only in the Temple and in their Synagogues, but in ships and hills, 
Luke. 6.  and plain fields: That is, publicly, where men most commonly met together: therefore they can have no excuse. Therefore at another time he said unto them; If I had not comed and spoken unto them, they had had no sin, etc. This quite overthrows the Pope's Religion: Christ will have his doctrine known to all; and the refore he frequented common places. They go about to keep it in secret, and think it not convenient that all should know it. Again he delivered all things openly, and nothing by tradition secretly.  

Lib. 5. Eccles. Hist. ca 2.4.  Eusebius also of Traditions writes thus: Not only (saith he) of the day of Easter is the controversy, but also of the manner of fasting: for some think that the fast aught to be kept but one day; some other but two days; other more days; some forty days: so that counting the hours of the day and night together, they make a day; which variety of observations began not in our times but long before us, of them (as I suppose) who holding not surely that which was by tradition delivered in the beginning, have either by their negligence, or unskilfulness afterward fallen into another custom. Here we may learn, that traditions are no safe and sure keepers of truth, as the papists would make us believe. How soon had they lost the true tradition of fasting which the Apostles practised, even in Eusebius days: And shall we now in the end of the world, ground our faiths upon traditions?  

jer. de ord. part. 3. c. 9  Saint Jerome also concerning the authority of Bishops, and Elders in the Church, writes thus: If any of us could know the custom of the time past, I would prove that which I say, to have been observed ever, and to have been observed when as the Apostles preached in the Church. And after: by the spite of certain, some things were corrupted, and some things were presumed. Here Jerome affirms, that what was done in the Apostles times, he could not then certainly learn, much less we now. Such an uncertain rule in matters of faith tradition is.  
And Austen also of Antichrist writes thus. But what is the cause of the delay that he may be revealed in his time, you do know: 
De ciu. del lib. 20. ca 19  that which he said that they knew, he would not utter. And therefore we which know not, which they knew, desire to come to the knowledge of that which the Apostle meant, with great labour; neither can we attain unto it: because that those things which he added have made the sense also more obscure: for what means this; now the mystery of iniquity worketh; let him only that now holdeth, hold till he be taken out of the way, and then that wicked one shall be revealed: I plainly here confess myself to be ignorant what he hath said, yet I will not keep close the suspicions and surmises of men which I have read or heard concerning this matter.  
In Austin's days, that tradition which was delivered by saint Paul to the Thessalonians concerning Antichrist, a most great and weighty matter, was forgotten: and do we think that till our days the Church hath kept traditions of lighter matters inviolably?  
Irenaeus to Florinus an heretic writes thus: I saw thee, 
Euseb lib. 5. Eccle. hi. ca 19  when as yet being but a child, I was with Policarpe in Asia, who then didst very well, whilst as yet thou remainedst within the emperors palace, and didst study to please Policarpe. For I remember far better the things which were done then, than they which are done now, because those things we learn when we are children, grow up in us with our mind, and do cleave fast unto it. Wherefore also I can tell thee, the place wherein Policarpe did sit, when as he did dispute; and also his manner of going, his countenance, the manner of all his life, and also his apparel; and also his sermons and discourses he made to the people; and also how he lived with john; and how he was wont also to tell of others which had seen the Lord; and also how he remembered all the words which the Lord spoke, which he had heard of them; and of his miracles and doctrine: and yet notwithstanding, he reported all these, agreeing to the scriptures: the which things I then of the mercy of God, which he vouchsafed to bestow upon me, hearing attentively and diligently, did write not in papers, but in my heart, and which things (by the grace of God) I yet keep faithfully, and do as it were chew them over again with myself, without ceasing. I take God to witness, and in his sight I affirm unto thee, that if that blessed & Apostolical man Policarpe had heard any such matter, as thou now teachest, he would by and by have cried out, and would have stopped his ears: and as his manner was, he would have said: O good God, into what times hast thou reserved me, that I should hear these things? Would not he also, by and by have fled from the place, where sitting or standing he should have heard such words? Here we may plainly see what manner of traditions they were, which the fathers kept, and in the commendations whereof, they wrote: that is, such traditions as were agreeable to the scriptures, and no other. And this one place of Eusebius, may be a rule to square all other places of fathers whosoever, when they highly commend traditions. To teach all Christians that they mean no other traditions than Policarpe and Irenaeus, that is, such as are agreeing to the scriptures.  
Among the jews, that old and subtle serpent Satan, had sown tars amongst the lords wheat: 
Munster. in annot. in cap. 1. Gen.  as appeareth by the manifold dreams and strange opinions of the Rabbins, besides the scriptures. As that before the world, God had created seven things, that is to say, paradise, the law, the just men, the throne of majesty, jerusalem, and Messias. Again, they say that the moon was in the beginning created equal in light with the sun: but that this her light was diminished, 
In annot. in 7. cap. Gen.  for her pride. Again, All the Rabbins of the Hebrews think generally, that the waters which increased in the flood, were hot, and that so the fishes also perished. What are all these; but satans plants? so overshadow the Lords truth. So likewise amongst us Christians in the time of the Gospel, he hath not been idle: He hath mixed his dross amongst the Lord's gold: as appears in the Pope's Legend and other Histories. Longinus was a certain Centurion, who standing with other soldiers (saith their Legend) by the commandment of Pilate, 
Legend. aurea de sancto Long.  thrust the Lords side thorough with his spear. And after: seeing the signs which then happened, that is, the sun to be darkened, and the earthquake, he believed, but especially for this cause (as some say) that when as his eyes were dimmed, either by some infirmity, or by age, by chance some of the blood, which ran out of Christ's side, running down his spear, touched his eyes, and presently he saw most clearly. This is one of their traditions. But Granatensis as should seem not liking this fable, in his meditations of Christ's passion: I thank thee (saith he) O Lord jesus, 
Orat. 6. parad. prec.  that thou wouldst suffer thy side to be pierced of a certain soldier: He names not Longinus, but agreeth with the scripture, and goes no further, that a certain soldier pierced him to the heart with his spear.  
So likewise they have added many things to the other scriptures of God: as in an old printed book in verse, made in those days, I read thus of Putifats wife and joseph.  
He said (Madam) I will be true to my Lord; Traitor will I never be to my Sovereign: Therefore believe me at a word, Rather than do so, I had rather be slain. With that loud did she cry and broke her lace in twain, And smote her nose that it gushed out all on blood: And rend down her serket that was of silk full good: She told the Knights that joseph would by her lain, And that he tore her robes all asunder. And help had not come the thief had me slain.  
Hear is no mention made how she kept his garment, when he fled away from her, whereof the scripture makes mention: but of dashing herself on the nose, and rending her rob, whereof in scripture there is no mention.  
Of the first original of bonfires in their Legend, 
Leg. aur. in Nat. joh. bap.  thus we may read: The bones of dead beasts being out of all places gathered together, are burnt of some upon this day, whereof there is two causes, as john Beleth saith: one an observation of an ancient custom: for there are certain beasts called Dragons, which do fly in the air, and swim in the water, and go on the earth: and sometime when as they go on earth, they are inflamed with lust, and do throw their seed into springs and floods, whereof followed a plaguy and unwholesome year. Against this, this remedy was found out, that a fire should be made of the bones of beasts; and this fire would drive them away: and because this chanced about this time; therefore yet this of some is observed. Another cause is, to signify unto us that the bones of Saint john Baptist were burnt, in the City called Sebasta of the infidels. Also than they carry in their hands burning firebrands, because john was a light shining & burning. And they turn about a wheel, because then the sun declines in his circle, to signify that the fame of john, who was supposed to be Christ, did descend and diminish. What preservatives against Dragons; what doctrines for their souls, were these? 
Io. 5 35.  Especially when as they never then heard in the scriptures read, that john was a burning light.  
But that fable of Formosus is notable, 
Fasc. Tem. 6 aetate. Christi. an▪ Dom. 9 14.  which Fasciculus Temporum makes mention of. This Sergius (saith that book) when as he came to Rome by the aid of the French men, took Christopher the Antipope, and sat in his steed. And to revenge his repulse, he drew the body of Formosus out of his grave, and being clothed like the Pope, he commanded his head to be chopped off in his pontifical chair, and to be thrown into Tiber. But the fishers brought him into the Church, the Images bowing themselves unto him, and saluting him reverently, as all they did see which were present. This is reported in that history. And after, Fulbertus Bishop of Carnotensis, in his sickness was visited of the blessed Virgin Marie, and restored again with her most blessed milk. Also of the visitation of Elizabeth, they say in their Legend, that the blessed Virgin carried with her Cousin three months, waiting upon her, and that she took the child being borne in her holy arms from the ground; as it is written in the Scholastical history; and did most diligently the duty of a nurse carrying him about. This teacheth their Legend. Whereas the Gospel saith, that she abode with her three months, and after returned to her own house: 
Luc. 1.56.  and that when Elizabeth's time was comed, that she should be delivered, she brought forth a form; and her neighbours and Cousins rejoiced with her. But this as should seem, was after Mary's departure. And this Stella affirms also in 2. cap. Luc. Thus they err not knowing the Scriptures.  
That miracle is strange of Germanus the Bishop of Antisiodore, 
Fasc. temp. Fol. 50.  which is written of him, that he restored three dead men to life again; and also his Ass. That he would show a miracle upon his ass, seems very strange. But to conclude this matter (for of miracles I shall have an occasion to speak hereafter) Ludovicus vives a Papist writes thus of Legenda aurea. 
Lud. Viu. de cause. corr. art. lib. 2.  The French men (saith he) writ of the French, and the Italians of the Italique, and the Spaniards of the Spanish, and the Germans of the Germane, and the English men of English affairs; and some others, to please some other country. And the Author thinks, that he hath sufficiently played his part, if he have commended as much as he can that nation: he respects not the truth of the matter, but the glory of the country. Neither in the writings of the acts of the Saints is there any greater regard of truth, in which all things ought to be exact and absolute. Every one wrote their acts, as he was affected towards them: so that the Author's affection indicted the history, and not the truth. How unworthy of the Saints and christian men is that history of the Saints, which is called the Golden-Legend, which I cannot tell why they call it golden, when as it was written of a man having an iron mouth and a leaden heart: what thing can be named more dishonourable than that book? Oh what a great shame is it to us christians! that the most famous acts of our Saints are not more truly and sincerely committed to memory, either for the knowledge or imitation of so excellent virtues, as were in them? when as the Greek and Roman writers have written so diligently of their captains, Philosophers and wise men. Thus much Ludovicus vives affirms. He smelled Satan's sleights in these matters. He was not ashamed to confess his blackness: and that even the most part of their Legends are lies. I could wish that all true Catholics would do the like, and mark well what S. Paul teacheth, that Antichrist shall come by the working of Satan, 
2. Thess 2.9.  with all power and signs and lying wonders, in all deceiveableness of unrighteousness among them that perish, because they received not the love of the truth, that they might be saved. Let all true Catholics hate all lies whatsoever, though they be in their Legend; and love God's word, which is truth itself. 
Psal. 119.142.   
Osorius of the jews writes thus: 
De Sap. ●. lib.  We have not as yet touched the greatest evil, wherewith they are afflicted: and what (I pray you) is that, you will say unto me? their raging madness, by which they having forsaken the study of the law and the Prophets, they have gotten unto themselves other learned helps. Search the Scriptures (saith the Lord himself) for they bear witness of me. That this thing, which Christ commands, the jews might not easily do; Satan by his sleight and subtlety devised, that they despising the study of the holy Scriptures, might spend all their life in studying of poisoned and hurtful doctrines. The Greek and Latin Poets feign many things, but yet wittily and finely, not to deceive any but to delight; from whose fables many things may be very fitly applied to our manners and to our life: but the jews invent and coin such things which have no delight in them at all. For they are very absurd and foolish, not beautified with any eloquence of words or of speech, which they have committed to writing; not that they might delight the minds, but that they might entangle them with errors. For they say that God did not make perfect the heavens, and that the light of the Moon was diminished for her pride & envy. And that our first father Adam before Eve was created, had copulation incestuously with all other beasts: and that all other trees, when as he had transgressed the Law of God, did lift up aloft from him both their leaves and fruits, lest he should take any commodity by them; and that only the fig tree, because she was guilty of his offence (for it was the fruit thereof (they say) which our first parents did taste against God's commandment) did yield to them her leaves, wherewith they might cover their privy parts, etc. Such vanities Satan devised for the jews, to keep them occupied withal, when as they forsook the study of the Scriptures. And hath he not done the like in the Pope's kingdom? When the study of the scriptures was neglected, as before hath been showed. This Osorius confesseth, and we have by experience proved true.  
And after he writes thus: Thus much only I will say; when as Mahomet in his Koran hath feigned many things not only impudently and wickedly; but also foolishly and blockishly: yet in many places the jews in the monstrousness and impudency of their fables, have gone beyond Mahomet. So that Mahomet being compared to them, may seem to be some body: And yet these Masters of the Rabbins are read and learned, and with these wicked disciplines (as Esay prophesied) their youths are entangled, and these are imprinted into them in their tender years, as God's testimonies. Surely the like may we say of the monstrous lies and fables which Satan devised in time of Popery, and were given to be taught children in steed of God's word: as were the fables of Bevis of Hampton, Valentine and Vrson, Houleglas, Climb of the Clough, and such like. Surely all these like apples grew of the same tree, came no doubt from that father of lies, and from that prince of darkness Satan.  
And being (saith he) delighted with these studies, they despise the study of the law of God, and they very seldom take the Prophets into their hands, and they place the chief wisdom now in this shop of madness, rashness, and wickedness. And do not many even so amongst us, who will seem religious? They will delight to hear a play, or to read some vain history: but the Law of God they will not take in their hands.  
But (saith Osorius) as concerning the manners and dealings of their lives, with what errors and wickedness do they pollute the purity of the law? For that they expound the law, that it is necessary, that he which is condemned of the greater part of the judges, shall suffer punishment: But he that is condemned by the sentences of all the judges, shall be acquitted. And he that shall go about to kill a Citizen, by false witness, shall die; but he that shall kill one shall be absolved. As though the purpose of hurting, without taking effect, were worthy of punishment; but having obtained his purpose, were worthy of praise. It is also lawful for them by the decrees of their Rabbins to defraud Christians of their money; to take their lives from them; to beguile any nation; to invent crafts and deceits; & to wish a plague day & night to the innocent, etc. With such corruptions and false expositions of the law is that doctrine stuffed, which they call Talmud; which professeth that it observeth the letter of the law very diligently.  
And doth not the Pope so expound God's law, that yet if any man kill another, he may dispense with him: Nay that it may be lawful for the subject to rebel; nay to kill the Prince: what is this but in expounding the law of God to imitate the jewish Talmud?  
But what shall I speak of the other part of their law, which they call Cabala? what great matters doth it take upon it? & about what trifles is it occupied? what great promises doth it make? And how evil doth it perform them? It promiseth men heavenly things, and it leaves not miserable wretches scant those things which concern man. For this it undertakes, that it will expound the inward meaning of the law, & that it will search out, not the outward letter, but the inward hidden mystery: And it judgeth that we must lead our lives according to the meaning and not according to the letter of the law, etc. What can be greater, what more stately than this promise? But in the end what more vain or frivolous? They spend their whole life in expounding the name of God, which they cannot attain unto, etc.  
With one of these two knowledges, the jews which are desirous of learning, being greatly delighted; read the scriptures carelessly, and they think that they are not to be expounded: but by the judgement either of the Talmudists or Cabalists: And do not the Papists follow their steps? They have been altogether occupied in reading & studying the Master of the Sentences & the Schoolmen: they have read the scriptures carelessly or not at all; and they have thought that they were to be expounded according to their judgements. And whereas (saith Osorius) that it was established by God's law, that soothsayers, which whisper in their enchantments, should not be sought unto; but that all the dealings of our life should be referred to the square of the law of God, and to the testimony: the jews in steed of the holiness of the law of God, seek to the dregs and corruption of the law, & place the art of magic which they call Cabala, in God's place. What can be said or imagined more heinous than this? And have not the Papists likewise done so, for all things almost? For their diseases, for their things stolen or lost, for the mischances of their cattle in seeking to witches and conjurers? This is too manifest.  
But to concide; as Osorius writes to the jews; the same petition I would make to all true Catholics. I request (saith he) but two things at your hands; the one is, that you would detest that poisoned learning, which came now from no place else but even from the bottomless pit of hell to the plague of mankind, and that you would only ask counsel of the law of God, and of the testimonies of the Prophets. The other thing is, that you would not come in your prayers and requests to God, bringing any thing with prejudicate minds from your forefathers, but with a simple heart you would earnestly desire of that most high fountain of love & mercy, that he would vouchsafe to open to you mercifully, that which is necessary for your salvation. The which if you shall do, I do not doubt but that he will lighten your minds, with the brightness of his holy spirit, that then at length you may see, what Godhead and power lies hid in Christ, nailed upon the cross. These two requests I would also make to all Catholics, that they would now loathe the intricate doctrines of the schoolmen, 
2. Cor. 11.3. reve. 9.2. Psal. 19.3.  and love the simplicity of the Gospel of jesus Christ? Surely, this is that smoke that came out of the bottomless pit, which darkened both the sun and the air, that is, jesus Christ, who is the true sun of righteousness; and the air, that is, the word of God, which is the air and life of our souls. And of this air David saith: I opened my mouth and drew in my breath, 
Psal. 119.131.  for I loved thy commandments: And that these would only in matters of saith and religion now ask counsel of the law and word of God: and that they would lay aside that prejudicate opinion of their fathers; that because their fathers believed so; that therefore they also will believe so. Osorius tells the jews this is no sure argument, and so most I tell them: and that they would pray unto God with a single heart, to show them which is the right way: and then they should see what power remains in jesus Christ? so that they need not the merits of any saints, but his alone; nor the mediation of any Angels, but his only to their salvation.   

10. Of the Pope's Supremacy.  
MAster Bellarmine, of that place of our Saviour in the 16. of Matthew, writes thus: 
Upon this rock. Bellar. de Ro. Pontifice. li. 1. cap. 10.  Of the first question there are four opinions. The first is, that common opinion of all Catholics: That Peter was that rock (upon which Christ said he would build his Church) that is, that person which was called Peter: yet not as he was a particular person; but as he was Pastor and head of the Church: After he reckons up three other opinions: the second of Erasmus, who saith upon this place, that every faithful Christian is this rock. The third of Caluine, who saith that Christ is this rock: and the fourth of Luther, who saith, that faith, or the confession of faith; to be the rock which our Saviour meant. But he concludes, that the first opinion which is truest, is plainly gathered out of the text: for that pronoun (this) when it is said, and upon (this rock) declares some rock, which the Lord had spoken of a little before. But immediately before the Lord had called Peter a rock: for he spoke in the Siriake tongue, and in the Siriake tongue Peter is called a Cephas, as we read in the first of john: and Cephas signifieth a rock, as Jerome teacheth, upon the second Chapter of the Galathians: so that Master Bellarmine would have Peter to be that rock whereon Christ did build his Church: and that because his name which Christ gave him in the Siriake tongue, signifies a rock. But he might as well consider, that his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which no doubt the holy Ghost gave him, by the Greek interpreter of S. Matthewes Gospel, properly signifies a stone: So that whereas Cephas in the Siriake, signifies either a rock or a stone; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, doth seem to restrain it & to expound it. (Zonah) in the Hebrew signifies an vachast woman, or a victualler; by which name Rahab was called in the Hebrew: 
Ios. 2.1. Heb. 11. 3●  but the Greek restrains the ample signification of that word, and calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is an harlot.  
But if it be granted, that Christ spoke of a rock, mentioned a little before; why may it not be then of that rock which Peter confessed; which he might call that rock? And so a greater man, than Master Bellarmine, even Gregory the great, and sometime a Bishop of Rome expounded it: and shall we not believe him, rather than Master Bellarmine? he writ thus of our Saviour Christ: 
In. 5. Psal. penit.  I am Α and Ω, the first and last; the beginning and the end. In this beginning, was the earth founded, because in him is the Church founded: and therefore the Apostle saith, No man can lay any other foundation, besides that which is laid already, which is jesus Christ. 

So doth Theodoret also expound it.  
This foundation Peter laid or rather the Lord himself. Theo. 1. Cor. 3.   And therefore the mediator of God and man said to the prince of the Apostles: Thou art Peter, and upon this rock I will build my Church. For he is that rock, from which Peter took his name, and upon the which he said he would build his Church. (And after.) But the Church founded upon the strength of that rock, whereof I have spoken (meaning Christ jesus) neither is shaken with the storms of threats, nor moved with the waves of persecution. Here we may note, that Gregory affirms, that the rock, upon which the Church must be built, must be strong and firm, which no storms nor no waves can be able to move: but such strength is in no mortal man. Secondly, that Christ is that rock, & that no other can be put. This was the Catholics doctrine in his days. And hereby we may plainly see, how now the common & received opinion of Catholics dissents from him.  
And although some other of the Fathers have called Peter the rock, upon which our Saviour said he would build his Church; and M. Bellarmine saith, that saint Austin, when as he had also sometime affirmed the same, retracted it after, because he understood not the Hebrew tongue; and thought that Cephas did not signify a rock, but some thing derived from a rock: as if we should say: rockish, or of the nature of a rock. I answer, that Austin understood the Greek tongue, which plainly expounds this word Cephas to be Petra; as appears not only by saint Matthewes Gospel, 
Io. 1. 42.  but also by saint john, where our Saviour himself saith: Thou shalt be called Cephas, which is interpreted Petrus, or a stone: no doubt the holy Ghost foresaw how some would go about by this word Cephas, to make Peter the rock, whereon the Church should be builded. And therefore, to stop the mouths of all such expositors whosoever, itself hath expounded, that Cephas is by interpretation not a rock, but a stone. And this interpretation of the spirit of God is sufficient, to settle any true Christians conscience, against any other man's interpretations whatsoever. And Austin himself distinguisheth Peter far otherwise then M. Bellarmine doth: 
Tract. in joh. 133.  Forasmuch (saith he) as belonged properly to himself, Peter by nature was one man; by grace one Christian, and by his more abundant grace, 
Primus. Apostolus.  that he had more than others, one and the same * first Apostle. But when it was said unto him, I will give thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, etc. he signified the whole Church, and not one person. M. Bellarmine distinguisheth Peter as one person; and again, as he was head of the Church. But S. Augustine distinguisheth him as he is one person, and in that consideration he saith, by that abundant grace he had more than others: he was not head of the Church, as M. Bellarmine saith, but only the first Apostle. And in his second consideration, he represented the whole body of the Church, when he received the keys, which is tossed with many waves and is built upon the rock; so in this consideration, Peter himself was built upon the rock.  
But to make the matter without all doubt, not all the Catholics, as M. Bellarmine affirmeth, do avouch Peter to be that Rock whereon the Church was built. For Ferus expounds Cephas to be taken for a stone, and not for a rock, when it was given to Peter his words: are these; Thou art Peter: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) in Greeke, Cephas in the Chaldee tongue, in Latin is a stone. 
Ferus in 16. cap. Matth.  Therefore we must search out the reason of this name; for he did not without cause call him Peter, which before was called Simon. We read in john, when as Andrew had brought Simon his brother to Christ, by and by as soon as Christ saw him, he said: Thou art Simon the son of john: Thou shalt be called Cephas. At the very first sight of him, he foretold that he should have another name, and that not any name whatsoever; but such a name as should signify a stone: neither did he notwithstanding give a reason of that name in that place, neither in any other place of the Gospel, as hitherto ye have heard, why he is called Peter, but only in this place: for when Peter had said; Thou art Christ the son of God: he heard by and by: Thou art Peter. As though he should say: Hitherto thou hast been called Simon: and thou hast been called the son of man, now thou art the son of God, and thou art Peter: now thou art worthy of this name, now thou art truly a stone, because thou standest upon the rock. Thou seest that Peter was so called for the confession of the faith. And this changing of the name also concerns us: For thus it is prophesied of the believers: For Zion's sake I will not hold my peace And thou shalt be called by a new name, because the mouth of the Lord h●th spoken it. It is not a new name, that one should be called Peter, that is a stone. It is not for man, that he should be a rock; even as job saith. My strength is not the strength of stones. Nay on the contrary, All flesh is grass, and every man living is altogether vanity It belongs only to Christ, that he should be a rock. And he gets this new name, who is built upon this rock, as thou seest in Peter. Thus far Ferus: Where we may learn evidently that he agrees not with M. Bellarmine, who expounds Cephas to be a rock: but he agrees with us, and with the interpretation thereof set down in the Gospel, and calls it a stone: and so also makes Peter himself to be. Nay, he adds farther (which quite overthrows M. Bellarmine's assertion) that all Christians which are built upon the rock, which is jesus Christ, get to themselves this new name: why then, if Cephas signify a rock, than all Christians should be rocks; and upon them also, as well as upon Peter, should the Church be builded? But to put the matter out of all doubt, he saith plainly, that it is not for any man to be called a rock, no not for the Pope then, if he be a man. And yet to make it more evident, if it were possible; what was his opinion and judgement concerning this matter, he addeth: It belongeth only to Christ to be a rock: What can be more manifest than this? Therefore all Catholics, as M. Bellarmine affirmeth, do not affirm Peter to be the rock, whereupon the Church was built; or if they do, they do err, as here Ferus forced with truth, doth very manifestly prove and confess.  
And here I cannot let pass a sleight, which some Catholics have used to salve this matter: whereas in a copy printed at Paris 1594. after Ferus death, we read thus as I have alleged: It belongeth only to Christ that he should be the rock. In a copy printed at Rome 1597 it is thus read: It belongs to Christ that he should be the first & chief rock: where the word Only is quite left out, and the word first or chief is put in or added. What dealing is this; to add or put out at their pleasures? and that to maintain the Pope's supremacy. Ferus in his first copy saith, that It belongs only to Christ to be a rock. And the Catholics in their copy printed at Rome say, It belongs to Christ to be the chief rock: and put out only and add chief, because they would have the Pope joined with him. And Ferus himself did not alter this during his life, for both the copies were printed after his death. That at Paris by Philippus Agricola, preacher at Moguntia; and as it should seem, Ferus successor. But howsoever they would salve the matter, with the word chief or first, Ferus hath so plainly put down his judgement herein, as all the world may see and perceive their juggling: for he said before: It belongs not to any man to be a rock. Therefore he takes away plainly all secondary rocks of Peter's successors, which they would establish.  
But to declare plainly what Ferus meant by the chief Rock, which perchance sometime he useth, he addeth after, upon these words, And upon this rock I will build my church. What the Church is (saith he) we have declared else where: but now we must search out, what is the rock upon which the Church is built. The scripture sometime takes a rock for strength, firmity and security, as in the Psalm. He hath brought me out of the lake of misery, and hath set my feet upon the rock: By which words he means nothing else, then that he was placed in a safe and sure place, that is, in safety. So also in another place he saith. Set me upon a rock. When as Christ therefore saith: I will build my Church upon this rock, he means nothing else, than he will build his Church upon a sure and unmovable foundation, against which all the assaults of his enemies can be able to do nothing. By this it is manifest, that Christ built not his Church upon Peter, as a chief foundation For we are built upon the foundation of the Prophets and Apostles, jesus Christ himself being the head corner stone) or upon any other man: for no man is so firm or constant that he cannot be moved, as we may also see in Peter: Therefore another rock is to be sought for. And truly in the Scriptures Christ himself is often called a rock or stone, as in Esay, I will put in Zion a corner stone, approved and chosen, whosoever believeth in him shall not be confounded And in the Psalm. The same stone which the builders refused is become the head stone of the corner. And Peter coming to Christ, as to a living stone is to be built upon him. Thou hearest what Peter saith, that Christ is that stone: then he wils that we all should be stones, which then is done, when we are built upon Christ. And he is built upon Christ, that believes in Christ, and trusts upon those things which Christ hath, and is able to do. Christ therefore is principally the rock upon whom the whole Church is built, according to that: Another foundation can no man lay beside that which is laid, jesus Christ. Then because, by a true faith we are joined to Christ: we also, after a manner (if we may so speak) as it were become rocks. 
All Christians are secondary rocks.  And therefore the Christian faith itself, and the truth of the Gospel, is that firm and unmovable rock, on which Christ hath built his Church. Thus far Ferus.  
And here we may note first that the rock, whereon Christ will build his Church, must be firm, sure and unmovable, against which the assaults of no enemies can prevail. Secondly, he saith that Peter was not such a rock, as we may manifestly perceive. Again, whereas he saith, that he built it not upon Peter, as on a chief foundation, he addeth. For we are builded upon the foundation of the Prophets and Apostles. Amongst whom he reckons Peter. And lastly he concludes, that principally or chief Christ is the rock, upon which the whole Church is built. And secondly, the Christian faith or truth of the Gospel, is that firm and unmovable rock, upon which Christ built his Church. So that where Ferus doth say that Christ is the chief rock, he means not to make Peter or his successors the second (as the Papists do conceive) but Christian faith and the truth of the Gospel. But afterward he also declares most evidently what was given to Peter, To thee (saith he) I will give, etc. he promiseth that he will give him the keys; he gave them not in this place: therefore let us seek where he gave him the keys indeed. And we shall find in no other place, but that which is in john, Receive ye the holy Ghost, whose sins you forgive, they are forgiven them: and whose sins you shall retain, they shall be retained. The keys therefore of the kingdom of heaven are power to forgive or retain sins. The which also is proved out of this place: For Christ forthwith added; Whatsoever thou shalt bind on earth, etc. But what means this here, to Peter only the keys are promised, & yet they are also given to the other Apostles? Here I will allege the sentence of S. Jerome: For the ordinary Gloss allegeth him. The other Apostles have (saith he) power of jurisdiction, to whom it was said after the resurrection, Receive. Every Church also hath this power in her Bishops and Priests: but therefore they are promised specially to Peter, that all men may understand, that whosoever shall separate himself from the unity of the faith, and from the fellowship of the Church, which is but one; neither to be loosed from his sins, nor can enter into heaven. Thou hast heard what be the keys and what is the ecclesiastical power: let us mark the use of the keys, and the execution of this power. Thus far Ferus. Here we may note most manifestly, both by Ferus and Ieromes judgement, that the power and authority here promised to Peter alone, was afterward given indeed to all the Apostles, and that every Church, in her Bishops and Priests hath now the same power: what then can the Bishop of Rome Peter's successor, or the Church of Rome brag of, more than any other bishops or Church? Every Church (say Jerome and Ferus) hath this power, which was promised to Peter, in her bishops and priests; and not the Church of Rome or Peter's successors only: as now the Patrons of the Church of Rome teach. But wherefore were they then promised specially to Peter, if he alone received them not? Jerome answers: For a mystery, not for any superiority, to signify that there should be but one faith & one Church: from which unity, whosoever did swarm should not be partaker of this remission. Agreeing herein with Cyprian, who plainly affirms that the other Apostles were the same that Peter was, 
Cypr. de simp. praelat.  endued with the same power and authority: but to him alone this was spoken, to declare the unity of the Church. In this weighty matter, if authority be sought for, here is the authority of the scriptures, one place expounded by another: here is the consent of the ancient Fathers, and even of Ferus, a friend of the Roman Church; and yet in this so evident a matter of truth forced to join hands with these.  
I would to God all other favourers of the Roman Church would do the like, and would not seek by indirect means and fraudulent dealings to pervert and obscure the truth, as is most manifest that they do, even in this very matter. For whereas Ferus in his copy printed at Paris, and published by Philippus Agricola the emperors Chaplain, and dedicated to him; and therefore no doubt, being the very true copy of the Original, alleging that place of john for the explication of Matthew, saith, that it cannot be found in any place else, where th●s promise was performed: And the ordinary Gloss citing this place of Jerome for the explication of that pl●ce of Ioh●: the copy printed at Rome after A●no Dom. 157●. 〈◊〉 out both that place of john, and of Jerome: belike they think that the promise was not performed then, as Ferus most evidently affirms it was; or else Ieromes exposition pleaseth them not. And yet they would make the world believe, that both Fathers and the Scriptures are on their side, and do make for them. If this be true, why should they then purge out, as some loathsome thing, this saying of the scripture, and this exposition of Jerome, for so they say in their copy printed at Rome: Commentaries of Ferus at Rome perused and purged. Do they use to purge such things out? By this we may learn what account they make of the scriptures and Fathers. But this their corrupt dealing is not only in this place, but follows very often after in this matter of Peter's prerogative, as shall appear.  
It follows thus after in Ferus in the true original: Neither can they simply, at their own pleasure and will remit sins or retain them, but by certain means. Let us seek therefore what they be: And truly in Matthew and Mark, they are most manifestly expressed; for so we read in Matthew, Go teach all nations & baptise them: and in Mark, Go you into the whole world, and whose sins you remit, they are remitted unto them: He that believeth and shall be baptised, etc. Behold these are the means by which the Ecclesiastical power of forgiving sins is executed, that is to say, the preaching of the Gospel, and administration of sacraments: neither do I find any other thing else given to the Apostles, by which they may execute their power, than these two things. Here are the means Ferus plainly set down, by which this ecclesiastical power promised to Peter, and given to him with the rest of the Apostles, is executed: that is, the preaching of the Gospel, and the administration of the sacraments. And in these two the bishop of Rome hath no more authority than any other bishops or pastors of any other church. So that Ferus still keeps his former judgement, that he cannot find but that which Jerome also avoucheth, that every church hath in her bishops and priests, that which was promised to Peter: and that this power is executed no otherways, then by preaching and administration of the sacraments. Then plainly by Ferus judgement, he cannot find that the bishop of Rome hath any power left him to execute this ecclesiastical authority granted to Peter and to other bishops, in making of pardons; the which is a principal means by which he executeth this authority. Ferus can find but two means in the scripture, by which this power is executed; the preaching of the Gospel, and the administration of the Sacraments. The making of Pardons is a mean devised to enrich the Pope, not found in the scriptures. Nay if this be true, he makes in effect the Pope to be Antichrist: for if the power of the true keys consist in preaching the gospel, and in the administration of the sacraments, than the Pope himself which never useth any of these, but is altogether occupied in other matters; as in making of pardons, in confirming and deposing kings, useth counterfeit keys in the house of jesus Christ, & useth not the true keys: and therefore himself is a counterfeit servant, 
Luke. 11.23.  and even Antichrist himself. For our saviour hath said, He that is not with me is against me, and he that gathereth not with me, scattereth abroad. But our Saviour Christ, when he was on earth here, gathered his sheep together by preaching, as is most apparent in the Gospel: Therefore the Pope which doth not by this means gather with him, scattereth abroad, and is not a faithful shepherd, but an hireling; not a gatherer, but a scatterer; not a favourer, but a destroyer of Christ's flock. This doctrine of Ferus is manifest and truly grounded on the scriptures.  
But now let us see how the Pope's patrons have corrupted and perverted it. Ferus (as I have before cited him) hath thus plainly declared his judgement in the copy printed at Paris: but in his copy printed at Rome, thus there they have perverted his doctrine. When as they count simply, or at their own pleasures, or at their own wills forgive or retain sins, but by certain means, let us search them out; and they truly in Matthew and Mark are most manifestly expressed: for so we read in Matthew▪ Go teach all nations, and baptise them. And in Mark; Go into the whole world, he that believeth, and is baptised, etc. Behold these are the means by which the Ecclesiastical power of forgiving of sins is executed: that is to say, the sacraments, which if he receive, now the kingdom of heaven is opened unto him, now his sins are forgiven him: Neither find I any other thing given to the Apostles, by which they ought to execute their power and authority. Thus saith the Roman copy, where they leave out the principal means of executing this power, that is preaching the Gospel, to confirm no doubt and maintain their dumb Pope and his Clergy: and whereas Ferus can find nothing but these two, they leave out the preaching of the Gospel, and these words (than these two) and they say, neither can I find any thing else given to the Apostles to execute their authority: meaning the sacraments. What dealing is this, thus to mangle his words? what truth, to take away the principal means of the power of forgiving sins from the pastors of Christ's Church? And whereas Christ hath given them as it were two keys, to steal one from them: what is this else, but to throw God's people into hell? and this dealing to be at Rome, which calls herself the mother Church, the mistress of all piety and religion; what a sin is this?  
But as Ferus goeth on further in setting forth the truth; so do they also in their corrupt dealing. The execution therefore (saith Ferus) of the Ecclesiastical power consisteth in these two, that is to say, in preaching of the Gospel, and administration of the Sacraments: Neither do we read that the Apostles did any other things. To which Jerome agrees upon the 14. of Esay. The Apostles (saith he) lose by the word of God, the testimonies of the Scriptures, and exhortations of virtues; and as they lose by the word of God, so also they lose by the sacraments, which are adherents and appendants to the word. Here the Roman copy leaves out Ferus drift: The execution (saith Ferus) of Ecclesiastical power consists in these two, that is, in preaching the Gospel, and administration of the sacraments: Neither do we read that the Apostles did any thing else. This sentence they leave out, which is the sum of all. They after allege jerom (as Ferus doth) That they lose by preaching: But that the execution of the power Ecclesiastical consists only in these two points; that they leave out, which overthrows all their Popish pardons. And after Ferus saith: These things therefore I alleged in this place, that thou mightest see, that my opinion wherein I said, that the execution of the power ecclesiastical did consist in the preaching of the word, and administration of the Sacraments, to differ nothing from the saying of the saints. This sentence in the Roman copy is quite left out. That conclusion of Ferus they do not like.  
Of these things which have been spoken (saith he) is that question dissolved easily, which troubles some, how Priests can forgive sins, when as that only belongs to God, according to that, I am he that doth blot out thine iniquities. And also that Christ alone hath the keys of death and hell. To which thus it may be answered: That only God forgives sins by power of dignity and excellency: but the Apostles and their sucessours, like servants, apply these things, by which God forgives sins, and gives grace, as are the word of God and Sacraments. Here we may learn plainly by Ferus judgement, the power and authority of forgiving of sins remains only in God: the pastors and ministers, like poor and humble servants to this great cure, do but apply those medicines and remedies, by which God cures. There is no power nor authority in them: that is in God alone. Here the Roman copy leaves out, that only God forgives sins by power of dignity and excellency: It is likely they would have that power in their priests: They say that God alone remitteth sins, but they leave out these words, by the power of dignity and excellency.  
To conclude (saith Ferus) these keys of the Church are nothing else then power of binding and losing; of forgiving sins, and retaining them. But the Roman copy leaves out, are nothing else: To conclude (say they) the keys of the Church are power of binding and losing, of remitting and retaining of sins. Ferus proceedeth, To thee will I give the keys. Some labour to prove, that this was said only to Peter, because he said, To thee I will give. Others say the contrary. But lest I should determine any thing rashly, I will show not mine own but Augustine's opinion, 
Aug. in Io, tract 120.  who in the 120. Tract. upon john, saith thus: Peter (saith he) bore a figure of the Church. For properly as much as belongeth to himself by nature, he was but one man, and by grace one Christian, and by his more abundant grace but one and the same first or chief Apostle. But when it was said to him, To thee I will give the keys of the kingdom of heaven, he signified the whole Church. Also in his book of Christian doctrine, the first book and eight chap. he teacheth plainly that the keys were given to the Church. Here we may plainly see by Austin's & Ferus judgement, what Peter was in his greatest excellency, but one & the first Apostle, giving him no more prerogative, than the Gospel yields unto him, who in the numbering of the twelve Apostles, saith, the first Simon Peter. He was as it should seem most ancient, therefore in order to be preferred before the rest. Thus much concerning his own person, Austin and Ferus attribute to him: but the keys were given to him in another person, that is, in the person of the Church: and therefore in her name he received them, not in his own name, or for himself and his successors. So that by Austin's judgement, these keys were not given to Peter alone, but as Jerome before also professed, that every Church in her Bishops and priests receives that which was given to Peter.  
This is Ferus opinion in his true original: but the Roman copy hath thus mangled him. Some (say they) labour to prove that this was spoken to Peter alone, because he said, To thee I will give, etc. to whom others are contrary. Thus far they go in the Roman copy, but they leave out Ferus opinion concerning this matter, and that grounded upon Saint Austin. Here we may see again, how little they do esteem the fathers: and how little in truth they do make for them. In this weighty matter of the Pope's authority, they have rejected both Augustine and Jerome. If they had liked their sayings, why should they have purged them out? And after where Ferus declareth how the Church, and also how Peter received the keys. I answer (saith he) that both is true, that the keys are given to the Church, as to the mistress or spouse, but to Peter not as a Lord or master, but as to a minister. And to this belongs that which St. Paul saith. Let a man so esteem us as the ministers of Christ. And the same sayeth again: I am a debtor both to the wise and foolish. And hereunto belongeth the names of the Apostles who in the scriptures are called pastors, watchmen, labourers. To conclude, saith Ferus; hear what Bernard writes to Pope Eugenius in his second book of Consideration. Thy predecessors (saith he) the Apostles heard that the harvest is great and the labourers few: challenge therefore the Father's inheritance; be watchful in this, and be not idle, lest it be said unto thee, why standest thou all the day idle? much less it becometh thee to be either found dissolute through pleasures; or effeminated with pomp and state. The will of the testator gives thee none of these. But what? If thou be contented with that which is contained in them, have a more care of the inheritance and of the work, then of glory and riches: For what did the holy Apostle leave thee, that which I have, saith he, I give thee. And what is that? not gold nor silver, when as he had none of that, but what? care over the Church. But what did he leave thee? a Lordship. Hear what he sayeth, not ruling as Lords over the Lord's inheritance, but being made a pattern of the flock. And that thou mayst know that these things are so in deed, Christ saith in the Gospel. The king's reign over the nations: but you shall not do so. Of these it is plain that Lordships are forbidden the Apostles, the which whosoever do challenge to themselves, are of the number of them of whom God complains thus: They have reigned but not by me. And after: they are the ministers of Christ, and so am I, and he addeth, I speak as unwise, I more, being in many labours. O excellent ministery: if thou must glory let the pattern of the holy Apostles be set before thine eyes, acknowledge thine inheritance in Christ's cross, in many labours: happy is he that can say, I have laboured more than they all. Thus far Bernard: let them mark well this (saith Ferus) that glory in their authority. To Peter therefore were the keys given, but as to a minister. This Ferus allegeth out of Bernard to beat down the Pope's idle pomp and pride: and to extol the excellency of the ministery of the gospel. The name whereof now to be called a minister. the catholics cannot abide. All this sentence of Bernard and Ferus, have they of Rome in their edition left quite out: they like not that Peter should receive the keys as a minister, that he should be matched with other pastors, as he both joineth himself, 
1 Pet. 1. Gal. 2, 9  and Paul joineth him. They like not that Bernard giveth him not a Lordship or dominion over Christ's Church, which Christ only challengeth to himself, 
john 23.3.  I am saith he your Lord and master: but a ministery or service, and therefore impairs his authority: that he should not be Christ's vicegerent here on earth. Ferus repeats that twice that to Peter were the keys given, but as to a minister. This they leave out in both places; It pleaseth them not that Peter should be a minister. Thirdly that is also to be marked saith Ferus, that it is expressly said, I will give thee the keys of the kingdom of heaven: he doth not say of the kingdom of the earth. These words belong nothing to earthly jurisdiction, which notwithstanding they go about to establish on these words, affirming that Peter not only in spiritual, but also in external and worldly affairs to have received fullness of authority.  
The which thing Bernard to Engenius doth manifestly reprove: 
Ber. lib. Io. d● consid.  your authority (saith he) is in trespasses not in possessions, because for those and not for these you have received the keys of the kingdom of heaven. It followeth, whether power seems greater to thee, to forgive sins or to divide lands. These earthly and base things have their judges, the kings and princes of the world: neither do you enter into another man's bounds: why do you thrust your sickle into another man's harvest? why will you be greater than your master, who being requested of one saying, speak to my brother that he may divide the inheritance with me: Answered, who hath ordained me a judge between you? Thus far Barnard.  
Here most manifestly both Bernard and Ferus, take one of the Pope's swords from him: that he hath nothing to do in worldly matters: that he cannot translate kingdoms at his pleasure, which hath been a gainful sword to the Pope, which sword got him both his Peter pence & his pope's power, while by this sword, he made all Christian Kings to be at his commandment.  
This third note of Ferus and assertion of Bernard is thus perverted in the Roman addition. Thirdly say they, that is to be marked that it is expressly said. And I will give to thee the keys of the kingdom of heaven, as though he should say, the keys are mine: therefore use them according to my pleasure. They quite leave out, that it is expressly said that to thee, I will give the keys of the kingdom of heaven, and not of the kingdom of the earth, as also all the sentence of Bernard which confirms the same.  
Ferus also allegeth Jerome. To conclude (saith he) that is to be marked which he saith: I will give thee the keys. Thus (saith he) Jerome writes on this place in the 16 Chapter of Matthew, Bishops (saith he) and Priests not understanding this place, take some thing unto them of the pride of the Pharisees, that they think they may either condemn the innocent or lose the guilty, when as with God not the sentence of the priests, but the lives of the offenders are required. Christ therefore willing to reprove this presumption, saith, I will give the keys, as though he should say, The keys are mine, therefore use them according to my pleasure, and not according to thine own pleasure.  
This saying of Jerome also is omitted in the Roman editions: It seems to give to Bishops and priests interest in that saying of our Saviour, and I will give to thee the keys of the kingdom of heaven, which they would have belong to Peter: It quite overthrows the Pope's pardons. The Pope cannot pardon whom he list, nor sell his pardons to those, whose lives he knows not, as he useth commonly to do: For with God saith Jerome, not the sentence of the priests: but the life of the penitent sinner is respected. All the pardons in the world without true and hearty repentance are nothing available to any man. And true and hearty repentance, with a lively faith saveth without all pope's pardons. If all men knew this, it would make the Pope's pardons less saleable.  
To conclude, Peter (saith Ferus) received power, but not any earthly power, that he might give or take away or alienate kingdoms and governments, nor such power that it might be lawful for him, to do what he list (that which many dream, he did) but he received power of binding and losing, of remitting and detaining sins, of openning and shutting: neither that according to his own pleasure, but as a servant or minister doing his masters will. This sentence also in the Roman edition is quite left out.  
And here all men may see that will not wilfully shut their eyes, whose kingdom they maintain, that deal thus deceitfully: Even Satan's that prince of darkness, who was a liar and a deceiver from the beginning. Truth needs no such shifts.  
And here also every faithful christian may observe another sleight, which the Papists use to maintain their Pope's authority. 
Hect. Piu●. in Dan. Ca 1.  Hector Pintus a verse learned papist cities out of Eusebius Clemens, that that Cephas, which Paul reprehended in the 2. of the Galathians, was not Peter the Apostle: but another, one of the 72. Disciples, who was also called Cephas, as he proveth out of Dorotheus and Hippolytus. And he seems to be himself of the same opinion; for saith he, After the coming of the holy ghost upon the Apostles, it is not likely that the pillar of the Church should have fallen into so great a fault, and have erred in so great a matter of faith, that is, concerning the abrogation of the legal ceremonies: To whom Christ committed his Church, and appointed him general pastor, and teacher, and master of the faithful, and left him his Vicar upon earth etc. And again, It was not meet that the high Bishop and Prince of the Apostles should be reproved of Paul so publicly and sharply. But this his smoke manifestly obscureth the truth: for what is the drift of Paul in that place by the judgement of other learned papists themselves, but that he conferred the gospel with the Apostles, not that he should learn any thing of them, whom he witnesseth to have added nothing unto him: but lest they should not have allowed it, of whom only he received the ministery of gathering of alms. And he shows himself in somuch not inferior to the Apostles, that he feared not to reprove Peter their prince, as it were compelling the gentiles to judaisme. And after he shows that we are justified by saith and not by the Law. 
Gal. 2.16.  This is Gagneus opinion in his argument of the second chap. to the Gal. So that if Paul conferred not his gospel with Peter & the rest; if he rebuked not Peter even to the face, as he there writes: neither his own authority, nor the authority of his gospel which he preached amongst the Galathians, had been of such great authority, 
Gal. 2.1.  as he there goeth about to prove unto them. And again he writes that he went to jerusalem where the Apostles abode: and he reckons up by name those that were chief amongst the Apostles, james, Cephas, and john: and if james and john were the Apostles he conferred with; so also was Peter no doubt, the Apostle he after reproved: nay he calleth Peter also Cephas, by both his names, lest he should seem to forget the privilege given him of our saviour. Nay he called them pillars: and is it likely that any of the 72 disciples should be called by that honourable name? Nay he addeth, that they gave him right hands of fellowship: now what great matter had it been, if any of the 72 disciples had made Paul equal with them. And he addeth after (no doubt of the same Peter and not of any other) that when as he was come to Antioch he withstood him to his face. We may note here that the Papists are so blinded with the love of their Pope, that they will not stick to discredit S. Paul, and to diminish (as much as in them lieth) his authority, and the authority of the gospel which he preached, to maintain their Pope's authority.  
But this their exposition is not only against the scripture: but also against the Fathers. Jerome and Augustine had soon been agreed, if they had credited any such matter, who so earnestly wrote one against the other, 
Aug. epist. 9  concerning this reprehension: when as Austin said, Peter erred in deed: and Jerome, that he dissembled only, and that Paul did not justly reprove him. But Jerome in his commentaries upon the Galathians makes mention of this opinion and rejects it. 
Hanmer: in trans. Dorothei de 70. discip.  Nay also in Dorotheus latin copy there is no such Cephas numbered amongst the 72 disciples, although in the Greek, such an one is named. This diversity of copies, argues some of Satan's subtleties. And here may be a true and forcible argument drawn, against the Pope's supremacy: If Peter had been head of the Church, he ought not so publicly & sharply to have been reproved of Paul, saith Pintus: but as Gagneus and Austen and almost all the ancient fathers, and truth itself, doth witness Paul did so openly and sharply reprove him; therefore he was not head of the Church.  
Ferus how resolute he is in this his opinion, concerning the Pope's authority, it is worth the marking: how plainly in other his works, as occasion offers, he shows his judgement herein: If therefore (saith he) we will have the Church safe, let us especially pray for the holy ghost: for it is he wherein the Church is united, governed, spread abroad and preserved. He alone is the only tutor, governor, teacher, and comforter of all the faithful. To the unity of the church, as other papists do, he requires not the unity of a ministerial head, to govern the church, but the unity of the holy spirit. And after speaking of Peter he writes thus: He stood in the midst of his brethren. In which word the humility of Peter is commended. For he did not alone by himself puffed up with vain arrogancy dispose the ecclesiastical affairs, according to his own pleasure: but in the midst of his brethren he dispatched all things, which were to be done. For it is not lawful that the ecclesiastical affairs, and what things belong to the whole Church, should be ordered by the pleasures of a few: but rather that those things should be disposed to the glory of God, according to the rules and appointment of the scriptures, by the mutual consent of good men. Neither is that fit that any one shall take upon him any office whatsoever. For the Apostle saith, Let all things be done decently and according to order. Therefore it was necessary, that one of the Apostles should orderly do those necessary affairs: and therefore Peter steps forth who had been ever hitherto both more zealous, and more apt, and lucky in dispatching businesses. Peter alone like the Pope, presumptuously dealt not in ecclesiastical affairs. And after speaking of Peter: He calls them brethren, though he were the first in order amongst the Apostles. For others are not to be disdained because of our higher estate above them: lastly, he gins his oration of the holy scrip u●es: Neither doth Peter this by man's fancy, but by the moving of the holy scriptures. And if the chief of the Apostles did this: what think we that we ought to do? Therefore let civil matters be discussed by civil, just, and equal laws: And those things which are divine, let them be weighed in the balance of the scriptures. For there ought nothing to be established, or decreed in the Church, but first of all we should ask counsel of the holy scriptures. The which thing I would to God had been observed till now: but now that is commonly put in practice of many: So I will have it: This I command to be done: my pleasure is a sufficient warrant. Surely Ferus in these words toucheth the Pope's peremptory authority. And after upon these words: Let another take his Bishopric, he calls his bishopric, his Apostolical office or function, not an empire or a Lordship. And not without cause: for they expound a Bishopric to be a watching, or an overseeing; the which is the proper office of the Apostles. But the Pope will not only have an Empire, but be above Emperors. And after. But what constant and true witnesses needs jesus Christ? He that is one of Christ's witnesses needs not to the execution of his office an external sword, & weapons, but rather a ready and exercised tongue, by which he may do & exercise faithfully the charge committed unto him. For it is the duty of an Apostle, to excel in tongue, & word. And again, The authority of the christian faith is great, which is declared to us of witnesses, which have declared unto us not only things heard; but things seen and most assured. Peter and john the chief amongst the Apostles, have witnessed this unto us most assuredly. Here we may note how he joins john with Peter, as two principal or chief amongst the rest of the Apostles. If Peter had had this prerogative to him committed alone of our saviour, Ferus had done him wrong, to have joined john with him in this primacy. And again: Speaking of the election of Mathias, none of these although now very skilful in the gospel by himself, cares for, procures or goes about this business, but being all called together without preferring themselves, or disdaining one of the other; they all wait for indifferently the sentence of the holy ghost. They waited not for Peter's sentence, but for the sentence of the holy ghost, as Christ's vicegerent in his Church: And the same as he was Christ's vicar general (as they term him) in the beginning, so shall he be for ever: so the Apostles after in their council place him in the first place. It seems good (say they) to the holy ghost and to us, not to Peter and to us. And again Ferus saith, It is no marvel though we teach divers doctrines, 
F●r. in ca 4. Act  when as we all are not governed and do not speak with the same spirit. The spirit here, by Ferus his judgement, keeps the unity of the church, and not the Pope. Again: 
Fer. in 2. Act.  In Peter we are to mark the example of a good shepherd: the people being in an uprere, Peter steps forth into the midst, not that he should with violence stay the murmurers, but that out of the scriptures he might reveal, and teach the will of God. Peter stood not only in body but in mind. And he took to him the other eleven, lest he should seem to exercise tyranny among them. He was the first in order of the Apostles, & he was the first that aught to speak, whensoever the matter required an evangelical teacher or preacher. These things of Peter are to be imitated of all pastors. There are other things read of Peter: as that he dissuaded Christ from his passion; Let that be far from thee o Lord, saith he, etc. Also that he slept in the garden, when as notwithstanding he had promised Christ that he was ready to go to pr●son and to death with him. And also that being overcome through man's frailness, he denied Christ at his passion: also that he used the material sword, when Christ was taken. But these things of Peter are not to be imitated of pastors: for in these he was always chidden of the Lord: Although in these in our days he hath more followers, then in that, wherein he chief is to be followed. Ferus here plainly teacheth, that Peter was but first in order amongst the Apostles: and he n●ppes privily the Pope and his clergy, who rather follow Peter in his sleeping and in his material sword, then in his diligence, and preaching. And after he writes thus upon these words, 
In 3. ca Act,  Peter and john went up to pray: Behold (saith he) the chief of the Apostles go before. A good shepherd must go before, and then his sheep do follow him. He makes here again Peter and john the chief amongst the Apostles, as he had done also before. And again, 
Fer. in ca 6. Act.  The Apostles of all thing account this the chiefest that belongs to their office, to preach: but of this now some are ashamed. No doubt he means the Po●e, who never preacheth himself. And a little after: The highest office in the Church, is the ministery of the word: To this we ought to employ our chiefest care: for unless the word of God be purely and diligently taught, all things else whatsoever are corrupt: therefore Paul after here in the 20 chapter doth notably express, what is the chief part of the office of an Apostle, or Bishop. You know (saith he) how I have kept nothing back from you, but that I might declare unto you all the counsel of God etc. If the ministery and preaching of the word of God, be the highest office in the Church, by Ferus judgement; then the Pope is not the highest officer and person in the Church, as other Papists would have him, who never executes this office. And if this be the office of an Apostle, he is not the successor of the Apostles, who never doth his office.  
And after he writes thus to the same effect: The proper duty of an Apostle, is to pray and preach. For prayer obtains of God what is to be taught, and that by and by the fruit of the word heard may follow the preaching. And hereof Paul saith: I make mention of you in my prayers, etc. Therefore they are not to be accounted in the number of the Apostles, which neglect either both these, or either of them; much less they which give themselves to ease and pleasure. Thus far Ferus. And after in another place speaking of religion, which is maintained by fight, & not by preaching; by the sword, & not by the word; 
Fer. in 10. ca Act.  as now a days the Pope goes about to maintain his: O miserable religion (saith he) which cannot be defended otherwise, them with the weapons of desperate villains, and by the injuries and spoils of tyrants. And after he nips in another place the Pope's covetousness: Here we see (saith he) that in the beginning of the Church hypocrisy and covetousness crept in; 
In ca 8. Act.  (speaking of Simon Magus) but Peter very diligently withstood both of them: whom I would to God his successors had followed. And after: Peter never spoke more bitterly then against Ananias and Sapphira: for no plagues are more hurtful in the Church than hypocrisy and covetousness: So Christ threw out of the temple those which sold. If he struck them with such a terrible sentence, which would have bought: what would he say of our sellers, which open and shut heaven for money, which kill souls and quicken them again for a handful of barley? Thus far Ferus. No doubt he toucheth here the Pope's pardons.  
And after he makes the holy ghost teach Peter this lesson: Thirdly, 
In ca Act. 10.  Whom God binds, do thou not lose: and whom he looseth, do not thou bind: for thou hast not power at thy pleasure to place souls in heaven or hell; but according to the word of God. For all souls are mine, saith the Lord. Fourthly, whom I have served, let it not grieve thee to serve them also: for the disciple is not above his master. I have been a servant to all, do thou so also. Fiftly, whom I have not as yet condemned, do not thou judge rashly or condemn lest thou be condemned thyself. He glanceth at the Pope's authority, in pardoning and condemning whomsoever he pleaseth.  
And he is no changeling: as in his Commentaries upon Matthew; 
In ca Act. 10.  so here also he quite writhes the Popes temporal sword out of his hand, upon these words: Arise Peter: By an excellent metaphor (saith he) the office of the Apostles is described, whose office is to rise, not to take their ease, and to watch & take care for their flock; and then to kill, not with the material sword, (for that was forbidden Peter) but with the sword of the spirit, which is the word of God: which sword the Apostles are commanded to buy, if they sold their coat for it. And they kill, when they preach the law and show men their sins, and do teach that our strength and righteousness is nothing; yea that we are nothing, but even damned and miserable sinners.  
And after also he makes Peter subject to the Church: 
In ca 11. Act.  Peter (saith he) an Apostle, & the first and chief of the Apostles, is forced to yield an account to the Church: neither doth he take this grievously, as a thing not agreeing to his authority. For he knew well enough that he exercised the office not of a Lord or master, but of a servant of the Church. The Church is the spouse of Christ; and she is the Lady of the house: Peter is but a servant and minister. The Church therefore hath authority not only to ask account of her servants; but also if they be not fit, quite to put them away. So heretofore it hath been often done in general counsels. But now wicked Bishops will not be reproved nor ruled by the Church: as though they were Lords and not servants. Therefore by the just judgement of God, they are despised of all men. Ferus agrees here with Austen, and the ancient Fathers, that the Church rules: she is Christ's vicegerent: she calls to account and deposeth whom it pleaseth her. The fathers called this, the College of priests: and hereof Cyprian called Cornelius Colleague. This holy College of priests ruled through the world, not any one prelate, as now the Papists teach. Every one severally even Peter & the Bishop of Rome are but a servant the Church is the Lady, as Ferus terms her. They are wicked Bishops, sons o● perdition, that will not be ruled by the Church: this is Ferus judgement.  
And again he writes thus, upon these words: 
In cap. 9 Act.  He went thorough every City; confirming and stablishing that which the other had taught; or adding to that, which they had not done sufficiently: he carried that scroll imprinted in his heart, which Christ last of all commanded Peter saying: Feed my sheep if thou lovest me. In Peter thou seest the office of B shops, that is, to visit all: according to that saying: heal that which is weak, and bind up that which is broken, etc. They which are Bishops, and do sleep, and are idle, do not know in what a dangerous estate they are; nor do not think that the blood of all that perish, shall be required at their hands. Hear he makes Peter a pattern for all bishops to follow, and not a type of the Pope, and his successors And after upon these words, Behold three men, etc. Mark (saith he) that these words spoken to Peter do belong to all pastors. For so it is said to every one of them: Behold men: as though he should say: These sheep committed to thy charge do require care, and help; the sinner succour; the weak, strength; those which go astray, doctrine; the unruly, correction; those which are tormented through afflictions, comfort; the whole church now dispersed, peace. Secondly, Arise: thou art not a Lord, but a servant: this is not a time of ease, but of labour: hitherto thou hast done nothing: through thy negligence the Wolf hath entered in, that is, the Devil. For he is a Wolf, how greatly soever he show the face of a friend etc. Peter's lessons Ferus attributes to all pastors. And again: 
In ca 10. Act.  In Peter thou seest expressed what becomes Bishops, that is, to go up aloft, to fast, to pray. Thou seest the contrary in wicked and evil Bishops, they only take care of temporal things themselves; they commit spiritual things to others. They live like Princes, not like shepherds, they never pray, they give themselves to pleasures. And after he writes thus: In this Chapter, Luke doth prosecute the history of Paul and Barnabas pilgrimage, and he names certain countries which in their preaching they passed through, 
Fer. in Act. ca 14.  that here all men may see how courageously these two Apostles preached to all men the word of salvation to the great shame of those, which brag themselves to be the successors of the Apostles: when as they are nothing else but slothful & unfaithful servants, sharply to be reproved of the Lord, nay justly to be condemned. No doubt he condemns here the Pope's proud and idle state. And after he writes thus of the first general council, of the authority of james: james confirms the sayings of the three Apostles, & pronounceth sentence as Bishop of jerusalem. If Peter had been dead of the universal Church, he should now have pronounced sentence and ratified the council, as the Pope doth now: But then this one thing very evidently proves, that there was no such authority acknowledged of Peter, seeing that in the first general council, in his presence, james pronounceth sentence and as it were confirms the council.  
And after: Mark, that he saith not, that thou shalt have much people; but I have much people in this city. As though he should say; the people is not thine, but mine. So he said to Peter: 
Fer. in Act. cap. 18.  Feed not thy sheep, but my sheep: As though he should say; they are mine; I have redeemed them with my blood; I love them; I take care of them: therefore thou shalt not rule over them at thy pleasure: thou shalt play the part of a shepherd and not of a Lord. If Peter had Christ's authority committed to him, and were his vicegerent; then he had a kind of Lordship over his sheep: But this Ferus denies. And writing of Apollo, he says thus: Mention of him is made in this place very fitly, for he was such a great man, & the Corinthians made him equal with Peter, and Paul: I (say they) hold of Paul: I of Apollo: & I of Cephas. If that Corinthians had been taught this principal point of religion, which now the catholics account the chiefest point of all other, that Peter had been ordained of Christ his Vicar general, they would never have matched Apollo with him. By this it is likely, the there was no such superiority among the Apostles taught in the primitive Church. 
Fer. in 21. Act.  And again upon these words; Thus saith the holy Ghost: the Lord as a most wise governor of his doth foreshow the cross which is appointed to his; but sudden destruction falleth on the wicked. He makes the holy Ghost the governor of the Church. And in another place: No congregation can conti●ue without order: Therefore it is a great matter in the reformation of the Church, that order be kept. Therefore they offend grievously, which in the Church of God disturb, rend asunder and quite take away all order. 
Fer. in 23. Act,  Christ himself ordained an order: some Apostles some Prophets some doctors. He makes in this order appointed of Christ no one visible head. And after speaking of the Apostles he writes thus: It is the office of the Apostles to be servants, or ministers, and witnesses of Christ. They have all one office by Ferus judgement.  
The same Ferus also of the supremacy, writes thus: The servant (saith he) is not above his Master. 
Fer. in pass. part. 1.  By this word therefore Christ doth bridle all the pride and ambition of ecclesiastical persons: for admit whosoever they be, whether Popes or Bishops, or Cardinals, or Doctors, what are they else but servants? And if they be servants (as no man will deny) they ought to behave themselves so, as that they should not climb above their master: how this is done among them, let them look to it. For here is not a place (as we say) to rake in this filthy fen or lake. Their own consciences will tell them, in what things they are unlike to Christ: nay wherein they endeavour to climb up above Christ, etc. Here Ferus is loath to meddle with the Pope's pride, as should seem: but for all that, he glanceth at it, and gives him, as we say, an Item.  
And a little after he discovers some parts of this pride. In worldly affairs no man dare prefer himself before his master, or will seek to take more ease than his master doth: but in spiritual matters we see it far otherwise. There is no man but coveteth and wisheth to be in better estate than Christ was in, Christ when as he was in the shape of God humbled himself: we vile wretches cannot abide humility. Christ ministered to us, who were his servants: we think scorn to minister or do service to any. Christ did good even to the simplest: we think much to do good even to our brethren. Christ laboured & took pains: we seek our own ease. Christ although he were the brightness of his father's glory: yet patiently endured the reproaches of men; we are of a contrary mind. Christ being the judge of all men; notwithstanding suffered himself to be judged: we disdain to be judged or reproved of any. Christ by the cross and death entered into his glory: we think to come thither, by riot and pleasure. What therefore do we else, but prefer ourselves before our master, and desire a better estate than he had? Therefore not without cause he urgeth this word so often, & so vehemently unto us: He will have us know that we are servants. Again, that we should consider what he hath done and suffered: he that marks this diligently will be most ready to do all good, and most patiented to endure all evil. He seems here also to glance at the Pope's pride and pomp. Again, how Peter was chief among the Apostles, he writes thus, of the washing of the Apostles feet: It is most likely that he began at Peter, who was the first or chief among the Apostles, not in calling; for Andrew followed Christ before him: but in the election of the Apostleship, for there Peter is placed in the first place, etc. So that by Ferus his judgement, Peter was the chief among the Apostles, because when as Christ chose his xii. Apostles, he first chose Peter: he was the first in order; the first chosen of the twelve.  
And again, that the Pope ought not to have both swords, 
Fer. Part. 2, pass.  he writes thus: Christ speaks thus to Peter: Hinder not my death; but rather study to imitate it. Away with thy sword which kills men: my sword which I have committed unto thee cuts off vices; but saves men. Therefore put thou that material sword into thy sheath again, or as the other Evangelists said, into his own place. The proper place of the material sword, is the ordinary power, that is, the civil magistrate. Put thy sword therefore into that sheath: let the civil magistrate use it, and not thou.  
In this place as in many other places alleged in this discourse; Ferus plainly teacheth that the Pope ought not to have both swords, because Peter had them not: and therefore he quite overthrows the Pope's supremacy. This is the very foundation thereof: that the Pope hath the right of both the sword. And after: Again he teacheth by this word, that the gospel is not to be defended with worldly weapons; nor with man's aid: but the defence thereof is to be committed to God. So saith Paul: the weapons of our warfare are not carnal: so Christ never used any sword; nor his Apostles are ever read to have been girded with sword. They taught the word: and the word itself fought with his own power: And the Apostles went ever away conquerors. So Christ in Luke saith, I will give you a mouth and wisdom, which your enemies shall not be able to resist. Therefore Christ, especially by this word, forbids his Apostles the external sword: for they have, and they ought to have the sword of the spirit, which is the word of God. And hence Esay prophesieth; that the battle of the Apostles shallbe as in the day of Madian, that is, as Gedeon overcame the Madianits, not with weapons, but with trumpets and breaking of pitchers: so should the Apostles do spiritually, that they should subdue the whole world to Christ, by the trumpet of the word of God, and by suffering afflictions, etc.  
Here also Ferus plainly teacheth, the the gospel must not be maintained with arms and swords, with fire and faggot, as the Pope seek now to maintain his kingdom. And Ferus of Christ's kingdom, 
Part 3. pass.  writes thus: My kingdom is otherwise governed then a warlike kingdom: for this is governed with a material sword, but my kingdom stands in no need of that sword, for the sword thereof is the word of God. The kingdom of the world hath Cities, Castles, Towns, Villages, Arms, Weapons: but my kingdom only requires the hearts of men. The world reigns over men's bodies and goods: but I over men's hearts & consciences. The world reigns with fleshly power, but it obeys the spiritual power; but I make no account of fleshly power, but I reign spiritually against fin, death, and hell, etc. The Pope's kingdom is far unlike this.  
And of Christ's crown of thorns he writes thus: The crowns of the kings of this world, 
Fer. part 3. pass  are some of iron, some of silver some of gold. By which is declared, that the kingdom of the world consisteth of fleshly power, glory and nobility. But Christ's crown is a crown of thorns; that by this token thou mayest know that Christ's kingdom consists of thorns and afflictions. And what kind of king Christ is himself, such like kings he makes us, that is, subject to afflictions: No doubt then the Pope was never made king by Christ: he is far unlike him, as he was here in this world. Nay this his thorny crown plainly condemns that his triple crown of gold.  

In cap. 16 Mat.  Titilman a Friar also upon these words: Upon this rock I will build my Church; writes thus: Upon this rock, upon this truth of faith which thou hast confessed, and hast uttered saying: Thou art Christ the son of the living God: and also upon myself a most sure rock, which in thy foresaid speech thou hast confessed; I will build and found my Church, etc. So that all catholics as M. Bellarmine affirms, do not expound Peter to be that rock.  

Cyril. in Io. ca 5.6.  Cyrill of the authority of all the Apostles writes thus, upon these words: And he breathed upon them. When as he would make his disciples famous and excellent for the great dignity of their apostleship, and would ordain them the holy guides of his mysteries, he forthwith sanctifies them with his holy spirit, which by breathing he bestowed upon them. Here is the authority common to all the Apostles. And although he affirm that, Christ built his Church on Peter, as it were upon a rock or stone; yet of Peter he writes thus, and of that his threefold love. Peter ever went before the rest: for being especially in love with Christ, he was ever most ready both to do any thing and to make answer: therefore even now a little before seeing the ship came slowly to the land, he girding his coat about him, leapt into the sea. 
Cap. 64.  And when as our Saviour asked his disciples saying, whom do men say that I am? When as again after their answer, he demanded of them again: But whom do you say that I am? as the principal and head of the rest, he first cried out: Thou art Christ the son of the living God, He also smote off Malchas ear, thinking by this means that he should ever cleave to his master. Therefore of good right Christ asked him if he loved him more than the rest, and that thrice. Peter also confessed that he loved him, and he calls none other to be witness of this his love, but Christ himself. And in every one of his confessions the words being a little altered, he heard that he must have a care of Christ's sheep. But this speech doth bring to light a higher matter: for because Peter with the rest was adorned by Christ with the name of an Apostle, and he denied him thrice at his passion: by good right now the confession of his threefold love is required, that his three fold denial might be requited with the like number of his confession. So that which was committed by words, was cured with words. He asked of him if he loved him more than the rest: for he which had tried the greater clemency of his master towards him, by good right aught to have loved him more. And although all the Apostles generally were stricken with great fear, when the Lord was betrayed: yet Peter's fault was the greatest, that in so short a time denied him thrice. Therefore seeing by the mercy of our Saviour he obtained forgiveness of a great sin, justly of him greater love is required. All pastors of the Church hereby learn: that they can no otherwise be beloved of Christ, then if so be that they shall study with all their main & might, that his sheep be well fed, & like well. Such a one was Paul, etc. He proves that Peter had his Apostleship common with the rest of the Apostles, & that by this place it was restored him again, and no primacy granted him over all the church: And that all doctors here have received a charge, not Peter only: He concludes thus. By Peter's threefold confession, his three fold sin of denying is done away. And he said to him; feed my Lambs: restoring to him again the dignity of his Apostleship, lest through his denial which chanced by man's frailty, it had seemed to have been disannulled. Here is a restitution of Peter: here is no prelation, as the Papists teach, of the supremacy. Jerome writes thus: The ark of Noah was a figure of the Church; 
jerom. contra lucifera nos.  as Peter saith: In the ark of Noah a few, that is, eight souls were saved by water; As now also baptism saveth us. As in that were all kind of beasts; so in this are men of all countries and conditions. The ark had her nests: so the Church her mansions. Eight souls of men were saved in the ark: and Ecclesiastes bids us give part to seven, and part to eight; that is, believe both the testaments. And therefore some psalms are written for the eight; and by eight verses, which are put under every letter. And in the 118. psalm the just man is instructed: and the blessings by the which the Lord signifieth his Church in the mount, are eight, etc. A crow is sent out of the ark, and returneth no more; and after the Dove showeth the peace of the earth: So in the baptism of the Church, that black bird being expelled, that is, the Devil, the Dove of the holy ghost declareth the peace of our land. The ark beginning of 30. cubits is built, by little and little decreasing into one cubit: So likewise the Church consisting of many degrees, at length is finished with Deacons, Priests, and Bishops. Here we may plainly see that Jerome makes the whole order and brotherhood of bishops, to be that one cubit, in which the ark was finished; and not any one Bishop, no not the Bishop of Rome. For in the same book he allegeth thus Cyprian, writing to the Bishop of Rome: He ends (saith he) his discourse which he had made to Stephen Bishop of Rome after this manner: We have showed these things to your conscience (most well-beloved brother) both for our common honour, and for my sincere love I bear unto you, hoping that those things please you for the truth of your faith and religion, which are both true and religious. But we know some that will hardly refuse that which they have once tasted; nor change their resolution easily: but the knot of peace and concord, being kept safe among their fellow Bishops, will keep some private opinions to themselves, which they have once liked of. Wherein we will not urge nor prescribe a law to any man, when as every one in the Church hath free power and authority to govern, as he will; and every one is set over the Lords flock, being to give account to the Lord of his doing. Here is plain by Cyprians and Ieromes judgements, the common honour of all Bishops, that one of them cannot enforce another: And that they have every one of them free power of government in their several charges, whereof they are to give account to the Lord. And of the authority and necessity of Bishops he writes thus in the same book: If at the prayer only of the Bishop, the holy ghost descended; then they are in a lamentable case, who being baptised by priests and Deacons in villages, towns & far distant places, have died before ever they were visited of the Bishops. The health of the Church consisteth in the dignity & reverence of the chief priests, to whom if a peerless & chief authority be given of all men, there will be so many schisms in the Church, as there are Priests, etc. Here we may plainly see first, the jurisdiction of Bishops over many villages and country towns, in which only Priests and Deacons were placed, in Ieromes days: And that even then, as some now a days think, every pastor was not a Bishop in his flock. secondly, what the authority of every Bishop was, it was Exhorts, it was peerless, he had none above him in this world in his charge; Noah, not the Bishop of Rome. And lastly, that whereas M. Dorman in his book against M. Nowell, doth allege this place to prove the Bishop of Rome's authority, and would prove that S. Jerome in this place meant him, Marianus Victorinus Reatinus Episcopus, who hath corrected S. Ieromes works and newly imprinted them, being a great Papist, affirms, that this place is meant of every Bishop in his Diocese. He calls (saith he) the Bishop the chief priest; whose authority also to be greater than the other priests, he doth otherwhere plainly and manifestly avouch. So the Apostles whose room the Bishops now occupy, & succeed in, were above the 72 disciples, whom as blessed Damasus the Priest doth witness, the Priests do now succeed. So Aaron and the other high priests, were ever above the Levites. So that by his judgement, by this chief priest is not meant the Pope, but every Bishop: And that every Bishop's authority is peerless. And this unity of Bishops makes Jerome to be the unity of the Church.  
Augustine writes thus: The scribes and Pharisees sit upon Moses chair, do what they say: but do not as they do. You see that in the chair of Moses, to which hath now succeeded the chair of Christ, that also evil men do sit, and yet notwithstanding the good things which they are about to teach, do not hurt their hearers. Wherefore dost thou for the wicked men's sake, forsake the chair? Return again to peace, return again to unity, which hurt thee not. If I speak well, and do well, follow me: But if I do not as I say; thou hearest the counsel of the Lord; Do what I say; but what I do, do thou not. But yet depart not from the catholic chair. Here we may see that this chair of Christ was in every country, and that every Bishop sat in it, not the Bishop of Rome only. Austen himself sat in it, and to the unity of the chair he exhorts schismatics, that they would return. Secondly we may note, how this chair than was called, Christ's chair, not Peter's chair; As the Pope now calls his.  
Of the strict unity that is betwixt Christ the head and his Church the body, 
Aug. in psal. 37.  he writes thus: When as Christ speaketh, sometime he speaketh in the person of the only head, because he is a saviour borne of the Virgin Marie; sometime in the person of his body, which is the whole church, dispersed through the whole world. And we are in his body, if our faith be pure, our hope sure, and our love inflamed. And after where he saith: The words of my sins; there is no doubt but that it is the voice of Christ. But how come sins, but of his body which is the Church? because both the body of Christ and the head speaks. Why speaks he alone? because they shall be two in one flesh. This is a great mystery (saith the Apostle) I mean of Christ and of his Church. And a little after, If he hath said: now they are not two, but one flesh; what marvel is it, if one flesh and one tongue utter the same words, as of one flesh, one head, and of one body? let us hear them as one; but yet the head as the head, and the body as the body. The persons are not divided, but there is a difference of their dignities; because the head doth save, the body is saved: The head shows mercy, the body bewails her misery: the head is to purge sins, the body to confess sins: and yet one voice of them both. Here we may see the narrow union between Christ and his Church. They are one flesh: he is an adulterer that intrudes himself between these. The Church sinneth, even the Pope himself, if he be a member of this body, by Augustine's judgement; and the head alone saveth: Christ alone is the head; and all the rest are members.  

Quaest. ex utroque testan. quaest. 101.  Augustine of the Deacons of the Church of Rome, which esteemed themselves better than the order of those, whom they called presbyters, writes thus: But because they are the ministers or deacons of the Church of Rome: therefore they think themselves more honourable then in other Churches, for the stateliness of the City of Rome, which seems to be the head of all other Cities. Let us mark here what privilege Austen gives to the city of Rome, and why the Deacons thereof might perchance advance themselves above other Deacons, because the City of Rome (saith he) Was the head of all other Cities. If it had been accounted the head of all other Churches: no doubt Austen would have here given it that commendation; but he saith no such thing thereof: but that the magnificence thereof consisted in that it was the head of all other Cities. What can be plainer than this? Shall we not believe Austen? And in another place of the foundations and bulwarks of the Church, he writes thus: 
Epist. 56.  Heretics go about to undermine, or overcome the most sure foundations of the Church by the show of reason: but that merciful Captain of our faith, hath as it were with a most strong tower defended his Church, by the solemn assemblies of all nations & people, by the seats of the Apostles, and by certain excellent learned, godly and spiritual men, & also he hath fenced it with the plentiful furniture of invincible reason. These are all the visible bulwarks and towers of defence of the Church, which S. Austen knew in his days. First general councils: then the apostolical seas (no one apostolical sea more than the rest, no not Rome) and last some especial godly learned men, with their invincible arguments and forces of reason. Where also we may note: that as he preferreth no one apostolical sea before all the rest, so that he doth prefer general counsels before them all. So that by Augustine's judgement a general council is to be preferred before the Church of Rome. And here Augustine declaring the bulwarks of God's Church against heretics, had showed himself to be a very unskilful Captain of the Lords army, if so be that he had quite forgotten the chief bulwark above all the rest against them, that is, that the Pope cannot err. This had been the forciblest bulwark that the Church could have had against all heretics. But Austen in his days knew no such, and therefore no doubt he makes no mention of it.  
And also in another place of Peter's prerogative, he writes thus: As some things are said which seem properly to belong to Peter himself: and yet they are not rightly expounded, 
In psal. 108.  unless they be referred to the Church, of which he is acknowledged in a type to have borne the figure, for the primacy that he had among the Apostles: As this, To thee I will give the keys of the kingdom of heaven, and other speeches of our saviour to him like to this; so judas likewise as it were sustaineth the person of the jews, that be enemies unto Christ: which then hated Christ, and now also their wickedness continuing, as it were by a succession do hate him still. Here Austen acknowledgeth a primacy of Peter amongst the Apostles. But for all that by this his primacy by Austin's judgement, he gaineth nothing to his successor, or to the Bishop of Rome: but to the whole Church, whose Image he sustained because he was the chief among the Apostles. He plainly affirms: that Peter was a type of the whole Church, & to it conveyed that privilege given to him; and not to his successor the Bishop of Rome, as that papists now would have him. And to expound that saying of our Saviour: To thee will I give the keys of the kingdom of heaven, (as the papists do now) to Peter himself, is not rightly to expound them, what can be plainer then? As judas sustaineth the persons of all the wicked jews, so doth Peter not of the bishop of Rome, but of the whole Church. This is Austin's judgement concerning this matter: and he overthrows the papists exposition of these words. To thee will I give the keys, which refer them to Peter himself and his successors.  
And to Austen agrees Chrysostome both concerning the authority of Rome and of Peter, he manifestly prefers Antioch before Room. 
Ho. 17. ad pop. Ant.  What (saith he) is the dignity of our City? it chanced first (saith he) that the disciples at Antioch were called Christians, this dignity hath no city else that is in the world, no not Romulus his city. And therefore she, that is Antioch, may lift up her eyes and overlook all the world beside, for this fire of her love toward Christ, for this her great confidence and boldness, for this her valiantes. He calls Rome but Romulus his city: if she had been then accounted the catholic mother church, as the papists now affirm that she is, he would not have been too bold with her: he would have given her some more honourable style, then to call her Romulus his city; nay he would not have preferred Antioch before her: yea and not only Chrisostome but the Emperor himself yields that same privilege to Antioch. 
Ho. 21. ad pop. Antony's aeditione Harma 21.  And have I not (saith he) always preferred that city before all other, and have I not accounted it dearer to me, than mine own native country? The Emperor preferred Antioch before all other cities in the world, and therefore before Rome: and it is not likely that he erred in judgement.  
And after, of the Emperor's authority in the same homily Chrysostome writes thus. Oh how great is the force of Christian religion! It restrained and bridled a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that on earth had none to be compared with him, that Lord that can overthrow and destroy all things and taught him such heavenly philosophy, as a mean man would never have embraced, etc. He plainly here affirms that the Emperor is the chief man here upon earth. And that there is none equal to be compared with him, no not the Pope.  
Victorinus an ancient father upon the Revelation concerning the church, writes thus: These seven stars, are seven churches, 
Victor. in 1. cap. Ap.  which he calls by their names, and to whom also he writes his Epistles: Not that they were the principal Churches of all other; but that which he speaks to one he speaks to all: for there is no difference, as when one doth prefer the standard of a few soldiers to a greater number. Paul taught first, that all the churches of the world were but seven, and those seven, which he named, to be that one catholic Church. The which thing that he might observe himself, he exceeded not the number of seven Churches: but he wrote to the Romans, Corinthians, Galathians, Ephesians, Philippians, Collossians, and to the Thessalonians. And afterward he wrote to particular persons, lest he should exceed the number of seven Churches. And briefly knitting up together the whole sum of his preaching he saith to Timothy. That thou mayst know how thou oughtest to behave thyself in the Church of the living God. We read also that this type was declared by the holy Ghost, by the prophet Esay, of seven women, that should lay hold of one man. Christ is that one man, which was not borne of man's seed: the seven women are the churches, taking their bread, and with them (that is their garments) they are covered, who desire that their reproach may be taken from them, and that the name of the Lord may be called upon them. They take their bread, which is the holy Ghost, which nourisheth into his eternal life, promised them by faith, and their garments also, which are promised them which desire that they may be clothed. Of which S. Paul speaketh, this mortality must be clothed with incorruption, and this mortal must put on immortality. And they desire that their reproach may be taken away: their reproach is their old accustomed sin, which is taken away in baptism, and a man then begins to be called a Christian: which is as much to say, as let thy name be called upon. Therefore in these seven churches it may be that of one Church is made seven, etc. Victorinus here plainly makes but one catholic Church, and the Roman church (being one of the seven whereunto S. Paul wrote his Epistles) a member thereof.  

In psal. 99 in praelat.  Austin writes thus: Either our Lord jesus, doth he not now & ever govern the world with his Father? and whether to this matter, doth he call any man making him his imitator or follower, that with him he should govern heaven and earth and all? Christ by S. Austin's judgement, calls no man to be partaker with him in his government of heaven and earth: therefore not the Pope.  
Primasius also S. Austin's scholar writes thus: Let no man glory in men, in false Apostles, no nor in any either king or priest, for all things are yours, 
In 1. ep. ad Cor. cap. 3.  either Paul, or Apollo, or Cephas, or the world, or life or death, we are yours: you are not ours &c. Now if Peter had been Christ's vicar, than the saints had been his as they were Christ's, whose place he sustained: But Primasius saith plainly that the Corinthians were Christ's; they were not Peter's: Therefore Peter was not in any respect their head, but their servant or minister.  
That Christ alone is the head of the Church, Theodoret writes thus: 
Theod. in 2 ca ad Col.  Again (saith he) he calls Christ the head, and the congregation of the faithful the body: And he hath put down all this place metaphorically; for even as in the body, the brain is the root of the sinews, and by the sinews the body hath feeling: so the body of the Church, by Christ our Lord receives both fountains of Doctrine and matter of salvation. And that thing which sinews are in the body, that are Apostles, prophets, and teachers in the assembly of the Church. Thus much Theodoret: the Apostles are but ligaments or sinews by his judgement: now it is monstrous and against all reason to make a sinew a head. 
In 1 ep. Co. 10  And in another place he writes thus: This is required of Stewards that they be found faithful, not that he should take unto him the honour o● dignity of his master: but that he should keep his masters good will. 
In 1 ep. ad Cor. cap. 9  And in another place of S. Paul he writes thus: Am I not free? that is as much to say: I am under no man's jurisdiction, I am not in the place of a disciple: But to whose credit the whole world was committed, because he was called after Christ's assumption. And the same prerogative he yields also to S. Paul in another place upon these words (whereof I am made a minister.) The salvation of the Church was committed to me, meaning S. Paul, & to me was committed the office of preaching, that I should fill you all with heavenly doctrine. And that word (you) doth not only mean them, but also the faithful that are in the world.  
Gregory also writes thus: 
In 5. psal. penit.  Christ is one person with his whole Church, which either now is conversant here on earth, or is in heaven now with him: And as there is one soul, which quickens the divers members of the body; so one only holy spirit quickens and lightens the whole Church. And as Christ which is the head of the church, was conceived by the holy Ghost; so the holy Church which is his body, is filled with the same holy spirit, that it may live: and by his power is strengthened, that it may stand in the joining or coupling together of one faith and charity. By which the whole body being ministered unto & built by joints and couple, grows to the increase of God. Gregory here makes plainly Christ & his Church, whether in heaven or in earth, to be but one body. And that by the holy spirit he quickens, strengthens, and governs the same; even as our soul quickens and governs our bodies: And that by joints & couple, not by any ministerial head, as the papists do imagine: nay he saith, that his triumphant and his militant Church is but one body. So that then if they will make Peter the head of the militant Church, he must also be the head of the triumphant, which I think they will not grant.  
lastly to conclude, to make the matter more plain, and to show how far Gregory was from imagining Peter to be the head of the whole Church, he writes thus in another place: 
In psal. penit. 3. & 5.  The Apostles were called feet, because that as feet carry the body; so the Apostles carried Christ into the knowledge of all nations, which were moved, when they doubted that he whom they saw did suffer, was the son of God. In the body of the Church he compares Apostles to feet, not to heads; and that very fitly; alleging that place of the Apostle: 
Ro. 10.15.  How beautiful are the feet of them which bring glad tidings of peace? And of the government of his Church, by his holy spirit, our saviour most manifestly speaketh himself: And I will pray the Father, and he shall give you another comforter, that he may abide with you for ever; 
Io. 14.15.  even the spirit of truth: As though he should say, you are discomforted, because I go from you; but I, in my stead, will send you a comforter, which shall never forsake you, but shall abide with you for ever. And after: I will not leave you like Orphans without a guide or governor, but I will come unto you (meaning by his holy spirit.) The holy spirit than is the governor, and guardian of Christ's Church here on earth: we are not orphans. And the same lesson he taught all his Apostles again immediately before his ascension: It is not for you to know the times and seasons which the Father hath put in his own power: 
Act. 1.7.8.  But you shall receive the power of the holy ghost when he shall come on you. Here is the authority, here is the power, and the government of the Church. And you shall be witnesses unto me, both in jerusalem, and in all judea, and in Samaria, and unto the uttermost part of the earth. Here also is the estate and condition of all the Apostles put down; no one of them is made better than an other. They are all appointed witnesses of him: no one of them Lord or judge. And this authority and office of government in the Church, to declare that it was of God given to the spirit of God, the spirit of God expressly oftentimes executed: As when Peter doubted what the vision ment, 
Act. 10.19.  the spirit said unto him: Behold three men seek thee: Arise therefore and get thee down, and go with them, & doubt nothing: For I have sent them. What can be more plain than this? The holy ghost sent those three men from Caesarea to jop; and also sent Peter with them. Is not this to govern? If Peter had been head appointed by Christ under him, he might have gone by his own authority; but here he is namely sent of another: to declare that the authority was not in himself. And when Peter came again to jerusalem; 
Act. 11.3.  They of the Circumcision contended with him about this matter: And he allegeth this commission and commandment of the holy spirit for his warrant. Now this same disputing and reasoning taught, that Peter was not their head: The brethren make him yield account of his doings to them, 
Act. 8.39.  as to his equals. So the spirit caught Philip away from the Eunuch, and placed him at Azoto, and he walked too and fro, preaching in all the cities, till he came to Caesarea.  
The like practice of this authority and government of the holy spirit in the Church, we read in the Acts c. 13.2: Now as they ministered unto the Lord & fasted, the holy ghost said: separate me Barnabas and Saul, for the works whereunto I have called them.  
And after they had fasted and prayed, and laid their hands on them, they let them go: and they, after they were sent forth of the holy ghost, came even to Caesarea; and from thence sailed to Cypris. Is not this to govern? Amongst a number, to elect out certain men, and to send them to certain countries.  
The like testimony of this government in God's Church of God's spirit, yieldeth S. Paul to a great number of pastors in a solemn synod: 
Act. 20.28.  Take heed therefore unto yourselves (saith he) and to all the flock; whereof the holy ghost hath made you overseers.  
To place pastors in the Church, is it not to govern? And this S. Paul attributes here to the holy ghost: and as he affirms this of the pastors of Ephesius, so no doubt of the pastors of the whole world. They are placed in their cures by the holy Ghost.  
All the Apostles likewise attribute this power and authority to the holy Ghost: In that great controversy about circumcision and observing the law of Moses, 
Act. 15.28.  do they not conclude thus? It seems good to the holy Ghost and to us: Here is the holy Ghost first put as head and governor, and decider of this great controversy; and they themselves, all alike, but as assistants unto it. And is not this to govern?  
And as the holy Ghost did then expressly show his government in the beginning; so no doubt, by his most mighty power, and secret inspiration, he governs the same still: and as the Apostles acknowledge him the governor of the church, & no one of them; but him as the head commanding works & placing ministers, and deciding controversies, and themselves all as hands and feet, as Gregory makes them; fulfilling his will  
Philippus de Die writes thus out of Ambrose, of the authority and pleasure: so let us and no other. _____ of all the Apostles: 
Dom. 2. posi. pasc. conc. 1:  To this end S. Paul doth confess that himself and his fellow Apostles received grace and Apostleship; we have received (saith he) Grace and Apostleship, that all nations might obey the faith: That is, that all nations might obey those things which faith teacheth. For his name, which S. Ambrose expounds, as Christ's Vicars, occupying his room in the Church: And this is that which the same blessed Apostle said before. We are Ambassadors for Christ. But Theophilact expounds it thus: For his name; That is, for the advancement of the name of Christ, that the virtue of his name might be spread through the whole world. Thus far Philippus de Die. Ambrose and he makes all the Apostles Christ's vicar's, and not the Pope only: and Theophilact testifieth that it is the chief part of the apostles to teach, that the virtue of Christ's name might be spread through the whole world; but the Pope hath diminished the virtue of this name, by adding other names unto it, even as when many herbs in a medicine are mingled together, one hindereth the operation of an other: what needs any more, if one be sufficient?   

Of Antichrist.  

Fer. in cap. 4. Io.  OF the succession of place, how little it availeth, Ferus writes thus: As the jews bragged of the city of David, and of the Temple of Solomon: so the Samaritans had the dwellings of the former patriarchs; who dwelled in those places. And by reason of these places, they defended and comforted themselves against the jews, when as they had nothing of jacobs' religion; as also the jews nothing of David's holiness. Thus far Ferus. The like may be said of the succession of the Roman Bishop. Succession of place without faith is nothing.  
Ferus of the preaching of the Gospel through all the world, before the end of the world, writes thus: The gospel came before the destruction of jerusalem, even to the very end of the world: but it shallbe fulfilled more perfectly, before the end of the world. Let us mark how (he saith) that the gospel shall be preached further and more perfectly now, 
In cap. 24. Mat.  then in the Apostles days. And after: Behold the goodness of God, he might justly condemn us, and yet he deferreth his judgement till all be called to mercy. Before he destroyed all men with the flood, No admonished them an hundred years; before he destroyed Egypt, first he sent Moses▪ Even so before the universal judgement, first he calls all to mercy, by the gospel. And after: To the good the gospel is to their salvation, but a testimony against the wicked. Let all men take heed then now, that make light account of the gospel, & mark not the doctrine contained therein, lest it be a testimony against them, to condemn them.  
And again, he writes thus: Mark that that jerusalem, on whom Christ pronounced the sentence of destruction, signifies the world; and the Temple of God in the world is the Temple of the faithful: Therefore in the Church he foretold, that there should be an abomination before the end of the world. To abhor, is to execrate, to loath, to disdain, not to suffer; to throw a thing away, with disdain or indignation. Hence an abomination or a thing abominable that is called, which engenders an abhorring, loathing, or detestation: But no outward uncleanness God doth loath, but our sins. Hereof very often, and for the most part, they are called abominations in the scripture, as for example: The way of the ungodly is abomination unto the Lord; but the greatest abomination of all other in the scriptures, is Idolatry, impiety, heresy, and falling away from God. Therefore after this manner, Christ doth say, that there shallbe abomination in the Church, that is, an apostasy or departing from God; And that not any mean departing or falling away; but such a one as shall bring desolation with it: that is, shall utterly go about to overthrow christian religion. And this abomination, S. john means in the Revelation, sometime by the beast, to which the Dragon hath given his power; sometime by the woman sitting on the beast and making all Nations drunken of the wine of her fornication. Of which S. Paul speaketh more plainly, unless (saith he) that a departing come first & that, that man of sin be revealed, etc. Therefore this abomination is nothing else, than the kingdom and tyranny of Antichrist, or the falling away from god, which shallbe under his kingdom. And see how evidently, in these few words he describes this kingdom of Antichrist: first, It shallbe nothing else but an abomination. Secondly, it shall make a desolation of true faith and religion. Thirdly, it shall sit in the Church. This abomination shall rest in the hearts of men, that externally they shall seem the temples of God: but inwardly in stead of Christ, an Idol shall sit: That is, this abomination shall polish itself, with a fair show; that it shall be able to beguile the saints, unless they were by God's power preserved.  
What can be more manifestly said then this? that there shallbe in the Church of Christ such an abomination, that shall quite overthrow all true religion; and shall polish itself with a great show of holiness? Doth not this plainly paint out popery: who will venture the health of his soul upon the name of the Church, wherein his abomination shall rest, and that with such a great show of holiness? But he goes forward: When you shall see the abomination, that is, when that son of perdition shall make himself manifest, (For he shallbe made manifest.) Although his kingdom begun by and by in the Apostles time, as Paul saith, Now the mystery of iniquity worketh: And john saith. Now there are many Antichristes: yea even as Christ's kingdom began from that just Abel; so the kingdom of Antichrist, from that wicked Cain yet in the end of the world, that impiety shall manifestly discover itself: and of this Christ here puts us in mind. And Christ hath added: He that readeth let him understand: By which word he gives us to understand, that that abomination & apostasy shall creep in so secretly, that none unless he be very attentive & watchful, shallbe able to perceive the same. The which is most worthy of marking, otherwise the same thing shall happen to us with Antichrist, as befell to the jews, with the true Christ: for they only looked for in Christ promised an earthly kingdom, worldly jurisdiction and peace: This they gaped after, and do as yet gape for. In the mean while, they knew not Christ being present among them: yea they condemned him, as a wicked man to death: who, if they had compared Christ's doctrine & miracles to the scriptures, might easily have known him. So it falls out, for the most part with us; we mark only those things which are externally spoken of Antichrist, which as long as we see not, we live careless. And in the mean time, no man marks that this abomination, in many things is fulfilled daily, which one shall easily perceive, that compareth Christ's doctrine to our times. Mark therefore, that as Christ came first secretly; so that he was known, but of a few, neither did it appear who he was, before that he had overcome the Devil and Death; but these being overcome, when as he reigned, then at last, he appeared to the world, by the preaching of the Apostles; All power (saith he) is given to me, go ye therefore and teach, etc. So the kingdom of Antichrist enters in secretly; neither shall it be perceived, till he hath gotten possession of the temple, and then shall Antichrist himself appear. To conclude, if Christ at the first had showed who he had been, all men would have received him: So the Devil, if in the beginning, he should have showed his wickedness manifestly, all would have fled from him. Again, as Christ's kingdom began, before he appeared in the flesh; for all the elect from Abel, even to the world's end, belong to the kingdom of Christ, and are one body with him: So antichrist's kingdom began before he appeared himself, as S. Paul saith, the mystery of iniquity worketh, which shallbe revealed in his time: yea all the wicked from Cain, even to the last of them, do belong to the kingdom of Antichrist, & are one body with him. Let every body now consider himself, and search the Temple of his heart lest peradventure he find any thing of antichrist's kingdom & abomination, that is of Idolatry in himself. Which that thou mayst the better do: Take with thee the first commandment, wherein we are taught, to have but one God. If thou findest any thing in thyself, wherein thou trustest, besides God, whether it be any external thing, as to trust in thine own righteousness and merits, now thou hast that abomination in thy heart and that true Antichrist: For Christ teacheth contrary things. If thou hearest or seest any thing in the Church, which is repugnant to the doctrine of Christ & to his life, that truly belongs to the kingdom of Antichrist: for this is a true saying, He that is not with me, is against me.  
Thus far Ferus. And secondly here we may not, that Antichrist shall come in closely and privily, that he shall possess the temple, that is the heart of man; and that the only way to discover him, is by the scriptures; that all doctrines contrary to them are Antichristian: And that this is a principal branch of antichristian doctrine (to taste of one for all) to trust in our own merits, or righteousness. And is not this most evidently to affirm, that the Church of Rome is the seat of Antichrist, who hath taught, and doth teach this doctrine?  
Again upon these words; Behold here is Christ, or there, Ferus writes thus: Do the false prophets preach Christ? yea verily: for to preach Christ, is to preach righteousness, sanctification, forgiveness of sins, and redemption. For Christ is become all these things unto us. And these things the false Prophets preach, how we may obtain righteousness and redemption: But they teach not that we must look for and seek these things only from Christ, and only by Christ. Yea they neglecting Christ, do teach to seek for righteousness and forgiveness of sins in other things: Behold say they: here or there is Christ, which in deed is to seduce, and lead out of the way. For these things are found no where else but in Christ. There is no other name under heaven, by which we must be saved. Thus far Ferus. If this be true, then let all the world judge, who be false prophets, whether the Papists or we, who teach all men to trust only in Christ, and by his means only, to seek for all good things at God's hands: when as they teach men to trust in their own works, and to hope for remission of sins, by the merits of their friars: which things only are to be found in Christ, saith Ferus, and in nothing else. This doctrine Ferus taught, & we teach. But the latter edition of Ferus printed at Rome, hath thus corrupted Ferus. To preach Christ, is to preach righteousness, sanctification, remission of sins, & redemption; for Christ is become all these things unto us. These things also the false prophets preach, how we shall obtain righteousness and redemption, but they teach not us to obtain these things by Christ, & his sacraments, and following his steps: yea they neglecting these, do teach us to seek for righteousness, & remission of sins, through a vain & rash confidence. Behold (say they) here & there is Christ: The which is in truth to seduce: for these things are to be found no where else, then in the Catholic Church his spouse by Christ. Thus the Roman edition enterlaceth and adds to Ferus. They do mislike, that righteousness and remission of sins should be obtained from Christ, and by Christ: They will have (as should seem) our own works, and their sacraments of pardons joined with him, and their Church: For that they mean by the Catholic Church. This they would force Ferus to teach, which he never taught.  
But Ferus in his true original concludes this matter thus: Christ therefore means in these words, that we should hope or look for no other Christ, but him, that is, that we should seek for righteousness, salvation, remission of sins, of him alone; nothing regarding if the false prophets taught any other thing. Secondly, of these words thou hast taught thee that Christ is tied to no place, outward show, peculiar kind of worship or state of men, that he should be found there alone, and no where else; otherwise all men must be forced to go to one place, or to be of one trade. He is not bound to jerusalem nor to any other City, that there all men should find him: neither that he should be found of any other, but of him that went thither: Christ may be found in every City, and in every state and trade of man's life, which is not repugnant to the word of God. There are two things, to which he hath bound himself, & wherein he hath foretold that he may be found, that is to say, his word, and his sacraments annexed to his word. There thou shalt find Christ in deed, neither is he a false Prophet that sendeth thee thither.  
Thus far Ferus. Where we may note, that to teach men to seek for righteousness, in any other thing, then in Christ, is to look for another Christ: is to deny Christ to becomed in the flesh: And therefore is to be a disciple of Antichrist. Though they seem never so much to reverence Christ with their tongues, if they believe not with their hearts, that he is such a Christ, as the gospel teacheth, that he alone is our righteousness: they are of Antichrist. secondly, if we will have Christ, we must seek him in his word: He is tied to no place but to it. How greatly then did they beguile our forefathers, which taught them to go a pilgrimage, to undertake great journeys to seek Christ at jerusalem, and other places; and in the mean time negelectd and never regarded his word? Surely they taught men the wrong way to find Christ, if this be true that Ferus taught; which is most true. No nor if Christ be not tied to any one state of men more, then to another: than not to their Friars (as they brag he is) more than to any other kind of men. If this doctrine had been taught our forefathers, I think they would not have bestowed their lands upon Friaries and Monasteries, as they did. lastly, whereas Ferus saith, that Christ is only tied to his word, and sacraments annexed to his word: the Roman edition leaves out (Annexed to his word) as though there might be sacraments not annexed or grounded upon the word of God: As in truth many of their sacraments are.  
Again, Ferus upon these words (Let them that be in jewrie fly unto the hills) writes thus: But whither must we fly? To the hills, to the higher places, As he did which said, I have lift up mine eyes unto the hills, from whence cometh my help. And also, In thee O Lord, have I put my trust, I shall never be put to confusion: And, I have lift up my soul unto thee. Happy is he that hath fled to the hills, he shallbe safe in deed. Ferus here by these hills, means heaven, and that we must trust only in God: as is most manifest by the scriptures he allegeth. The Roman edition addeth, We must fly unto the hills, that is, to the Catholic Church And to the superior places, as he did shall said: I have lift up mine eyes unto the hills, etc. They would have men trust in their Church, as should seem: And so they abuse both Ferus meaning, and the Scriptures he allegeth; which cannot be referred to the Church, but to God alone.  
Gagneius upon that place of S. Peter (Babylon Coelected) writes: That the Greek scholia, and all other interpreters do interpret Rome to be Babylon, which he so calls for the confusion of their Idols. Where we may note first, that Peter makes himself equal with other elders, calling himself Compresbyterum, that is, a fellow elder, in his former epistle. And in this his second epistle (If Babylon be Rome) as Gagneius seems to affirm, he makes it equal with other Churches, calling it Coelected, that is, equally choose of God with other Churches. And what prerogative then can either Peter's successors, or the Church of Rome challenge? secondly, if by all interpreters judgements, as Gagneius affirms, by Babylon Rome is understood; then no doubt this seems to give a light to S. john's Revelation, foreshowing where that Babylon should be, which he should prophecy of. For all the scriptures are as a golden chain, one linked within another; and like that strange wheel Exechiel saw: A wheel appeared on the earth by the beasts, having four faces. The fashion of the wheels and their work was like a chrysolite; 
Eze. 1.15.  and they four had one form, And their fashion and their work was, as one wheel in another wheel. This strange wheel, no doubt, represented the gospel: The scriptures agree altogether: S. Peter and S. john did mean one Babylon. And that former is Rome by Gagneius and all interpreters judgements: And surely the second also. Who will now then, if he do but mark these two places conferred together, (for in scriptures one place expounds another) look for any good from thence?  
Again: if Peter had been made head of the Church, by our saviour; he had sinned in not taking that power and authority upon him, in debasing himself and making himself equal with other pastors. 
In 1. cap. Luc.  Stella saith; That it is humility to accept any honour offered of God: And it were pride to put any let or hindrance unto it. How then did not Peter here by Stella his judgement, offend in pride, in putting a stop or hindrance to that authority, which our saviour had given him; when as he makes himself equal with other pastors? That place of S Paul, which they allege for the authority of the Church of Rome over all the world: I thank my God, thorough jesus Christ for you all; because your faith is published thorough the whole world: 
In 2. cap. Luc  Stella expounds, That is, in many places. Stella also of the obedience to the civil magistrate, writes thus: That we are taught in this place, first by this fact of our Saviour, that the authority of a king is of God, which is both worthy of honour and reverence. So he paid tribute to Caesar, and to the tol gatherers of Caesar, he would that tribute should be paid of Peter: and being asked whether tribute should be paid to Caesar; he answered: Give to Caesar the things that are Caesar's. He would be subject to laws even from the beginning of his birth, lest he which should be to others an example of life, and holiness, should trouble the common wealth; which also came to amend that was amiss, that he might also insinuate, that a just Empire hath laws acceptable to all men, while the common wealth is maintained in peace & justice. And for this cause no man ought to resist the higher powers, when as Christ the example of humility would be subject unto them. Thus far Stella. He excepts none from that subjection, and obedience, and paying of tribute, neither Pope nor clergy. And whereas the Papists say that one ministerial head is necessary for the government of the Church, 
August. in psal. 56.  and that such a head is the Pope; S. Austen concerning this matter writes thus: Because all Christ is a head, & a body, which I do not doubt but that you know well enough, our Saviour himself the head, who suffered under Pontius Pilate, who now after he rose from the dead, fitteth at the right hand of his father: The Church is his body, not this Church or that Church, but that which is spread over the whole world; nor that only which is among men, which now presently live, but they also belonging to her, which were before us, and those also which shallbe after us, to the world's end. For the whole church consisting of all the faithful, because all the faithful are members of Christ, hath now that head which is now placed in heaven, which governs his body. And although he be separated from sight, yet he is not separated from love: Therefore, because all Christ is a head and his body, therefore in all Psalms, let us so hear the voice of our head, as we also hear the voice of his body: For he would not speak severally, because he would not be separated. Saying: I am with you even unto the end of the world: If he be with us, he speaks in us; he speaks of us; and he speaks by us; because we speak by him. And therefore we speak truth, because we speak in him. For if at any time we shall speak in ourselves, and of ourselves; we shall continue liars. Thus far Austen: where he saith plainly, that Christ himself is a head, governing his Church: And that which is the chief part of a governor, he speaks unto it; and that not by any one, but by all his ministers: 
Fer. in 14. ca joh.  To whom he hath promised, He will be with to the end of the world. And how this government is executed, that is by his holy spirit, Ferus very excellently declares: Christ always (saith he) doth the part of a most faithful Father. For even as a father his children being yet young, doth not only leave them his inheritance, and all the goods he hath, but also placeth Tutors and guardians over them, that may keep that inheritance for his children, and may resist those that would injury them; which thing the children themselves & orphans could not do. So Christ here being not content by his testament to leave us his inheritance and his goods but moreover he promiseth and appointeth the holy spirit to be our tutor and guardian, who should take upon him the care, and guardianshippe of his Orphans, and should in every court before any judge, King, or tyrant, defend by his lawful pleading, the inheritance of the father bequeathed them in his testament; nay written with his own blood: and should have a care, lest the children by their own negligence should lose their inheritance: Thus far Ferus. Now to be appointed tutor or guardian of the church; what is it else but to be appointed governor of the Church?  

jeron. in 4. ca Mal.  The Papists do teach, that before Antichrist, Elias in his own person shall come. Concerning which thing, Jerome writes thus: The jews, and heretics following the jews, before their Messias think that Elias shall come, & shall restore all things: And hereupon in the Gospel this question was made to Christ: Why the Pharisees do say, that Elias shall come? To whom he answered: Helias truly shall come; And if you believe, he is comed already, by Elias meaning john. Thus much Jerome: Where we may note, that Jerome calls them jewish heretics, that look for Elias: And yet the Papists at this day look for Elias. If this had been a point of Catholic doctrine, in the Church in Ieromes days, no doubt, he would not have been ignorant of it: neither would he have called the professors thereof, heretics. So that it should seem, the papists opinion concerning Antichrist, was comed since jeroms days: whereof this coming of Elias, is a principal branch. And that the Papists are of this opinion, Gagneius writes thus: Neither in this place, a mystical exposition of the number, 
Gag. in cap. xx. Apoc.  can fitly be applied, when as in deed in the time of Antichrist, that Elias shall come and preach, according to the testimony of Malachi, we hold for a surety. Master Bellarmine also affirms the same: 
De Rom. pont. lib. 5. cap. 6.  The third demonstration (saith he) is drawn from the coming of Enoch and Elias, which as yet live; and live to this end, that they may oppose themselves against Antichrist when he cometh, and should preserve the elect in the faith of Christ, and at the length should convert the jews. These are the causes why Master Bellarmine saith, that Elias and Enoch shall come.  
But these causes have no ground in the scripture, and therefore the effect of them shall not follow. For S. Paul saith, 
Eph. 6.17.  that the word of God is the sword of the spirit; with which sword, no doubt, all God's enemies, amongst whom Antichrist is chief, must be wounded and confounded. And S. Paul saith plainly, that Antichrist must be consumed, with the breath of God's mouth: 
2. Thess. 2.8.  that is, no doubt, with this sword. And as our Saviour Christ fought against antichrist's father the Devil, saying: 
Luk. 4.48.  It is written; and not saying, thus it is taught by tradition: so must all his soldiers fight against his son, the son of perdition Antichrist himself, saying, Thus it is written: Every Christian armed with the sword of the spirit, that is with the word of God, must oppose himself against Antichrist. This sword is able to confound him and cut off his head. There needs not Elias and Enoch to come to oppose themselves against him. They blunt the edge of this sword, which teach this doctrine. And with this sword also Saint john arms every Christian against Antichrist: These things have I written unto you, 
1. Ep. 2.26.  as concerning those that deceive you: and the anointing ye have received of him, abideth in you; so that no man needeth to teach you any thing, no not Elias nor Enoch. We may note here, how that he armeth the faithful only with the Scripture, and the holy spirit, against Antichrist; and that they need no other armour. And again: I writ unto you children, 
Verse 14.  that you have known the father; I writ unto you fathers, that you have known him that was from the beginning; I writ unto you young men, that you are strong, and the word of God dwelleth in you. The word of God, is the knowledge and light of old men, against Satan and his son Antichrist; and the strength also of young men, to wrestle and encounter with them both: and with this they being strengthened, they are able to overcome them.  
Saint Paul also speaking of Antichrist and of his members, which by and by after his departure should succeed in the church, saith thus: 
Act. 20 24.  I know this, that after my departure, shall grievous Wolves enter in amongst you, not sparing the flock: and from amongst yourselves, shall men arise speaking perverse things, to draw away the Disciples after them. Therefore watch ye, remembering how by the space of three years, night and day, I have not ceased to warn every one of you. And now brethren, I commend you to God, and to the word of his grace, which is able to build you further (than I have as yet builded you) and to give you an inheritance amongst all those which shall be sanctified. Here Saint Paul teacheth, that Wolves shall succeed in the Church: and no doubt these were the members of Antichrist. Against these, as a faithful Pastor, he commits his sheep to God, and to the word of God, which is able to build them further; nay to preserve them safe and sound from all errors and dangers in the wilderness of this world, and to bring them even to heaven, if so be that they shall follow only the direction of it. And here also, we may learn an excellent commendation of the word of God; it is a bottomless pit; no man can ever come to the depth thereof: so that of it, that saying of Saint Austen is verified. So great is the depth of the holy Scriptures, that I should every day profit in the study of them, 
Aug. ep. 3.  if from mine infancy till I were a very old man I should learn them, having never so much leisure, studying never so earnestly, and having never so good a wit: they are still able to build further. This testimony Saint Paul and Saint Austen yield to the word of God; and what needs Master Bellarmine then, to add the coming of Elias and Enoch, as necessary to preserve the elect in the faith? as though the word of God were not sufficient. Our Saviour himself in the Gospel teacheth the same doctrine, and that it is dangerous to believe any rising again from the dead, whosoever they are, in points of salvation: 
Luk. 16.31.  They have Moses & the prophets saith Abraham the father of the faithful; if they will not believe them, neither will they believe if any arise from the dead again; no, if it were Enoch and Elias. This lesson Abraham by our saviours testimony, hath taught all his children; and yet by Master Bellarmine his judgement, the faithful must look for Elias and Enoch to come to preserve them in the faith Esay also opposeth the word of God against all doctrines of dead men whatsoever: 
Esay 8.20.  Should not a people inquire of their God? From the living to the dead (will you seek?) To the law and to the testimony. 
Psal. 119.105.  The law and the testimony must be a light to our feet; our counsellors in all controversies and doubts, as also they were David's.  
Chrysostome upon Matthew, writes thus of Antichrist, and of the only way to bewray him: Then, that is, 
Chrys. Ho. 49. in ca 24. Mat.  when antichrist's kingdom shall come, they which are in jewrie, let them fly unto the hills. These things are to be understood spiritually thus: Then when you shall see the abomination of desolation, sitting in the holy place, that is, when you shall see a wicked heresy, which is the host of Antichrist, standing in the holy places of the Church: at that time, they which are in jewrie, let them fly to the hills, that is, they which are Christians, let them get them to the Scriptures. For as the true jew is a Christian, as the Apostle saith, not he which is a jew openly, but he which is a jew in secret: so christendom is true jewrie, whose name signifies confession or thanksgiving: and the hills are the writings of the Prophets and Apostles, of which hills it is said, Thou wonderfully givest light from the eternal hills. And again, of the Church he saith, the foundations are upon the holy hills.  
And why doth he command all christians at this time to get them to the scriptures? Because at that time since that heresy hath taken place in the Church, there can be no other proof or trial of true christianity; nor any other help for christians, which than would know which is the true faith, but the holy Scriptures. Before by many means it might be showed, which was the church of Christ, and which was the heathenish Synagogue. But now, they which will know which is the true Church, can know it by no means else, but only by the Scriptures. And after, Therefore the Lord knowing what a great confusion of all things should be in the latter days; therefore he commands, that Christians which would be sure to know the true faith, should fly to nothing else but to the Scriptures. Here we may first learn, what Antichrist is, not a Devil incarnate, as the Papists imagine; but a wicked heresy, which shall take possession in the Church: nay in the beginning of that Homily he saith, That when as all heresies are as it were the host of Antichrist: yet especially that, which shall take upon it the face and room of the Church, Quae obtinuit ecclesiae locum, & stetit in loco sancto, ita ut videatur quasi verbum veritatis stetisse; cum non sit verbum veritatis, sed abominatio desolationis, id est, exercitus Antichrists, qui multorum animas reddidit desolatas à Deo: which hath borne the show of the Church; so that it seemed to have continued in the holy place, as the word of truth; when as it is not the word of truth, but the abomination of desolation, that is the host of Antichrist, which shall make many men's souls destitute of God. And dare any man then venture his salvation upon the bare name and show of the Church? He saith here plainly, that antichrist's heresy shall have the room and show of the Church. Therefore it is dangerous only to rely upon the Church, as many do now. Chrysostome (or whosoever he was that wrote this book) a very ancient and learned Christian was of this judgement long before Antichrist came: and shall we now not believe it, seeing it with our eyes? And he addeth, that the only way now to try the truth, is by the Scriptures: This is his counsel. And the Pope herein by dissuading men from reading the scriptures, declares plainly, that he is Antichrist: for as the Gospel teacheth, He that doth evil hateth the light, and will not come near it. Why should the Pope debar men from reading the scriptures, but that he fears they would discover his darkness and false doctrines? Neither is the coming of Elias and Enoch necessary for the conversion of the jews. The scriptures do teach us other means of their conversion: Even to this day (saith Saint Paul) when Moses is read, 
1. Cor. 3.15.  there is a vail put over the hearts of the jews; but when they shall return to the Lord, the vail shall be taken away. It is God alone which must take away the veils from their hearts, and then they shall be converted. 
Psal. 119.18.  As David also prayeth: O Lord take away the vail from mine eyes, and I shall behold the wondrous things of thy law. And in another place saint Paul writes thus: If the rejecting of them were the reconciliation of the world, 
Ro. 11 15.  what is the resumption and taking them again, but even life from death? The conversion of the jews then, and their resumption is even as it were of dead men to make living men. And this is the work of God alone. And this work doth he work even in a moment as many histories do prove. That hereof then, no Christian may dream of any long continuance of this world, because the jews are not as yet converted, when as their conversion is of the hand and power of God, as saint Paul plainly teacheth, and not of the coming and preaching of Enoch and Elias; and is as it were putting life into dead men, which God can do in a minute.  
And of the overthrowing of Antichrist, 
2. Thes. 2.8  Saint Paul also writes thus: That he shall be consumed by little and little, by the Spirit of God's mouth, and shall be quite abolished by his glorious appearance. jesus Christ himself by his word, and by his own presence shall consume and quite destroy Antichrist: he shall not need the ministery of Elias and Enoch. The prophet Zacharie also prophesying most manifestly of the conversion of the jews, attributes it to God's extraordinary mercy, and not to the preaching of Elias and Enoch: And I will power out (saith God) upon the house of David, and upon the inhabitants of jerusalem the spirit of grace and prayers, or of mercy. (For the hebrew word may signify both. 
Zach. 12.10. ) And they shall look upon him whom they have thrust thorough, & they shall lament over him as one doth over his only begotten, and the whole land shall lament family to family by themselves; the family of the house of David apart, etc. And here in this weighty matter concerning the fulfilling & explication of this prophecy, to let all men's interpretations pass, the holy ghost itself, by whom the prophet spoke, is the best interpreter of this prophecy, and teacheth us most plainly in whom, and when it shall be fulfilled. As concerning the first, in whom it shall be fulfilled, saint john in his gospel tells us plainly: That it shall be fulfilled in those jews that put Christ to death, and caused him to be pierced with a spear. 
Io. 19.37.  For he saith that therefore, one of the soldiers thrust him thorough with a spear, that that scripture might be fulfilled. And they shall behold him, whom they have pierced. That was done then, that this might be fulfilled hereafter: So that of the persons, upon whom this prophecy shall be fulfilled, it is plain, that by Saint john's interpretation, they are the true natural jews; and not as some have here allegorically gone about to expound this place, the spiritual jews, that is, us Christians. And if S. john here do plainly affirm, that this latter branch of Zacharias prophecy shall be fulfilled in the true jews; I will add that then likewise the former branch of this prophecy, that is, That God will power upon them the spirit of grace and mercy, shall be fulfilled in them. We may not dismember the prophecies of God: If the latter part be verified in them; then surely it necessarily infers, that the former is verified also. And at what time all this shall be fulfilled, the same saint john in another place declares. Behold (saith he) he comes in the clouds, and all eyes shall see him, 
reve. 1.7.  yea even they which have pierced him, and all the tribes of the earth shall lament over him. Amen. That this shall be fulfilled in the day of judgement, here saint john plainly affirms: and he also adds that weeping, whereof Zacharie maketh mention, to make the matter more plain.  
And that this weeping which Zacharie speaks of, shall be of such as shall be saved, is manifest hereby: first, that the prophet saith, That God will power upon them the spirit of grace and mercy. This pouring this abundance of grace and mercy, argues, no doubt, the heinousness and the miserableness of their estate, wherein they are even now: also it argues their favourable acceptation and pardon at God's hands. And that also it shall be of such as shall be saved, appears hereby, that the prophet declares the manner thereof so apparently, even twice together. They shall lament him (saith he) as one that lamenteth bitterly for his only son, and they shall be sorry for him, as one that is sorry for his first borne. No doubt this argues that this their repentance shall be sincere, 
Gen 34. Heb. 12. Mat. 27.4. Luke. 7.3. Mat. 26.7 8.  even from the bottom of their hearts: not like Esau's or judas his repentance; but like Marie magdalen's, and Peter. So that to expound this place of us Christians, who are spiritual jews, seems not to agree naturally with the text, and also to gainsay saint john's exposition. Who saith, that Christ was pierced with a spear, that the scripture might be fulfilled in them: and that not then, but hereafter: And they shall see him whom they have pierced. Neither do we read of any such general mourning required or practised of the spiritual jews, that is, of us Christians when we were converted. In the Acts of the Apostles: 
Act. 2.37.41.  They were pricked in their hearts we read; and of their baptism: but of the tears of any, we read not.  
Neither was it fulfilled in those women, which when Christ was led to his passion, came weeping after him. 
Luke. 23.27.  For these were but certain women: neither do we read that they wept apart, but altogether, neither that any men wept with them, but women only. And those women wept before he was pierced; but this which Zacharie speaks of, shall be after. Neither was it fulfilled in the destruction of jerusalem, as some other have expounded it. Because the incredulous jews, having now quite forgotten the death of Christ, when as jerusalem was destroyed, never thought of Christ: neither that they suffered all those evils for his sake, but rather for the sins of some seditious persons, and of some other that then were in the city, as josephus himself thought: I will not refuse to speak that (saith he) which sorrow enforceth me to speak: I suppose, 
Lib. 6. de bell. judaic. cap. 16.  that if the Romans had not comed against those wicked persons, that either the city should have been destroyed by some earthquake, or overflowed with some Deluge, or should have been consumed with thunder and lightning from heaven, as was Sodom. For she then had brought forth a far more wicked brood then ever Sodom did. To conclude, together with their wickedness, past all cure, the whole people also perished. So that this prophecy is to be fulfilled in the true natural jews, and as yet it hath not been fulfilled in them.  
And no doubt our blessed Saviour himself in the Gospel had relation to the prophecy of Zacharie, 
Mat. 24. ●0.  who speaking of the day of judgement, saith: Then shall appear the sign of the son of man in heaven, and then shall all the kindreds of the earth weep: And they shall see the son of man coming in the clouds of heaven with power and great glory. What other sign can any man judge here to be meant, than the sign of the cross? the glory & brightness of jesus Christ going before him cannot be that sign, for of that he adds a little after: Then shall they see the son of man come in the clouds of heaven with power and great glory. But before this great glory, shall this sign appear: So that, it cannot be properly this great glory. They are two distinct things. Let us mark diligently here also, how the Evangelist calls it the sign of the son of man, and not the sign of the son of God. And therefore shall be an humble and not a glorious sign. All the whole life of our Saviour was humble: but especially in his death on the cross he declared this his humility. That he touched lepers: that he talked so familiarly with that sinful woman of Samaria: that he was baptized of john: 
Mat. 8.3 Io. 4.7 Mat. 3.15. joh. 13.5. Phil. 2.6.  nay that he washed his Apostles feet: but above all other signs of his humility, this was the greatest, that he died upon the cross. And therefore saint Paul saith, who when he was in the shape of God, and 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 men, and was found in shape as a man. He humbled himself and became obedient unto the death, even the death of the cross. Wherefore God hath also greatly exalted him, and given him a name above every name. On the cross appeared his greatest humility. So that the cross in this respect, may very fitly be called the sign of the son of man. And this also the speeches of the jews spoken to our saviour, may insinnate. If he be the king of the jews let him come down from the cross: And we will believe in him. It was the cross that they stumbled at: 
Mat. 27.42. Gal. 5.11. Es. 9.6.  that to this day is that that offends the jews: And that is Christ's greatest glory; His principality is upon his shoulder, as Esay saith. Nay it shall be such a sign, as shall make all the tribes of the earth to weep, which believe not in Christ. And surely what other sign can this be, than the sign of the cross? What other sign in heaven could make the jews to weep, but the sign of the cross? No doubt the sight of this will even break their hearts, & make them burst out into tears: and to fulfil this prophecy of Zacharie.  

Dom. 24. Post. Pent. Conc. 1.  To this effect Granat. hath a notable sentence, and to the confirmation thereof he cities Eusebius Emissenus, and he writes thus: Before the coming of this heavenly king, the triumphant sign of the cross more clear than the sun shall appear. And then saith the Lord, all the tribes of the earth shall lament: because in that sign all the wicked shall manifestly see their condemnation. The infidels, because they have blasphemed the cross of Christ; the faithful which have lived wickedly, because they have made no use of such a great benefit and remedy. For as Eusebius Emissenus saith, So far more greater shall be the sinners of men, how much more God's benefits have stretched forth themselves unto them. Therefore (saith he) it is to be believed, that the Lord will pronounce and speak to the vessels of iniquity at his judgement, that same voice which he spoke at his resurrection, declaring the precious prints of the wounds, which he received on his cross. Put thy finger in hither, and behold my hands, and bring hither thy hand, and thrust it into my side: and acknowledge (O wickedness of men) what for thy sake, and of thee I suffered. For those same signs of his nails, healthful to the godly, but terrible to the wicked, which shall not be done away until the day of judgement, no doubt are reserved to cast men in the teeth withal. Thus far he. Neither shall that cross condemn only our ingratitude, and make it void of all excuse: but our slothfulness also and our idleness, for by what means possible, can a wicked man excuse himself, when as he seethe the cross of Christ, which is a most forcible remedy against that excuse of our infirmity, and all other our evils? Wherefore to all other crimes, wicked man may have something to say, but to these (that is his slothfulness and ingratitude & infirmity) nothing at all; for if it shall be laid to his charge: Thou hast been an extortioner, an adulterer, thou hast cursed, forsworn & blasphemed: He may answer perchance, I am a frail man; conceived in sin; I was prone to sin, I was compassed about with sinful flesh. But when the judge shall reply: Is there not Rosine in Gilead, and is not there a physician there? which is, as though he should say, were there not medicines in my Church, were there not sacraments which flowed out of my side? Was there not confession there, a remedy of former sins, & the Eucharist a treacle and preservative for those which were to come? was there not in my cross, most vehement procurements of charity and most clear examples of most great humility, patience, obedience, and of all virtues by which thou mightest have carried thine infirmity, wherefore then is not the wound of the daughter of my people healed? That is, wherefore hast thou not healed thy wounds with these medicines? which the heavenly physician hath bought for thee with the price of his blood, & hath bestowed freely upon thee what to these things shall those most miserable men answer? what shall they say for themselves? what shall they do? surely even that which our Saviour even here saith. Then shall all the kindreds of the earth lament, etc. Thus far Granatensis.  
But here some will say; all the infidels in the world shall weep at the beholding of this sign: And shall they all be saved? I answer. The scripture saith not that all those which then weep shall be damned: And therefore where the scriptures hold their peace, let man take heed, how he pronounceth sentence. Let us leave them to the mercy of God: God may among those weepers save some if it please him; as among two thieves he saved one on the cross. 
Luke. 25.43. Hab. 3.1.   
That saying of Abacuk may then be fulfilled; When thou art angry thou wilt think upon mercy. And David saith; I will sing of mercy and judgement. 
Psal. 101.1. Luke. 16.9.  judgement excludes not mercy, even in that terrible and great day of account. Mercy must save all Christians: 
Io. 2.13.  and why may it not at that time save some jews also? Especially seeing God promiseth here by his prophet, that he will power upon them the spirit of grace and mercy, and then they shall weep. This weeping thall proceed of grace: and therefore shall be healthful.  
This pouring forth of the spirit of grace and mercy, and this having respect then to him, whom they have pierced, and this weeping, belong all to one kind of people, and are fruits and effects the one of the other. The former, the pouring out of the spirit of grace and mercy, doth belong to the elect; and this latter, the beholding of him whom have they pierced, and these tears, to the reprobate: As Ribera would have it, on that place of Zacharie. And that the cross was taken for the sign of the son of man, in the primitive Church, Eusebius testifieth: 
Rib. in za. c. 12.  For so when as the Christians admitted unto their society one Basilides, he saith they gave him the Lords sign. And the next day he was martyred. And he that translated Eusebius adds in the margin, that by the Lord's sign he understands the cross. But if we shall not admit his exposition, 
Eus. lib. ca 5.  let us hear what Sibylla an ancient Prophetess, prophesieth of Christ's coming to judgement, and of this sign.  
Sib. lib. 8. Orac fol. 383.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Which Verses are thus turned into English.  
Unto all men a famous sign, whereby they may be known,  
In those days shall be given even by the wood a trump most dire  
Of all the faithful much esteemed, but to the world's state  
Reposing trust in earthly things, a cause of great offence.  
Here Sibylla in her Achrostickes, as she doth most truly and plainly paint out unto us Christ's name and his merits: This King (saith she) whom we have described in the first letters of our verses, is our God and our eternal Redeemer and Saviour, who suffered for us: And of his coming again to judgement, why should she not also say the truth in the appearing of this the sign of the cross? It is a great argument to make one be trusted, if he shall have borne true witness often before in other matters: The true faith of Sibylla in the former, may also win her credit with us in this latter. And to confirm the authority of her prophecy, 
Cic. lib. 2. de divin. Au. de civit. dei lib. 18. ca 23.  that it is no new thing forged of late since Christ's passion, Cicero makes mention of this her Achrosticks who was before Christ; and Lactantius in his book often cities her verses: And saint Austen saith; That a certain noble man called Flactianus, who was the Emperor's Lieutenant, when as they two talked together of Christ, showed him a Greek book saying, that they were the verses of Sibylla Erithrea, and that he showed him in a certain place of that book in the beginning of every verse, letters set in such an order, that these words might be read therein; jesus, Christ, Son of God, Saviour. This account all these famous men made of Sibylla her verses, and shall we discredit them? Gualther also a learned man of our days, of famous memory, so expounds that place of saint Matthewes gospel, and by the sign of the son of man, understandeth the sign of the cross. These be his words: Most of the ancient fathers expound the cross, to be this sign, whose image (as Eusebius witnesseth with this inscription, In this sign thou shalt overcome) appeared to Constantine, when he made war against Maxentius, that he might help the Church, which seemed then forsaken. 
In cap. 24. evan. secun, Mat,  For because Christ by the merit of the cross, overcame all the power of the enemy; the sign of the cross appeareth most fitly before any other to our victory, and by it also we shall overcome. And it is very profitable for us often to muse upon this: and it is a shame for us, to fear any misfortune, when as the very name of the cross promiseth us most certain victory. Thus far Gualther. Wherein he doth not only declare his own opinion, but also the opinion of the father's concerning this matter. That same learned father also Thomas Cooper sometimes bishop of Lincoln, in his visitation there, agreed with Gualther in this his exposition, who spoke to this effect to his clergy in Latin in my hearing: all the rest of his Sermon being in English: Anon potestis ferre fratres mei, 
Anno Dom. 1583.  signum illud formari hîc in terra, quod ante adventum judicis erit conspicuum in coelo? Can you not abide (my dear brethren) that that sign should be made here on earth, which shall appear manifestly before the judge come in heaven?  

In cap. 4. joh.  Ferus also of the conversion of the jews, writes thus: Allegorically as the foresaid woman of Samaria was a figure of the Church of the Gentiles: so this noble man's son was a figure of the jews. And it makes much to the purpose, that the woman came to Christ at the sixth hour, but he was healed first at the seventh hour. For the Church of the Gentiles believed, the true son of Righteousness Christ jesus ascending into heaven: but when as he shall begin to come down again, that is, when he sendeth before him the signs and wonders of his coming to judgement, then shall the people of the jews believe. Ferus thinks that the very signs and wonders, which shall immediately precede Christ's coming to judgement, shall cause the jews to believe; and not the preaching of Elias and Enoch. And it is very likely that he means among those signs, which shall appear immediately before the judgement, which shall convert the jews, shall be the sign of the Cross.  
And of this conversion of the jews, and of this their weeping joining hands as it were with the Prophet Zacharie, 
jer. 50.1.  the Prophet jeremy prophesieth thus also, saying: The word, which the Lord spoke concerning Babylon, and the land of the Chaldees, by the hand of jeremy the Prophet: Declare among the nations and publish it; set up a standard and conceal it not: say, Babel is fallen, etc.  
And in those days and at that time (saith the Lord) the children of Israel shall come, they and the children of juda together going and weeping, they shall go and seek the Lord their God.  
And that this destruction of Babel shall be in the end of the world, Saint john witnesseth, who out of jeremy cities this Verse: Go out of her my people, that ye be not partakers of her sins, 
jer. 50.8. Reu. 18.4. & 21. Reu. 18.21.  and that ye receive not of her plagues.  
And after, A mighty Angel took up a great stone like a millstone, and cast it into the sea, saying: With such violence shall the great City Babylon be cast, and shall be found no more.  
And this is also jeremies' conclusion of his prophesy, concerning Babel: 
jer. 51. 6●.  And when thou hast made an end of reading this book, thou shalt bind a stone to it, and cast it into the midst of Euphrates: And shalt say, Thus shall Babel be drowned, and shall not rise from the evil I will bring upon her, and they shall be weary. Thus far are the words of jeremy. So that this destruction of Babylon, and this weeping and conversion of the jews, shall be at one time; no doubt in the very latter end of the world, immediately before Christ's coming to judgement. The Babylonians shall still strive to maintain their kingdom, but they shall not prosper: they shall be weary. I would to God that all Seminaries and jesuits, that take such great pains to establish the Pope's kingdom, would mark but this one word, and the last of jeremies' prophesy, it would make them cease from their vain labours.  
And that testimony also which Saint Paul cities out of Esay for the conversion of the jews, 
Rom. 11.26. Esay 59.17.  plainly proves that they shall be converted in the very latter end of the world, and even by Christ's coming to judgement. For thus saith the Prophet: He shall put on righteousness as an habergeon, and the helmet of salvation upon his head, and he shall be clothed with the garments of vengeance for clothing, and was clad with zeal as with a cloak: As to make recompense, as to requite the fury of the adversaries with a recompense to his enemies: he will fully repay the islands. So they shall fear the name of the Lord from the West, and his glory from the rising of the sun, when the enemy shall come like a flood. But the spirit of the Lord shall chase him away, or shall lift up a standard (that is, God's word) against him; as it is in the Hebrew. Is not here a most plain and evident description of Christ's coming to judgement? 
Phil. 2.7.  In his first coming he came as a saviour, clothed in his apparel like a man: but now he comes like a judge, to requite his enemies; now he comes clothed with the garments of vengeance: And shall he not come thus at his second coming? Doth not now also Antichrist and enemies assault the Church of Christ like a flood? and doth not the spirit of God put them to flight? doth it not raise up the standard of God's word against him, 
2. Thes. 2.8.  as Saint Paul also prophesieth, that by that means Antichrist shall be overthrown? And then next after this, follows in Esay that prophesy, which Saint Paul allegeth for the conversion of the jews: And the redeemer shall come unto Zion, and he shall turn iniquity from jacob. So that by the coming of Christ to judgement, the jews shall be converted, and not by the coming of Elias and Enoch.  

Acts 3.20.  The same lesson also Peter taught the jews: Amend your lives, and turn, that your sins may be done away when the times of refreshing shall come from the face of the Lord, and he shall send jesus Christ who hath been preached to you before: Thus far Peter. This refreshing, no doubt, argues the great heat of afflictions the jews have endured. And these comfortable times shall come to them, but not from the face of Elias and Enoch, (which they now dream of) but from the face of the Lord himself, when he cometh to judgement. For before that time now after his ascension they cannot see his face: For Saint Peter there saith, that the heavens must contain him till all things be restored, which God hath spoken by the mouth of all his prophets, since the world began. This Sermon of Peter may seem to be a perpetual lesson to the jews for ever. David also in the Psalm most evidently declares the sin of the jews against Christ; 
Psal. 59  their dispersion; and also the manner and time of their conversion. 
Verse. 2.3.  Deliver me (saith he) from the wicked doers, and save me from the bloody men. For lo they have laid wait for my soul: the mighty men are gathered against me, not for mine offence, nor for my sin, O Lord. Here is first jesus Christ painted out most lively unto us, who alone might say; The mighty men are gathered together against me, not for my sin, O Lord: who ever could say so else? Now verily here is the sin of the jews, they conspired against him, they sought his life being a poor innocent. 
Verse, 11.  Slay them not, lest my people forget it, but scatter them abroad by thy power, and put them down, O Lord our shield. Here is their dispersion, and continual and grievous punishment like Caines; whose posterity they are, for their bloody and heinous offence against their brother. 
Gen. 4.12.  And thou O Lord God of hosts, O God of Israel, awake to visit all the heathen: 
Verse, 5.  and be not merciful to those that offend maliciously. Is not here plainly the last judgement? What is it else, for God to awake and to visit all the heathen, and not always as it were to be a sleep, and to keep silence, as it is in the 50. Psalm, but to come to judgement? And then follows the time of their conversion: 
Verse, 6.  They go to and fro in the evening; they howl or bark like dogs, and go about the City. Their conversion shall be in the evening: they shall weep or howl like unto dogs: Is not this plainly to agree with Zacharie? that they weep and lament woefully one by one even as dogs use to do. And after, their zeal follows: And in the evening they shall go to and fro, howl like dogs, 
Verse, 14.  and go about the City: they shall run here and there for meat, and surely they shall not be satisfied, though they lie without doors all night. This declares the great zeal that they shall have, and the love to jesus Christ, when as they are once converted: they shall be like Marie Magdalen, as zealous of him at his second coming, as she was at his resurrection. Peter and john, when as they had come to the grave and found not his body there, went home again by and by; 
joh. 20.10.11.  but Marie tarried still by the grave weeping; she loved him better than so: so zealous of Christ shall the jews be, when as he shall arise also to them.  
And here also is insinuated to us a good lesson: why God will then show them such mercy, and to make us beware lest we fall from God's mercy: Oh saith David, 
Psal. 59.5.  be not merciful to those that offend of malicious wickedness. 
Rom. 10.2.  As though he should say: those that offend ignorantly, yet zealously, but not according to knowledge (as Saint Paul witnesseth that the jews do now) be merciful to those, O Lord. But be not merciful to those that offend maliciously, which knew their masters will, 
Luk. 12.47.  and yet will not do it: such shall be beaten with many stripes. And this lesson concerns us: those sins are the sins which David calls the greatest sins: sins of presumption. 
Psal. 14.13. 1. Tim. 1.13  And so Saint Paul also writes of himself, that he obtained mercy, because that he sinned ignorantly through unbelief. And so also it seems here by David's prayer, that the jews also shall obtain mercy.  
The man also that appeared to Daniel, 
Dan. 10.14.  that was clothed in linen, whose loins were girded with fine gold of uphaz: tells Daniel that he is sent to show him what shall come to his people in the latter day: but yet the vision is for many days. And Daniel thus is instructed of this man very manifestly of the calling of the jews: 
Cap. 12.1.  At that time Michael the great prince shall stand up, who stands for the children of thy people: and there shall be such a time of trouble, as there was never since there was any people, till this time; and in this very time shall the people be delivered, all that shall be found written in this book. And many that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame and perpetual contempt. Thus much this heavenly man revealed to Daniel; that the jews shall be called in that troublesome time. And our Saviour refers this troublesome time both to the destruction of jerusalem, and also to the end of the world: as we may plainly see in Saint Marks Gospel, Chap. 13. v. 20. & 24. And those days shall be shortened for the elects sake, or else no flesh should be saved. Therefore by this prophesy of Daniel, it may be very necessarily collected, that seeing this troublesome time shall immediately precede Christ's coming, and that in that time they shall be converted, and that those days shall be shortened, that they may be converted even immediately before the coming of Christ. For he adds the Resurrection, as the next thing that should follow their calling: and what is that else, but the very appearance of Christ himself?  

jer. 30.7.  jeremy also agrees with Daniel, both concerning the day and the jews deliverance: Alas for this day is great, none hath been like it; it is even the time of jacobs' trouble: yet shall he be delivered from it. jeremy seems here to come nearer than Daniel: and to say, that not only in that troublesome time, but in the latter day thereof, which no doubt is the day of judgement, that then jacob shall be delivered: What great day is this, than the which none hath been like, but the day of judgement? And so the Prophet joel also describes that day: A day of blackness and of darkness, 
joel. 2.2.  a day of clouds and obscurity. And Zacharie also of this strange day writes thus: 
Zach. 14.7.  And there shall be a day (it is known to the Lord) neither day nor night, but about the eventide it shall be light. In this strange and great day, (saith jeremy) shall jacob be delivered.  
Thus we may plainly see, how that all the other Prophets almost do agree with the prophet Zacharie; that the jews shall be called at the day of judgement.  
But to let pass the scriptures and to come to the fathers, 
Iust. ●. apol.  and to show what some of them have thought concerning this matter; justine the martyr affirms, that this general weeping the Prophet Zacharie speaks of, shall be at the second coming of Christ, who writes thus: The prophet Zacharie hath foretold what words the people of the jews shall say, when as they shall see him coming in his glory, I will command the four winds (saith God) that they may gather together my dispersed children: And then in jerusalem shall be great mourning, not mourning of countenance and face, but of heart. And then they shall not rend their garments, but their minds: And they shall lament tribe to tribe. And they shall see him whom they have pierced. Thus far justine. And he plainly refers this prophecy of Zachary to be fulfilled in the end of the world.  
To whom agrees also Theodoret who writes thus: 
Theo. in ca 12. Zach.  And it shall come to pass that at that day, I will destroy all nations that fight against jerusalem; and I will power upon the house of David and the inhabitants of jerusalem the spirit of grace and mercy. etc. Upon these words Theodoret writes thus: I have even loaden them with all kind of benefits, I have killed their enemies by divers means. And contrariwise, to them I have opened the fountains of my mercy, and have filled them with all kind of graces. But they have betrayed me coming into this world into the hands of mine enemies, and having nailed me, and lifted me up upon a cross, they have thrust me to the heart with a soldiers spear, and have railed upon me, and have laughed me to scorn: but notwithstanding, when as within a little while after, they shall see me coming in my divine majesty, than they shall bewail and lament this their madness.  
And a little after, speaking of their lamentation, he saith: Lastly, he infers that all the other tribes shall also severally weep and lament. This self same thing the Lord in his gospel also hath foretold. Then they shall see the sign of the son of man in heaven, and then all the kindreds of the earth shall lament. It is most certain that all they which have not received the preaching of the gospel, shall lament, looking for nothing else but utter destruction. But these things shall be fulfilled in the time of the very end; yet I will defend them (meaning the jews) although I am not ignorant how they shall crucify me, and kill me coming into this world, for my benefits bestowed upon them, etc.  
He refers the fulfilling of this prophecy plainly unto the end of the world, and that God will defend the jews, for all this their ingratitude.  

De civit. Dei. lib. 20. ca 30.  Saint Austen also refers this prophecy of Zacharie, to be fulfilled in the end of the world: It shall repent (saith he) at that day the jews, yea even those which shall receive the spirit of grace and mercy, hat in this passion they have triumphed over him: when as they shall have respect unto him coming in his majesty, and shall know, that this is he, whom being humble before, and of no account among them, they have laughed to scorn in their parents: Although their parents, the ringleaders of that most heinous offence, rising again shall see him also, but to be punished, not to be pardoned. Therefore in this place he means not them, whereas he saith: I will power out upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace and mercy, and they shall now have a special regard of me, for that they made a jest of me: but only those which come of their progeny, which at that time shall believe by the means of Elias. Thus far Austen: where he also thinks, that this prophecy of Zacharie shall be fulfilled in the end of the world, and in the offspring and progeny of those jews, which put Christ to death.  
But Austen here saith that Elias shall come. But what then? Jerome denies it, 
jer. in cap. 4. Mat.  and calls them heretics that say so. And whether of these now shall we believe? The Angel also taught Zacharie, that in john Baptist that prophecy of Malachi was fulfilled, and he repeats the very words of that prophecy, that he shall turn the hearts of the fathers to the children, etc. lest any one should doubt, 
Luk. 1.17.  whether he meant that prophecy or no. And our saviour also in the gospel plainly teacheth that Elias was then come, and that they had done to him, whatsoever they would: Therefore he is not to come, and to be killed again of Antichrist, as the papists teach. 
Luk. 17.12.  Likewise also (saith he) shall the son of man suffer of them: They may as well say that Christ shall come and suffer again, as to say that Elias shall come and suffer again: for Christ himself compares both their sufferings together. And speaking of the prophecies which should be fulfilled: All the law and the prophets (saith he) prophecy, but unto john: 
Mat. 11.13.14.  And if ye will receive it, he is Elias which was to come. What can be more plainly spoken? The prophecy of Malachi is fulfilled, & john is not a type or figure of Elias, as the papists would have him: but he is Elias, which was to come, saith our Saviour. And shall we not believe the Angel that taught Zacharie, alleging the very words of the prophecy of Malachi, that john should fulfil it; nor our Saviour, who agrees with the Angel, and saith, that that prophecy is fulfilled: Nay, who saith plainly, that john is Elias which was to come? In this matter being so plain, to doubt, surely is great incredulity. Nay our Saviour adds yet more, to make us very well to mark and believe this: 
Vers. 15.  He that hath ears to hear let him hear, (saith he). And yet for all this, shall we not hear this doctrine of our blessed saviours own mouth? shall we not believe it? So that then the prophecy of Malachi is fulfilled already: And what néds then Elias to come again to fulfil it? But they will say, Elias never died: but all men must die: And therefore, he must needs come again to suffer death. 
1. Cor. 15.51,  Must all men die? Those that live when Christ comes again to judgement shall not die, unless you call that their change to be a death: 
2. Cor. 5.4.  They shall not be unclothed, but clothed upon; which thing saint Paul himself desired. And so no doubt Elias and Enoch have died already, and are changed. And therefore their bodies now, unless God should create them new bodies, cannot suffer death: And therefore for this cause they need not, nay they cannot come.  
Now if Austen, 
Gal. 1.8.  nay if an Angel from heaven shall teach any thing contrary to the gospel, let him be acursed, saith Saint Paul. neither doth Saint Austen affirm this out of the scriptures; but rather by tradition: No man (saith he) will deny the judgement, but he that will deny the scripture. But we have learned that at the day of judgement or about that time, these things shall be, meaning Elias the Thesbite, the conversion or the faith of the jews, that Antichrist shall persecute, 
Lib. 20. de civi. ca 30,  that Christ shall come to judgement, that there shall be a resurrection of the good, and a spoil of the wicked, a consuming of the world by fire, and a renewing of it again. All which that they shall come, we must believe, but in what manner and what order they shall come, experience shall then better teach, than now any man's wit can perfectly comprehend. 
Lib. 20. ciu. ca 29.  But I think that they shall come in order, as I have said. And of Elias coming thus he writes in another place: By this great Elias and wonderful prophet, that the jews shall believe in the true Christ, that is, in our Christ, before the judgement, by Elias, who shall expound the law unto them, it is a very common thing in the mouths and hearts of the faithful. It was as should seem a common speech among the Christians in Saint Austin's days, that Elias should come; but we must ground our faith upon the scriptures, & not upon speeches. To these fathers, 
Rup. lib. 5 in Zac.  Rupertus a latter writer agreeth: And it shall come to pass that in that day, I will destroy all nations, which come against jerusalem. This (saith he) needs no favourable exposition: for although this word conterere may sometime signify mercy, yet no man doubts, or is ignorant, but in that day of judgement, God ought to break in pieces, or destroy all nations, which come against jerusalem, which have shed so many martyrs blood and have not repent. But before this the remnant of the jews are to be converted. And therefore he saith; And I will power upon the house of David, and upon the dwellers of jerusalem, the spirit of grace and prayers, that is, the spirit of the remission of their sins, which is the chiefest and greatest gift of grace. And it shall come to pass, that they shall be the house of David, and the inhabiters of jerusalem. And after, this shall be the great day of judgement of which he said, In that day I will seek to break in pieces all nations which come against jerusalem. And therefore by and by he addeth: and they shall behold me whom they have pierced, and they shall lament over him, as over their only begotten son, etc. Here is Rupertus judgement, that God will power upon the jews the spirit of mercy and grace, and even then by and by after shall follow the judgement.  

Lumnius devicinitate extremi judicii lib. 1. cap. 15.  Lumnius a Papist concerning the coming of Elias & Enoch writes thus: That although they shall preach but three years and a half; yet that the day of judgement shall be nevertheless uncertain to the world. Although (saith he) we believe that Elias shall come, and although the remnant of the jews be said to be converted, when as the fullness of the Gentiles shall have entered in: yet we must think that this must be done secretly, and by little and little. So that all the world shall stand in doubt of the person of Elias, and of the time of the conversion of the jews, even as the world stood in doubt of the persons of john, and of our Saviour jesus. Thus far Lumnius.  
But this his exposition agrees not with the rest of the papists, 
Reu. 11.6.  for they expound those two witnesses in the Revelation literally to be meant of the persons of Elias and Enoch. And that they shall have power in the days of their prophecies, to open and shut heaven, and to turn water into blood. If they shall do these evident signs, surely no man can say that they shall come secretly. These signs also are so manifest, that no man can doubt of their persons.  
Nay Saint john there saith, 
Vers. 9  that all people and nations shall see their bodies lie dead in the city that spiritually is called Sodom and Egypt, and that they shall be glad of their deaths, and shall send presents one to another, because they were slain: For they shall vex the people of the earth; and not convert the jews, as they imagine. These prophets than shall not come secretly when they come, as Lumnius imagineth, but all the world shall hear of them and hate them. They shall be enemies to their carnal mirth and spiritual fornication. How angry will the adulterer be, to be deprived of his pleasure; so pleasant also is spiritual fornication to flesh and blood. These two witnesses than are the preachers of the gospel, 
Mat. 24.12.  which shall preach the gospel to all nations In testimonium, and not in patrocinium, for a testimony of their condemnation, & not for a help of their salvation, as the same Lumnius allegeth out of Hilary: 
Lum. ca 14. reve. 10.11.  Which under the type of john in the chapter going before, have received the little book yea from the hand of the Lord, to preach again to nations, peoples, tongues and many kings, not Elias and Enoch.  
Ferus also of the uncertainty of the day of judgement writes thus: If you inquire of me the day and hour, I will not tell you: 
In 24. ca Mat.  but if you will know the seasons and beginnings, I will hide nothing from you; I have showed you in many words, how that that day is not unknown unto me: But I have brought you to the gates only thereof: for he had said before, know ye then that it is even in the very gates. But it is for your profit, that I will not open the gates unto you, lest you should wax careless. For so it is written of me: I am thy God, teaching thee profitable things only: as much as might profit you, I have taught; but that which might engender in you a false security, I conceal from you. Here therefore thou seest the cause, why he would have both the day of our death, and of judgement unknown unto us, lest we should be more slothful: but being always uncertain of this, we should ever live in fear, & should ever watch, being careful, as though we should be judged the next day; and that we should look for him every day, whom we know not when he will come. Thus far Ferus.  
Here is then a Christians life, every day to look and wait for Christ, and so to live as though he should not live till to morrow; according to that saying of the heathen Philosopher. Who being bidden to a feast against to morrow: Surely (said he) I never thought that I should live till to morrow, these many years. And it is reported that Saint Jerome, that in all his doings he thought he heard that last trumpet sounding in his ears: Then Elias coming shall not give Christians warning thereof, three years & an half before it come; as the Papists do teach.  

In ca 11. Mat.  Ferus also, writing upon these words, And if ye will receive him, he is Elias which is to come; saith thus: As though he should say, that you may plainly see that there is no other prophet to be looked for of you, who should show you that Messias should come; john is that very same Elias, which Malachi promised under the name of Elias. And in these words he makes answer to a question covertly: all men were persuaded, that Elias should come before Messias came, whom because they saw not, they doubted of Christ: And therefore the Apostles, when they saw the Lord transfigured, said: Wherefore do the Pharisees say, that Elias must first come? To whom he answered, Elias is come already. But who this Elias was, here he signifieth; john himself is Elias, not in person, but in spirit and power. For as Elias with great zeal was zealous, that he might bring the people of Israel to the true God, and for this cause he spared not kings: so john, by the same zeal, endeavoured to bring the people unto Christ. After john therefore no other thing is to be looked for, but that great & terrible day of the Lord. The which also follows in the same prophet. Thus far Ferus. If after john nothing is to be looked for, but that terrible day of the Lord; than not Elias and Enoch according to master Bellarmine's assertion.  
Cuthbert Tunstall Bishop of Duresme thus writes in a Sermon put in print, which he preached before king Henry the eight on Palm sunday, upon this text: Let the same mind be in you, that was in jesus Christ: These many years past (saith he) little war hath been in these parts of Christendom, but the Bishop of Rome either hath been a stirrer of it, or a nourisher of it; and seldom any compounder of it, unless it were for his ambition and profit. Wherefore seeing, as Saint Paul saith in the four- 10. chapter of the first Epistle to the Corinthians, That God is not the God of dissension but of peace, who commandeth by his word always peace to be kept: we are sure that all those that go about to break peace between Realms, and to bring them to war, are the children of the devil, what holy names soever they pretend to cloak their pestilent malice withal; which cloaking under hypocrisy, is double divellishnes, and of Christ most detested, because under his blessed name, they do play the devils part. And therefore since Christ is on our side, let us not fear them at all: but putting our confidence in Almighty God, let us cleave fast to the King's Majesty our supreme head in earth, next under Christ, of this Church of England; as faithful subjects, by God's law ought to do. Though they go about to stir Gog and Magog, and all the raveners of the world against us, yet we trust in God verily, and doubt not but they shall have such a ruin and overthrow, as is prophesied by Ezechiel in his 39 chapter, against Gog & Magog going about to destroy the people of God: whom the people of God shall so vanquish and overthrow on the mountains of Israel, that none of them shall escape, but their carcases there to lie, to be devoured by kites, and crows, and birds of the air. And if they shall persist in this their pestilent malice, to make invasion into this Realm; then let us wish that their great captain Gog (I mean the Bishop of Rome) may come with them, to drink with them of the same cup, that he maliciously goeth about to prepare for us, that the people of God might after surely live in peace. Thus far Bishop Tunstall. By whom we may learn these notable lessons: that the Pope hath been no peacemaker, but a maker of wars, these many years; and therefore he is the child of the devil, by his judgement. Secondly, that all true subjects ought to trust in God and their Prince: and not to fear any invasions, he shall devise against them. Thirdly, that he is that Gog, that hidden and hypocritical enemy of Christ, of whom Ezechiel prophesieth, and that he and all his shall be destroyed, and all their attempts against God's Church shall not prosper. Tunstal a man of great learning and judgement saw thus much in his days, when the day of the gospel began but to shine: and shall not we now in the clear sunshine thereof, acknowledge so much.  
But to return to Master Bellarmine again: he answers to the former place, 
De Rom. pont. lib. 3. ca 6.  that I have alleged out of Jerome upon Malachi: That although Jerome in this place was of this judgement: yet in his Commentaries upon Matthew he taught the contrary. But Master Bellarmine doth mistake Jerome: For Jerome himself doth not say upon Matthew, that Elias shall come before the second coming of Christ, 
In Mat. ca 11.  but he there shows the opinions of others. These be his words. There are some (saith he) which think that therefore john was called Elias, that as in the second coming of Christ, according to Malachi, Elias must come before, & must show the coming of the judge: So john did in his first coming. And so they both are messengers either of his first coming, or of his second. Jerome shows here the opinion of others, and not his own, why john was called Elias, which he had set down before in these words. That john was called Elias, not according to the opinion of some foolish Philosophers, and certain heretics, which bring in transmigration of souls from one body to another; but because according to another testimony of the gospel, he came in the power and spirit of Elias, and that he had the same grace or measure of the holy spirit, which Elias had. And also, the austerity of life, and courage of mind, both of Elias and john, were equal. He was in the wilderness; so also was he: He was girded with a girdle of a skin; so also was he: He because he rebuked Ahab and jezabel of their wickedness, was compelled to fly; he because he reproved the unlawful marriage of Herode and Herodias lost his head. These are Ieromes considerations, why he thought john might be compared to Elias. Then he adds. (There be some others that think, etc.) As though that which follows, were not his opinion, but the opinion of some others, whom he also makes mention of in that other place of Malachi, which I have before alleged. And there he calls them plainly jewish heretics. And the same opinion of others concerning the coming of Elias, jerom allegeth in other places, and he inveigheth against all such followers of jewish fables. johannes Viualdus a Papist (in opere regali de duodecima persecutione ecclesiae Dei) affirms plainly, that jerom thought, 
In explic. orat. jer. in cap. 29. Ezec.  that Elias should not come in his own person: but that the virtue and power of Elias should come. But he himself saith, that he follows rather Austen, Thomas and Vincentius. So that jerom in this matter is not contrary to himself, as Master Bellarmine would have him: but all one: Nay he is so far from being of the Papists opinion concerning Antichrist, that although the book were sealed and this matter concealed from the fathers, and by degrees, & not all at once opened to the church (as we may note in the Revelation:) yet even by that small light of God's word, 
Reu. 5.2. & 6.1.  which at that time was given the Church of this matter, he aiming at the truth, doth quite overthrow the Papists opinion.  
For upon the second Chapter of Malachi, he writes thus: The jews (saith he) understand that which is spoken here of the prophet (Behold I will send my Angel) of Elias the Prophet: and that which follows (The Lord whom you seek for, shall by and by come to his temple, and the Angel of the testament whom you would have) they refer to their Messias; that is, to their Christ, who they say shall come in the end of the world. But I marvel how that the very experience of the things which have chanced, hath not taught them the truth: for what temple shall their Lord find, which is overthrown to the very foundation? Or is it to be builded up again, of any other before Christ's coming? What shall their Christ do more? when as all things are restored to their former state of another. Our Lord in the Gospel, expounding Elias to be john Baptist, saith: If you will understand, he is Elias which is to come, of whom also this same Prophet, whom we now expound, speaks of in the end of his prophesy: Behold I will send you Elias the Prophet before that great and fearful day of the Lord come. But how john also might be called Elias, he gave us also to understand, saying, that he came in the power and spirit of Elias. Thus far Jerome. Where he plainly out of the scriptures, refutes the Papists opinion concerning Antichrist: Whom they teach shall be borne in Babylon, of the tribe of Dan: and when he shall come to jerusalem, circumcising himself, he shall say to the jews, I am Christ promised unto you. Then all the jews shall flock unto him: and they shall build again the temple destroyed of the Romans. And he shall sit there, saying that he is God: and shall kill Enoch and Elias. This is the Papists opinion concerning Antichrist; as it is set down in their Catholicon, by joh. de janua a Friar. And this their opinion Jerome in this place manifestly refutes, who saith, that the temple shall not be built again, and that Elias in his own person shall not come, but that in john the prophesy of Malachi was fulfilled, and that all things are restored already, which is the end for which our Saviour saith, that Elias shall come. And john Baptist shall turn the hearts of the fathers unto the children, and the unbelievers to the wisdom of the just, to make a perfect people to the Lord, as the Angel teacheth, which is the end also why Malachi saith, that Elias shall come. So that then both the ends and offices of Elias being fulfilled already, by the testimony of an Angel, and of Saint Jerome in this place, what need is there, why Elias should come. And in that other place, which I have cited before, Jerome in this point calls them jewish heretics, which teach that Elias in his own person shall come: he would never have changed his opinion, and embraced that doctrine which himself before had called heresy, without some great and weighty reasons: and also he would have set down the reasons.  

In explic. orationis jerem.  And this opinion of Fathers (as should seem) he often mentions in other places, but never as his own. For thus he writes: In that he saith, renew our days as from the beginning: he says it, to desire this, that as in the beginning he made the first patriarchs devout unto him through perfect faith and charity; so he would vouchsafe through the same his grace to make them faithful and devout unto him. The which thing many think is promised them by Malachi the Prophet by the coming of Elias. And I will send you Elias the Prophet before that great and terrible day of the Lord, etc. Many saith jerom, think thus: but he saith not that he doth think so: he is the same still that he was before.  
And upon the 29. of Ezechiel, he inueies against those, which follow and believe jewish fables. But to make this matter yet more plainer, that jerom did never change his opinion concerning this matter: Let us hear the opinion of Rupertus, 
Rupertus in Malac.  a great learned Papist, who touching this matter writes thus: Of the coming of Elias, I dare determine nothing, because some of the Doctors, to whom we almost all agree, do believe that he shall come in deed, and that he shall restore all things, and that he shall be put to death. Others think the contrary: to whom S. jerom that famous man seems to agree, saying: Although also there be many amongst us, that think he shall come in deed, and that he shall restore all things, and that he shall suffer death: yet our Lord being asked of the Apostles, concerning the coming of Elias, answered: Elias is now comed already, and they knew him not; but they have done to him whatsoever pleased them, willing them to understand john in Elias. And therefore by and by after be addeth: If ye will receive him, john is that same Elias, which is to come.  
Here we may plainly see that by Rupertus his judgement, jerom never changed his opinion; as Mast. Bellarmine would make us believe, that he did. Again, we may note here jeroms bulwark against all the sayings of the fathers in this matter, which must be ours also, not only in this; but in all other doubts and controversies whatsoever. He allegeth the authority of the Gospel against all the sayings of the Fathers: and so must we do, not only in this, but in all other controversies whatsoever: If all the fathers seem to teach that which is contrary to the scriptures, we must here with jerom forsake them all, and cleave to the authority of the scriptures. No doubt jerom had read Tertullian, and justine, and Ambrose, and Austen, which all seem to say, that Elias himself shall come: but he prefers, as we may here plainly see, the authority of the Gospel before all these.  
That resolution also of Theodoret, concerning this matter, 
Theo. in Gen. quest. 45.  is worth the marking, who upon Genesis writes thus: He makes this question: Into what place did the God of all things translate Enoch? He answereth, that we are not to inquire for those things, which are committed to silence: but we are to reverence those things which are written. I think that the God of all things hath done this, to comfort his valiant champions. For when as Abel the first fruit of righteousness, being as yet unripe, was cut up by the roots; and then no hope of the resurrection did comfort men. The God of all things did translate Enoch, who was most acceptable unto him, and did separate him from the society of men, that whosoever did determine to live godly, might perceive what great account God made of him; when as the God of all things, who is just, and doth justly govern all things, did thus honour Enoch, nor suffered not Abel to want an ornament. For for this cause, he beheld him when he was slain, and he also translated Enoch, that by him he might declare to all men the resurrection, that should be. For he which in this life hath not obtained the reward of his virtue, shall most assuredly obtain it in the life to come. I would to God all Christians would here follow the counsel of Theodoret, and not be curious in searching for the coming of Elias, or other such hard points, which the scripture hath not revealed unto us: but reverently meditate upon those things which are plain and are written. jerom also takes away that same offence, whereat many at this day stumble, which is the outward name and show of the Church. Many think, that so long as they embrace the Church, which hath continued so many hundredth years, they are safe enough. But of the Church jerom writes thus: 
jer. in 2. cap. Soph.  Of the Church it seems at the first sight a blasphemous thing to say, that she shall become a wilderness, and that no man shall walk in her, and that beasts shall dwell in her. And that hereafter, how scoffingly it shall be said unto her: This City is plagued with all evils, which dwelled in hope, which said in her heart, I am, and there is none other besides me any more. How is she become a wilderness, a pasture of wild beasts? But he that shall consider that saying of the Apostle, wherein it is said: In the latter times shall be perilous seasons, men shall be lovers of themselves, covetous, arrogant, proud, blasphemers, disobedient to parents, unthankful, wicked, etc. and also that which is written in the Gospel; that iniquity being increased, the charity of many shall wax cold; in so much that at that time shall be fulfilled, But the son of man when he cometh, shall he find faith upon the earth? will not marvel at the last desolation of the Church: which (Antichrist reigning) shall become a wilderness, and be given to wild beasts, and suffer all things which the Prophet here now describes. It appears here by Ieromes judgement, that the Church shall not continue always in one state: and therefore they, who do build their faith upon the Church, build upon no sure foundation. Master Bellarmine also concerning Antichrist agrees with their Catholicon, and writes thus: Add this also (saith he) that as we have showed before, Antichrist shall be a jew, and shall be Messias and King of the jews: And therefore without all doubt shall make his seat in jerusalem, and shall go about to restore Salomons temple. For the jews dream of nothing else, them of jerusalem & the temple: neither do they seem that they will ever acknowledge any for their Messias, which sits not in jerusalem, and after some sort repairs again the Temple. Thus far Master Bellarmine.  
But Stella contrary to this assertion of M. Bellarmine writes thus. If God promised by Aggee, 
In ca 2. Luc.  that Messias should come to that Temple while it remained, and that Temple now is overthrown, neither is there now any such Temple, nor one stone thereof left upon another; how mad are the jews, that will look yet for a Messias? To what second Temple shall he come, if it be utterly overthrown, if no sign thereof remain? Neither can the jews say, that they shall have another temple, to which their Christ should come. For Aggee their Prophet speaks of that Temple which then was built in jerusalem, and not of any other, as his words plainly testify: nay he saith plainly, that there shall never be any other. Thus much Stella out of Aggee. And where is then Master Bellarmine's temple, which he affirms after a sort Antichrist shall restore? Where is his Antichrist, which shall lack a seat, by Stellas judgement. Nay unlikely is this to common experience: julian the Apostata, 
Egnat ca 6.  when he came to jerusalem and saw the temple quite overthrown by Titus, in despite of Christian religion he commanded Philip of Antioch that he should make fit the place, and should lay such a foundation of the temple, that it might be compared with the former in stateliness. The which things pleased julian & the jews wonderfully. But suddenly there were heard terrible roar in the earth, & hot burning firebrands rose up among the foundations, which in a moment dispersed all things and consumed both the workmen and their tools, and the sign of crosses appeared in many men's garments which could not be put out. If God so resisted than julian, do we think he will now suffer Antichrist to build the temple again?  
But the seat of Antichrist, the seat of the Babylonish whore, Who shall make all men drunk with the wine of her abominations; Saint john saith, shall be a city with seven hills. And what other city in the world can that be else but Rome.  
And what other heretic can this be, than Antichrist? who shall make the chaste spouse a whore, 
Re●. 17.4.  and that by wine of fornication: what religion more pleasant or like wine, than the Romish religion? As their ordinary music, of singing and Organs playing, of censing their precious Robes and Ornaments they used, wherein not the least part of their serving of God consisted; do declare: besides their guilds & feastings, their fraternities of every trade and occupation. But to let all these pass: All things amongst them were pardonable for money, And what more pleasant wine could be then this, to flesh and blood?  
But as this their wine, wherewith they made all men drunken is manifest: so is also their fornication no less manifest. It is spiritual fornication to trust in any, to call upon any, to reveal the secrets of the heart to any but to God. Honest matrons know thus much: For so they behave themselves towards their husbands. 
Hos. 2.16.  And God is the husband of his Church, as he oftentimes protesteth. But the Church of Rome hath taught men to trust in others, to call upon others, to reveal the secrets of the heart to others, then to God: And can this be any thing else, then spiritual fornication? But they did this to saints: and therefore it was no sin, neither can it be rightly judged fornication. 
Psal. 73.25.  Thus they say. But let all true Catholics mark what David saith: Whom have I in heaven but thee? and I have desired none on earth with thee. Here is the true spouse declared and the true Catholic religion grounded. Now follows the whore: 
27  for lo, they which withdraw themselves from thee (or as it is in the Hebrew, go far from thee) shall perish, thou destroyest all them, that go a whoring from thee. To have any other, yea in heaven, to trust in, to give our hearts unto, but God; is to commit fornication: And therefore let all true Catholics, that mean to be saved, take heed how they call upon, or repose their trust in any, no though he be in heaven, but in God alone, 
Reu. 14.8.  as did David, lest they commit fornication against him, and so be destroyed all. The same doctrine plainly, the angel crieth out To all nations, kindreds, and people, against the kingdom of Antichrist: and shall we be deaf? will we not hear him? 
Ibid. 6.7.8.  Then saw I another Angel (saith Saint john) fly in the midst of heaven, having an everlasting gospel to preach to them that dwell on earth, and to every nation and kindred, and tongue, and people; saying with a loud voice; Fear God, & give glory to him: For the hour of his judgement is come: worship him that made heaven and earth, and the sea, and the fountains of waters. And there followed another Angel saying: It is fallen, it is fallen, Babylon that great city, for she made all nations to drink of the wine of the wrath of her fornication. Here first is the everlasting gospel preached, with a loud voice of an Angel (which is) fear God, and worship him that made heaven and earth, and not any creature or saint whatsoever. And shall we not embrace this gospel? shall we not believe this Angel? this no doubt, is the true Catholic faith, this is the everlasting gospel, whatsoever all the jesuits in the world, teach to the contrary. And Babylon the mother of fornications, which taught a doctrine contrary to this, is fallen. What can be more plain, than this? To worship any, but him that made heaven & earth, is fornication. This David and the Angel teach: And Babylon, who hath taught the contrary, is fallen.  
And as the wine of this whore is manifest; so is her seat also, as I noted before: so that as he is deaf, that will not hear the crying of the Angel concerning her poisoned wine; so he is blind wilfully that will not see her seven hills, whereon she is situated.  
Neither Saint john only, but other prophecies have taught the destruction of Rome, and have by these seven hills portrayed her out unto us; Vae tibi septicollis etc. 
Vaticinium Leonis.  woe to thee O City built on seven hills, saith a prophecy going under the name of Leo the Emperor, printed lately in Briscia, Anno Dom. 1596 For when as the twenty letter of the Alphabet with great shouts shall be received within thy walls, than thy ruin and utter overthrow is at hand. Let Rome take heed of this letter Cappa, which in numeration standeth for twenty; when as it shall be capped unto and honourably received into Rome, Rome shall not reign long after: Rome therefore shall be overthrown. And some Cardinal may fitly fulfil this prophecy. And of the destruction also of the world, and of Rome, Sibylla prophesieth thus: That when as a fiery Dragon shall come upon the waves of the sea of this world, having her belly full to nourish her children, 
Sibil. orac. lib. 8 ol. 368.  in a time of death and civil war, that then shall the end of the world draw near. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But first (saith Sibylla) shall be the inexorable wrath of God against Rome. O wicked Rome then, whose sins shall be so grievous (as it should seem) that if all the saints and angels in heaven, which now thou makes so great account of, should entreat for thee, they were not able to appease the heavy and grievous wrath of God against thee. Repent now therefore whilst thou hast time and space, being admonished here by Sibylla. And let all true Catholics which are wont to reverence antiquity, herein believe Sibilla, agreeing with Saint john; and in time forsake this wicked and sinful Rome, lest they perish with her in her sins.  
Michael ab Isselt, of the great affliction that our Saviour prophesieth of, 
Epist. nun cup. ad Torren Episc. Antw.  which shall come upon the world before the end thereof, writes thus. It is comed already as should seem by his writing: and it is not marked. And the poor feel it; and the rich look for it, when it shall be. His words be these. But we, upon whom I may justly say, that the ends of the world are fallen, have happened into those days; wherein though all histones and all ancient books hold their peace, yet the world itself cries out, that it is now set to revenge the sins of men. How often of late years have we seen the heavens inflamed, as it were with terrible firebrands? how many blazing stars have been seen threatening evils to the earth with their terrible shapes, and foreshowers of great calamities? 
Leu. 26.  We have had the heavens over our heads like Iron: we have not had rain enough in winter to nourish the corn, nor in summer the accustomed heat to ripen it. The earth as the scripture hath foretold, is become like brass unto us. Our labour is employed in vain, the earth bringeth not forth her buds & blossoms, the trees bear not their Apples. The earth is as it were parched with drought, and her mould brings forth withered herbs: the hail hinders the vines: we sow our lands in vain, which the enemies devour. How many overflowings of the sea have we seen? how often her fortresses being broken, have we beheld the shepherd to swim with his sheep, the mother with her children; and the house and the heard, to swim together with their masters; and the huge sea flowing into the pleasant meadows, to have destroyed all things? Hereof we have had of late the famine of Saguntum, which hath so afflicted not only cities, but whole provinces, that it turned the pity of mothers into madness, who gave their dear children poison to kill them, lest they should hear their miserable crying. Others (as in Hungary this last year) sold their children to the Turks and Barbarians for bread: others (I know not whether more pitiful) lest their children should serve such tyrants, threw them into the water & drowned them. What shall I speak of wars? which within these twenty years have so shaken both other kingdoms, but especially our Flauders, (in times past the paradise & pleasantest country in the world) that now towns being burnt, cities sacked, the stately Churches of the saints pulled down, and being rob of their riches, holy and profane things being now accounted all one; she hath not any sign almost remaining of her former glory. That now her mighty provinces being given for a pray to the Germans, Frenchmen, Englishmen, Scots, Irish men, and to other foreign enemies, obey now their unsatiable and wicked pleasures. Neither is here an end of our evils: But that all evils might come upon us at once, most grievous plagues, new and strange diseases have taken away those, whom the sword and famine had spared, and have made such great overthrows of men, that scant the living sufficed to bury the dead. So that all the elements, and all the miseries in the world may seem to have conspired against us altogether.  
Again, when as every living creature loves his like; only now one man is afraid of another. For there are now so many public perjuries of nations, so many truces broken, so many underminings, thefts, deceits, slanders, wiles, that now not unfitly one man may be called a devil to another. And if here were an end of our misery, all were well: but it goes further. For those evils which we have hitherto recited, are outward evils; and do neither add any thing, or take aught away from man's felicity, if his soul within him were sound and free from these dangers and miseries. But the evils which are within us, are far greater than they, which are without us. Our understanding is blind; our will is prone to all wickedness; our memory pliable to all earthly things. And there is such a disorder and a diversity and contrariety among themselves of our desires, that there was never any more troublesome kingdom seen in the world: In so much that if all the creatures should fawn upon man, and should do him service; yet he should suffer the greatest persecution of himself, and himself should be to himself the greatest tormentor. What shall I make many words? The times we live in are such, that we may truly say that saying of Silenus: The best thing is never to be borne; and the next to die quickly. Thus far Michael of Isselt.  
And can there be any greater affliction than this? What shall I add the dangers of princes, the heart burnings amongst noble men, the uncontented minds of gentlemen, the decay of artificers, the oppression and poverty of the husbandman, the labourers want of food, work, and wages. Every member is sick, 
Es. 1.6.  every member is afflicted; so that we may now truly say, that of Esay. From the sole of the foot to the crown of the head, there is no health.  
What shall I add that greatest persecution of all other of Antichrist, who hath his inquisition in Spain, and in other countries, where his authority can prevail, to persecute most cruelly all those that profess the gospel: Who daily labours for nothing else, by his seminaries in all places, with all Kings and Princes to make war, to stir up rebellions against them which profess the gospel in any country. No doubt his hand hath helped our rebels in Ireland. Who persecutes kings in their own palaces, in their chambers, in their closerts, as the secret murders of many Princes and Kings by his favourers in our memory plainly testify.  
There lacks nothing but this, that when as he sees that all his privy and secret practices can do no good, that he with open war come into the field himself, and with his riches and treasures, wherein he abounds, and with all the friends that he can make, proclaim open war against that great day of the God almighty, of which great day of battle both the prophet joel and Zacharie, and also Saint john in his Revelation may seem to spoke. 
joel. 3.9. Zac. 14.13.14. Rev. 16.14. Aust. de ciu. de lib. 18. ca 52.   
S. Austen saith, That some in his days thought, that the last persecution of Antichrist should be like the eleventh plague of the Egyptians, in which, while the Egyptians fiercely persecuted the Israelits in the red sea, the people of God going thorough on dry ground, they themselves perished. But Saint Austen doth not think that, by those ten plagues of Egypt, these ten persecutions of the Roman Emperors were prophetically signified. Although (saith he) of those which think thus, these are wittily and exquisitely compared the one to the other, but not by the spirit of prophecy, but by man's conjecture, which sometimes proves true, and sometimes false. Saint Austin's chief reason against this opinion is, because of the number: For that there have been, and may be more persecutions, than ten or eleven against the Church of God. But to let the number go, the matter of this exposition may seem fitly to agree with the other prophecies of the scripture: If antichrist's kingdom be spiritually Egypt, as saint john calleth it; then Pharaoh was a type of Antichrist, and fitly may we conjecture that he shall both deal in God's Church, persecute, and also perish, as he did. Is not the Pope like Pharaoh? Pharaoh killed the infants in the water: And hath not the Pope done so with Christian children? 
2. Tim. 3.15. 1. joh. 2.14.  Timothy knew the scriptures from his childhood. And saint john saith, You young men are strong because the word of God dwelleth in you. And David, how shall a young man cleanse his ways, (that through the filth of sin he perish not) but by keeping thy word? But the Pope hath taken this word from children, from young men, from all men: Therefore he hath taken away their strength, and in them he hath defiled and polluted their ways. And therefore he hath as much as in him lies killed them: For God hath testified, that the soul that sinneth shall die. And as also that other Pharaoh burdened men's backs and bodies; so hath he burdened all men's consciences with the observations of his superstitious laws. And is he not then rightly Pharaoh? This persecution of God's Church coming out of Egypt, makes also the same most manifest: Since the first day that God's people began to forsake his blind superstition, he hath never ceased to persecute them. And as in his doings he is a Pharaoh; so he shall be Pharaoh in his end.  
And here the papists opinion concerning Antichrist how absurd is it, and against all reason; that another Antichrist should be borne in Babylon, and should come with such a power, that he should persecute the Church of Christ more than ever it hath been persecuted. I think, they think that Antichrist when he comes, shall not be able to overcome their Pope; and yet this he must do, if their opinion be true. The Turk hath not been able to overcome Christendom, for all his might, riches and power: and do they think that ever any shall arise mightier than he? 
jans. har. Eu. ca 22.  After the affliction of those days the sun shall be darkened, etc. which without all doubt, saith jansenius, belongs to the coming of Christ; to the which coming shall go before the most grievous persecution of the faithful by Antichrist. But surely it is not likely that ever any shall come more mighty than the Turk and Pope: and therefore let us think surely that this persecution is begun already, & that Antichrist is comed. The Pope hath taught thus much himself: For he decreed that none should preach of the day of judgement, nor of Antichrist, 
Concil. Lat. ses. 11.  although he had a Revelation: unless he first examine him. What need he have feared if he had not been guilty, especially seeing we are commanded to preach the judgement?  

2. Thes. 2.8.  Nay how contrary to the very plain and manifest text of the scriptures, is their opinion of Antichrist? Saint Paul telleth us plainly, that the Lord jesus shall consume Antichrist with the breath of his mouth; and shall quite abolish & destroy him with his glorious appearance. What can be plainer than this? that jesus Christ by his second coming shall quite destroy Antichrist? But they teach, that Michael the Archangel shall destroy him with a thunderbolt. And that Antichrist being thus dead and slain by Michael, Christ shall not by & by come after: but that there shall be granted to the elect 45. 
johes Vinaldus opere regali de 12. persecut. Eccles.  days after to repent in. And that then after those 45. days no man shall know the time when Christ shall come to judgement. And that then there shall be silence as it were in heaven and peace in the Church, that tribulation ceasing: And that than antichrist's disciples shall rejoice, and shall begin to marry and to make feasts, saying, although our master be dead: yet now we shall have rest and security: And so that day of the Lord shall come upon them unawares, etc. How this and saint Paul's doctrine do agree together; let every one in this great and weighty matter judge but indifferently. And yet this they dare avouch even contrary to the judgement of Austen, whom there the same author allegeth, who writes thus, concerning this matter in his Epistle to Hesichius. I dare not number the times as concerning the coming of our Saviour, which is looked for in the end: Neither do I think that any of the prophets have set down this number: but that rather ought to be of force amongst us which our Lord himself said. 
Act. 1.7.  No man can know the times, which the father hath put in his own power. Thus in their opinion the papists do dissent both from S. Paul and Saint Austen But thus much of Antichrist.   

12. Of Miracles.  
FErus of this matter writes thus: Unless you see you will not believe. 
In 4. cap. Io.  This word condemneth us, for we also require signs: That is, we will be otherwise certified then by the word: For when as we hear the forgiveness of sins and other promises of God; then we think we would believe, if we were assured by any sensible signs. But if thou be one of the faithful, the word of God ought to suffice thee, without any signs: for God hath sufficiently yielded to our infirmity, that in the beginning of the law and gospel, he adjoined to his word certain signs, as seals, by which we might be assured, that they were the word of God. But now he will not at our pleasure, give any more signs: but he will have us believe his word. For we walk not by sight, but by faith. And hereupon he saith to Thomas, Blessed are they which have not seen, and yet have believed. Therefore not without cause he condemns those, which as yet seek for signs. For first not to believe without signs, is against the nature of faith: For faith is a substance of those things which are not seen: but are hoped for. Secondly, not to believe without signs, is injurious to God; as though he could either deceive or be deceived. Thirdly, it is dangerous to give more heed to signs, then to the word of God itself: for the devil can show signs, the which thing we see in the enchanters of Egypt. Hereof also Moses forbiddeth that no credit should be given to the Prophet doing miracles, and in the mean while teaching against the law: because miracles cannot make the false word true, but seduce rather; but if they be annexed to the true word, they confirm and seal us the more in the truth. Lastly, faith conceived by miracles is not so constant; for they which believe not, because of the word but by reason of miracles, oftentimes fall into incredulity in the time of tribulation, neither continue steadfast in faith; as we may see in the Israelites, who very often, when as the miracles ceased, fell a doubting.  
Again he writes thus: Then we may safely believe miracles if the doctrine agree with the word of God which they teach, that they are done in Christ.  
And again, of the ends of miracles he writes thus: God hath annexed miracles to his word, 
Fer. in 3 ca act  as it were certain seals, by which we should be assured, that they were not the words of man but of God, which we see confirmed with such great signs, which belong only to God to do: for which cause Christ did not only miracles himself; but gave his Apostles also power to do the same; as also in times passed to Moses and the Prophets. Thus much Ferus. Therefore miracles of themselves (if they be separated from the word) are of no force to establish any doctrine.   

13. Of Apparitions of spirits.  
AGainst Appearing of spirits, Jerome writeth thus: 
jerom. in 8. ca Esai.  This you ought to know, that every nation asketh counsel of their own Gods, and inquires of the dead for the living, but to you he hath given his law for to help you, that you may say: The divination of the heathen is not such; which often deceiveth the worshippers: And not like ours which without any gift is drawn out of the law of God. And after. No marvel if you follow your traditions, when as every nation asketh counsel of their Idols (speaking of the Scribes and pharisees following the traditions of their fathers:) Therefore we will not ask counsel of you being as it were dead, concerning the living; God hath rather given you a law, and the testimony of the Scriptures, which if ye will not follow, you shall have no light: but ever darkness shall oppress you. May we not say the like of the Papists, who followed the apparitions of spirits and the traditions of the elders?  
Saint Bernard also asketh a question of the blessed Virgin, of whom it is said that she cast in her mind what that salutation should mean: 
Oleast in 2. ca Gen.  And why she should suspect, talking with an Angel; and he answereth: wilt thou (O man) be in danger, without care? fear then security itself. Wilt thou be safe and sure from the devil? then fear Angels from heaven: Thou hast heard that Satan hath transformed himself into an Angel of light, that he might deceive man. Thus much Oleaster allegeth out of Bernard. I would to God they themselves had followed this holy fact of the blessed virgin, who at the first suspected the Angel that appeared to her; and that they had not given credit to the apparitions of Angels, nor of the Saints: No nor to the blessed virgin herself, or of the souls of any departed; of whom they have learned most part of their religion. Satan may seem a saint, the blessed virgin; nay even an Angel of God. Beware therefore how thou at all believest such apparitions, lest thou be deceived. Look rather to Moses and the prophets; according to thy saviours counsel, then to these doubtful apparitions. And after: Why (O woman) dost thou lie, saying God hath forbidden, both to eat and touch the tree, when as God only forbade the eating thereof? Note here, that he calleth it a lie to add to the commandment of God, though it seem religious; as not so much as to touch the tree. This Eve might seem to have said of a devotion that she bore to the commandment; that she would not so much as touch the tree: But that had been superstition, that had been more than God commanded: she might lawfully have touched the tree. And many such superstitions, beside the word, Eve the mother Church of Rome, upon a good intent for devotion, bringeth now into the Church.  
Stella also of Revelations writes thus: Simeon believed the scriptures, which spoke of Messias, and after he had Revelations. 
Stell. in 2. Luc.  Hereby we are taught that they are worthy to have Revelations showed them, which believing the scriptures obtain those things which they believe, and do them. Secondly, that those Revelations are certain which do not dissent from the Scriptures: Thus far Stella. I would to God they had examined all their revelations, and apparitions by this rule of the scriptures: then the papists by lying spirits had not been so often deceived, as they have been.  
Of the nature and sleights of the devil, 
In orat. dom.  Ludovicus vives hath very excellently written thus: Thou (O Lord) art only good, and whatsoever thou hast created are good, because thou art the creator of them. But he that is thy continual enemy the devil is nought and wicked: He is thy enemy, and therefore also ours; because thou accountest us for thy children. He can hurt thee by no manner of means, but he can and is willing to hurt us diversly, and he is ever ready to destroy us, never sleeping his opportunity. And which of us in any respect is able to resist him? for if we deal with him in strength, he is most strong; neither is there any power found upon earth (as job saith) that may be compared unto him. If by policy, he is most crafty, he will counterfeit love & favour to thee, whose destruction above all others he longeth for; and to whom every minute he imagineth mischief: Nay also he will seem to bear a fair show, as that he alloweth truth and virtue, which he hates most deadly; and he will profess himself a schoolmaster of good dealing and integrity, condemning all evil actions, whereof he himself is the author and principal actor. That thing which he greatliest desireth, he will make a show as that he could in no wise abide it; and that thing which he abhors and detests, he will seem greatly to long for and desire, that he may more easily take us at his pleasure. This is another point of his cunning, by urging thy justice, to make the mind sorrowful, and to persuade desperation: and again, by showing thy mercy and clemency, to make the mind presumptuous and slothful. Again, of the consideration of every one's dignity, to make them proud and arrogant. Again, he will procure hatred against thy law, that is, even against thine own self, as though thou wast an enemy to the lawful desires of the flesh. It were to be wished that these sleights of sathan were known to all Christians: It would make conjurers take heed how they trusted Satan: It would make simple christians also take heed how they believed any apparition of spirits, or vain fables, although it had a smock or some savour of truth or virtue. For this is one of satans sleights, as here we may learn, to season his lies sometimes with some show of virtue and goodness, that he may beguile simple souls, and draw them on, and so cause them to believe lies. But here all those that are wise in jesus Christ, must know that all is not gold that glistereth: And no doubt this was the root of that golden Legend, which the Papists make so great account of, and wherein are many fables tending to virtue and religion: but they are but satans lies, burnished over with a show of truth and virtue: As Ludovicus vives here teacheth all Christians, that sathan can do cunningly. 
2 Cor. 2.11.  And saint Paul also saith: We are not ignorant of his sleights or devices.  
Of Apparitions and Revelations, Granatensis writes thus: 
Gra. de Deu. lib. 1. cap. 53.  If we ought not (saith he) to seek for spiritual comforts & delights that we may wholly give ourselves unto them, and delight in them, much less are revelations, visions, inspirations, and such like to be desired: for they truly are the beginnings of devilish illusions, neither let any man fear that herein he is disobedient to God, if he shut all his gates against these. For God knoweth if he mind to reveal any thing to man to find an entry to come in at, and to open the gates so, that men need not doubt, but know assuredly that God is there. So he dealt with Samuel being yet a child, whenas he called once and twice, and the third time, and he told him all things which he would that he should know, so plainly, that there now was no cause of doubting left, nor the Prophet now should doubt of his embassage.  
Granatensis here suspects revelations, and he plainly affirms, that they are the very beginnings of satans illusions. Therefore true Christians must not easily give credit to such, but examine them always by God's word. If he agree not with that, it is sathan which appears, though he appear like an Angel of light.   

14. Of Invocation.  
THe common received opinion of the Papists is, that we may invocate the saints in heaven. Poligranes a papist writes thus: 
Polig. de come. sanctorum.  If they forsake Christ their advocate and mediator in heaven, which call upon saints; then much more they forsake him, which do require the prayers of saints on earth. The which thing Christ hath not only forbidden, but commanded. He makes no difference between invocation and a request: men may request one another to do any thing; but to call upon any man is idolatry, and forbidden by God's word. But I would not have them ignorant (saith he) that it is one thing to be a mediator of salvation, & another of intercession: only Christ is the mediator of salvation, but there may be more of intercession etc. As though Christ had said, only for your salvation if you begin it in my name, you shall obtain it; and not generally of all things: Whatsoever you shall ask the father in my name, he will give it you. If he be a Mediator, than he is a mediator of all things: There is no exception in his most bountiful; large promise made to us. But after as should seem, not being bold to give invocation to saints, he partly reclaims his former sentence; so saith he: After some sort man's name may be called upon. For jacob s●ith to the sons of joseph. Let my name be called upon them, etc. That is, I account them as my children, though they were borne in Egypt. Doth this place prove that they should in their prayers call upon jacob? but rather that they should of men be accounted the children of jacob. It makes nothing for invocation or prayer. Other papists more sound have defined prayer far otherwise. Granatensis defines prayer thus: That prayer rightly made, is nothing else then a drawing near of man to God, 
De orat. lib. 2. cap. 5.  and an union of both their spirits. If this definition be true, than the prayers we do make to saints are no prayers: 
Stella in 5. Luc.  And Stella defines prayer thus: Prayer is a climbing or flying up of the soul that lives in this world to God. And it is as it were a suit which we offer to our God, and to our King. Our God as he is a most mighty; so he is a most merciful and bountiful prince. He will have all suits to be made to himself alone: 
Psal. 68.19.  He himself will bestow all his benefits; to make us praise him alone: Praised be the Lord, even the God of our salvation, which ladeth us daily with benefits, saith David. And Vocabularium Scholasticum, defines invocation, to be calling of a thing into itself by effects, and divine worship. But Stella teacheth: That the devil cannot take any thing from our understanding or will, because the operation of the devil cannot directly reach unto the substance of our soul: 
Stella in 8. ca Luc.  no nor any Angel can do that, because it is only God which can enter into our soul & is truly in it; which also can work in it: So that then God is only to be invocated, who can enter into our soul, and not any Saint or Angel. 
Leu. 10.1.   
First of all, that terrible example of God's judgement upon Nadab and Abihu Aaron's sons, should terrify all Christians, They offering incense to the Lord, with a good intent, no doubt, with strange fire, & not with that which came down from heaven (thorough their own blind devotion breaking and transgressing Gods most holy commandment) were suddenly of God consumed with fire sent from heaven. And are not our prayers now incense, & sacrifices of God, 
Psal. 141.2. Heb. 13.15.  as both David & saint Paul do plainly teach? and dare we presume to offer them to his majesty otherwise, than he hath commanded? shall we not alone kindle them with that fire, 
Luc. 12.49. Psal 119.105. jer. 20.9.  which Christ came to cast down from heaven upon earth, which no doubt is the fire of his holy word, which lighteneth and inflameth all men, the which fire, his will is, that it should burn and flame? dare we prsume to fetch fire at any other, be he never so holy or ancient? Surely, if Nadab and Abibu, through their negligence, were thus severely punished in the shadow; we in the light, being also taught most plainly, and admonished concerning this point, how shall we escape unpunished? 
Deut. 13.8. & 14.32. 1. Sam. 15.22.  Let no man's good intent or blind devotion herein beguile him: It excused not them; neither shall it excuse us. do that only which I command thee, saith God. And obedience is better than sacrifice.  
Ferus a Friar, to exhort all Christians to call upon the name of Christ, very excellently writes thus: 
Fer. in ca 13. Io.  He kneels down at their knees, he beginneth not to wash their hands, which had been a more honest service, but their feet, which of all other is a duty most abject and most filthy: And he doth all these things alone, he alone powers out the water, he alone washeth, he alone wipeth. Who will not here cry out with the Prophet: I have considered thy works, and I have been amazed? I beseech thee consider with thyself, who did this? even jesus. And whose feet washed he? Of the dignity of Christ we have heard already, who were more base than the Apostles? they were all poor and of no reputation: besides all this, one of them was a traitor: another of them should deny his master: yet for all this, he did this service so lovingly unto them. What can he deny us; who so greatly humbled himself? And the same Ferus writes thus: The scripture doth ever describe Christ unto us, loving and courteous, having no bitterness or sharpness in him, 
In cap. 2. Mat.  but altogether seeking our commodity, that we might be the more drawn to his bountiful goodness to embrace this king. So Zacharie describeth Christ in the ninth chapter: Behold thy king cometh to thee meek and gentle: And Esay: Behold thy God feeds his sheep as a shepherd: And again especially for this cause he would be made a child lest any man should be afraid to come unto him: he is altogether gentle and courteous, there is no sharpness or discourtesy in him. Therefore woe to him that deferreth to come unto him: how dare he behold the high judge, that hath despised his lowly Saviour? Let us therefore come to him while there is some time of Grace: Let us call upon him while he is near: 
In cap. 4. Io.  Let us seek him while he may be found. Again, What is it to worship the father in the spirit, but to have received the spirit of Adoption, by which we cry Abba father? and what is it to worship God in truth, but abiding in his son, which saith, I am truth, to call upon the father, and to pray in the name of the son? It is the same, as though he had said: The true worshippers by a true and necessary distinction of the persons, shall worship one God the Father, the Son, and the holy Ghost: yea they shall worship the father by the son, in the holy Ghost. This is an excellent and brief sum of true worship and Christian religion.  
The jews did so despise the Samaritans, yea & all the Gentiles, that they would not vouchsafe to speak to them. Therefore this woman, seeing Christ to be a jew, durst not have spoken to him, unless Christ had first spoken to her. So when as we all have sinned, and know that God is offended with our sins, and therefore displeased with sinners; none of us durst have spoken to God, unless he had spoken to us first: But now we speak to him safely and boldly, and we can open to him all our necessities; as this woman afterward durst speak boldly to Christ: but in this also that he spoke unto a woman being a heathen and a sinner; he declared that he despised no man. God doth not only speak to us first, as Christ did to this woman; but commanded us to call and speak to him: and if his only speech did thus encourage the woman to speak to him, though she were a sinner, shall not his commandment much more encourage us? 
Fer. in 3. ca Io.  O we of little faith? And again the same Ferus saith in another place: This is that true joseph, whom God hath exalted over all Egypt, & hath commanded that all should bow their knees before him: This is that true joseph, which hath his great barns full of corn, to be given forth to the hungry: To him the father sendeth us, even as Pharaoh sent back the Egyptians from himself, to joseph; Go to joseph (saith he) and whatsoever he shall say that do: So our heavenly father, this is my beloved son hear him: This is he alone who in famine can save. To him therefore let us run with the Egyptians, saying, we are thy servants, our salvation is in thy hands. Thou only have regard unto us, and we will serve the king willingly.  
Jerome also of prayers writes thus: 
jeron. in 1. ca Mal.  That sacrifice of the soul is blind, which is not lightened with the light of Christ, nor hath an eye looking from the gospel: the prayer of him that prayeth is lame, which cometh to God with a double mind, which heareth that said unto him which the jews heard said unto them: How long will you halt on both sides? That prayer is faint and altogether weak, which hath not Christ the power of God, and the wisdom of God: such like prayers, which are made without the light of the truth, and have no sure footsteps, and are as it were faint with divers infirmities; if they should be offered to any one that beareth rule in the Church, to any other learned man or Teacher or Doctor, would they not be rejected and turned to his shame and discredit, that offereth such prayers? This is Ieromes meaning, we would be ashamed to offer to any learned man doubtful suits or requests, and not understood: and shall we presume to offer such to God?  
Philippus de dies a Friar of this matter writes thus: 
Conc. 4. incarnate.  All the time, before the coming of Christ, may be called an empty time: but Christ was borne in the fullness of time; because God, to become man, was to communicate himself more to us then ever could have been. Even as one having often distributed his riches, at last to show the top of his liberality, giveth his chest and all his jewels: So God before very liberally had bestowed on the jews; but on us, he hath bestowed the riches, and chest and all; that is, his son: In whom are all treasures of wisdom hid.  
And therefore among other causes, for this, the time of grace is called the fullness of time. And for this cause, the son of God is called the hand of the father, because as by the hand things are wont to be distributed: So the eternal father, by the son, hath given his heavenly gifts. This hand David prayed so earnestly for: send out thy hand from above, etc. If we lack any thing, we are wont to receive it at men's hands, and not at their feet: So here, let us receive all things at the hands of God Almighty: let us not seek any thing at Saints or Angels, which may resemble God's feet.  

In ca 19 Esa.  Jerome writes thus upon these words: And they shall not remember the former things. Although this may be said, that in the new heaven, and the new earth, all the remembrance of our conversation shall be quite blotted out; lest this should be some piece of evil, to remember our former griefs and necessities. As the saints shall not remember their former anguishes or griefs, to impair in any respect their joy: so no doubt, much more not the griefs of others. And again: In all their trouble there shall be no trouble. And the Angel of his face shall save them: that is, jesus Christ, who is the Image of God, and appears before God now for us: or else who is like to us, and is perfect man. 
Psal. 118. v. 27.  In times past as David witnesseth, The sacrifices were bound to the horns of the Altar, not to the posts of the house of God, though they were never so holy and gilded: So now we must bind our sacrifices, that is our prayers, to the Altar jesus Christ, not to the posts of the house, that is, to the Saints.  

In cap. 3. Io.  Ferus also writes thus: Afterward john expresseth the conditions of those that be Christ's friends: he standeth (saith he) as ready to do whatsoever is to be done: he heareth what the bride groom talketh with the bride; and he rejoiceth in the glory of the bridegroom. These are those three conditions of all the friends of jesus Christ, which were bidden to the marriage, by Ferus his judgement; and of all God's Saints. And no doubt, as they performed the two former, while they were here in this life; that is, they stood all ready to do his commandments, and they gladly heard his words: so likewise in heaven, they rejoice in his glory: his glory is their glory. They all with Saint john here, do put away all glory yielded unto them, and attribute it unto him. And after, he must increase; I must decrease: we are taught by this sentence, that all the authorities, dignities, offices, righteousnesses, wisdoms, powers of all men are to be made no account of; that only Christ's authority, dignity, office, righteousness, wisdom, power, may be established. To conclude, it belongs to him to be exalted, it belongs to us to be humbled. If this be true, what means all those hymns, and songs, and prayers to the glory of Saints, which the Church of Rome useth?  
In the council of Rheims cap. 2. celebrated under Charles the great, An. dom. 913. we are taught, that it is not lawful for a christian not to know without book, the Lords prayer, or not to understand it, or not too often use it. If this be true, how many thousand Christians in the time of Popery were transgressors of this law, who understood not the Lord's prayer?  
Theodoret against prayers to be made to Angels, writes thus: They which defended the law, 
In 3. ca ad Col.  persuaded them to worship Angels, saying, that the law was given by them. And this fault remained long in Phrygia and Pisidia: wherefore also the synod, which met at Laodicea, which is the chief City of Phrygia, did forbid by law that they pray to Angels. And even unto this day, we may see amongst them and amongst their borderers, houses of prayer of S. Michael. They gave men counsel to do this, using humility: saying, the God of all things could not be seen nor comprehended, nor that any man could come unto him, and that they must get them the good will of God, by the means of the angels Is not this plainly the papists doctrine at this day? they build Churches to Angels; they teach that by the means of Angels, we must procure the favour of God.  
And after upon these words, Do all things in the name of our Lords jesus Christ; because (saith Theodoret) they commanded to worship Angels: he commands the contrary, that they should make glorious or acceptable to God both their words and deeds, by the remembrance of our Lord Christ. And (saith he) send forth your thanksgiving to God your father by him, and not by Angels. The council of Laodicea following this law, and having a mind to cure this old disease; decreed, 
Conc. L●od. cap. 32.  that they should not make any prayers unto angels: & that they should not leave out the name of our Lord jesus Christ. Here we may note that we should not make any prayers unto Angels: and that we should never leave out of our prayers the name of our Lord jesus Christ, but that we should do all things in his name: and that he alone makes our prayers glorious in the sight of God, and procures us God's favour.  
Stella also of the great mercy of our Saviour writes thus: Secondly he touched the leper, 
In 5. ca Luc.  that he might move us boldly to come to him, and that he might take away all occasion of fear: let no man be afraid: let all come to him. Christ doth not loath our Leprosy nor filthy corruption: but he pities us more than any father doth his children, because he knows whereof we be made. If a leprous sinner may come boldly to Christ; what sinner shall be afraid to come? Also upon the first of Luke, he asks a question why God sent an Angel to the virgin, could not God himself have revealed this mystery to the virgin? he could truly: but he would send an Angel first, that he might declare the love and charity he bears unto us: so that he procures our redemption even by the ministery of Angels. So Paul saith: Are they not all ministering spirits for those which shall receive the inheritance of salvation? Out of which place man may draw an argument, that he may magnify or think well of his own estate, because Angels are sent to minister, and serve unto him. And after: If any prince or noble man should prostrate himself on the ground, that he might gather up the crumbs which fell from thee, were he not despised and no account made of: So thou which art a noble and excellent creature of God, when as thou hast Angels to be thy servants, oughtest not to bow thyself to these earthly things, which are vile and of no reputation. Thus far Stella.  
The same reason we make against praying to Angels: If God have so exalted us, that Angels are our servants, why should we abase ourselves to kneel down to them, or pray to them? who will kneel or pray to his servant? This reason the Angel himself used to S. john, 
Reu. 22.9.  when he would have fallen down, and worshipped him: he answered him, see thou do it not, I am thy fellow servant, worship God.  

In 2. ca Luc.  And in another place of angels writes thus: Now peace is reform by Christ's incarnation between men and Angels: and therefore he said very fitly, that the Angels stand by them, as their friends and familiars: and in this he shows and equality or familiarity; he stood not about them as before the exaltation of man's nature in Christ; because Angels then suffered themselves to be worshipped: as Abraham did and others. The which they did not, after the word took our humanity upon it: for john the Evangelist being banished into the I'll of Pathmos, being willing to worship the Angel which appeared to him: The Angel said unto him: See thou do it not, for I am thy fellow servant, and of thy brethren. Angels honoured the nature of man after the divine incarnation. And after, Angels are of a more excellent nature than we; yet the Lord loves us better than them. If a man's right or left hand were cut off, and another should be given him of gold, or set with precious stones; would he choose this second? No man would be so mad, that would desire his own hand to be cut off, that he might have another of gold or silver given him. For although the hand made of gold or silver be more worth; yet the hand of flesh is his own substance, strengthened with his veins, sinews, and blood: so we are members of Christ, and his hand of flesh; but Angels are as it were a hand of gold or silver. And although that kind of metal be more precious; yet God loves us more, as his own hand of flesh.  
Ferus yields this reason amongst other, why our Saviour Christ prayed: 
Fer. in 11. c. Io.  That our prayers might thereby be the more forcible. For then (saith he) our prayers are effectual when as they are grounded upon Christ's prayer, as upon a foundation. But to encourage us to make our prayers unto Christ, and to no other, Stella writes thus: 
Stel. in 2. c. Luc  My delight is amongst the children of men. He would be handled of us: For, for this cause he was made man. The bride knew well the nature and qualities of this bridegroom, when she said, who will give me my brother sucking the paps of my mother, that I may kiss thee, and embrace thee? Our God is not like the men of this world. For to dispatch any business, thou must come a thousand times to their houses, and that (which is worst of all) thou shalt be so far off from dispatching thy business, as that they will not so much as hear thee. But what a good God have we, how loving, how easy to be spoken to, how courteous? He takes away that objection which many make; that we must have intercessors to jesus Christ.  
Osorius declares how Christ is said to pray for us. 
Lib. 3. de sap.  His prayer is the execution of his perfect and absolute office, that is, that he is our advocate with great willingness: the offerings of his most precious blood, the religion of his most holy and pure sacrifice once done for us, which all do cry out ever to the father for us, and do desire our pardon of him, and do earnestly crave for us the gifts of the holy spirit. If these things do ever appear before the Majesty of God for us, what need we desire any thing else? If Christ continually with his most precious blood and most bitter passion, do most willingly make intercession for us (as Osorius here affirms) what need we (if we believe this) the intercession of an other? Is not this sufficient? That were nothing else, but to light a candle before the sun.  

Lib. 4. de sap.  And after he writes thus: When as men imagine God after their own nature, and therefore conclude his power within narrow bounds, and do measure his goodness after their own wit and capacity; it comes to pass, that they often doubt of the power of God, and that they give no credit to many of God's works, for the wonderful and strange example of his great goodness. And hereof all the pestilent opinions that ever man's wicked mind conceived had their beginning: for men either doubt of the power or of the goodness of God, etc. And surely this is also the ground of Popery, they measure not goodness and mercy according to his most holy and unfallible word, but according to their own fancies and reasons: as in many other points, so especially in this point of invocation.  

In 6. ca Luc.  Stella of jesus Christ writes thus: Come thou now unto Christ: for he is as able now to heal all thine infirmities, as he was then, when so great virtue went out of him: for if thou be pensive and sorrowful, if thou be poor, if thou be sick, if thou be overwhelmed with sins and wickedness, if thou liest like a bondslave in the miserable captivity of the Devil: Come to Christ, fear not, because he is able (who hath borne all our infirmities) to heal thy wounds. If these may boldly come to Christ in their own persons without fear, who shall be afraid to come to him?  
But some other papists have not had this assurance to come to Christ in their affairs and businesses, and those that have seemed to be great in the Pope's kingdom. Campion, when as he should come into England to sow the Pope's Darnell, committed this his business and journey to S. john Baptist very often (as it is written in an Epistle that goes about in his name) as to his peculiar Saint and patron, and being before the Mayor of Dover he prayed to God, desiring also Saint john to pray for him. And another Papist doth plainly pray for, 
Fran. Euia direct. confit.  and invocate the grace of the holy virgin, and of all the blessed Angels, and Saints of that heavenly court. But Master Campion should here have remembered, that David teacheth him another lesson: Commit thy way unto the Lord, and he shall bring it to pass; and to none else. And in another Psalm he saith: whom have I in heaven but thee? speaking of God. And our Saviour teacheth all christians this lesson also in their prayers: Father, I thank thee, 
joh. 11.42.  because thou hast heard me, I know that thou hearest me always, but because of the people that stand by, I said it, that they may know, that thou hast sent me. We must pray to none but to him, that we know hears our prayers. And when we have prayed, we must have this faith in our prayers, which our Saviour here teacheth us by his example: for, for our learning he spoke this, that after our prayers we must say; Father, I thank thee, that thou hast heard me. When we pray as in another place he teacheth us, we must believe verily, that we receive the things we pray for, and then they shall be done unto us. So he himself prayed here, and we in all our prayers must also follow his steps. S. john also teacheth us: this is our great trust that we have in jesus Christ, that when we pray, 
1. joh. 5.14.  we know he heareth us: we have not this assurance in any other. And David saith: Thou that hearest the prayer, to thee shall all flesh come. 
Psal. 65.2. & 86.7.  And in another place: I will call upon thee in the time of my trouble: for I know that thou hearest me. And therefore God is called only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart. 
Reu. 2.23.  To make Saints and Angels hear our prayers, is to make them Gods: no man is sure whether they hear our prayers or no. And therefore seeing our prayers must not waver, but must be a thing certain, 
jam. 1.6.  as S. james teacheth us: we may not pray unto them. David knew that the Angels pitched their tents round about the faithful, 
Psal. 34.7.  and guarded them, even as well as the Papists do now; but for all that he never called upon any of them, but only upon God: and shall we now, having our Saviour jesus Christ ascended up into heaven, to this purpose to be our mediator, who is the beloved son of the father?  
Saint Austen might have taught also Master Campion this lesson, that the Saints do not know what things are done here on earth; neither that (which they object) do now perfectly behold the face of God; and therefore do not know all things, 
Aug. de Gen. ad lit. lib. 12. cap. 35.  who writes thus: It is not to be doubted, that the soul being taken by the force of death from the senses of the body, and after death having now put off the flesh, and having passed from all the shadows of corporal things, that it cannot behold that immutable essence of God, as the Angels do, either for some other hid and secret cause, or else for this cause, that there still yet remains in it a natural desire of governing the body, by which desire it is as it were hindered: so that it cannot climb up with her whole desire to that high heaven, as long as she lacks the body; by the ruling whereof that desire may surcease. Furthermore, when as the body was such a thing, as it were very hard and troublesome to govern, even as this flesh, which corrupts and burdens the soul, coming from the offspring of sin and transgression; much more is the soul quite turned away from the beholding of that most high heaven, wherein God dwells: therefore it was necessary that she should be plucked away from those senses of the flesh, that it might be showed her how she might be able to attain unto that. Therefore when she shall receive again this body, not fleshly, but by exchange made spiritual, being now made equal with Angels; then both the master and servant shall have the perfection of their nature; both the quickener and that also which is quickened, with such unspeakable facility, that that now shall be a glory, which before was a burden. Here S. Austen plainly teacheth, that the souls of the faithful before the day of judgement, do not perfectly behold the face of God; and that they are hindered, by a certain love and desire which they have to their bodies: and therefore that he quite overthrows here that same common ground of Popish invocation, That even now they behold the face of God, and therefore know all things. No, Saint Austen saith plainly, that that shall be fulfilled at the day of judgement, and not before, no not in any Saint, no not in S. john Baptist: and therefore we are not sure now that they hear our prayers. And that then shall be verified that saying of our Saviour: That then the Saints shall be equal to the Angels; at the day of judgement, and not before; because still they naturally love the body, they cannot climb up to that high heaven, where God himself dwells. O that all catholics would learn this lesson of S. Austen! It would make them pray more to God, and not so much to the Saints, as they do. Who would venture but earthly treasure, but he will know how he bestows it? Our prayers pass all the treasures in the world. And therefore David saith: 
Psa. 69.30.  I will praise the name of God with a song, and magnify him with thanksgiving. This also shall please the Lord better, than a young bullock that hath horns and hoofs. And S. Bernard saith: 
Ser. 5. de quadrages.  Let none of you (my brethren) make a light account of your prayers. For I tell you, that he, to whom we pray, makes no small account of it. For before it goes forth of our mouth he commands it to be written in his book. And shall we pray to them, whom we are not sure whether they hear us or not? What is this else, but as it were to cast our gold in the streets? Let us offer our gold to God, we are sure he is ready to receive it. As for Saints and Angels, we are not sure whether they receive our prayers, and whether they hear us or not.  
But to make the matter more plain, 
Aug. de cura pro mortuis agend. cap. 13.  Saint Austen in another book writes thus of his mother, to the same effect which he wrote before: Let every one (saith he) take this that I writ, as he list (Belike he thought he should offend some with this his doctrine: there were some then that began to trust in them which were dead.) If the souls which are dead, knew what we did which are alive, surely than they would speak unto us, when as we see them in our sleeps. And that I may let others pass, surely my loving mother would never a night forsake me, which followed me both by sea and by land, that she might live with me. God forbidden, that now having obtained a more happy life, she should become cruel, and should not now comfort her son, whom she loved so dearly, whom she could never abide to see sorrowful. But surely that which the holy Psalm sounds in our ears is true; because my father and my mother have forsaken me; but the Lord hath taken me up. If therefore our parents have forsaken us, how know they our cares and affairs? And if our parents know not this, what other dead men know what we do, or what we suffer? Esay the Prophet saith: Thou art our father, for Abraham is ignorant of us, and Israel knows us not. If such great patriarchs knew not what became of the people which sprang of them, to whom (believing in God) God promised that a people should spring of their stock; how shall other dead men be present and intermingle themselves to help & know the actions and affairs of theirs? How shall we say that God dealt well with them, which died before the evils came, which followed after their death, if after their death they also feel what things happen in the miserable life of man? Do we peradventure err in saying these things of them? And do we account them to be at rest; whom the disquiet life of the living grieves? etc. This doctrine Austen doth not only affirm; but also proves by the example of his mother; and also by many other testimonies of the Scriptures: and shall we not believe him? Surely if the Saints departed know not our affairs here in this world after their deaths, much less do they know and hear our prayers. And therefore as S. john saith of our works, Let us not lose our works: so say I of our most excellent work, that is prayer, let us not lose our prayers.  
But here some may object that Austen doth say in the same book, 
Cap. 4.  that he that buries his friend nigh the grave of a Martyr, reaps this commodity thereby to his friend, that he commends the same soul to the Martyr, by his devout prayer and affection: and that therefore Austen allows prayers made to Martyrs. But how doubtful in this his assertion he is, let all men judge. This is his opinion, 
Cap. 16.  which I have noted before: That Martyrs ordinarily and by their own proper natures cannot be present to the affairs of the living, nor know what they do; but by God's power (saith he) they may; as Moses and Elias appeared to Christ. But how shall we know this; that as often as we pray unto them, God gives that grace extraordinarily unto them, that they may hear us: no man living can ascertain us hereof. And of the miracles that are done at their very tombs, where if they be in any place present, they should be most present, Austen writes thus: Although this question passeth my capacity to know how Martyrs help them, whom it is certain are helped by them; whether they themselves are present at one time in so many places, and so far one from another? or whether they may be present at all, where their memories are; or whether they may be present every where, where their memories are not; or whether they being in places correspondent to their merits, and being quite removed from the knowledge of all affairs; and yet praying generally for the necessities of such, as do pray unto them: As we also pray for the dead, whom we see not, neither know where they are, or what they do: God almighty who is present every where, neither being mixed with us nor yet separated from us, hearing the prayers of Martyrs by the ministery of Angels, which are spread abroad here and there, yield unto men these comforts, which he knows they stand need of in this life, and so doth commend unto us by his wonderful and unspeakable power and goodness, the merits of his Martyrs where he pleaseth, when he pleaseth, and how he pleaseth; but especially at their memories, because he knows this to be most profitable for us to edify the faith of Christ, for the confession of which, they have suffered. This matter is a greater matter than I can reach unto, and more deep than I can search. Therefore whether of these two be true, or perchance whether they both, that at sometimes these things may be done by the presence of the Martyrs, or at some other times by the Angels, taking upon them the persons of the Martyrs: I dare not determine, I had rather learn these things of those that know them.  
Austen here plainly affirms, that Martyrs by their own natures ordinarily know not what we do here, but by God's power they may. Again, that we praying for the dead, do neither know what they do; nor where they are: so the saints may pray for us generally not knowing our estates.  
And here, although he seem to allow prayer for the dead (as he doth also in other places of that book) yet he declares here in what sense they then prayed for them; not knowing what they did, nor where they were: and therefore this their praying for the dead, makes nothing for the popish purgatory. They knew not where they were, for whom they prayed: therefore they prayed not to help them out of purgatory, as the papists teach. Therefore their prayers for the dead, 
Cap. 1. ciusd. lib.  which S. Austen saith was used of the whole Church in those days, makes nothing for the praying for the dead, which now the Papists use. They had another meaning in those their prayers, than they have now. They prayed as it were of a certain Christian duty; declaring thereby their affections and love to the departed; but they pray now to help them out of purgatory. And in this sense also S. Austen prayed for his mother, 
Li. 9 conf. c. 13.  which the Papists allege to confirm their prayers for the dead, which is nothing to the purpose. I believe (saith he, praying to God for his mother) that thou hast done already that which I pray for; yet O Lord accept the free will offerings of my mouth. Austen believed verily, that God had already done that which he prayed for; yet to declare (as should seem) his devotion, he also wished the same. Such were the prayers which the Church and the Fathers, in those days made for the dead.  
And as concerning these prayers for the dead, this is his private judgement, that not for all in general, but for those alone, who when they were alive here deserved that those prayers might help, such prayers are available. But how contrary is this to the saying of the wise man? 
Eccles. 11.3.  That the tree lies where it falls: after it be once down there is no removing it. And how contrary is this to that which S. Austen else where writes himself: 
Epist. 86.  That every one ought to be careful of the last day of his life? For in what state soever, the last day of his life shall find every man, in the same shall the last day of the world also take him: because what kind of one he now dies, such a one at that day shall he be judged. If this be true, there is no hope of profiting any man after he be dead. And herein he seems to agree with S. Paul, 
Gal. 6.2. & 5.  who saith, that now we ought to bear one another's burden, as long as we live here. But after this life, every one must bear his own burden: then there is no bearing one another's burden, no easing, helping, or relieving one another. So that this opinion of S. Austen, of working here in this life, that he may be helped hereafter, is both against the doctrine of the scriptures, & also contrary to that, which himself hath taught in other places.  
But to return again to the Martyrs: S. Austen in that book writes; 
Cap. 18.  That Martyrs or dead men appear to us after their deaths, as we appear to others that dream of us, we not knowing that we do appear. Nay he thinks that those apparitions are of Angels, which appear sometimes to men, and command that their bodies should be buried, when as they themselves whose bodies they are, know no such thing. If Austen smelled thus much in his days, concerning burying of bodies of Saints, that they were not the saints themselves that appeared, but angels (the saints never knowing) we may suspect that they were also evil angels, that did appear then, because they lied: but if they were good angels, as Austen thought, yet we may judge of the like thus much, that those apparitions which were in time of Popery, which often appeared and craved to be helped out of purgatory, in the likeness of men's souls; were not their souls, nor perchance the souls of such never knew any such thing, but were lying angels.  
Of the knowledge also of them which are dead, Austen in the same book writes thus: Those which are dead, 
Cap. 15.  may know some things here, which are necessary for them to know: and again not know, what is not necessary for them to know: both things past, present, and also things to come, the spirit of God reue●ling it unto them: as also not all men; but the Prophets, while they lived here, knew. Neither knew they all things; but such things, as God's providence judged fit for them to know. So that by S. Austin's judgement first it is uncertain, whether the Saints know any thing at all of our earthly affairs or no. And again, if they know, they know not all things; but such things as God reveals to them, and thinks meet for them to know. And now in this uncertainty of their knowledges, who will make their prayers unto them, and not be sure whether they be heard or not? especially when as the same S. Austen in another place writes, If faith want, prayer dies: 
De verb. dom. secund. Lucam ser. 36.  for who will pray, that believes not? Wherefore the blessed Apostle, when as he exhorted to prayer, said: Whosoever shall call upon the name of the Lord, shall be saved. And that he might show faith to be the fountain of prayer, neither that the stream can run, where as the head of the water is dried up; he added and said: But how shall they call upon him, in whom they have not believed? Therefore that we may pray aright: let us believe, and let us pray also that faith fail not, by which we pray. So that without certain faith that our prayers are heard and obtained, prayers by S. Austin's judgement in this place are nought: but such prayers can no man make to saints.  
Again, 
Ser. 120. de temp.  he teacheth that prayers are now the sacrifices of christians: Therefore God commanded the jews to leave the whole land, and to offer sacrifices in one place, and to pay their vows, because then all the land was unclean with the smoke of Altars, and with the savour of graves, and with other pollutions, which from the sacrilege of the profane Gentiles were brought upon it. But to us now that Christ is comed, and hath purged the whole earth, all places are become places fit for us to pray in. And therefore S. Paul exhorts and commands to pray without ceasing, and in every place, etc. So that now in stood of all jewish sacrifices, prayer is the Christians sacrifice: and in steed of their one place jerusalem, where they were bound to offer their sacrifices only, we may now pray in all places. And again, 
De ciu. lib. 10. cap. 4.  he that sacrificeth to gods, but to God alone, shall be destroyed: for that I may say nothing of other things (which belong to the service wherewith God is worshipped) as concerning sacrifice, there is no man dare say, but that it belongs to God alone. And again, Who ever thought, that he ought to offer sacrifice but to him, either whom he knew to be God, or supposed or imagined to be God? So that prayers being now Christians sacrifices; and sacrifices being due only to God: therefore prayers by Austin's judgement, should be due to God also only.  

Lib. 22. ca 10.  And in another place of Martyrs he writes thus: We build not so our Martyr's Churches, as to gods; but memorials, as to dead men, whose spirits do live with God: neither there do we erect Altars, upon which we may sacrifice to Martyrs; but we ofter all our sacrifices to our only God, and also the God of the Martyrs. At which sacrifice as men of God which through the confession of his faith have overcome the world, they are named in their place and order: yet they are not called upon of the priest, when he sacrificeth: for he offers sacrifice to God, and not to them; although he offer sacrifice at their memorial: for he is God's priest, and not theirs. And the sacrifice he offers, is the body of Christ, which he offers not to them, because they are it themselves. Here S. Austen doth teach us most manifestly, these three things: That sacrifice belongs only to God, and that invocation is sacrifice; and that the body of Christ which the Priest offers, is not Christ's natural body (as the Papists teach and would have us believe, that S. Austen taught, when he speaks of the oblation of Christ's body in the Eucharist) but his mystical body: and the sacrifice of that body, I think the Papists will not say, any thing profits the dead. And if invocation be sacrifice, as S. Austen here plainly teacheth; shall we invocate martyrs and saints? If the priests in those days did not invocate them: shall we now? This is S. Austin's resolute judgement. His speeches in his other book of the care of the dead, are but doubts.  

Rom. 8.26.  Saint Paul of prayer writes thus: Likewise also the spirit helpeth our infirmities: for we know not what to pray as we ought: but the spirit itself makes requests for us, with sighs which cannot be expressed. But he that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints, according to the will of God.  
We must always pray in the holy Ghost, 
Jude v. 20.  as S. Jude teacheth us: but only God, which searcheth the hearts (as S. Paul here teacheth) knoweth and understandeth the sigh of the spirit, and no angel or saint else: therefore we must make all our prayers to God alone, and not to any saint or angel.  
Prayer is a talking with God: and therefore David saith; 
Psal. 5.1.  Hear my words (O Lord) and understand my meditation. But are we sure when we speak to a saint, that he hears us? And who will speak to any, that he is not sure whether he heareth him or no?  
And Ferus also yields this reason, 
Fer. in cap. 12. Act.  why we should invocate only jesus Christ: Christ (saith he) was present in the congregation at Antioch, according to his promise: Where two or three be gathered together in my name, I am in the midst of them. And he was at the same time present with Peter at jerusalem. For he fills heaven and earth. And this is the comfort of the godly, that God is present with them in all places; and therefore in all places they may call upon him: for he is nigh unto them that call upon him in truth. Here is a forcible reason why we should call upon God alone, because he alone fulfils heaven and earth, and therefore in all places we may boldly call upon him. So are we not sure of the presence of any creature else; so that when we pray to them, we may perchance pray to the walls.  
Ferus, speaking of the woman that powered the precious ointment on Christ, writes thus: 
Fer. de pass. part. 1.  Mark with what confidence this woman comes unto Christ, whom notwithstanding that same holy man john was afraid to touch at jordan: She conceived this confidence by no other means, then of the often tried and approved goodness of Christ: therefore it was not rashness in this woman, but great charity and exceeding love. So also the faithful, although they be not now altogether without sin; yet they dare boldly say unto God, our Father. 
Ibid.  Of Peter's refusal also to Christ to wash his feet, he writes thus: Again in this Peter also erred, that as should seem, because he would have reverenced Christ: therefore he refused this his service. Even as in another place also he repelled Christ from him, when as he said; Depart from me Lord, for I am a sinner: yea, but if thou shalt think thyself to be a sinner; yet thou must not put the Lord from thee. This seems to be a kind of reverence: but it is a preposterous reverence proceeding of flesh and blood. As many for their unworthiness think that they dishonour God, if they pray unto him, or receive the sacraments: But faith thinks far otherwise; that is, that he dishonours God, which sins; and not he which craveth pardon, and useth the means ordained of God to heal his sins: so he dishonoureth God, not which endures his service, but he that refuseth him, and prefers his own judgement before the will of God. It is a good thing to confess our own unworthiness: nay we ought to do it. It is a good thing also to reverence the Majesty of God: but this goodness turns itself into superstition, if we exclude the service of Christ for out unworthiness. Therefore let us not fear to come unto God, because he commands us to come unto him, and to call upon him: Come to me (saith he) all ye that travel, etc. And again, Call upon me in the time of thy trouble. Nay thou yieldest to God the greatest honour, if thou shalt call upon him faithfully. And again, thou dishonourest him with the greatest dishonour that may be, if he calling thee unto him, and promising thee help; thou despise him, by not coming unto him: so also thou yieldest greatest honour unto Christ, when as thou endurest his service towards thee. Hence it is, that Marie sitting as it were quietly and idly at jesus feet, & enduring Christ's ministery which he yielded unto her by preaching, is far more honourably commended, then busy Martha. To conclude, if thou wouldst have health, thou mayest not put away the Physician from thee; yea come thou so much the more boldly to him, as thine infirmity or unworthiness is the greater. So also in our necessities concerning these our temporal and worldly things, we respect neither our own unworthiness, not the dignity of any other; so that we may be helped and relieved. So he that is hunger-bit, and almost famished, will not fear to speak to any, be he never so honourable, being forced with the extremity of hunger: do thou so likewise, etc.  
And after, Also he covertly shows his Apostles, by what means, and as it were greeses or steps, they must climb up to God: For we cannot come to the father, but by Christ; for he is the way. And we cannot come unto Christ, unless we receive his Apostles, that is, their words: therefore we must begin to climb up to God, by the hearing of his word. He that receiveth this, receiveth Christ: and he that hath Christ, hath the Father: and he that hath the Father, hath all good things, etc. So that to hear God's word is the first step to climb to God: and then in what case are they, that refuse to hear God's word preached. Secondly, by hearing God's word, we are taught the next step, that is, to make our prayers to Christ only (for God's word teacheth us to make our prayers to God, by the means of no other) And therefore the invocation of saints is no step of this heavenly ladder, by Ferus his judgement.  
Ferus of Christ being whipped and spit upon, writes thus: 
Fer. part 3. pass.  Think these things with thyself, O Christian: behold Christ in this form and plight, and thou shalt never despair of his grace: for he will never forsake thee trusting in him which suffered so great things for thee, deserving nothing at his hands.  
And of Christ's mother the blessed virgin, he writes thus: For at other times Christ seemed to use hard speeches unto his mother: that is, when as the work of God was to be done: 
Fer. de pass. part. 4.  as in the 2. of john, Mat. 12. Luk. 12. For when as God's business is in hand, all man's affections must cease and give place. But here on the Cross he acknowledgeth his mother most faithfully and courteously, etc. In God's affairs all motherly affection must cease, saith Ferus: but the forgiveness of sins and such like, are God's affairs; therefore in these matters, the blessed virgin meddleth not.  
Of the first word that our Saviour spoke on the Cross (Father forgive them; 
Fer. part. 4. ●  for they know not what they do) Ferus writes thus: When as the Lord jesus was made now a true sacrifice, and now he was come to the fulfilling of our redemption and salvation, although he were oppressed with unspeakable torments: yet remembering wherefore he suffered such things; that is, for our sakes: therefore forgetting all his griefs and pains, he gins to encounter with his father's anger with his prayers, and now he gins to execute his office, he gins his priesthood, he is become a mediator between God and man, an intercessor and a defender of us, and he sets himself wholly, as an invincible wall, against his father's anger: for he could not forget his natural goodness. Therefore whereas others would have cursed, blasphemed, and railed, he prays, and that not for himself, but for others; and not only for others, but for his most deadly enemies, and his crucifiers; who notwithstanding had been worthy, either to have been devoured with fire from heaven, or to have been swallowed up of the earth.  
And a little after, If Christ prayed so earnestly for his crucifiers, how much more now doth he make intercession for those which call upon him and believe in him, etc. This great zeal and love of Christ towards his very enemies in the midst of all his torments; must needs work an assured confidence, that he will now hear us which believe in him. And therefore we need not fly to any other in our prayers, but only to him. If he so willingly (saith Ferus) forgave the sin done against his own person: he will no doubt far more easily forgive us. Therefore we come boldly and without all fear to God, having so loving a patron and advocate.  

Fer in 4. cap. Mat.  Ferus also of Invocation, that it is a part of God's honour, writes thus: Thou shalt worship the Lord thy God. This adoration consists not in bowing of the knee, or such like; but in spirit and truth. To worship God, to believe in him, to serve him, to call upon him: without these thou art an Idolater, whatsoever thou dost, if thou love or fear any other thing more than God; if thou in thy necessity call not upon him: for, for this cause he sends thee adversities, that thou shouldest call upon him: And they have not inquired after the Lord, but have trusted in the help of Egypt. And so many of us do. Thus far Ferus. Here we may plainly see first that Ferus makes this Invocation of God, a special part of God's worship, or Latria: and that to this end, to make us to call upon him, he sends us afflictions. Secondly, how he reproves them that trusts in Egypt, that is, in man, either living or dead, or in what thing soever.  

Dom. 23. post penned. conc 2.  Philippus de dies also of prayer writes thus: Whosoever doth knock at the doors of the tender mercy of God, with his prayers, with faith and reverence, with humility and sure confidence, with all which, this woman was furnished; he truly toucheth the Lord, and draws his virtue and spirit to him. Therefore happy is he, that truly can say with the Prophet, I will offer the fat  offerings. He offers to God fat  offerings, which offers him prayers full of humility, assurance of obtaining them, and devotion. And he offers prayers without marrow, which offers prayers without love, devotion, or attention. And these, whether they be Clergy or Laymen, although they pray a great number of Psalms or of other prayers, as a task, without any intention of the mind, blessing God with their mouths, but with their hearts giving themselves to pleasures and delights, in the streets: these truly thrust the Lord, they touch him not, because they only touch him with their bodies, and not with their spirit. And therefore they receive from him neither any virtue or grace. What must we do then brethren? Truly that of Saint Paul, I will pray with my spirit, I will pray with my mind; I will sing with my spirit, I will sing with my mind. Thus much Philippus de Die: Wherein he condemns all the Latin prayers, made of the ignorant and simple people, which understand no Latin. And such were almost all their prayers in the days of our forefathers, because they lacked this marrow of truth, and confidence of the assurance of obtaining their prayers at God's hands, they lacked this mind and understanding which S. Paul speaketh of. And as Dies truly affirms, they that pray so, thrust and throng Christ, but they touch him not.  
Stella also to the same effect writes thus: 
In 1. cap. Luc.  My soul doth magnify the Lord (saith the blessed virgin Marie.) And that very fitly: for God is to be praised rather in heart and mind, then in voice, according to that of S. Paul: Sing to God in your hearts. And after, My soul (saith she) doth magnify the Lord, because my tongue stambreth: neither can it number all the benefits bestowed upon me. Therefore I offer the inward affection of my mind in giving of thanks. And again, Where we are taught that God is to be praised rather in mind and heart, then in body. But many have the prayer of the voice only and mouth, and not of the heart, to whom the Lord saith: This people honoureth me with their lips, but their hearts are far from me. And of our Saviour jesus, he writes thus: In that they led jesus with them to jerusalem, 
Idem in ca 3● Luc.  thou oughtest to learn, that in all thy journeys and in all thy travailing most sweet jesus ought to accompany thee. Have him always before thine eyes: let no worldly matter enter into thy mind, but in all thy affairs direct all thy thoughts to him, as it were to a mark. If we ought to have him always before our eyes, why should we have then any other? And that jesus Christ is so loving towards us, that we need not have any other, he writes thus after, preferring his great love towards us before the love of john the greatest saint in the world, and so by a consequent before any other saint whatsoever: Therefore (saith he) john preached in the wilderness, because in the City there are so many sins, and abominations, that john could not abide them. john was grieved at the heart: neither could he digest so many sins. But when as he saw the Pharisees, he could not abide them, but he burst out saying: O ye generation of vipers, etc. But Christ hath a better stomach to bear with our iniquities, and to cure our infirmities, as one that loves us with all his heart, and with all his affection, and winks at the sins of men, that they might repent. And for this cause john would not enter into Cities, that he might not see the lying of artificers, the usury of merchants, the vanity and pomp of noble men, etc. Thus far Stella.  
But quite to overthrow all invocation of Angel or Saint whatsoever, 
Coloss. 2.18.  doth not S. Paul most evidently write thus? Let no man make you shoot at a wrong mark or defraud you of your price at his pleasure, through humility in worshipping Angels, intruding himself into those things he knows not, puffed up vainly by the conceit of his own flesh. As though he should say: If any man teach you this doctrine, that it is humility to worship Angels, and that you may not presume to come in God's sight; such a one beguiles you, he makes you lose your price, lose your reward. For he that runs in a race, must obey his pleasure that maketh and appointeth the game & mastery. If you pray never so much, and fast never so often, if you do not these according to God's word, in the name of jesus Christ, you lose your price: and he that teacheth contrary, is puffed up of the pride of his own mind, he follows his own reason, and not the light of God's word; and therefore in these matters is stark blind, and knoweth nothing: As S. Paul teacheth of all such; If any man (saith he) teach any other doctrine, and gives not heed, respects not the wholesome words of our Lord jesus Christ, and that doctrine which agrees with religion, he is puffed up and knows nothing. And both these places of S. Paul teach one doctrine, that he which besides the light of god's word, of his own natural reason teacheth this worshipping of Angels, is puffed up and knoweth nothing: and intrudes himself into those things he knows not. For who knows any thing of the will of God, but he, which was in the bosom of the father; and hath now made us his friends; and hath revealed the same in his word? Nay that which follows, quite overthrows the invocation of Saints or Angels. And not holding the head (that is, 
Coloss. 2.19.  jesus Christ) by which all the body furnished and knit together, by joints and bonds increaseth to that increasing and perfection which God requires. Do not all the members seek for all things from the head? Even so should all Christians from their head jesus Christ; and from none other: and by that grace they shall draw from him, they shall grow to the increasing of God, that which God requires. And who will have any more? Let us therefore cleave only to our head, as S. Paul here teacheth plainly, and look and hope for all good things from him: and not worship any Angel or saint whatsoever. We shall receive from him sufficient graces to grow to the increasing of God. And what need we any more?  
Granatensis prays thus: 
Orat. 1. de vita jesu.  Give me grace (O Lord) that in all the storms of my persecutions, and in all my tribulations & temptations, that I may fly unto thee, I may seek thee, I may only call upon thee. And yet in other places he makes his prayers to Saints. And again, of Angels and Saints he writes: That is the joy of Angels, and the desire of the Saints, 
In med. in ora●. dom.  and the rejoicing of just men, to serve thee perfectly, to be conformable to thy will in all things; and whatsoever they do, to refer it ever to thy honour. I know (O my God) that the Angels and souls of Saints in heaven, do rejoice more for the glory and magnificence of thy name, then for their own, and to be more careful for the excellency of thy honour, then for their own: And that their will is so intermingled with thy will, that their will is this, that thy will may be pleased in all things, and by all things. If this be the will of the saints, as Granatensis here affirmeth, why do we not honour God alone with these; and surcease to honour them, seeing it pleaseth not them? they look not for it at our hands: nay it displeaseth them. Again, Granatensis very excellently and finely writes thus: O the soul of my soul! 
2. Orat. pro conc. Dei.  O the life of my life! I desire thee wholly, and I offer myself wholly unto thee: the whole, to the whole; one to one; and one only, to only one: O that that had place in me, which thou praiedst to thy father! O holy father grant, that they may be one as we are one, and I in them, and thou in me: that they may be made perfect in one. This unity should be betwixt all Christians and Christ: They should offer themselves; as they are one, so only to him alone.   

15. Of Prayers in a strange language.  
THe Papists at this day, condemn their old superstition of their private Latin prayers, and as should seem, are ashamed of it. For Master Stapleton our countryman, in his book against M. jewel writes thus: That in our country whatsoever they did fifty or forty years ago, in the late reign of Queen Marie, the people had their common Matins books both with Latin and with English. Thus far M. Stapleton. He confesseth that the people were bereaved of the great benefit of their private prayers, forty or fifty years; but he might as well have said five hundredth years or more. For they confess that the people's private devotion should be in a tongue which they understand. So that then to teach English men to pray in Latin, is to defraud them of the fruit and benefit of their prayers, as they did many hundredth years, till the Gospel began to shine in the world. And yet also in their reformation, as should seem, they are loath quite to banish all private Latin prayers, but they add Latin prayers and English together: as though those former Latin prayers not understood were not hurtful, and might safely be used still: so loath they are to forsake their former superstition. Whereas other Catholics do account such prayers, but lip labours and chatterings, as hereafter shall be showed.  
And here if they will grant, that private devotion ought to be made with understanding, why ought not our common prayers to be made so also? No doubt all common prayers are grounded upon that promise of our Saviour: 
Mat. 18.19.  Again, verily I say unto you, that if two of you shall agree in earth upon any thing, whatsoever they shall desire, it shall be given them of my father which is in heaven. And so have the Papists themselves expounded this place. 
Har. evan. c. 72.  jansenius upon this place writes thus: But it shall be very truly said that the Lord by this sentence would signify, how great the power of the Church, that is, of the congregation of the faithful is, to which above he would have the unrepentant brother to be manifested, that is to say, that if two of them only agreeing together, they shall obtain whatsoever they will, much more the judgement of any whole congregation is to be feared. And no doubt, that thing which she will, shall be allowed of God. Thus far jansenius. The force of Excommunication lies in the consent and communion of the prayers of the Church. Take this common consent away, and take away also excommunication. And after he writes thus: Or else therefore he saith that he is in the midst of them, that he should signify unto them, that he would fulfil those things which they do ask, and that he would help all their enterprises, that that which he attributed unto his father in the former sentence, now he should be understood to attribute to himself. For Christ is said to be in the midst of any that do agree, not only by reason of the presence of his divinity, according to which he is every where; but by reason of his special grace and assistance, by which he makes their prayers acceptable to God his father: as though also they were powered out of him, or as though he did accept them & perfect them. By these sentences therefore he doth two manner of ways commend christian concord, both for the great force thereof in obtaining with God the father, and then that it is adorned and beautified with his presence. Hereof may be learned how much we ought to attribute to synods and general counsels, gathered together and assembled in the name of Christ for the observation of the faith and manners. Thus far jansenius. The consent and unity of the Church adds force to her common prayers, saith jansenius; as also to general counsels; and therefore not only private devotion (as Master Harding and Master Stapleton teach) but common service ought to be in a tongue known, and with consent of the people, if they mind to have those prayers of any force with God.  
Ferus also upon that place teacheth the same doctrine: 
Fer. in 18. cap. Mat.  If (saith he) one being in some great extremity or in some great danger, should hear some such like word of him that could help him, as thou hearest here of Christ, how gladly wouldst thou receive it, how diligently wouldst thou do that he commanded. But we have not one or two promises, but many; and yet we doubt to call upon God, and yet we see all things full of perils and dangers, the which is a certain sign, that greater plagues remain for us. For what good thing can we look for at God's hands, of whom we will not vouchsafe to bestow so much honour, that in our present perils and dangers we will not seek for his help? O nation, void of counsel and wit! I would to God thou wouldst be wise and understand, and wouldst foresee thy latter end. For they which are made more obstinate by the scourges of God, what do they deserve else, than greater scourges? We may note here, how Ferus makes our common prayers understood, the only means to turn away God's rods from us, and a chief part of his honour. And after upon these words: I say unto you again, that if two of you, etc. As though he should say, If you be able to do so much with God, who can do all things, that he will perform that which you desire, if only two of you shall agree among themselves; how much more will he ratify the sentence of the whole Church: yea I am in the midst amongst them, condemning the wicked; if so be that they seek not revenge nor the death of their brother, but the glory of God and the salvation of their brother, that is, if they condemn in my name. Again, Christ here teacheth us how we ought to deal with him that is excommunicate. For he is not to be accounted as an enemy; but through the same charity wherewith nothing is omitted for his amendment, we must also pray for him, that God would convert him, whom man by all his diligence and by doing what he could, could not convert. And Christ here promiseth that he will grant whatsoever we shall desire for our brother, if we shall continue in charity. Thus far Ferus. Here we may note, that the sentence of excommunication must be done by common consent & knowledge of the Church, and likewise their common prayers to God for his amendment. Their common Latin and blind prayers they made in Popery, quite overthrew this order of Christ's Church, and took this help from the congregation of succouring their brethren, who had fallen into any grievous crime. And here, who marks not Satan's sleights, who as he is the author to make silly souls fall into grievous sins; so no doubt he was the counsellor of hindering the means of their recovery, as much as in him lay, in stopping all those means which after their sin, might do them good. And what greater harm could he devise against the frail sinner, whereof no doubt every congregation hath great store, then to take away this forcible and healthful remedy of the common prayers of the Church, made by consent to heal their deadly wounds? To which Christ hath annexed this notable promise: That whatsoever two or three of them agreeing shall ask, he will most assuredly grant. 
Mat. 18.19.  This most bountiful promise was made to common prayers, and not to private devotions: And therefore Satan bends his most force to hinder this mutual consent, this understanding in common prayer. He is content to let men privately in their private devotions pray, with their understandings. That cannot so much hurt him, as the other.  
Upon this promise and ground, no doubt the common prayers of the faithful in the primitive Church were grounded: As appeareth in the acts of the Apostles, where saint Luke thus describeth the estate of the primitive Church, immediately after Christ: 
Act. 1.14.  These all continued with one accord in prayer and supplication, with the women, & Marie the mother of jesus, & with his brethren. Their common prayers were made with one accord not only their private devotions, as the Papists would make men believe: And why should not all Churches follow the example of this Church? Ferus upon this place writes thus: Though they had (saith he) a certain promise of the holy ghost, yet without ceasing they continued in prayer: For there is no Church where there is no prayer. Again, they prayed with one accord. There is no Church where there is not unanimity. The prayers are not acceptable, where there is no concord. Lastly, they continued in prayer: for he is not worthy to be heard, which doth not continue in prayer. And this was the chief work which Luke left in writing of the Apostles. Such was the first Church, but now the matter is altered; now there is another state of the Church. The brawls and quarrels which are in the Church Ferus mislikes. He would have prayers be made of brethren agreeing and consenting together: As were those in the Primitive Church. And after he writes thus: Thou learnest here who received the holy Ghost: and what they did. They were all of one accord; they dwelled aloft, they prayed, and to these came the holy Ghost: Therefore it is no marvel if the holy Ghost do not fly unto us; for where the heart is tainted with quarrels, anger, and envy; there is no place left to the holy ghost. For the author of unity and concord requires not any or a common unity or agreement: but a most straight and heavenly consent.  
The like form of common prayers we read in the Acts, when the Apostles were forbidden to preach in the name of jesus: 
Act. 4.24.  Assoon as they were let go, they came to their fellows, & showed all that the high Priests & Elders had said unto them: And when they heard it, they lift up their voices to God with one accord & said etc. Here is the form of common prayers the Apostles used, they lift up their voices to God altogether: no doubt they understood their prayers. So when Peter was cast in prison of Herode, it is written, 
Act 12.5.  that earnest prayer was made of the Church of God for him. These were common prayers. And no doubt all the faithful understood the prayers, and gave their consents. And this is that which saint Paul teacheth to the Corinthians: 
1. Cor. 14.15.16.  What is it then? I will pray with the spirit, but I will pray with the understanding also. I will sing with the spirit, but I will sing with the understanding also. Else when thou blessest with the spirit, how shall he which occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing he knoweth not what thou sayest? Thou verily givest thanks well: but the other is not edified. S. Paul here speaks manifestly of common prayer in the Church, both of praying & singing of Psalms, and not only of private hymns, or some particular songs, which some Christians made to their own comforts, and to praise God: as Master Bellarmine expounds this place. Saint Paul's doctrine agrees with the promise of our saviour, 
Lib. 2. de verb. dei cap. 16.  and with the practice of the Church before recited. The same doctrine he delivereth to Timothy a Bishop, to be delivered to the whole Church: I will therefore (saith he) first of all supplications, prayers, intercessions and giving of thanks be made for all men: for kings, 
1. Tim. 2.1.  and all that are in authority, that we may lead a quiet and a peaceable life, in all godliness and honesty. No doubt he means here common prayers: And he puts down the benefits which are reaped thereby, which being known and understood of the Church, should as it were whet on this their desire of praying. These benefits they should know assuredly, they did reap by their prayers: and that they were to obtain them by no other means but by prayer. And therefore seeing they are such things, as no man can be without, & all men greatliest desire, it behoveth them especially to pray for these: and as they know and understand the price of them, to be so much the more earnest by their prayers in begging them of God. The like doctrine he teacheth all men after in their private prayers: I will (saith he) that men pray in all places lifting up pure hands, without doubtfulness. They must have faith joined with their prayers, and believe verily they do receive that which they pray for, according to our saviours doctrine; or else they shall obtain nothing at God's hands. But this faith of receiving the things they pray for, argues a knowledge. They cannot believe they receive the things they pray for, unless they know what they pray for: so that by saint Paul's doctrine, both common & private prayers must be made with our understanding. The same teacheth saint james: Is any sick amongst you? Let him call for the elders of the Church, & let them pray for him. 
ja. 5.14.  And anoint him with oil in the name of the Lord: And the prayer of faith shall save the sick. Here are common prayers set down; but they must be done in faith, and in the name of the Lord jesus: S. james agrees with the gospel. Our common prayers must have these two conditions, which the gospel teacheth: they must be made in faith, and with knowledge, as is before repeated: And they must be made in the name of the Lord jesus. They must not be barbarous prayers without understanding, as saint Paul terms them, but Christian prayers framed according to the doctrine of jesus Christ. The same doctrine saint john teacheth: 
1. Io. 5.14.15.  And this is the assurance which we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we have desired of him: Saint john joins the same two conditions to common prayers which saint james did, that is, faith and assurance that we shall obtain our petitions; and knowledge. And this is that which our saviour himself also teacheth all his: 
Io. 16.24.  Hitherto have ye asked nothing in my name: Ask and ye shall receive, that your joy may be full. What can be greater joy to a man, then to have his suit granted of a mortal man, even of a king: but to have it granted at the hands of God, is the cause of the greatest joy in the world. 
Prou. 13.12.  The hope that is deferred (saith Solomon) is the fainting of the heart: bu● when the desire cometh, it is a tree of life. But how shall w● know that our suits and prayers be granted us or not, unless we know what we pray for? Therefore they take from us this tree of life, which teach us to pray in Latin, and not to understand our prayers. They take from us the greatest joy we have in the world: And what kind of enemies are they? 
1. john. 5.16.  The same doctrine saint john gives of private prayers: If any man (saith he) see his brother sin a sin not unto death: let him ask, and he shall give life for them which sin not unto death. All Christians ought to pray for their brethren, when they see them offend. They should pray God to amend them: And should they not then understand their prayers? I would to God all Christians would attentively mark this forcible effect of prayer: they shall by their prayers give life to their brethren offending. To restore a dead man in body to life again, what a great commendation would we account it: but it is a far greater matter to restore a dead man in soul to life again. And this most assuredly doth faithful prayer. Oh that all Christians would remember this, and practise it, and cease in their brother's sins, as most men do now a days, either to backbite them, or slander them; but rather as saint john here counseleth, pray for them.  
Neither were the common prayers only in the Gospel, but in the law also in a known tongue. Before the captivity David saith: O come let us sing unto the Lord: Let us hearty rejoice in the strength of our salvation. This exhortation had been in vain; if the people than had not understood what had been said. And in another Psalm he concludes thus: Blessed be the Lord God of Israel for ever and ever: 
Psal. 106.48.  And let all the people say Amen: praise ye the lord And again, speaking of the Church of Christ, 
Psal. 47.7.  he saith: God is king over all the earth: sing ye praises with understanding. All Christ's subjects must be children to maliciousness, but not in wit: they must be men in understanding: And they must praise God with their understandings. He requires only the heart: He will be worshipped in spirit and truth; 
john. 4.23. Esay. 29.13.  as our saviour teacheth. And again, We must not now worship him, as the wicked did in Esaias days: This people honoureth me, with their lips; but their heart is far from me. This kind of worship God condemned in the jews, and do we think that he will allow of such like amongst christians? Of the common prayers also of the jews after the captivity, 
Neh. 8.6.  we read thus in the book of Nehemiah: And Esdrah praised the Lord the great God; and all the people answered, Amen, etc. No doubt if they had not understood his praises, they could not have answered, Amen. So that contrary to M. Hardings' and Mast. Stapletons' assertions, both private and common devotions ought to be in a tongue known, and understood of the common people.  
But M. Bellarmine in this weighty matter of prayer, which is as it were the very key of heaven, and the only means for the poor sinner to refresh and comfort his soul, is quite contrary to himself: For in one place he writes thus: That he is not worthy of the thing he asketh, which doth not acknowledge that he standeth need of the thing he requireth. And therefore we must be poor and miserable wretches in our own eyes, if so be that we will obtain mercy and grace. And again, he divides prayer thus: There is one kind of prayer (saith he) only mental: Another both mental and vocal. Neither aught there be added the third member, vocal only: for that is not only profitable to please God, but rather to provoke God's anger: according to that saying: This people honoureth me with their lips, 
Esay 29. Mat. 15.  but their hearts are far from me. Here he plainly affirms, that only vocal prayers (such as are all prayers not understood) obtain nothing at God's hands, but rather provoke his anger. If this be true, than their masses, which many of their priests scant well understood, and their other Latin prayers, which commonly the people made without understanding, pleased not, but rather displeased God.  
And again he writes thus: 
Lib. 1. cap. 9 de oper. bonis in particular. Esay 29. Mat. 15. jerem. 48.  The fift condition of prayer is devotion. And devotion here is called a desire of praying attentively, carefully, diligently and fervently: for the Lord reproves the people that pray only with their lips. And he is pronounced accursed that doth the work of the Lord negligently. This condition, as also the former do spring of faith. For he which attentively & with a strong faith considers how great the majesty of God is, and how great is our vileness, & how great the matter is which we require at God's hands, it is not almost possible, but that he should come to pray humbly, reverently and fervently. Thus far M. Bellarmine. Where he makes the consideration and knowledge of the thing we beg at God's hands, a means to make Christians devout in their prayers. But they which pray in Latin, lack this consideration: therefore their prayers cannot be made but without devotion. So that here M. Bellarmine seems to require knowledge in prayer, that their prayers may be devout and please God. But in other places he goes about to prove, that prayers not understood may please God. And he allegeth arguments to confirm the same: The priest (saith he) in the old law prayed for the people in the Tabernacle, and the people tarried without, and neither understood nor knew what he prayed. First here the priest was a shadow of Christ, who alone entered into the tabernacle, and the people might not enter in with him: and therefore could not understand his prayers: but his prayers were such as if they had been present, they might have understood. And therefore this makes nothing for their Latin service, where priest and people are both present together. Secondly, he allegeth, that the Church prays for infidels and wicked men, which would not that she should pray for them: and yet no doubt her prayers do them good. But here the Church doth understand her prayers. The question is not, whether he that reapeth good by a prayer, should understand it or not. But whether he that makes any prayer, either for himself or for any other, aught to pray with understanding, and to know the prayer he makes? Surely he that prays for another or for himself, and knows not what he prays, shall neither do himself nor the other any good. As they which in times past said de profundis for them which were dead, did no doubt not profit them: nay if they had understood what they had said, they would never have said it for the dead, which was made of one living for himself: neither are the dead so much as once named therein.  
Thirdly, he allegeth some sayings of the fathers, as of Origen and Chrysostome: That as charmers by words not understood do drive Serpents out of their holes: so the word of God being read, and yet not thoroughly understood, is of much more force against the Devil. But these fathers speak not of the Scriptures, read in a strange language of the people, that they should be of any force; but only of some dark and obscure places, which being read and passed over, although not thoroughly understood, with some other plainer places, might yet profit the soul, and daunt the enemy: as did the eunuchs reading of the Prophet Esay, who no doubt understood the words he read (as they do not of their Latin prayers) although he understood not the meaning of the words. For he could say, Of whom speaketh the Prophet, of himself or of another? But these places make nothing for prayer, which speak of reading the Scripture. Lastly, he allegeth Austen, That one praying the prayers which heretics have made, not knowing them to be heretics prayers, may reap good by them. But this is nothing to the purpose: So the prayer be good, and prayed with understanding and a lively faith, it makes no matter who made it.  
Basill very excellently of the common prayers used in the Church in his time, writes thus: 
Hexam. hom. 4.  If so be that God account the sea good and beautiful and commendable: how much more is not that wise decree of the Church more glorious, in which a mixed noise of men, women and children (as it were of the water beating against the shore) of their prayers, rebounds unto God with the depth of peace and tranquility, and preserves it firm and unmovable (all those wicked spirits being put to flight) which were not able with their heretical doctrines so much as once to move her. He calls these common prayers consilium, the wisdom or policy of the Church. The old enemy of our salvation Satan, hath banished this policy out of the church. Of all other, this most prevails against him. Let the true Church use it again, and judge who she is which useth it not. But it is worthy our consideration, how other Papists have condemned prayers in general, being made without our understanding. Viviennus a Papist concerning this matter, 
Lib. 3. de office boni patrisfam. cap. 25.  writes thus: Therefore if any man (saith he) seek the means how he may obtain the grace of God, let him give himself to prayers, which are the weapons, by which all the power of the Devil is overthrown. Therefore the wicked spirits sometimes when we pray, cast stumbling blocks in our ways, that either being slothful we may be weary of praying, or being terrified we may quite give it over, or being carried away with vain thoughts, we may pronounce negligently those words, which we should pronounce with great discretion; being like to drunken men, who oftentimes talk many things, neither do well know what they say. Let us now discover such sleights and crafts of the enemy, and let us also consider the diligence of the Saints in eschewing them; that by imitating them we may set light by and make no account of those, who can overcome none but such as willingly yield themselves unto them. By these things which have been spoken the saying of Aggathon the Abbot may be proved true, who being asked what spiritual exercise of all other was most painful: answered, prayer: because while we pray that evil spirit doth trouble us, sometimes assaulting us openly, sometimes secretly laying siege against us, and by all means endeavouring that he may confound, and trouble the minds of them that pray, being not ignorant what a forcible matter with God is the constant, continual, and perseverant intention of the mind of him that prayeth with humility. This Papist confesseth that when we pray, we must not rashly power out our words, but with discretion: that we must not be like drunken men when we pray, praying we cannot tell what. And were not such like, all the Latin prayers, which without understanding, the simple people made in Popery? He confesseth that amongst all other our spiritual works, Satan labours especially to hinder our prayers, or to pervert them, which thing he need not do in Popery: he had framed them (as the common proverb is) the bow to his own bent. They in those days prayed ignorantly, without faith, with wandering minds, being fixed on nothing, even as he would have them. The same Viviennus also of prayer writes thus: 
Lib. 2. de office boni patrisfam. cap. 25.  With what kind, and how great an affection of his mind, David prayed, he himself testifieth saying: I have made my supplication before thy face with my whole heart. And again, I have cried with my whole heart, hear me (O lord) He hath cried unto the Lord with his heart, who hath prayed earnestly, not they which do make a chattering with their words, and do not conceive with their mind that which they post over with their lips And after him Solomon the most wisest king of all the kings of judah, in that book (if it be his) which is entitled the book of Wisdom: I gate me unto the Lord, and I made my prayer unto him, and I spoke from the very bottom of my heart. He is to be prayed unto with our whole heart, who is commanded to be loved with our whole heart. But they which pray carelessly, do seem to make light account of him, of whom they do request any thing, and therefore they do not obtain their requests: They do but chatter like Parats & Pies, by Viviennus his judgement, that know not what they do pray for. And such like chatterings were all the Latin prayers in popery, which the common people daily did make.  
Caietane also agreeing with him, of prayer writes thus: Prayer (saith he) with a good intent, without attention, that is, 
Sum. Caieta●  diligent marking or understanding, is unlawful; for the want of devotion or reverence that is joined with it. Thus far Caietane. He that prays must mark what he prays, whether he pray himself, or give his consent by saying, Amen, to the prayers of another. And therefore the simple Christian and unlearned, must as well understand the common prayers of the Church, as his own private prayers. Shall he say Amen, and give his consent to that he knows not what it is? That were an absurd thing; even in our trifling worldly matters, no man will do so: and shall we do so in heavenly matters; matters of great weight and importance? But in the darkness of popery, the most part neither understood their private nor their public prayers, and how then could they have that attention which Caietane here requires?  
Bernardus de Frenesda another Papist, 
In praef. 2. par. Granat. de devot. & med.  of prayer also writes thus: It is the general doctrine received of all the Saints, that there are three things necessary to a just man, which bring him unestimable commodities: and that by these three the just man is preserved in his righteousness. And these are, praying, reading, and well-doing. In these should a wise man daily exercise himself; and so discreetly with Christian zeal, measure and divide his time, that he should be ever occupied in one of these. Prayer gives light, purgeth, comforts, makes merry, kindles zeal, lightens afflictions, nourisheth devotion, engenders confidence (if our own spirit do not reprove us) expels slothfulness, terrifieth the devils & overcomes temptations. These are the most excellent fruits & commodities of prayer. But now the same author teacheth us also the true manner of prayer. Then (saith he) we do pray truly when as we think on nothing else, and when all our thoughts are bend on heavenly things, whenas our heart is inflamed with the fire of the holy Ghost. His prayer is perfect, whose cause, & tongue, & deeds, and speech, and life, and thoughts, cries.  
And he addeth, that the third effect of prayer is the spiritual refreshing of the soul. And that to this effect of prayer, is necessarily required the attention or marking of the soul, not that which is spent about the material words of the prayer, nor that only which is about the meaning of the words, but that which respects the end of the prayer, which is God, and that thing for which a man prayeth. We may learn here by his judgement, that he which will reap this last and most principal fruit, and effect of prayer, which is the spiritual refreshing of his soul, must not only mark the meaning of the words of his prayer, but chiefly the Majesty of God, and the thing he prays for. If this be true, than the papists have bereaved their brethren of this chief fruit of prayer, which is the spiritual refreshing of their souls, when as they taught them to pray in Latin; when as they neither understood the words of their prayer, nor the thing they prayed for. And so by this author's judgement, though they prayed many and long prayers in those days, and did rise up early to prayer; yet the poor silly souls, for lack of understanding these their prayers, were famished and received no spiritual refreshing, or comfort thereby.  

De orat. & med tract. 7. ca 8.  Granatensis himself also of prayer, writes thus: Even as one that is sick takes more profit of the meat he eats and chewes himself, then of that which being chewed of another is given him, like abroth or some pottage: so the prayer a man makes himself of thos● words which the holy ghost ministereth unto him; is more profitable, then that which is framed and made by other men's words which are often repeated, as of some that know not what they mean, without any attention or devotion. Thus far Granatensis. We may note here how he also condemns prayers without understanding. And because that when we repeat prayers made of others, though we do understand the meaning of the words of them; yet oftentimes carelessness and forgetfulness will creep into our minds; therefore he prefers the prayer which a good Christian is able to make of himself, by such words as the holy ghost shall put in his mind, before any such prayers made of others, 
Cap. 4.  be they never so devout. And the same Granatensis writing of certain hymns made by one jeronymus Vda, saith thus: These three hymns of the trinity are to be commended to every person in this kind: and his other hymns to others: which being well understood, and devoutly repeated and considered, are as it were most sweet Mann● to our souls, making them fit to taste heavenly things. So that the● all their hymns being not understood, by his judgement, are worth nothing. And again of prayer, he writes thus: In the power of this Lord (meaning jesus Christ) let us come to the throne of grace, with great confidence, being assured that whatsoever we shall ask in his name, we shall obtain it. This is the chief condition: which our petition or prayer ought to have joined with it, that it may be of force with God (as saint james saith) that is to say, faith and sure confidence, which ought chiefly to be grounded, not in ourselves or in our own works or merits, but in the merits of Christ jesus, and also in the infinite goodness and mercy of God, which can be overcome by no kind of wickedness; and chiefly on the truth of the word and promises of God, who through the whole scripture promiseth, that he will never forsake them, which turn to him with their whole heart, call upon him, and have all their hope most assuredly reposed in him. Although thou hast been hitherto a most grievous sinner; yet thou must not therefore be discouraged: for as Saint Jerome saith, sins that are passed do not condemn us, if now they do not please us. By which words we may plainly perceive, how greatly they are deceived, who weighing their own wants and infirmities, do despair of the mercy of God: as though God would not hear them, if so be they pray unto him. And they do not consider, that the principal foundation of this confidence, are the merits of Christ, the mercy of God, and the truth of his words, which is as it were a shield, as the kingly Prophet saith: Compassing about all them that trust in him: No sinner, by his judgement, aught to despair, though his sins be never so grievous; but ought boldly to come to the throne of grace: and what needs then the intercession of saints? Therein he erreth that he makes the mercy of God and the merits of jesus Christ, but the principal, and not the only foundation of our confidence, when as David saith: Thou O Lord alone makes me dwell in safety, and securely: what foundation can man have of confidence or security, beside this? Again, of the excellency of the name of jesus in another place, he writes thus: Thy name is like oil powered out: without all doubt there is a great resemblance betwixt oil and the name of the bridegroom; and therefore the holy ghost not in vain, hath compared the one of them to the other. And I say for three properties of oil, because it gives light, it feeds, and it makes soft; if you can yield no better reasons then these. It feeds the fire, it nourisheth the flesh, and it assuageth pain: Therefore it is light, meat and medicine. Behold now the same things in the name of the bridegroom: It gives light being preached, it feeds being studied upon; and being called upon, it lenifieth and assuageth. And let us briefly run over every one of these: Whereof I pray you sprang so great and so sudden a light over all the world, but by the preaching of the name of jesus? Neither is the name of jesus only light, but also meat: are you not so often comforted as you think upon it? what makes so fat the mind of him that museth often thereon, as it doth? what makes our senses so quick? strengthens the powers of our souls: makes lively or good and honest our conversation: cherisheth our chaste affections? All the meat of the soul is dry, if it be not basted with this oil: It is unsavoury, if it be not seasoned with this salt. If thou writ any thing, it doth not please me, unless I read jesus there: If thou dispute or confer, it pleaseth me not, unless jesus sound there. jesus is honey in the mouth, music in the ear, and joy in the heart: but it is also physic. Is any amongst us sorrowful? let jesus come into his mind, and let it leap up into his mouth, and behold as soon as you shall name him, light shall spring, all clouds shall be dispersed, and fair sunshine shall appear. Doth any man fall into sin? nay doth he run by despair into the snare of death? If he shall call upon this name of life, shall he not by and by begin to breath again, and recover life? What ever accustomed heardnes of heart, faint-hearted cowardliness, cankered malice, or slothful idleness was ever able to abide to appear before this glorious name? who had ever the fountain of tears dried up, and calling on the name of jesus did not burst out again more plentifully and flowed more sweetly? Who ever now quaking and trembling in dangers, this name of power being called upon, did not by and by receive courage and repel all fear? Who ever wavering and boiling in doubts calling upon this glorious name, received not forthwith most assured resolution and certainty? Who ever discouraged in adversity and even now fainting, if he once but named this name of help, lacked strength? And to this thing the Lord himself invites us, when as he saith: Call upon me in the day of thy trouble, and I will deliver thee, and thou shalt glorify me. Nothing so bridles the rage of anger, assuageth the swelling of pride, heals the wound of envy, stops the stream of riot, quencheth the flame of lust, slakes the thirst of covetousness, and vanquisheth that tickling itching of all uncomeliness. For when I name jesus, I set before mine eyes a most meek man, humble and lowly in heart, courteous, sober, chaste, merciful, and famous in all virtue and holiness; and the same also God omnipotent, who heals me with his example, and strengthens me with his arm. Therefore I take from him examples to follow, as he is a man; and help to lean and trust unto in all my troubles, as he is God: these as Apothecary's stuff; this as the strength and virtue of them. And I make thereof such a confection as no Physician in the world is able to make. This electuary thou hast, O my soul, hid & laid up as it were in the box of this name jesus most wholesome truly, which is of power and force against all thy plagues and infirmities. Let this box be ever in thy bosom, ever at hand, that all thy thoughts and actions may always be directed to jesus. For to this thou art also invited of the bridegroom in the Canticles, when he saith: Let me be as a signet in thy heart, and as a signet on thy arm. Thus much Granatensis cities out of Bernard. A discourse worth the marking; who knowing these virtues of the name of jesus, will not call upon it? or will call upon any other name? This must be an electuary ever in our bosom and ever in our hands, saith Bernard and Granatensis, two skilful Physicians of souls, and shall we not follow their counsel?  
Of prayer in the Church he writes thus: 
Med. 10. vit. Christi.  It is an usual thing that if we will find any thing, we will seek it in his proper & natural place. If therefore the Church be the proper place of God, it is meet that the son of God and God be sought & found there. The church is the house of prayer; and where prayer is heard, there God is found. Wherefore my brother, when as thou art afflicted, destitute of comfort, distracted with cares, lean, luke warm, & without any fatness or spark of devotion, enter into the Church, continue in prayer. For if thou shalt continue praying with faith and humility, without doubt thou shalt find Christ who is God: and this shall be a sign to thee that thou hast found him, if thou shalt after find devotion, pleasure, refreshing, and joy in thy soul.  

Med. 16.  And after that, in the Church and in all other places that we should pray only unto Christ, he allegeth this notable saying out of Austen: Austen saith, that so great mercy and courtesy shined in the person of our Saviour, in all his words, works, and in his whole life; and that there was such a report thorough all that country of his courtesy and mercy, which sprung of the works which he wrought daily amongst them, that the malicious hearts of the jews thought, that so courteous and merciful a man could not speak the word of condemnation, or pronounce sentence of death against any; no, not although the law condemned him: and therefore they brought unto him the woman taken in adultery, that hereby they might take an occasion of slandering him and of accusing him, as a transgressor of the law. So that the greatness of the clemency, and mercy of our Saviour gave opportunity to those wicked persons, of accusing him. But the wisdom of God overcame the malice of man, and Moses Serpent devoured the Serpents of the soothsayers: For the Lord judged so wisely, that the woman was absolved, her accusers being put to silence and confusion. If the malicious jews had such an opinion of the great mercy of our Saviour; shall not Christians have the like? And if they have, will they direct their prayers to any other?  
And after, speaking of the woman of Chanaan, he writes thus: 
Med. 17.  First we are taught here in all our tribulations and necessities that we must run unto God, as this woman did, who (as Origen notes) was an infidel and a worshipper of devils: yet she neither went to men nor to devils, to seek remedy of them; but she came to the true Saviour and redeemer of the world. For this is the property of prayer, that it is a general remedy against all evils: and in this respect the virtue thereof was commended, as Theodoret witnesseth of one of the ancient fathers, who was wont to say: That physicians for divers diseases, had their divers medicines, and that they cured this disease with this medicine, and that, with another: but Christians against all manner of evils have but one medicine, and that is continual and devout prayer, which never returns empty. If this infidel, nay being also a worshipper of devils, as Origen affirms, were not repelled of our Saviour, why should any Christian distrust?  
And of the conditions which are required in our prayers he writes thus: The first thing that is required in our prayers, is faith: For which this woman is commended, to which especially the obtaining of her suit is ascribed of the Lord: according to the word of Christ himself, saying: All things whatsoever you ask, praying; believe that you shall receive them. The reason hereof among other is this, because this bond of faith, which ever brings with it assured trust of the mercy and goodness of God, is one of those things which do most glorify and honour God: whose nature is to honour those again of whom he is honoured, and to glorify those of whom he is glorified. The which that we may better understand, we must know that there are two manner of ways of praising God: One with words; another with works. The physician with words commends the treacle he hath made, and saith that it is of great force against all poison: but he commends it in deed, who being stricken of a Scorpion, takes his treacle and is healed by it. Thou seest how this second kind of praising is better than the former. The one praiseth it in hope, the other in deed: the praise of the one consists in words; but of the other in works: and therefore as much difference as there is between saying and doing; so great difference is there also between those two manner of commendations.  
But faith praiseth the goodness and mercy of God, after the second manner, when as she being in the midst of perils and temptations, she is secure and triumpheth. Through this assurance she undertakes great and hard matters; and she distributes to the poor that she hath, without any care, hoping with assurance in the mercy of God, which never forsakes them which trust in him, and which enter into perils and troubles for his name sake. There are very few, although perchance otherwise good men, who have attained to this step of faithful assurance; but happy and thrice happy is he, that hath attained unto it: to which this woman seems to have climbed up; who being so often repelled and rejected of the Lord; yet for all that did not distrust of his goodness and mercy. Therefore not without cause the Lord commends her faith, saying: O woman, great is thy faith! Be it unto thee even as thou wilt.  
And this is diligently of us to be marked here, that thorough the whole Gospel there are only found but two such exclamations of our Saviour, and both of them to the same purpose: One is in the words now recited; the other is, when as Christ reproving a man not believing, cried out: O froward and incredulous generation! How long shall I be with you? how long shall I suffer you? These two exclamations do very manifestly declare, how grateful and acceptable to God that faith is, which hath this hope & assurance ever joined with it; and how greatly incredulity and distrustfulness displeaseth him. Faith brings with it ever assurance and confidence: and therefore cannot abide wavering and doubtfulness. And such a faith only is acceptable to God saith Granatensis. But how can then that be a faith acceptable to God, which other papists teach, which brings with it uncertainty of their salvation? And of the certainty and full assurance, that we ought to have in obtaining our prayers when we pray, 
Ibidem.  he writes thus out of Bernard: Of the first fruit or rather effect of prayer, Bernard thus speaks: As often as I speak of prayer, me thinks I hear in your hearts, but as it were some ordinary talk betwixt man and man, which also I have heard very often of others, and sometime tried in myself. For what a matter is this? that although we never cease from praying, yet at any time scarce any one feels what is the fruit or commodity of his prayer. As we come to prayer; so we depart from prayer: as though no man answered us again, or gave us a word: as though no man minded any thing, but as that we have seemed to have laboured in vain. But what says the Lord in the Gospel: judge not (saith he) according to the outward appearance; but judge ye the righteous judgement. And what is the righteous judgement? but the judgement of faith; because the just man lives by faith: Therefore follow thou the judgement of faith; and not thine own experience; because faith is true, but thine experience is oftentimes deceitful. And what is the truth of faith? but that the son of God himself hath promised whatsoever ye shall desire in prayer, believe that you shall receive it, and it shall be done unto you. Let none of you (O my brethren) make light account of his prayers: For I say unto you, that he to whom we pray, makes no small account of it. For before it go out of our mouth, he commands it to be registered in his book: And one thing of these two we may without all doubt hope for; that he will grant either that which we desire; or that which he knows to be more profitable for us. For we know not to pray as we ought to pray, but he hath compassion of our ignorance, and receiving our prayer courteously, gives us not that which is not either profitable for us, or is not necessary to be given us so soon. And again, When we ask that which is not profitable for us he hears us not, but he gives us that which is more profitable: even as the carnal father is also wont to do, who when his child desires of him both bread and the knife, he will give him the bread, but not the knife.  
This assurance we should have when we make our prayers, that God answers us, & granteth us our requests, or else that which is far better for us: and with this trust and assurance whensoever we pray, we should return from prayers, not as though we had prayed to a wall, or that we were not better than we were before: nay when we return from speaking to that bountiful and rich king, we must believe assuredly that we return not again empty; but enriched with many great and heavenly treasures. This assurance in popery how could they have which knew not what they said, nor for what they prayed. And again, of God's great willingness to hear our prayers, he writes thus. It would very greatly delight and please the mercy of God, if men were so ready to hear his voice, as he is to hear theirs: For it is most true, that we are a great deal more slack in our duties, than he is in his. 
Can. 6.12.  Therefore when as he calls his spouse in the Canticles, he calls her four times, & he repeats the same word four times: Return, return (saith he) O Shulamite, return, return. But she when she calls her bridegroom, calls him but once, And behold he is at hand: Return (saith she) my beloved, be like a Roe, or a young heart upon the mountains of Bether. 
Can. 2.17.  And is God thus willing to hear our prayers: and shall we not pray unto him? shall we pray to any other?  
Of the great mercy of God, Granatensis writes thus: David said: O Lord, say unto my soul, I am thy salvation: 
Par. psal. 50.  As though he should say, I have my ears now full of thy terrible names and titles, O let that time come, wherein by thy new name thou hast promised salvation to my soul! And that is truly, when as thou shalt be called jesus, that is, a Saviour. This David said in times passed in the person of us all. But after that thou remembering the mercy and promises made to our fathers, that the time should be that thou wouldst take upon thee our humanity and misery: When as I say, thou camest out of thy hall of power and justice, and coming to us thou goest to thy palace of courtesy and mercy, thou fulfilest than whatsoever thou before hadst promised to all men. That same chief and great follower and Apostle of thy son jesus Christ our Lord, first began to call thee then father of mercies and God of all consolation: Father, that he might declare unto us, that as a father, thou wouldst help us; and God, because thou canst help whom thou wilt. So that now sinners seeing thee to have comed out of thy hall of severity into thy palace of mercy and comfort, seeing thee altogether clad now with their apparel, and becomed now one of their family; now they will no more run wandering up and down, they cannot tell whither; but being knit to thy most holy Church, with sincere faith and sure hope, they do come to thy throne, ask pardon of their sins. Thus far Granatensis. He declares to us now, that this faith every Christian must have, that now God himself is become like one of us: and therefore we may boldly go even to his throne ourselves; we need no intercessors to him, yea although we be sinners: And even of himself on his throne ourselves crave pardon for our sins.  
And this doctrine is not his own, but it is grounded on saint Paul's. 
Heb. 4.15.  We have not an high Priest (saith he) which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort; yet without sin: Let us therefore go boldly unto the throne of grace, that we may receive mercy and find grace to help even in the time of need: We have a most merciful high priest tempted in all things like to us. Never man so tempted, who may say as that Poet makes Queen Dido to say to the Trojans: I myself, who have felt sorrows have now learned to pity all such as be in sorrows; none may evermore truly say this, than jesus Christ. And therefore boldly we may go even to his throne, even to ask mercy, not only to beg spiritual graces or blessings: And mercy argues sins; where there is mercy and pardon craved, there as sin; even such miserable sinners may come boldly to this throne of grace to crave pardon for their sins. Granatensis, nay the Apostle Paul tells all Catholics this: and will they not believe them? And if they believe them, what need they go to any other? The same Granatensis writes thus of himself: 
Ibidem.  And surely the errors of my life and sins are so many and so great, that some men being in the same state of damnation, as well as I, and not considering (O Lord) thy omnipotency, but measuring, according to their own frailty and wavering minds, with their forward thoughts, have entered into judgement with thee, saying: Mine iniquities are greater, then that they may be pardoned: and giving no credit to thy words and promises, imagine that as some angry or cruel man, thou thinkest upon punishment and revenge, and not upon grace and pardon. And such (O my God) when they shall see that thou wilt forgive me my sins, shall be overcome and ashamed of their judgements: And they shall acknowledge that which thou spakest by thy Prophet; that is, As high as the heavens are exalted from the earth; so are thy ways far above the ways of men, and thy thoughts above their thoughts. Therefore (O Lord) have mercy upon me and blot out mine iniquity. Thus far Granatensis.  
He confesseth himself to be a damnable sinner: Here is no merits then; and yet for all that, he hopes for pardon, & comes to the throne of God's mercy: nay they which think God to be an angry God, so that he will not hear sinners, he plainly teacheth that they have a wrong opinion of God. And do not the papists teach this in their doctrine of intercession to saints & Angels? This faith all the scriptures teach us, that when we pray in the name of jesus Christ, God doth most assuredly hear us. And so we ought to frame our words when we pray, as though we were in the presence of God; and our hearts after we have prayed, that God in whose presence we have prayed, hath granted our requests. This faith the gospel teacheth. They which believe not this, deny the faith of the Gospel.  
And the same Granatensis, that he may the more deeply imprint and fasten this love of God in our hearts: which is the very root of the assurance which we have in our prayers, in another place let us mark how excellently he commendeth and expresseth this exceeding great love of God towards us. Can there be any greater argument of the goodness of God wished or desired, then to consider that a God of such infinite Majesty, 
Granat. de perfect. amor. dei cap. 28.  who not for any need, but only of his own goodness, doth stoop down & humble himself so greatly, that as a steward & purveyor of birds, fishes and worms, he provides all things necessary for their life. Neither being content with this alone, he doth humble himself so far, that he gives them also pleasant things, wherewith they may delight themselves, stirring up in them also certain motions of pleasures. That even as thou, O Lord, hast not only an essence or being; but also a most happy and blessed essence: so also thou wouldst have all thy creatures, be they never so vile and base, in their kind, to participate of thee; and to enjoy both these, that they should have both an essence, and also a most happy and joyful essence.  
Who is not now amazed to see such a miracle, who hereby acknowledgeth not the infinite kindness, nobility, and liberality of God's heart, who shows himself so loving and courteous to so vile creatures, which if a man meet withal, he will make no account to trample under his feet? Which of us is it, that thinks it concerns him any thing at all, whether a Fly or Pismire have food or not; or whether she be merry or sad? Who therefore will not marvel that a God of such great majesty; in comparison of whom, all the world is no bigger almost than a little Pismire, not only to have special care of the lives of these small vermin; but also of the delights and pleasures, wherewith every one of these is delighted; when as he looks at the hands of these, neither for praise nor thanks? O wonderful goodness! O inestimable sweetness! O my God how great & incomprehensible are those things, which in the bosom of thy glory, thou hast reserved for thy faithful friends, when as thou hast such a special care of vile worms? How can I distrust of thy providence & mercy towards men, whom thou hast bought with thy precious blood, when as that is not wanting even to the beasts of the field? Thus far Granatensis. This only consideration should make us pray to God alone.  

Chap. 29.  And after of the prayers of the faithful, he writes thus: What shall I say, O Lord, of thy readiness in hearing the prayers of the just; what of thy speediness in fulfilling their desires? how often dost thou promise us this in thy holy scriptures, that thou mightest take away our infidelity & distress? In a certain place thou sayest, which of you asks bread of his father, and will he give him a stone? our asks fish, and will he for fish give him a serpent? or if he ask an egg, will he reach him a Scorpion? If ye therefore when as ye are evil, know to give good things to your children: how much more shall your heavenly father from heaven give his holy spirit to them which ask him. And in another place: Ask and it shall be given to you: seek and ye shall find, knock and it shall be opened unto you. But the words of our Lord which are in S. john's Gospel, do declare the same much more manifestly: by which it is manifest, that God hath at once opened to his friends all the gates of his mercy, when as he saith, If you abide in me and my words abide in you, ask whatsoever ye will, and it shall be done unto you. Can the heart of man (if a wish were given him to wish whatsoever he would) have wished a more large or greater benefit? when as in these words he hath leave given him, to ask whatsoever he will. And he gives his word also that whatsoever he asketh, he shall obtain.  
These are the promises of the Gospel: from which they also disagree not which are found every where amongst the Prophets. The Psalmist saith in a certain place, he will do the will of them that fear him, and he will hear their prayer, and will save them. And in another place: The eyes of the Lord are upon the just, and his ears are open unto their prayers. And in another place, he saith: He hath regarded the prayer of the humble, and hath not despised their petition. Esay also sings the same song to us. For after he had showed with what good works, God is especially served, by and by he addeth the reward that shall be given to them that serve him, saying: Then he shall call, and the Lord shall hear him: he shall cry, and the Lord shall say: Behold, here am I And as though this were but a small thing; thou thyself O Lord, addest a far greater, and more bountiful promise in the same Prophet, saying: And it shall come to pass, that before they shall call I will answer, and while they yet speak, I will hear. He must needs be very hard hearted and stark blind, who is not moved with such words and promises, that he may consider and perceive the great mercy and goodness, which thou usest towards thy servants. And who would not willingly suffer any thing that he might be accounted in the number of them, etc. To make intercessors to God, what is it, but to doubt of these promises, both of the Prophets and of the Gospel? then to doubt of this readiness of God, which Granatensis here teacheth to hear our prayers? If this be true, we need no intercessors.  

Cap. 33.  And after, Great is the love wherewith fathers love their children, and yet the father's tender heart will not suffer that the son that hath married against his will, or hath done any such like fault should once come into his sight. But yet the tender mercy of this our heavenly father, although a man have done unto him, all the injuries that can be devised, if he return to him with all his heart, doth not despise him, but receives him as he did the prodigal son, forgiving all his trespasses and faults. The prophet knew this when as he said: O Lord thou art our father, Abraham is ignorant of us, and Israel knows us not: but thou O Lord art our father, and our redeemer, and thy name is from everlasting. This thy love O Lord springs of thy goodness: from which proceed two most profitable streams, that is, thy mercy, and thy love: the one that our infirmities might be cured; and the other, that thy good things might be imparted to us. If therefore this thy fountain be infinite; what shall the flood of love be, that proceeds from it? Therefore I neither fear, nor am afraid, nor distrust: although I acknowledge myself to be a sinner, & so unworthy to be beloved. For how froward soever I am, he that loves me is good; & so good, that he will not reject sinners: yea he calls them unto him, he receives them and eats with them. To all these tokens and works of thy love, another is added: O Lord, because thou art love itself, thy Evangelist witnesseth this, when as he saith: God is charity, and he that dwelleth in charity, dwelleth in God, and God in him. O truly sweet and wonderful thing! to have such a God who is altogether love, and whose nature is charity, etc. Such a faith should all Christians have of God, and such a confidence in him. And this faith the Gospel teacheth. And what needs then any intercessors to so loving a God and merciful a father?  

Cap. 28.  And again he writes thus: The greatness of thy goodness (besides all these) thy mercy doth most of all testify, which thou usest towards sinners, bearing with them with so great kindness; looking for them with such great patience; yea being offended of them, yet calling them to grace and pardon; and being injuried by them, even drawing them to reconciliation. Nay to conclude, offering them satisfactions, and opening to them the rich treasures of thy merits. How easily art thou found of them, how soon dost thou hear them, how merciful art thou in receiving them, how liberal in pardoning them? I am greatly amazed, O Lord, when I remember the mercy which thou usedst towards Manasses that king of judah; to whom after his strange idolatry; after the blood of thy Saints shed so plenteously; after so great and horrible iniquities: when as he asked pardon of thee, thou didst not only forgive him all his sins, but also didst deliver him from most cruel bondage, and didst restore him again to his kingdom: not denying salvation to him, by whose wickedness so many souls had perished, and for whose heinous acts, that noble City of jerusalem, with that most famous and holy temple was overthrown and become desolate. Thus far Granatensis. And this is to declare the name of God: 
john 27.26.  I have declared thy name (saith our Saviour) and will declare it: that the love wherewith thou hast loved me, may be in them and I in them. This is to declare the name of God: how merciful, how kind, how loving God is: how ready he is to hear sinners and willing to pardon them. For otherwise God hath no proper name, that Christ declared unto us. And this every Christian is bound to do. And hereof dependeth a great reward; that God will love such preachers and declarers of his name: that is, of his mercy and goodness, even with the same love, that he loved jesus Christ. And here then let all Christians take heed, how that they do derogate any thing from this name.  
Titilman a Papist in his exposition of S. john's Gospel, expounds this place thus: These places of Granatensis I have rehearsed thus at large both for the excellency of the matter contained in them, and also to declare how resolute he is in this matter. The same Granatensis, as in his whole book of devotion he doth highly commend prayer, and would that no other business or study whatsoever should hinder that, affirming prayer to a Christian to be like Sampsons' hair; which when it was cut away, he was no stronger than another man: even so (saith he) the strength of a Christian consists in his prayer. Take that away from him; and he shall be of no strength at all. So he declares most excellently how we should pray. 
De devot. li. 3. cap. 42.  Christians (saith he) that pray are in this place to be admonished, that making their prayers they do that, with as great devotion and marking, as lies in their power. For hereof depends all the force and fruit of prayer: for in God's ears, as Bernard witnesseth, an earnest desire is a great crying; and a cold or slothful mind and intention, is a low voice: for his ears are open rather to the voice of the heart, then to the voice of the body. By this it may be plainly perceived, how barren and fruitless the prayers of some men are, as well clergy as laymen, which with such haste and speed run over their devotions and Psalms, that they seem not at all to talk with God. For they would not deal so negligently and carelessly with man, if they had any thing that they would earnestly obtain at his hands. For as Solomon testifieth. The poor man beseecheth, but the rich man speaketh roughly. For he that feels his own want and misery, and covets earnestly to be relieved in these, as he desires this from the bottom of his heart; so he prays with all his heart, & with as great earnestness as he can, saying with the Prophet: I have cried with my whole heart, hear me, O Lord. I would to God men would understand & remember when they pray, with whom they speak, and about what businesses they speak. For if they knew that they talked with that same great majesty, at whose presence the Angels do tremble, and that they make suit unto him, concerning that weighty matter, that is, the forgiveness of their sins, and the salvation of their souls: then they would open their eyes, and they would perceive what an unseemly, nay what an unreasonable thing it were, that they should speak to such a Lord of so weighty matters, so negligently; yea to talk with him so, as they would not talk with their servant, if they would have him do any thing.  
Saint Bernard reproves them covertly when he saith, I say this (to be brief) that some find in their prayers when they pray, a certain lumpishness and dullness of the mind, that praying only with their lips, they neither mark well what they speak, nor with whom they speak; because they come to prayer as it were of custom, 
Ber. in Epist.  with small reverence or care. Therefore as it behoveth us to be watchful in all our actions; so especially in our prayers: For although (as the same Bernard saith) the eyes of the Lord do behold us at all times, and in all places, but especially in our prayers. For although we be seen ever, but then we present ourselves before the majesty of God, and do talk with him as it were face to face. And in another place he saith: It is dangerous if thy prayer be fearful, without faith; more dangerous if it be rash, without reverence; but the third and most dangerous, if it be key cold as we say, and come not from a lively affection. For a fearful prayer cannot pierce the heavens, because over great fear restrains the mind, that the prayer cannot ascend, nay not come out. A key cold or faint prayer vanisheth away & perisheth, when it should ascend, because it lacketh force. A rash prayer ascends truly, but it rebounds back again: for God resists it; neither doth it obtain grace, but deserves punishment. But that prayer which is faithful, humble, and fervent shall, without all doubt, pierce into the heavens. And therefore it is most certain, it cannot return empty. Thus far out of Bernard.  
Granatensis in this long discourse teacheth, that all our prayers must be fervent, with a feeling of the things we do want, which feeling engendereth this fervency: and therefore must be made with our understandings. We must know what we pray for; what a great matter we beg at God his hands; and that (saith he) will make us to be earnest suitors. Secondly, they must be devout, we must remember to whom we speak, to the God of infinite majesty and power. And with what fear and reverence should we poor wretches come before such a God? What reverence will we use when we come before any mortal Prince: And shall we not use much more, when we appear before the immortal God?  
Stella also of Prayer writes thus upon these words: Knock, 
Stella in ca 11. Luc.  and it shall be opened unto you. God will have nothing idle in us, but he will have us ask, seek, and knock, with our mouth, with our heart, and with our hands. For even as a singer changeth his voice, according to the notes: so he that prayeth must feel divers effects in himself: first devising in his heart that which he thinks; so that he first begin to feel before he think: & so he shall present mysteries to the majesty of God, rather by works then words, even as Simon Machabeus placed in the City, which he had conquered, men that did the law and were skilful in it: so thou must be wise and diligent, and thy soul must be endued with such wisdom that it may do in deed that thing which it thinketh, so that thy heart and thy tongue may both say the same thing together: for otherwise it would smally advantage thee to praise God, with thy mouth, and to have thy heart distracted about many other things. For thou shalt be like those, of whom the Lord speaketh. This people honoureth me with their lips, but their heart is far from me. And a little before Stella thus distinguisheth these three. These things (saith he) may thus be distinguished, that to ask, may respect the action of the mouth; to seek, the action of the heart; and to knock, the action of the hands. So that by his judgement, our mouth, our heart, & our hands, & words ought all to agree together. And as after he teacheth, we should lift up in our prayers pure hands, full of good works, & with such hands we should knock: & then God assuredly would hear us: and our hearts should also understand the meaning of our prayers. And after he writes thus: Fourthly, when as he saith, that we should ask of him: he shows himself to be our help, and succour, that in all our necessities we should fly unto him, 
Psal. 45.11.  because he is our refuge and strength, a helper in troubles, which have greatly assaulted us. When God took upon him our nature, he became all things unto us that were necessary for us, that he might relieve the necessities of men. If Paul became all things to all men, how far more better Christ. What I pray thee dost thou stand need of which Christ hath not to relieve thy necessity? If thou shalt say, I stand need of life; he by and by answereth, I am life: if thou shalt say, I stand need of truth; he saith, I am truth: If thou lack both the eyes of body and soul, which are twice precious eyes, and can be bought neither for money nor gold; he is such a shining and bright light, that it is said, no man can attain unto it. But if thou lack wit, which is the most miserable thing of all and most to be lamented, he will by and by offer himself and say, I will give thee understanding: To conclude, if thou lack the service of bread and wine, he will be present with thee saying, I am the bread of life, I am the true vine. So that in all things and for all things, Stella would have us have recourse to jesus Christ.  
Basill of common prayers in his time writes thus: I beseech you of what kind are our prayers: 
Ser. 3. in divit. avaros.  how do we pray? All men, except a few, are abroad about their merchandizes: And their wives as their servants wait upon Mammon at home. A few are left to pray with me, and they soon weary and negligent, and tossing themselves hither and thither, and marking when he that sings the Psalms, will end the verses, that they may be let go from the Church as from some bonds or from some prison. It seems by this that the people understood the Psalms which were sung.  
And after, The innocent infants, who feel not our grief and misery (speaking of a great dearth by means of a great drought which they then endured) come to Church to make a confession; and they are no cause of these our miseries; neither can they deliver us from them, when as they have no knowledge nor ability of praying to God. Thou come and show thyself: thou (I say) who art loaden with sins, fall down on the ground, cry and sigh etc. Here we note again, the manner of their common prayers, that they made a common confession. And again, that children could not pray because they lacked understanding.  
Augustine, of the common prayers now in Christ's Church, 
August. de mirab. scripture. lib. 1. ca 9  writes thus: Also after this division of tongues by God's appointment it came to pass; that the mystery of the holy scriptures till the fullness of time, should be kept in the proper language of one people chosen out of many; until the time appointed, when as he would make manifest unto all nations the mystery of his divine pleasure, he sent down from above the holy Ghost, bringing with him that knowledge of all languages, having also before ordained preachers of that his heavenly will and pleasure. The which spirit before had sung the great and mighty works of God, till that time, but in one language; but now as it were to consecrate and make holy all languages, at his first coming preached by the Apostles (in all languages) so they, which as it were to confirm this matter, God had gathered together in jerusalem at that time out of all nations, said: We have heard them speak in our own tongues the mighty works of God. Thus far Austen: Before Christ the holy Ghost sang the praises of God in one tongue; but since his coming in all tongues: All languages are sanctified.  
Michael ab Isselt describing the estate of the primitive Church writes this of prayer: In times past (saith he) there was great zeal of prayer in the Church: in so much that no hour passed without the praises of God, without prayers, without thanksgiving. In this one thing they were occupied day and night. Saint Jerome saith that ever after prayer they gave themselves to reading, & after reading again to prayer; whithersoever one went he should hear the ploughman holding his plough, singing hallelujah. And the sweeting shearer comforted himself with Psalms, and the vinedresser pruning his vine with his sharp hook did sing some of David's Psalms. The mariner at his stern, the waterman at his oar, the digger among his clods, the shoemaker in making his shoes, the weaver at his loom, the fisher among his nets, every one of these obtained good success, increase and God's blessing to his works by prayer. The wife sitting at her rock, the boy playing with his ball, the servant sent about his master's business, all these commit themselves and their health to God by prayers. All these like Bees, saith Epiphanius, having in their hands the wax of their work, but in their mouth drops of honey, when as with their own singing voices they did praise the Lord of all things, and did pray unto him. Thus far Michael ab Isselt. This was the estate of the Primitive Church. Thus they occupied themselves, now with reading, now with praying, but in all these with understanding; quite contrary to the ignorance, which of late reigned in the popish Church. And of such prayers may most truly be verified that which the same author addeth after: what shall I (saith he) make many words? By prayer, we may do all things: and without prayer we can do nothing. It is the general instrument or tool of Christians, without which they can work nothing. For even as a soldier without his sword, or a scrivener without his pen, or a smith without his tools: so is a Christian without prayer. What marvel is it if devils which never before have been heard of, have now invaded all sorts of men? The cause is, that now prayer amongst all is perished.  

In 4. cap. Act.  Ferus of prayer writes thus: These things are required to an effectual prayer: first that thou believe that which God hath promised: Faith in the word and promise of God. Secondly, that with an ardent and earnest affection, thou dost offer something to God, which thou covetest to obtain. Thus far Ferus. So that then we must know what we pray for.  
Ferus of the invocation of the name of jesus in our prayers, writes thus. 
In 5. cap. Act.  It proves (saith he) the divinity and power of Christ, that the invocation of his name performeth that which we request. Peter healed the lame man, not with any superstitions: but by calling on the name of the Lord jesus. So use corporal medicines, that the chief hope may be in humble prayer. Thus far Ferus. They diminish the virtue of Christ's name and derogate from his deity, by his judgement, that use other names in their prayers. It is superstition to call upon others.  
jacobus de Valentia a Papist, of the name of jesus writes thus upon these words, O God save me in thy name: 
In psal. 53.  But here (saith he) a doubt may arise, because this name jesus seems not to be the name of the father, but of Christ his son: How therefore doth the son say to the father, O God in thy name save me? It should seem that he should have said: In my name. To this it may be answered, that the name jesus belongs principally to the father, and was given and communicated to Christ himself of his father. For whatsoever Christ hath, he hath it of the father: wherefore this name jesus is the name Adonai and Tetragrammaton, as we have said in the prologue of the Psalms, and in the 7. psalm: which is as much to say, as to be omnipotent, salvation and to be perfect. And that this name doth properly belong to God: therefore it is communicated and given of the father to his son: as the Apostle saith of the Philippians: He hath given him a name, which is above all names, that at the name of jesus every knee should bow, etc. Therefore not only we do ask of the Father by this name jesus in all our prayers: but also Christ himself, as he is man, asks in the virtue of this name, bestowed on him of the father: Because this name contains in it all virtue and omnipotency, and an infinite sea of merits. Therefore Christ saith to his father, O God my father save me in thy name jesus, which name thou hast imparted and bestowed upon me: and deliver me and my members by thy virtue, and omnipotency, which is contained under this name jesus. For there is no other name, in the which the world must be saved, but in this thy name. Thus far jacobus de Valentia: Where he excellently describes the dignity of the name of jesus. It is the name of God himself: in the virtue of this name Christ himself prayed: it is a sea of infinite merits: and shall we then use any other? Shall we doubt whether this name alone will serve our turn or not?  
Ludovicus vives of the Lords prayer writes thus: 
Praefat. ora●, dom.  As of our religion, so also of our prayer which is a chief part of our religion, he may be the author and master, who knows perfectly both the divine nature, and our nature; who understands what is profitable for man, and also what God requires of us, both worthy of God, and him also that asketh. And also with what words, not so much fit for God (for he knoweth the meaning and force of all words) as for the mind of him that speaketh, that he may not be ignorant, how he ought to think of God. And of this his understanding the love of God may spring in him and be confirmed.  
And after, There is no prayer which ought so diligently and attentively to be said and meditated upon of us, as this (meaning the Lord's prayer) every part of it, nay every word, every letter, every prick of it are to be weighed of us. He would have this prayer especially of all to be understood: and not to be said in Latin, as they used in Popery.   

16. Of Auricular confession.  

De Baptis. ad Io.  CYprian writes thus of that place in the 20. of john: Whose sins ye remit, etc. It is manifest, where and by whom remission of sins may be given, which is given in baptism: for the Lord gave first that power to Peter, upon whom he built his Church, and from whom he ordained and showed the original of humanity, that that should be loosed on earth, that he had loosed. And after his resurrection he speaketh also to his Apostles saying: As my father sent me, so send I you: when he had said thus, He breathed upon them and said to them: receive ye the holy Ghost; whose sins yet forgive, they are forgiven to him; whose ye retain, they are retained. Whereby we perceive, that it is lawful in the Church for the governors thereof, and those that are appointed by the law of the Gospel and the Lords ordinance, to baptise, and to give remission of sins: and that without, neither any thing can be bound or loosed, seeing there is no body that can bind or lose any thing. Neither do we set down this (O brother) without the authority of the scriptures. So that we said, that all things are set in order, by a certain law, and by his own appointment. Neither that any man may take upon him any thing, against the Bishops and priests, which is not in his right and power. For Chore, Dathan and Abiram, against Moses and Aaron took upon them authority to sacrifice; neither did they that without punishment, which they attempted unlawfully.  
Here we may learn first, that the father's works either through malice or ignorance, have been corrupted: for what sense should this have (for God first gave this power to Peter, from whom he showed and ordained the original of humanity) no doubt it should be of unanimity or unity: as appears by the other place of his book of the simplicity of prelate's. So we may see, how that old cozener Satan hath not kept back his fingers, from the father's works: he hath been doing with them. And therefore, who dare safely build his faith upon them. Secondly, that the Church was built upon Peter, to declare the unity that should be amongst all pastors; not to declare any superiority of Peter in power, or authority of binding or losing above the rest; for there hereafter he adds: That all the rest received like power with him of binding and losing. And that the heretics rebelling in the Church, and breaking the unity thereof, do not rebel against any one, but against the Bishops and priests; even as Chore, Dathan, and Abiram did against Moses and Aaron. And lastly, he expounds plainly where this power of binding and losing is executed, which he affirms to be in Baptism, and not in auricular confession, as our late divines of Rome teach, who attributes the very strength, and power, and force of that place to auricular confession, and to their priests, than either forgiving or detaining sins.  
Cyrill also, as hath been alleged before, agrees herein with Cyprian, and expounds this authority of forgiving sins which the ministers have to be executed in baptism or in repentance of notorious sinners. Austen also expoundeth that place of S. Matthews Gospel: 
Aug. Tract. in joh. 123.  To thee I will give the keys of the kingdom of heaven, thus: that Peter when this was said unto him, signified the whole Church. And of Christ's coat which was without seam he writes thus: 
Tract. in joh. 118.  The coat without seam lest at any time it should be ripped in sunder, came unto one; because he gathers all into one: even as amongst his Apostles, when as the number was twelve, that is, three times four, and they were all asked: Only Peter answered: Thou art Christ the son of the living God. And it was said to him: To thee I will give the keys of the kingdom of heaven, as though he alone had received power of binding and losing, when as he being but one, answered that for all, and received this withal, as a figure of unity: therefore one for all, because unity is to them all. And therefore this when he had said: wrought about, he addeth thorough out: the which if we refer to that which it signifieth, no man lacks it, who is found to pertain to the whole, from which whole, as the Greek tongue shows, the Catholic church is called. This is Austin's judgement, that Peter answered for all; and received like authority for all.  
But M. Bellarmine saith: There was no cause, why Christ should so particularly say to Peter, To thee I will give the keys: and feed my sheep; and that for his singular faith and love; if he should receive nothing besides the rest. He plainly dissents from Austen; and so their new Catholic faith from the old: Austen and Cyprian affirm that this speech of our Saviour was to him alone, to declare the unity he would have amongst all his ministers: and in this he made him a mirror and not a master. 
Cyrill in Io. cap. 64.  And Cyrill saith, by his threefold commission he comforted him again, for his threefold denying: this he gained by it.  
Franciscus de Euia a Papist, of auricular confession writes thus: 
Direct. confess.  I counsel thee also (dear brother) if thou wilt confess thy sins often, that thou get thee a proper confessor, and such a one as is well experienced in that matter, a wise man, and of a good and commendable life: to whom thou mayest safely commit thy conscience; and to have now even in the steed of the Lord God, to whom thou mayest surely reveal all thy secrets both inward and outward, and all thy sins. Herein he plainly discovers the corruptions of their Church. Should a sheep go from his shepherd? This is an absurd thing. But such hath been their doctrine and practice, that the pastors of congregations need not preach themselves, but friars in their rooms: and thereby were all their Friaries maintained: and that the sheep may go from their pastors to seek some other, to reveal their sins unto. 
1. Pet. 5.1.  Whereas S. Peter exhorts all elders and pastors to feed their flocks themselves; and our blessed Saviour enioines this thing to Peter, 
jer. 23.2.4. Ezec. 34.16.  as his principal duty: to feed his flock. The true shepherd is to bind up the wounds of his flock, and to heal them himself: He that doth not so is that idol shepherd, 
Zach. 11.16.  whereof Zacharie prophesieth; He shall not look for the thing that is lost, nor seek the tender lambs, nor heal that which is hurt, nor feed that that standeth; but he shall eat the flesh of the fat, and shall tear their hooves and claws in pieces. And have not the shepherds in popery done thus? 
Psal. 119.105.  whereof many of them never preached. Is not the word of God the lantern and candle in God's house to lighten our paths, and wherewith also to seek that which is lost, 
Luke. 15.8.  which candle that wise woman which was a figure of Christ's Church lighted, and therewith sought for her lost groat; which the foolish woman the Pope's Church, hath quite put out and hidden under a bushel. 
Matt. 5.15.   
Is it not the leaves of that tree of life jesus Christ, which serve to heal the nations: 
Reu. 22.2.  as Saint john showeth us in the Revelation? Are not the scriptures those fruitful trees also, whereof Ezechiel prophesieth, that by the river of God's spirit (which is our only comforter in this life, as our Saviour doth teach us) do grow on the brink thereof, on this side and on that side, whose leaf shall not fade, neither shall the fruit thereof fail, and it shall bring forth new fruit according to his months, because their waters run out of the sanctuary, and the fruit thereof shall be meat, and the leaves thereof shall be for medicine. Is not here a lively description of God's spirit, and of the scriptures? The one is a well, a stream springing into everlasting life: a comforter, that only like water comforts in all the heats and broils of this life: as our saviour teacheth. And the other as trees, that grow on the brink of this heavenly river (The word of God and his spirit are never separated) which ever have their leaves and fruit; no winter can make their fruit fade, nor frost cause their leaves fall: Nay, because they are watered from the sanctuary they do not only like other trees bring forth still the same fruits, but new fruits every month. And their fruits are meat, and their leaves medicines. If this be true, than the papists, in whose coasts in times past these fruitful trees were not seen growing and flourishing, lacked also that heavenly and comfortable river, that proceeded out of the sanctuary. They had in those days worldly comforts enough, like to that rich man; but they lacked the comfort of God's spirit, & their souls were famished for the want of these trees, whose fruits are the only food of souls. And their sins and wounds of their souls were putrefied and festered, for lack of these leaves to heal them: which are the only plasters for spiritual sores; as the prophet Ezechiel & Saint john do plainly teach. If we will live we must apply these leaves to our hearts, as the preacher doth teach us. It is better (saith he) to go into the house of mourning then of feasting because this is the end of all men. 
Eccl. 7.4.  And the living will lay it to his heart. And Abacuk saith, that the just shall live by faith. 
Abacuch. 2.4.  And Saint Paul, that faith cometh by hearing the word of God. Therefore what life could be in that Church, where God's word was seldom, or never taught? It is written of the blessed virgin Marie, 
Luk. 2.19.51.  that she laid up her sons words, jesus Christ's words, and the words of the shepherds in her heart: So must all good women that mind to be blessed, that love the blessed virgin, follow likewise these her holy steps, and lay up jesus Christ's words, & their pastors words in their hearts, and the words of no others. They must not seek strangers to confess their sins, and to lay open their sores unto, as the popish Church teacheth.  
Nay even now when as these trees begin again to flourish in the world, many are not thankful to God for such a great blessing, that now hath made these wholesome and fruitful trees to spring again in their coasts; but do find fault with them & do despise them. They will have nothing but old fruit: They can abide no new fruit. But here they must learn, that these trees bring forth new fruits every month. They must not be so wedded to antiquity, as to contemn & condemn all novelty: but rather let them mark well what every thing is: Let them say, if it be a fruit of the tree of life, if it have a root and ground in the scriptures: 
1. Thes. 5.21. 1. Io. 4.1.  I will receive it most thankfully, & joyfully. Let every one of us, Try all things, and keep that which is good: as Saint Paul counseleth us: and examine the spirits whether they be of God or no, as S. john also commandeth: and not wilfully shut our eyes, or strait way cast it out of our hands (we will none of it) because it seems new. Let us remember how that these fruitful trees of the Lord, which are watered with the water that comes out of the sanctuary, bring forth new fruits every month. They diminish the dignity of these trees, & are enemies to their own health; nay to their own only true & greatest joy and pleasures, that they can have in this world, that believe not this, and will not taste of these new & most pleasant fruits.  
And here also we must mark another singular smack, or relish, and another special commendation or privilege, which these fruits, which the word of God hath, beyond all other fruits and writings of men whosoever. 
Psal. 12.6.  The words of the Lord (saith David) are pure words, as silver, purified to the Lord of the whole earth, and fined seven times. And no silver else whatsoever, nay all the gold of man, yea of the fathers whosoever, is but dross to this silver. And so must all Christians account of the fathers: and yet I cannot tell how it comes to pass, that in many men's mouths, the writings of the fathers have a better relish, and pleasanter taste, than the word of God. But let all men here learn, that even the gold of the fathers, even the purest doctrine they teach, is impure in comparison of the doctrines of the scriptures. They have only this commendation, that they are silver purified seven times to the Lord of the whole earth. And in the repairing of the Church of Christ, which now in our days is in hand, which Antichrist had defaced; 
Re. 11.1 2.3.4  Saint john in the Revelation borrows this testimony of David: where after he had declared how much of God's house should be repaired again, & how far the builders should proceed in that work, he adds, what testimonies God will have, and what witnesses in his Temple, what trees in this his new Paradise, and what candles in his house. 
Exod. 25.31.  The old Tabernacle had but one Candlestick in it with seven branches, to lighten it; 
2. Pe. 2.5. Heb. 3.5.  and the old world but one Noah, to testify to them the will of God; and the house of Israel but one Moses, as a servant; to testify those things which should be spoken after. As our Saviour also told the jews: Do not you think that I will accuse you to my father: 
Io. 5.45.  there is one that accuseth you even Moses, in whom you trust. But in the Church of Christ, shall be two witnesses. The Law and the Gospel. Besides this former testimony of Moses: The gospel also shall be preached to all nations for a testimony, 
Mat. 24 14. Mat. 18.16.  (saith our Saviour) and then shall the end come. Out of the mouth of two or three witnesses shall every word or matter be confirmed: Before his judgement God will have his truth firmly ratified to the world. And therefore of these two witnesses, and of these two testaments of the Law and of the Gospel, in our days in the repairing again of the Temple which was profaned and defaced by Antichrist, Saint john saith, These are two Olive trees, and two Candlesticks, standing before the God of the earth: Alluding, no doubt, to David here in the Psalm. The word of the Lord is purified to the Lord of the earth: and these Olives and Candlesticks stood before the Lord of the earth. As though the word of God and these Olives and Candlesticks were all one. The word of God the two testaments, are the Lords two Olives, able not only to sustain: 
Psal. 104.15.  but to cheer and make merry all God's household servants. They are also the Lords two great lights, like the Sun & the Moon, which are sufficient also to lighten his whole house, in all obscure and dark points of Religion, and to show us the perfect and ready way to heaven. Now let all his faithful servants have an eye only to these.  

De Mirah. scrip. lib. 1. cap. 6.  Let us mark what authority saint Austen himself yielded to the fathers and expositors of the holy scriptures, which were before him, who speaking of the doors of heaven which were opened, and of the fountains of the deep at Noah his flood, writes thus: We cannot (saith he) for the slenderness of our wit, and knowledge, unfold the hardness of this matter, with a grounded or ratified opinion that that is truth which we teach; notwithstanding we will without any partiality show what in these matters the studies of our former masters could find out, in their divers opinions, yielding no more authority to one then to another, of whose judgements, and of whose particular choises, we give every man leave to allow or disallow at his pleasure. This opinion Saint Austen had of the opinions and judgements of those, which before him expounded the holy scriptures, whom he calls Masters: he himself was bound to none of them, nor no more would he have any other. And so no doubt by this his own example, he hath taught all men what opinion (if they will not be wilful) every one should have of his writings & expositions. So that then in the time of popery, the shepherds the pastors of congregations, in not giving this meat unto their flocks, in not healing their wounds & sores, with the leaves of these trees, in not preaching the word of God, they have declared themselves not be Christ's shepherds; 
Io. 10.10.  but to be antichrist's hirelings. Nay to make this matter more plain: They have not only not fed them, but torn in pieces their hooves, as Zacharie prophesieth: wounding their consciences and weakening their faiths, in teaching that unless they sang masses for them after their deaths, their faith in Christ did not profit them: And that they were damned if they broke one of the least of their ceremonies, and traditions. Is not this quite to tear in pieces the very hooves and claws of the poor silly lambs? whereby they began now to go and to lay hold on Christ.  
Secondly, this same Author saith: That now one having gotten such a faithful and holy confessor, let him account of him even as of God himself, and reveal to him boldly all his secret sins and all the secrets of his heart. And is not this plainly to say that the Pope is Antichrist? He shall sit in the Church showing himself as God, saith saint Paul. And doth not he here confess the same? What is it else to be God? 
Psal. 7.9. jer. 11.20.20.12. Reu. 2.23.  but to search the hearts and rains, as the scriptures often teach. This thing they attribute to God only. And yet the Pope and his clergy arrogate it to themselves. And is not this to sit in the Church as God? Saint Paul writes to the ministers of the Church of Corinth, that they should judge nothing before the time, 
1. Cor. 3.5.  until the Lord come, who shall lighten things that are hid in darkness, and make the counsels and secrets of the hearts manifest, 
1. Ti. 5.24.  and then shall every man have praise of God. And to Timothy. Some men's sins are open before hand, and go before unto judgement; but some men's follow after. But the papists by this their doctrine contrary to saint Paul's doctrine in both these places, do make their confessors to take upon them that knowledge of secrets which belongs to God, and that no sins are to be reserved unto the day of judgement. Their confessors (if men will not be damned) (as they teach) must know them before.  
This author here himself confesseth: that to know the secrets of the heart belongs only to God. And that therefore every one is to account of his confessor even as of God himself. And is not this plainly to affirm, that the Pope shall sit in the Church as God? Let us never look that any other shall ever come into the Church, and challenge or take upon him more of the divine Authority than this.  
And therefore let us acknowledge that this prophecy of saint Paul is already fulfilled in him. And that the Pope and his clergy sit now in the Church of God.   

17. Of Purgatory.  

Psa. 40.1.  FIrst concerning Purgatory: that vehement and comfortable Sermon which God commands Esay, and in him all ministers, to preach to his Church, is as it were a double cannon to beat down the paper walls of Purgatory, Comfort, comfort my people (saith the Lord your God) speak to the heart of jerusalem and cry unto her, that her warfare is now at an end, and that her iniquity now hath obtained pardon. For she hath received at the Lords hands double for all her sins. This is a sermon of comfort: and this must be preached to the heart of jerusalem, and of all God's Church, and cried out in their ears, that their warfare now is finished, that is no doubt, when they shall end this life. For as job teacheth us and saint Paul: 
job. 7.2. Ephes. 6.10.  Our life here is a warfare. And saint Paul not only saith so, but gives every Christian the armour that belongs to it. 
Vers. 13.  Now when this warfare is ended, God's ministers are to preach to his people, that then their sin hath obtained pardon: Nirtses as it is in the Hebrew, that is, is made now well pleasing to God, and that they have now in this their warfare, In this life received double punishment, that is, sufficient for all their sins. And therefore they need fear no punishment hereafter. And this is that lesson which Peter also teacheth all Christians: God our most loving father, by the resurrection of jesus Christ according to his abundant mercy, 
1. Pet. 1.3.  hath begotten us again unto a lively hope of an inheritance, immortal, undefiled, that withereth not, reserved for us in heaven, etc. wherein we rejoice; though now for a season (if need require) we are in heaviness through manifold temptations. Peter herein agrees with Esay, that in this life (if need be) we receive sufficient punishment for our sins. This is jerusalems' comfort at her very heart. And this is also that which saint Paul saith: But when we are judged, 
1. Cor. 11.32  we are corrected of the Lord, because that we should not be condemned with the world. God judgeth his saints in this life, because he will not condemn nor punish them in the life to come. And the same lesson saint Paul teacheth in another place: My son despise not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 12 5.  as it is in the Greek) make no light account of the correction of the Lord, but account it as a most precious ie well. For whom the Lord loveth he chasteneth, and he scourgeth every son which he receiveth. And he after speaks very manifestly of the afflictions of this life: as these words import: 
Verse, 12.  Wherefore lift up your hands which hang down, and your weak knees. And Saint Peter likewise: Now is the time that judgement shall begin at the house of God: 
1. Pet. 4.17.  Whereas S. Paul said before, that God in this life scourged all his sons, S. Peter to the same effect saith, that judgement now gins at God's house. The one names the inhabitants, and the other the house. And S. Peter also to the great comfort of all God's children, seems to aim at the continuance of this correction: and he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an opportunity, or a very short time, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may signify some longer space of time. 
2. Cor. 4.15.  And S. Paul himself also in effect saith the same in another place, calling the continuance of our afflictions momentaneam levitatem, a small light trifle in comparison of the joy that hereafter we shall receive: and that which endures but for a minute of an hour.  
Of purgatory Jerome writes thus: 
In 2. cap. Mat.  He shall purge or melt the sons of Levi, that is, their understandings and words. So truly the words and judgements of all pastors stand need of this God's purifying: his gold only is most pure, purified seven times in the furnace. Our gold how pure soever it seems to us, stands need of this melting and purifying. And hereupon Jerome addeth of all Christians: That they shall reprove their wicked brethren, and they shall be to God as a precious jewel, for he shall spare them in that terrible day, which he shall make: because every man is under sin. Jerome will have this melting, and this judgement to be in this life, alleging that saying of Peter, now the time is, that the judgement began at the house of God.  
And of that place to the Corinthians he writes thus: 
In 6. ca, Esaiae.  And that stone which only the Septuag inta do translate a Carbuncle, may signify, not a dead or burning coal, as some have expounded it: but a Carbuncle stone which for the likeness it hath to the colour of fire, may be called fiery: whereas we learn, that the altar of God, is full of Carbuncles, that is of fiery stones and hot burning coals, purging sins; whereof we read thus written of God: That coals were kindled of him: and of God himself it is said, that he is a consuming fire: and our Saviour saith in the Gospel, I came to send fire upon earth. And that he might baptise with the holy Ghost, and with fire: for fire shall try every man's work what kind of one it is. And he that shall be saved, shall so be saved, as though he had gone through the fire. And this is to be marked, that even to jeremy to whom it is said: before I fashioned thee in the womb, I knew thee: and I sanctified thee in thy mother's womb, because he had not unclean lips. But yet he said, I am a child, I cannot speak. The Lord himself stretched out his hand and touched my mouth and said: Behold, I have put my words into thy mouth: but to Esay who said; I am a man of unclean lips; and I dwell in the midst of a people that hath unclean lips, God's hand was not wretched; but Seraphim was sent of God, or he did fly unto him of his own accord. Because he is appointed to his service: and he hath a stone in his hand, which after the Septuaginta and Theodotion, he took with a nipper, but after Aquila and Symmachus which follow the Hebrew, he took (Melachim) that is, with a pair of tongs, that therewith he might touch his mouth, and might purge his old and accustomed sins. Here we may plainly see, that either God himself with his own hand, or else Angels with those carbuncles, according to the word of God do purge sins, and that Jerome expounds that place of the Corinthians of this heavenly fire, and not of any infernal fire, purging sins. But that indifferent m●n shall endure the fire of purgatory, seemed not to Jerome to be grounded manifestly upon this place, who expounds it of a contrary fire.  

In cap. 66. Es.  And in another place Jerome writes thus: God is called a consuming fire, that he may consume in us whatsoever is hay, wood, or stubble and thorns: that is cares of this world which the barren ground brought for good seed. Jerome here affirms that God himself is the fire, that burneth up all our chaff, stubble and wood, & not any fire of purgatory. And that by the fire of his word and his spirit he worketh these effects: For here he addeth: for of this fire the Lord speaketh in the Gospel: I came to throw fire down upon the earth. And after: This fire I supposed to have sitten upon the tongues of the Apostles and all the faithful, when they spoke with divers tongues, and drove away all ignorance, and lightened the hearts of them that received the word of God.  
And after most evidently he writes thus: If any man therefore have tars, which may be burnt, which the envious man did sow whilst the householder slept, these shall the fire burn, these shall be burnt; and in the eyes of all the Saints, their punishments shall be made manifest, which in steed of gold, silver, and precious stones, have built upon the foundation of the Lord, hay, wood, stubble, food of that everlasting fire. And after: As of the devils and all them that deny God and wicked men, which say in their hearts there is no God; we believe their torments are everlasting fire: so also of sinners. Alas, even of Christians, whose works are to be proved and tried with fire, we think that there shall be a merciful sentence of the judge, mixed with clemency. This fire and this purging, and this sentence; Jerome plainly affirms, to be at the last day.  
Also writing of that hard place of the Psalm; Pardon me before I go hence, he writes thus: 
Lib. 18. in Es.  He truly which while he lives in this body, and hath not obtained pardon for his sins, and so shall departed out of this life, perisheth to God, and ceaseth to be any more: although as concerning himself, he remain in punishments.  
Of purgatory also jerom in another place writes thus: 
jer. Epist. 135. add Damas'.  God will not punish twice the same fault: and he that hath once received evils in this life shall not suffer again the same torments at his death, which he hath suffered in his life. But if need be, all God's children are chastened in this life, saith S. Peter. Again, 
1. Pet. 1.6. & 4.27.  now the time is, that judgement gins at the house of God. Therefore none of God's children shall be punished hereafter. If need be, they shall be punished now. 
Ephes. 4.5. jam. 4.12.  And S. Peter seems to make but as there is one God, and one law, and one lawgiver: so also but one judgement concerning all the transgressions of this law. And he affirms that it is begun already in God's house among God's children, but it shall be perfited and consummated, at that great day of judgement of all the wicked and damned. And in another place he writes thus: 
Tract. 1.2 par. Epist. 3. ad Dar.  Do we therefore seek where this healthful burning shallbe? No man doubts, but in the holy Scriptures. By the reading whereof all the sins of men are purged. These three purgatories Jerome seems to avouch unto us: the purgatory of God's word, the purgatory of afflictions, and the purging fire of the day of judgement, which (according to the opinion then received of many in the Church) he thought, should purge the Lords gold, without impairing it or hurting it, from his dross, that it might shine the brighter. Although S. Peter do refer this purging to the afflictions of this life. 
1. Pet. 1.7.   

Cyp. de mortalitate.  The common received opinion of the Church was in Cyprians days, that all Christians departed were with the Lord, as at large he proves: first by a vision: secondly by the scriptures. He writes thus: When as one of his fellows, ministers, and priests, being now weary with sickness and afraid of death approaching, desired deliverance from death, there stood by him thus desiring and almost dying, a young man of majesty, of honour, to be worshipped, of great dignity and glory, whom no mortal eye could almost behold, but that he was able to see him, being now ready to die. But he not without grief of mind and voice, groaned out and said: Are you afraid to suffer, will you not departed hence: what shall I do to you? Our brother being at the point of death, heard what he should say to others: for he which heard it, being now dying, heard it to this end, that he should show it to others: he heard it not for himself, but for others, etc. And after he writes thus: To us ourselves, the least and basest of all others: how often hath it been revolved, how often and plainly by the grace of God commanded: that I should diligently and humbly preach and protest, that our brethren are not to be lamented, that by the Lords calling are delivered out of this world; when as I know that they are not lost, but sent before; and departing from us, that they go before us. And that as going a journey or sailing, we should long for them: we should not lament them: neither that we should here wear mourning garments for them, when as they there have taken white garments. And that we should not give occasion to the Gentiles, that they may justly and rightly reprove us; that we should lament those as extinct or perished, whom we affirm to be alive with the Lord, and that we should reprove, with the testimony of our heart and minds, the faith which we profess with our tongues and voice. We ourselves sin against our own hope and faith: all the things we say, seems but feigned, forged & counterfeited: It availeth nothing in words to tattle of virtue, and with deeds to destroy the truth. S. Paul also reproves, and chides, and blames those, that are sorry for the departure of their friends. He affirms that those are sorry for their friend's departure which have no hope: but we which live thorough hope, and believe in God, and believe that Christ suffered for us and rose again: we believe that those that remain in Christ jesus shall rise again by him and in him. Why will not we ourselves depart out of this world, or why do we deplore and lament our friends departing, as though they were perished? Our Lord Christ admonishing us & saying, I am the resurrection: he that believes in me, though he were dead, yet shall he live. And all that lives and believes in me, shall not die for ever. If we believe in Christ, let us believe his words and promises, and we shall not die for ever: that we may come to Christ joyfully, and without care; with whom we shall live and reign. That in the mean time we die; by death, we pass to immortality: neither can immortality succeed, unless we depart hence first. Death is not a going out of the doors: but a passage from a worse place to a better. And an earthly journey being ended, as an arrival to things eternal, who will not hasten to obtain these things which are better? Who will not wish the sooner to be changed and to be made like the form and shape of Christ, to come to the dignity of eternal glory? as S. Paul preacheth, our conversation is in heaven, 3. Philipp. And that we shall be such as our Lord Christ promiseth, when as he prayeth to his father for us, that we might be with him.  
And that we may live with him in eternal dwellings, and may rejoice with him in the heavenly kingdom: O father, those that thou hast given me, I will that where I am, they be with me; and that they may see my glory which thou hast given me before the world was made. He that is about to go to the dwelling place of Christ, to the glory of his heavenly kingdom, ought not to weep or lament, but ra●●●r according to the promise of the Lord, according to the faith of truth in his passage and translation to rejoice.  
Here we may plainly see, the faith and hope of all Christians at their deaths in Cyprians days. They died joyfully without fear and care, in as much as they were sure they went to God. This was the common received opinion of the Catholic Church then. This doctrine Cyprian by revelation was commanded to preach. The latter revelations which the Papists brag of, which teach a doctrine contrary to this, it is likely they were not of God.  
And after Cyprian writes thus: We must consider (beloved brethren) and often think, that we have renounced this present world, and that we live here as strangers and pilgrims, let us embrace that day which appoints every man to his home, which taking us hence, and delivering us from the snares of this world, restores us again to paradise and to the kingdom of heaven: who being placed in a far country, will not make haste to return into his own country? who making haste to sail to his friends, would not wish for a prosperous wind, that he might sooner embrace his dearly beloved friends? We account now Paradise for our country, we begin now to have the patriarchs for our parents: why do we not make haste and run, that we may see our country? that we may salute our parents?  

In 1. ad cor. c. 3.  Primasius also S. Austin's scholar, upon that place of S. Paul writes thus: And every man's work what it is the fire shall prove: If any man's work shall abide that which he hath builded upon; he shall receive a reward, that is (saith he) either the examination of the last judgement, or present affliction, which is compared often to fire. He makes mention here of no fire of purgatory; which if it had been the faith once given to the Saints, he would not have been ignorant of, nor upon the exposition of this place here omitted it.  

In cap. 9 Mat.  jansenius of that place of S. Marks Gospel writes thus: The Lord said, that the eye or hand offending, is to be cut off: but because that cannot be done without pain, he addeth, every one of Gods elect and chosen which will please God, must be seasoned with the fire of afflictions.  
And after, Because we have need of wisdom, circumspection, and discretion, it is necessary that one may beware of offences, that he never give any offence or take any: he addeth: And every offering must be seasoned with salt. And after he concludes thus: As no oblation according to the prescription of Moses is lawful, unless it pass thorough the fire and be seasoned with salt: so whosoever will be a spiritual sacrifice, which is acceptable to God, it is necessary, that he be purged and tried with the fire of tribulations, and as it were preserved to salvation, and that he also be seasoned with the salt of the wisdom of the Gospel, lest he be corrupted with the contagion of the wicked, or by his own infection he infect and give offence to others: but that rather by his soundness, he may take corruption from others. Here we may learn how that jansenius expounds that fire and fault whereof Saint Mark speaketh, of the doctrine of the Gospel, and of the fire of afflictions in this life: and not of the fire of Purgatory: To which fire some other Papists would wrest that place.  
Petrus Berchorius writes thus: Where Christ builds his Church, the sound of a hammer or hatchet is not heard, 
Berch. moral. in 3. lib. Reg. ca 4.  no punishment or grief is felt: because for a surety, the stones, that is, the saints, which are the matter of the temple, are first in this world hewn by tribulations and engraven and made square by virtues. Therefore when they ascend thither they shall be troubled no more: but shall be placed in God's sanctuary in rest. This world by his judgement the quarry that is the forest: here all the stones and timber for God's heavenly temples, are squared and hewed: after this life, they are placed in the building, and they do rest. Ferus also writes thus: Furthermore, therefore also faith is said to save, because by it we are incorporate into Christ, and are made his members and one body with him: 
In 3. ca Io.  but Christ's body and members shall not be judged, neither can be judged or damned, yea they shall judge others. No not into Purgatory: For is not Purgatory a sentence or judgement?  
Gregory also teacheth the same that Berchorius hath taught, salomon's temple (saith he) bore an image of this city, 
In Psal. 4. penitent.  meaning the Church. In the building whereof with stones, there was not the noise of a hammer heard without. For we, which shall remain in these holy buildings, we are knocked as yet without doors by afflictions, that hereafter we may be placed in the temple of the Lord, without any correction of discipline. In as much as whatsoever is superfluous or crooked in us, is now by hammering as it were, and knocking cut off. And then in that heavenly building the only bond of truth shall couple us. Whatsoever saith Gregory is superfluous in us, or not squared or strait, is now in this world cut away from us by tribulations, that we may be fit stones for the heavenly buildings, and in them to remain for ever. What needs then that squaring and making fit in purgatory? whereof Gregory seems to make mention in the third Psalm. 
3. Psal. peniten.  Both these sentences cannot stand together, and the latter seems to be the truer.  

Greg. lib. 9 ca 33. in job.  Gregory also of the afflictions of this life writes thus: God judgeth man two ways in this life. For either by the evils which he presently suffers, he gins to inflict the torments to come: or else, he quite extinguisheth the torments following with these present afflictions. For if so be the just judge (their sins requiring it) did not both correct some here, & also hereafter, the Apostle Jude would not have said; he destroyed them the 
a Secundo.  second time or twice, that believed not. And also the Psalmist would not have said of the wicked, let them be clothed with shame as with a dubler. Now we call a doublet a double garment: Therefore they are clothed with shame as with a doublet, which according to the guiltiness of their deserts are punished both temporally and eternally. For punishment in this life delivers them only from pain to come, whom it changeth and maketh new men. For those whom the calamities of this present life do not amend, they bring them to those which are to come. But if so be that the afflictions of this life present did not defend some from everlasting punishment, Paul would never have said: When as we are judged of the Lord, we are corrected, that we should not be damned with the world. And therefore john was taught by the mouth of an Angel, Whom I love I chasten and correct. And therefore also it is written, Whom the Lord loves he chasteneth, & he scourgeth every son that he receiveth. Here Gregory seems to refer that saying of the Apostle, but to some. And it is true in respect of the reprobate, but in respect of his chosen all that he judgeth here he will not condemn with the world: 
Reu. 3.19.  And so the Angel taught Saint john indefinitely, that all whom he loves he corrects; & Gregory expounds this correction of the punishments of this life. And of the same punishments he expounds that place of S. Paul. And then S. Paul saith that every son that he scourgeth, that is in this life (saith Gregory) receiveth, and therefore not in Purgatory.  
Theodoret upon that place to the Corinthians, If any man shall build upon this foundation gold, 
In 1. ad co. ca 3  etc. writes thus▪ Some think that the Apostle speaks thus concerning opinions in doctrine, but I think he speaks it of exercises of virtue and vice. And that he makes as it were a way to the accusation of him, who had committed fornication. Furthermore, he calls gold, silver, & precious stones, the kinds of virtues: and wood, hay, & stubble those things contrary to virtue: for the which hell fire is prepared. And these things do not depend of the fault of the teachers, but of the intent and purpose of the scholars. They truly teach them heavenly doctrines, but amongst them which hear, some make themselves gold, some silver, some precious stones, by diligently marking such things as are taught them. Some other living slothfully and idly, choosing that which is nought; resemble the nature of wood, hay or stubble, which may easily be burned: and the difference of these matters, not this present life, but the life to come shall reprove; for this thing, that means: the day of the Lord shall make manifest: That is to say, the day of judgement.  
And a little after upon these words: Every man's work what it it is, the fire shall try. The teachers (saith he) teach heavenly things, the hearers according to their pleasures, choose that which they think is to be done. But in the day of the coming of the Lord there shall be a sharp and vehement examination, & those which have lived well, as gold and silver, the fire shall make more bright. And it shall burn them which have lived evil, like wood, hay, or stubble. The teacher also which hath taught such things as became him, shall not suffer punishment: but shall be accounted worthy of salvation (for this he saith) but he shall be saved: that is the teacher. The work shall be burned: that is as much to say: they who have made themselves as evil work. And after.) If any will not apply that (as it were by fire) to the work: but to the teacher, let him so understand it that he shall not suffer punishment for them: but he also shall be & saved tried by fire, if he have a life agreeing with the doctrine. Thus much Theodoret, whereby it appears plainly that he expounds this place not of any purgatory fire before the day of judgement: but of the fire which at that day shall be revealed. And shall then try and purge not the works of any middle sort of men: but of all men.  
And again upon these words of Malachi: Behold he comes: 
Theodoret in cap. 3. Mal.  Of this second coming Zacharie also prophesieth: and they shall behold him whom they have pierced, etc. So also the blessed Apostle Saint Paul; because it shall be revealed in fire: And the fire shall try every one's work, what kind of one it is, etc. And I think also of these fires that the Prophet means, not only this (that is the fire of the day of judgement, or of the second coming of Christ) but the purgation of the holy Ghost. For by this mystically they which come unto him (the Lord doth purge) with the fire of his spirit: So therefore that great Prophet john said; He shall baptise you with the holy Ghost, and with fire: and also by his heavenly grace, as it were with a certain herb, he washeth away the filthiness of sins.  
Theodoret here as it were making a survey of purgatories, finds but three. And in none of them the Pope's Purgatory fire: but first the fire of the second coming of Christ: then the fire of the holy Ghost; and lastly the heavenly grace and mercy of God. These were all the purgatories which Theodoret could find out, as this place teacheth. And he refers manifestly that place of the Corinthians to the day of judgement.  

1, Cor. 3.13.  The text itself seems to prove manifestly, that by this fire is meant afflictions. For thus we read: Every man's work shall be made manifest: for the day shall make it manifest: for through fire it shall be revealed: and every ones work what kind of one it shall be the fire shall try. No doubt fire in all these places is taken in the same signification. But it is manifest that as Christ said of the seed of his word, the Sun arising, that is, the heat of persecution tries whether the seed had taken deep root or not: so fire here reveals every ones work, that is, persecutions and afflictions. This fire shall disclose and make things hid, manifest; which the Apostle here speaks of: it shall try works: but such a fire is not the fire of purgatory. It discloseth nothing: nay it is hid itself. Neither doth it try works, as this fire the Apostle here speaks of doth: but it purgeth souls, as the papists teach. And therefore this place can make nothing for their purgatory fire. The very text itself refutes it. M. Bellarmine and Poligranes expound that place of Matthew. Agree with thine adversary, of purgatory. Whereof Poligranes writes thus: There are many other places of scripture, 
Polig. de suffrag. defunct. De Purg. lib. 1. ca 4.  out of which as concerning this matter the fathers say nothing; yet our later writers being stirred up by heretics, & searching the scriptures more diligently, do from them confirm purgatory, of which sort is this: Agree with thine adversary. And Master Bellarmine affirms that they all agree that the prison is hell. But yet there are many mansions, some for the damned, and some for them which shall be purged.  
Again, almost all agree, that by the last farthing are meant small sins. Again, that until thou hast paid the last farthing, cannot seem rightly to be said, unless there were an end of payment. Neither Saint Austin's examples are sufficient to prove the contrary. For when it is said, he knew her not until she had brought forth; we may not hereby gather that he knew her after; but we may well infer, that she should sometime bring forth: So likewise when it is said, Sat thou on my right hand till I put, etc. it may very well hereof be gathered, that all Christ's enemies sometime shall be put under his feet; otherwise, that until were unfitly said. So also when it is said; Thou shalt not go out till thou hast paid the uttermost farthing, we may very well infer: Therefore sometime he shall pay the uttermost farthing and so consequently shall go out from thence.  
But Stella of this place writes far otherwise then M. Bellarmine: The judge shall give thee to the jailor. 
In 12. Luc.  The sentence shall be pronounced of Christ the judge, and the wicked man shall be delivered to the jailor, that he may punish him; because the sinner shall be delivered to the Devil to be punished. For the Lord saith to the wicked: Go ye cursed into everlasting fire, which is prepared for the Devil and his angels, etc. And the jailor cast thee into prison, that is, into hell. Of which prison Esay speaks: They shall be shut in prison. And lest he should despise this prison thinking it to be a light matter, he adds the grievousness of it, saying: I say unto thee, Thou shalt not go out thence till thou have paid the uttermost farthing. Think not that he shall sometimes come out: For this word until in the holy scriptures signifies eternity of times: whence we have it thus written in the Psalm. The Lord said to my Lord, sit thou on my right hand till I put thine enemies, etc. And yet it is most certain, that Christ our Saviour sits in the excellent good things of his father for ever and ever. Secondly, this place may be expounded properly, as it foundeth: Because thou shalt not go out till thou hast paid the uttermost farthing, and yet after thou shalt go out. But thou shalt never go out: For one can never come to the end of a thing that is without end. But the punishment of hell for continuance of time is without end: and therefore a man can never come to the end of his payment. So is meant that of the Psalm, justice shall spring in his days, and abundance of peace as long as the moon endureth; that is, till she shall cease to be in heaven, and yet she shall never cease to be in heaven: therefore that peace shall never fail: So the wicked shall be in hell until they have paid the uttermost farthing. The which because they shall never pay, it is most certain that they shall be there for ever.  
Ferus upon these words: After these things I will return, writes thus: 
In cap. 15. Act.  This saying is taken out of Amos. As long as we are here, God doth not quite cast us away; but he returns to us again: for God hath not forgotten to be merciful, but even in his anger thinks of mercy. And hereof David saith: As a father is merciful toward his own children; so God is merciful towards them that fear him. But after this life, he is either angry for ever; or merciful for ever. Ferus here seems to make no mean nor middle place of God's wrath.  

Med. 10. vitae Christi.  Granatensis of afflictions writes thus: As with a file iron is purged, and by filing is polished and made smooth, all the rust being done away; so the spiritual file of tribulations doth wipe away all the rust of sins, and makes the soul pure and bright from all the dross of vices.  

In 6. cap. Luc.  Stella writes thus: If he which did no sin, nor there was any deceit found in his mouth, nor he stood need of any purgation of afflictions; yet for our sakes would suffer so great things before he entered into his glory: Shall we, who are guilty of so many grievous sins, and to whom many and grievous punishments are due, refuse to be afflicted, that we may enter into that glory?  
Ferus also yields the same effects to the tribulations and afflictions of this life: Affliction (saith he) doth not only not hurt us, but doth us much good. For it shows us what we are, and then it purgeth the evil which we have gotten; then it leads us to God. 
Fer. in 4. cap. Act.  To conclude, the Cross is God's school house, the nurture of our manners, the praise and meditation of our blessedness; the shop of the holy Ghost, and the treasury of all good things. So that by his judgement, in the schoole-house of afflictions in this life all Gods children are beaten for their faults. In this shop of the holy Ghost they are purged, filled, and made bright. 
In 7. cap. Act.  And again, of the fathers he writes thus: Mark that the fathers of the old testament were by no other means brought to salvation, than we are, that is, by faith. Therefore if by our faith we pass from death to life, as our Saviour teacheth in the Gospel; then also by Ferus judgement even so did they.  
Those same phrases in Beda of the faithful departed; 
Bed. lib. 2. eccles. hist. Aug. cap. 1.5.7. & lib. 5. cap. 23.  He went out of this life to the true life, which is in heaven: and he went unto the Lord, which he useth of Gregory, Egbertus and others; quite overthrow purgatory.  
Olympiodorus upon that place of Ecclesiastes: 
Olymp. in 11 cap. eccl. v. 1.  In the place where the tree falls, there it lies, he writes thus: Trees in the holy Scriptures signify sometimes good men, sometimes sinners. The South is also taken for a bright and clear place, or else for that true light, which is jesus Christ our Lord God, Contrariwise, the North is taken for an obscure place, and full of darkness; and for the devil himself who dwells in darkness. In what place soever therefore, either light or clear; or obscure and dark: that is, either in the filthy state of sins, or in the commendable state of works, a man shall be found when he dieth; in the same degree and order he shall remain for ever. For either he shall rest in the light of eternal felicity, with the just and Christ our Lord; or else he shall be tormented in darkness with the wicked and the Devil, prince of the world. Thus far Olympiodotus. He makes but two places after death. Into either of which, who soever shall fall at his death, there he shall abide. There is no help after death. In his time it is likely that purgatory and pardons were not known.  
Master Bellarmine alleging many authorities to confirm purgatory out of the old testament, 
Lib. 1. de Purg. cap. 3.  as that place of Esay cap. 4. ver. 4. and Mal. 3. v. 2.3. addeth the expositions of the fathers unto them: that they expound these places of purgatory. And after of that place of jerom upon Malachi, he concludes thus: 
jeroh. in cap. 3. Malac.  Although the pain of purgatory is not that of which we speak of now: for that shall purge them that live, but we entreat of the punishment of them that are dead. For therefore a great tribulation shall go before, and afterward fire shall descend and shall quickly purge all the relics of sin in just men. For as Ireneus notes in the end of his fift book, Then suddenly the Church which is on earth shall be taken to her spouse. Neither then shall be any time of purging any more, as there is now after death before judgement.  
Here is purgatory and no purgatory, for those fathers in deed speak of a purging which shall be at the day of judgement by fire, but not of those only that then shall live, as M. Bellarmine here seems to expound jerom: but of all men in general, as appeareth by the words jerom there useth: Peccatores quosque flumina ignis ante cum traehent voluentia. The rolling streams of fire shall draw before him all sinners, not those that be living, as Master Bellarmine expounds him. And the Lord is called a fire, and a consuming fire, that he may burn our wood, hay, and stubble: alluding to that place of Saint Paul; That if any man have built upon jesus Christ, wood, h●y, or stubble, the day of the Lord shall try every man's work, not the works of them that live then only, but every man's work.  
And after he addeth, That according to the saying of Ezechiel; whatsoever in our gold and silver, that is, in our understanding and word is mingled with brass, iron, or lead, in the Lord's furnace may be 
a Percoquitur.  thoroughly fined, that pure gold and silver may remain. Here Jerome speaks of all sinners, not of those that shall live then. And he addeth: That our gold and silver, that is, just men's works as well as sinner's dross shall then be examined. And in another place (which hath been alleged before) he manifestly confirmeth this exposition: As we believe (saith he) that the torments of the Devil and of all them which deny God, and of wicked men which say in their heart there is no God, 
jeron. in 66. ca Esaiae.  are everlasting: So also (woe is me) of sinners, yea of Christians, whose works shall be purged and tried with fire, we suppose that the sentence of the judge shall not be extreme, but mixed with mercy. This place against M. Bellarmine's exposition proves, that all Christians works which are sinners, shall be tried and purged at that day: and not those only that then are living, in steed of the purgatory they should have endured.  
Saint Augustine also saith, which place Master Bellarmine there also hath alleged for purgatory, 
Aug. de civit. lib. 20. cap. 25.  of these things which have been spoken it seems to appear most evidently, that in that judgement there shall be some purgatory punishment of some: but he names not who they be. It should seem he means those whom jerom meant before.  
Neither doth that place of Irenaeus which allegeth, make any thing for his purpose. For Irenaeus there first writes thus: The day of the Lord is as it were a thousand years: 
Iren. lib. 5.  And in six days were all things finished that were made: And therefore it is manifest that the sixth thousand year shall be the consummation of all these things. And therefore in all that time, man being made in the beginning, by the hand of God, that is, of the Son & of the Spirit, that he may be according to the image and likeness of God, the chaff being cast away, which are Apostasy, and the corn being taken into the barn, that is, they which bring forth fruits to God through faith. And therefore tribulation is necessary for them that shall be saved, that being as it were broken in pieces, and made into small powder, and sprinkled here and there, through patience by the word of God, yea even been all a fire, they might be fit guests for the king's banquet. And as one ● our Christians, who being judged to be cast to wild beasts, to be torn in pieces of them for his martyrdom towards God, said Because I am the corn of Christ, I am grinded by the teeth of these wild beasts, that I might be found fine manchet of God. And after: The nations are so far profitable and fit for the just, in as much as the stubble is profitable for the increasing of the wheat, & the chaff thereof to burn for the purifying of Gold: And therefore in the end when the Church departing hence shall be taken aloft, there shall be (saith he) tribulation, such as never was nor shall be. That shall be the last combat of the just, wherein the conquerors shall be crowned with incorruption. Thus far Irenaeus.  
And here M. Bellarmine mistakes a word, & for repetente Ecclesia, as it is in Irenaeus printed at Basil, Anno Dom. 1526. which is as much as to say, the Church repairing again to a place: he puts in (repent, that is suddenly.) As though this suddenness of her departure should be the cause of that her purging by fire; because she could not stay to endure the fire of Purgatory. It may seem of that one word he grounds this his exposition. And if he do, it is but his collection, it is not Irenaeus assertion, as he saith: and that also of a false foundation; taking repent for repent, which is in the ancient copy. And if so be that the word were repent, suddenly: yet there needed not any Purgatory fire to the end that they might attain salvation. For even suddenly God is able, and hath also saved sinners: as Elias is called of Saint james, A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subject to like affection and perturbations even as we are, 
jam. 5.17.  and therefore a sinner: yet was he translated into heaven suddenly. And our Saviour himself speaketh thus of Zacheus (who before was a Publican) as soon as he believed on him: This day is salvation come unto this house. Christ also healed very many both of their bodily, 
Luke. 19.9. Mark 5.34. Luke. 7 50.  and spiritual diseases suddenly: saying, thy faith hath saved thee. No doubt if these had then died they should have been saved even suddenly without enduring any Purgatory. There is a place in saint Paul where the word suddenly is used: 
1. Thes. 5.3.4.  For when they shall say peace and safety; then shall come upon them sudden destruction, etc. But you brethren are not in darkness, that that day should come on you as a thief in the night. But that sudden destruction or punishment respects the wicked, not the faithful that shall then live at that day, more than them that have lived before that day. Here is not one word of any purging; but of the purging of afflictions. And that shall be, all the time of the continuance of the world, saith Irenaeus. And that shall so clean purge us, as it shall make us fit guests for the Lords banquet: and what other purgatory than shall the faithful stand need of? Here is not, that those that live at the day of judgement shall be purged with that fire, because they shall not go into purgatory; as M. Bellarmine seems to affirm. And so these authorities of the old Testament, of scriptures & Fathers, which M. Bellarmine allegeth in that place, with this his shift prove nothing.  
Master Bellarmine also would confirm purgatory out of that place of saint Paul. 
De Purg. lib. 1. ca 4.  What do they, which are baptised for the dead, if the deadrise not again, why are they baptised for them? This place (saith he) plainly proves that, which we would desire, if it be rightly understood. And (he saith) that there are six expositions of this place. And he concludes thus: That the sixth exposition is true, & the natural meaning of the place, that the Apostle speaks of the baptism of tears & repentance, which is a accomplished by praying, fasting, and giving of alms, etc. That this may be the meaning, what do they which are baptised over the dead, if the dead rise not again? that is, what do they which pray, fast, sigh and afflict themselves for the dead, if the dead rise not again? And so do Ephrem in his testament, and Petrus Cluniacensis in lib. contra Petrobrusianos, Dionysius, Hugo, Gagneius and others expound this place.  
But Gagneius of this place writes thus: 
Gag. in 1. Cor. cap. 15.  divers men of this place bring divers judgements: I think that there may be two meanings of this place. The first, whereunto Chrysostome agrees: If the dead rise not again, what do they which are baptised for the dead, that is, for the hope of the dead? For as Chrysostome saith, in the primitive Church they which were to be baptised, repeated the whole Creed, wherein is this place: I believe the resurrection of the dead: In which hope of rising again from the dead, they were baptised, which otherwise would never have been baptised, and have changed their old life; unless they hoped that they should arise to an immortal life. And this is that which Paul calls to be baptised for the dead. Or else because that Paul taught the faithful, that to be baptised, was nothing else then through the spirit and water to die with Christ, and to be buried with him, that being buried with him they might also rise again with him, if after the manner of his death they were grafted into him, as he teacheth in the sixth to the Romans: And therefore he saith, what do they which are baptised, that is, which die in Christ to the old man, and their accustomed delights are buried with him for dead, that is, for the hope which they have of rising again from the dead. Me thinks also there may be another sense of this place, that baptism may be taken for affliction & punishment: As Christ saith to the sons of Zebedee the 10. of Mark: Can you be baptised with the baptism that I am baptised withal? that is, suffer the punishment which I shall suffer. By this means then this should be the meaning: what do they which are baptised, that is, which are afflicted for the dead, that is, either for the hope of the dead, and of rising again to a life immortal; or for the dead, that is, for the testifying of the resurrection of the dead, for the which the martyrs did not doubt to suffer death. This is all that Gagneius saith. And in neither of his two latter expositions, he affirms that which M. Bellarmine would have him, that they afflicted themselves to do the dead good in purgatory, but rather to do themselves good, in hope that there should be a resurrection, or else to suffer death for the truth of the doctrine of the resurrection, as the martyrs did.  
Master Bellarmine's exposition also seems to be against the words of the text: For the text saith what do they which are baptised for the dead; & again, why are they baptised for them? He speaketh in both places passively, as though they should suffer this baptism of others. If baptism here were taken for the works of repentance, done for the salvation of them which are in purgatory, it should have been used rather actively: And S. Paul should have said; what do they which baptise themselves, which pray and fast for the dead, and not what do they which are baptised of others. This cannot properly be applied to prayers and fastings, as he would have it.  
Lyra also refutes their exposition, which think that some were baptised for them which were already dead, 
In 15. ca ad Cor.  and saith, that it is not likely that the Apostle would confirm his doctrine of the errors of others: And he expounds to be baptised for the dead, that is, for mortal sins which are dead works, for the washing away of which baptism is received: which were to no purpose if there were no resurrection. 
Glos. ord. cap. 15. Cor.  And the ordinary Gloss expounds it after the same manner, they are baptised for the dead, that is for to blot out their sins, or else to mortify themselves according to the similitude of Christ's death: what mean they doing this, if they shall not then live? Neither Lyra, nor the Gloss, nor Gagneius agree with Master Bellarmine in this his exposition. But that exposition which some of the Fathers, 
Phil. Mor. lib. 3. de sacrif. Missae. ca 7. Aegid. Niemus in 1. ep. Cor. ca 15. Eus. Eccl. hist. lib. 7. ca 11.  and some also of our latter writers have made of this place, seems to me most probable: That to be baptised over the dead, is to have baptism and other ecclesiastical prayers ministered and executed at the Tombs of the martyrs. And so had the first Christians, as appeareth by Eusebius, who writes thus of Galienus: There is reported also another decree of Galienus, which he granted to other Bishops, by which he granted them full authority of going to, and possessing those places, which were called Churchyards. And again, of Maximinus he writes thus: 
Lib. 9 ca 2.  He left nothing unattempted, that he might quite overthrow our peace. And first of all, under a certain pretence, he goeth about to take from us our freedom and liberty in assembling ourselves together in our Churchyards, etc. By this it appears, that the first Christians made their common prayers at the tombs of martyrs. And it is likely, that as they celebrated there their prayers: so also their sacraments. And that by occasion of the place, they made all the baptised to make a solemn profession of the resurrection.   

18. Of idolatry.  
STella speaking of the abuse which some use in their Churches, 
In 21. evang. Luc.  who respect more the outward decking and adorning of the Church, than the spiritual and inward; declares after their opinion of Images: I do not say this (saith he) 
a  honorem & adorationem damnem imaginum.  that I might condemn the honour and adoration or worship of Images, but I reprove those that do so greatly make account of those outward things, that they do not lift up their hearts to pray to him, whom that Image or picture representeth. Here is their opinion plainly set down, that Images are to be adored and worshipped, and that we must lift up our hearts to him whomsoever the Image representeth. Is not this to give Latria to creatures? David saith to God: I lift up my heart to thee. 
Psal. 25.1.  This is a part of his honour; and shall we give it to any other? And God himself saith: Thou shalt make thee no image of any thing, 
Exod. 20.4.  in heaven above, nor in the earth beneath; thou shalt not bow down to them, nor worship them. No doubt the first branch of this commandment is as large as the second. As by this all Images of earthly things are forbidden: so by the other the Images of all heavenly, even of Angels and of Saints; yea of God himself. And yet Stella here affirms that we may worship Images: and is not this Idolatry?  
Esay also seems to expound this commandment thus: 
Esay, 40.18.  To whom will ye liken God, and what likeness will you make for him? The workman hath made an Image, and the goldsmith hath covered it with gold, and melts chains of silver for it. The poor man also for an oblation chooseth a tree that will not rot, and he will seek for a cunning workman to make him a graven Image that cannot move itself. Will you not know? will ye not hear? hath it not been showed to you from the beginning? will ye not understand it by the foundations of the earth? He that sits upon the sphere of the earth, and the dwellers thereof are like Locusts, stretcheth out the heavens like a web, and spreads them out as a tent to dwell in: God, who brings the rulers of the earth to nothing, and makes the judges like a thing of nought; yea they have not been planted, they have not been sown; yea he hath not suffered their stock to take root in the earth, and he hath but blown upon them with his spirit and they have withered away, and the whirlwind doth take them away like stubble. And to whom will ye liken me, and I shall be like to him, saith the holy one? The Prophet here seems to expound the commandment: and therefore he saith, hath it not been declared to you from the beginning? will ye not yet understand that same old and first commandment? And here he condemns not only poor men's Images, made in the honour of God of wood, but rich men's also of gold: nay by the wonderful works of God, he proves that they can make no Image like to him. And therefore their Images are not only against the commandment, but also against reason. And yet for all these speeches and reasons, the Papists will not know thus much at this day. They which paint God like a judge sitting in judgement, or like a king sitting upon his throne, do dishonour and disgrace the Majesty of God. All the judges and kings of the world are nothing unto him; as the prophet Esay here teacheth us: and yet thus have the papists painted him.  
And yet Stella in another place plainly affirms, that Images distract many times the minds of men, 
In cap. 2. Luc.  and hinder devotion, and that to take any part of God's glory from him, is flat sacrilege: he would feign defend their Images, and yet in truth he condemns them. For thus he writes: Mark (saith he) that oftentimes it chanceth, that men going into houses or Churches, are distracted and let by pictures and Images, and such like: but Christ being borne in a base cottage, would have no pomp, that we should mark and behold him alone. For external trimming and decking is wont to distract the minds, that sometimes it looks here, and sometimes there, that being neglected, which most chief was to be looked unto. But Christ in his nativity was poor and base, because that he would have nothing but himself to be considered. Stella here plainly confesseth, that images oftentimes distract men's minds, and hinder devotion, & that in Bethleem where jesus Christ was borne, there were no images or pictures, because that jesus Christ alone ought to be considered and marked. I would to God our Catholics and jesuits at this day, would also observe this lesson, that in Bethleem in the Church, where as now also jesus Christ is daily borne, they would have no images, 
1. Cor. 4.15.  and that they would consider and mark jesus Christ alone.  
And again in the same place upon these words: Glory to God on high, he writes thus: By which place we must learn, in all things and chances whatsoever, to give glory to God alone: neither let that thought ever come into thy mind, that thou wouldst violently take that from him, because that then thou shalt be most grievously punished. For in every good thing thou dost, two things are to be considered: the praise or honour, and the profit: whereof God chooseth the honour as due to himself; but the profit or gain, he reserves for thee. Therefore if thou shalt with a wicked & violent hand, take away the honour due to God; God will also take from thee the reward, which also was thine. Therefore if thou shalt do this heinous act, thou shalt not only be worthy to have no gift given thee of God; but he will most severely punish thee. So the Angel struck Herod, as we read in the Acts, because he gave not the honour unto God. For it is plain theft and robbery not to give God his proper honour; no less than to steal any vessel of silver from thy neighbour.  
And a little after: That same holy joseph, when as his unchaste Lady did entice him to sin, said thus: My Lord hath given me all things besides thee, which art his wife: how then dare I sin against my Lord? So God hath given thee all things besides his glory, which is as it were his wife; how then darest thou sin against thy Lord God, in taking from him his glory? Thus far Stella. It is of all sins a most heinous sin, in any part to impair God's glory. The saints of God have learned this lesson here on earth: and shall we think, that they have forgotten it in heaven? Shall we now worship them? or kneel to them? or call upon them? when as now they cast down all their crowns before the lamb and give him the glory? In one of the first miracles, 
Reu. 4.10.  that ever was done after our saviours ascension, I would to God all true Catholics would mark what a lesson Peter gives them, when as he had healed that lame man: 
Act. 4.12.  Ye men of Israel (saith he) why marvel you at this, or why look you so steadfastly on us, as though by our own power and godliness, we had made this man go? The God of Abraham, Isaac and jacob, the God of our fathers, hath glorified his son jesus, etc.  
It was not the power or holiness of Peter that healed that lame man, but it was the power and might of jesus Christ. And so no doubt the same power wrought all miracles after in the primitive Church. The glory of all those miracles belonged to jesus Christ: For so Saint Peter here testifieth; The God of our fathers hath glorified his son jesus. No part of the glory of them appertained, either to the Apostles, or Martyrs following: as Peter here plainly teacheth.  
But as the jews then looked upon Peter and Paul; so in the age succeeding, the people began to reverence the Martyrs, and to acknowledge that by their virtues partly, these miracles were wrought. 
Aug. de cura pro mortuis agenda cap. 1.  And a proof hereof is, that a widow burying her son near to a Martyr, asked Paulinus judgement, and he S. Austin's counsel: whether such a burial were not profitable to the soul of her son or no. And this question (as should seem) gave an occasion to S. Austen of writing that book. And S. Austen himself, reasons (as we say) pro & contra; and cannot well tell what to make of that question: as in that book more at large appears. They had forgotten as should seem, that lesson of Peter, that even he by his own godliness and power did not work that first miracle: but by the power of jesus Christ. jesus Christ is even now as he was then, 
Heb. 13.8.  and shall be for ever, that same only fountain, from which all virtue and power of doing miracles doth proceed. 
Luc. 8.43.  Who saith even now as he said then (when as that woman, that was sick so dangerously of a desperate bloody issue, which passed all the Physicians cures that she could meet withal, when as she had with a lively faith touched him, 
Verse, 46.  and now was healed) who hath touched me? For I feel virtue to have proceeded from me. All other miracles whatsoever proceed from the same fountain. It is not the touching of Peter or Paul, much less of any other Martyr, or to be buried nigh them, that can profit any man, but only the touching of jesus Christ by a lively faith; as it did that woman. This touching, after his resurrection, our blessed Saviour taught Marie Magdalen. 
joh. 20.17.  Touch me not: For I have not yet ascended to my father. As though he should say: Heretofore you have touched me corporally; but henceforth touch me no more so: but touch me spiritually, touch me with a lively faith, and be sure that ye shall find virtue to proceed from me. If this first lesson had been taught and firmly observed in the Church; so much superstition, and reverence, & invocation of the saints departed, would never have crept into the Church, as hath done. And afterward they began to believe that when miracles were done at the tombs of the martyrs, that they, by their holiness & power, had wrought them. And so it grew by little and little from glorifying jesus Christ alone, which Peter here teacheth, that men glorified the martyrs also with jesus Christ. And so they became thieves, as Stella here calls them, by robbing God of his glory.  
Granatensis of the greatness of this sin writes thus: 
Med. vitae Christi. 19  The whole world was nothing else but a temple of Idolatry, a Castle of thieves, a den of Cockatrices, and Serpents; a market of wiles and deceits, a house of confusion, a gulf of darkness; what shall I use many words? The world was almost become a hell of devils incarnate: From the East to the West, in all Isles, Kingdoms, and Countries, both by sea and land, the devil was worshipped for God: and in the honour of such monsters most stately Churches were built. Their Altars yielded their smokes to these; to these they burned their incense: to these they offered sacrifice. And because Idolatry is the mother of all vices, there reigned also with her, all the filthiness, abominations, wickedness, and faults of the whole world. So that the devil, who is called in the Gospel the strong man, that is, armed, obtained the dominion of the whole earth in great peace, the obedience and service thereof (which was due to the true and lawful Lord and owner) being quite taken away. Such an ugly monster is Idolatry; she is the mother of all filthiness and abominations, and sins, and therefore carefully to be taken heed of, of all true Catholics.  
Ferus expounds the first commandment thus: 
In Mat. ca 22  I am the Lord thy God. As though he should say, I even I, I say, and no other: I am the Lord thy governor, thy God and thy Creator also, who as I have created thee; so I govern thee: not thou thyself by thine own wisdom, strength or righteousness, etc. I bestow benefits upon thee, I redeem thee from evils, sin and damnation. In my power are all things, which made all things. And how great soever I am, I am wholly thine; and in whatsoever I am able: Only remember thou, that only thou acknowledge me to be such a one, and suffer me to be thy God, that is, that thou look for all good things of me; in all thy evils, thou look upon me; neither that thou turn thine eyes any other way or apply thy heart. Thou shalt have no other Gods: that is, have nothing besides me, in which thou mayst trust: use the creatures; set not thy heart upon them, etc. Here is an notable platform of Christianity to believe that God is wholly ours, to look for all things from him, in all dangers to fly to him, never to turn our eyes from him. Thus saith Ferus. Agreeing here with David: 
Psal. 123.  Even as the eyes of servants look unto the hands of their masters; & as the eyes of a maiden to the hands of her mistress: so our eyes wait upon the Lord our God till he have mercy upon us. Servants must not have wandering eyes: they must steadfastly attend upon their masters, that they may be ready to do their pleasures; so must all God's servants have their eyes fixed upon him; neither turn to any other in his service in their afflictions and dangers, even until he have mercy upon them. If this platform of Christianity were printed in every Christian heart, they needed no Images to put them in mind of God: God should be ever before their eyes: They need no intercessors to God: God is wholly theirs: who then dare doubt of his love?  
Ferus of the honour of the saints writes thus: There be some which attribute too much to the saints: 
Fer. in Mat. ca 11.  And again there are some which attribute nothing unto them. But here thou mayst see that Christ praiseth john, and that excellently, even to our instruction: but he praiseth john so, as he prefers himself before john. So I say, the saints are to be praised, who are worthy of praise both in their lives, and also in their deaths; and that which is worthy of praise in them, is to be highly commended, to the edification of others: but yet they are so to be praised as that they be neither preferred, nor made equal with Christ, but that they be subject to him. They are to be praised as members of Christ, as friends, as servants, as vessels, and instruments of the glory of God. It is praise enough to be a member and servant of Christ. The blessed Virgin was content with this: Behold (saith she) the handmaid of the Lord. And in her song she saith: My soul doth magnify the Lord. Neither will she have any thing commended in her then God's favour and gifts. So Paul in all places brags of this: That he is the servant of Christ. So also john Baptist witnesseth of himself: He that hath the bride, is the bridegroom: but the friend of the bridegroom rejoiceth to hear the bridegroom speak. As though he should say; that is not to be attributed to me, which belongs only to Christ. I am very well contented, that I am the friend of the bridegroom: neither do I attribute any other thing to myself; neither will I that any other attribute any other thing to me. Thus far Ferus. Where he toucheth those that give too much to saints: And who be those; but the papists? And he covertly expounds what he means by giving too much to saints: That is (saith he) In making them equal with Christ; in joining them together with him in his office, either of redemption or saving us, or of his mediation; in making them means between God and us: As some Catholics have done and taught; joining the blood of Thomas to Christ's blood, in their salvation. This no doubt Ferus liked not, and we must learn here, lest we do honour the saints too much, which here by Ferus judgement we may not do, as some even now do. The very heathen were of this opinion, that all glory was to be given to the Gods. And therefore the Athenians wondering at, and honouring one called Pytho, because he had slain Cottiss: 
Plut. in Polit.  Oh (saith he) we must thank the gods, who are the authors of this noble act, they have only borrowed my help and hand. If a heathen confessed thus of his works, much more ought a Christian.  
And even Diogenes condemned Images. 
Plut. de tranquillitate animi  I judge that saying of Diogenes worthy of all memory, who when he saw in Lacedemonia, a stranger adorning himself upon an holiday: What (saith he) to a good man every day is an holiday: nay if we were wise a great holiday. For this world is a most holy Church, and most meet for God: And man when he is borne, is admitted into this Church, not to behold Images made with hands and void of sense; but rather the Sun, the Moon, & the Stars; from which the beginnings of life & motions do proceed, which Gods providence hath given us to behold, that these sensible things should be Images of those things which are understood, and imitations or patterns of them as Plato said. The very blind Philosopher aimed in the dark, at that which the Apostle teacheth. That the Invisible things of God are seen being understood by the creation of the world, 
Rom. 1.20.  and by those things which God hath made. These are the liveliest Images of God. And herein this blind Philosopher came nearer the mark, than the papists who make stocks and stones (which he condemned) Images of God.  
Of the honour due to the saints, Ferus writes thus. It is the holy Ghost (saith he) that by the saints works all good things; 
Fer. in ca 7. act.  yea (saith he) the holy Ghost speaks by them, as by an Organ or instrument: wherefore so the saints are to be praised, that in the end all the honour may redound to God. And therefore the kingly Prophet said, Praise God in his saints. The praise belongs to the musician, not to the instrument.  

Fer. in 19 ca act.  And again in another place: It is expressly put down here that the Lord did miracles, etc. lest any should attribute them to saints, or least that any should have respect only to the saints, and not to God himself: As the jews did, who more wondered at Lazarus, who was raised from the dead again, than they marveled at Christ, who raised him up again. Mark here also, that by the garments and handkerchiefs of Paul, God did work miracles: against those which do attribute all the miracles of saints unto the devil. That which God is said to have done here, he could also, and hath often done at the tombs & relics of martyrs. Let us be thankful therefore to God with mouth and work: Let him do good unto us, by what means soever pleaseth him: yea let us embrace and wonder at his goodness, who doth us good by so many means. God doth the miracles, and not the saints, saith Ferus.  
Ferus of the honouring of saints writes thus. It is not evil to behold and look upon the Apostles and other godly men. For Peter said to the lame man look upon us, 
Fer. in ca 3. act.  etc. but that is evil, to stick only in the saints; and to attribute to them those things which belong to God. There be some which think that they cannot honour the saints too much; but thou seest here how Peter refuseth that honour, that derogateth any thing from the honour of God: Why look ye on us? Behold here the minds & wills of all the godly, they cannot abide that they should be extolled for the gifts of God, but they attribute all things to God, & so they move God to bestow greater things upon them. So all floods springing from the sea, flow thither again, that they may plenteously flow back again. God truly makes his Saints glorious and wonderful: but contrariwise they ascribe all to God. So the Angel says to john, which was about to worship him: See thou do it not; worship God. So the mother of God the virgin Marie, when she was magnified of Elizabeth: My soul (saith she) doth magnify the Lord. Furthermore, when it is manifest by the scriptures that God works many and wonderful things by his Saints, learn by this text how we are to deal in these things. First, mark diligently what God works in them. Secondly, when as God vouchsafeth to love them and to dwell in them, despise not, nor rail on them. Thirdly, mark most diligently of all, that they are Gods instruments, which can do nothing of themselves, but do all things from God and by God. Therefore especially mark the chief workman and yield the work to him, give him the glory, praise him in the Saints, and reverence them chiefly in God and for God's sake: whereby it shall come to pass, that thou shalt not altogether make no account of the Saints as many do, neither shalt thou make them equal with God, nor shalt prefer them before him, which no small company do; but both acknowledge only God by the mean of the Saints and in the Saints, and acknowledging him, glorify him. Thus far Ferus. Wherein he doth teach us many notable lessons. First, not to give to Saints those things which belong to God. Secondly, that we may honour the Saints too much; which some I think at this day do not believe. Thirdly, what is the mind of all Saints: they cannot abide that they should be extolled for any of God's gifts. Fourthly, that they are but God's instruments, and do nothing by their own power: as hath been taught and believed most commonly in the darkness of Popery; when as men went a pilgrimage and offered to them; as if they of their own power could help them. Fiftly, let all men in all wonderful works acknowledge God the chief workman: and give him all the glory and praise, and magnify him in his Saints: as the first Christians did in Paul; they did not magnify Paul. 
Gal. 1.24.  Neither that they make any of them equal with God.  
The same Ferus manifestly refutes that same objection, which the Papists make commonly for their pictures and images of God. 
Fer. in 2. Act.  God (say they) hath appeared often times in many forms and shapes: and why may we not then paint him according to that form he appeared in? Here first besides that this their picturing of God is manifestly against the second commandment; and against the doctrine of the prophet Esay, where God as it were even reasons with these idolaters, 
Esay 40.18.  and saith; To whom will ye liken me, etc. Ferus yields another reason of these appearances of God. God (saith he) in himself is invisible, yet we read that he hath oftentimes appeared. And all such his appearances are for the most part, as the matters required for the which he appeared. So Esay saw God sitting as a judge: for the judgement of Israel was at hand. He appeared to Moses in a bush burning and not consuming: For then such like was the state of the people of Israel in Egypt: for they were in the fire of adversity, and were not consumed. Also he showed himself to the eyes of man at the giving of the law in thunder, lightning, cloud, and an earthquake, to declare that that law should be a fearful law, and should cause wrath. So the Angel having a sword drawn in his hand, showed himself to josuah now ready to fight; whereby he declared that he would fight against the enemies of the jews. So to Zacharie Angels appeared like horsemen: for it was a time of fear and trembling for the invasions of the Persians. So the holy Ghost was seen upon Christ in the shape of a Dove, that he might declare that singular and rare innocency, purity and mildness, which was in Christ: For a Dove is a gentle, simple, and plain creature, without any gall. So in the transfiguration of our Lord, which is a type of the resurrection, the holy Ghost appeared in a bright cloud, that he might declare, that at the last resurrection shall want no comfort not glory. Here also the holy Ghost appeared in tongues and fire: for the state of the matter then even so required it. The Apostles stood need of tongues; but both of fiery and heavenly tongues. So Ferus gives these reasons of these apparitions: and not that we should by them make images of all these things.  
Ferus also concerning images quite dissents from M. Bellarmine. 
Bellar. de imag. lib. 2. cap. 12.  M. Bellarmine writes thus: We with the Church affirm, that the images of Christ and the Saints are to be honoured, if so be that as it is declared in the council of Trent, Sess. 25. we put no trust in the images: neither that we ask any thing of them: neither that we think that there is any divinity in them.  
And again, answering after the objection of the golden calf, which the Israelites made, he answers, 
Cap. 13.  that the Israelites thought verily that they had received their deliverance out of Egypt, not of the God of Moses, but of Apis the god of the Egyptians, which they had seen in Egypt worshipped of the Egyptians: and therefore to him they made the image of a calf.  
But Ferus is of another and better judgement, upon these words, Make us Gods, etc. he writes thus: 
Fer. in 7. c. Act.  He shows that they were not only rebellious against Moses, but also against God. By gods here they mean (saith he) some worship of God, by which they might purchase his help. For they were not so blockish that they believed that Aaron could make them a god. And this proves that which Aaron said: Tomorrow is the holy day unto the Lord: therefore they worshipped the true God with this worship. The which thing is evident also by their own words: These are the gods, etc. For they knew well enough that that calf was not then, when they came out of Egypt: therefore no worship whatsoever pleaseth God, which he himself hath not appointed. Therefore they sinned herein two ways. First, in that they made an image against the first commandment of God: Secondly, in that they worshipped him with a worship devised of themselves. The true worship of God is in spirit and truth. He worships God which believes in him, trusts in him, loves him, fears him, praiseth him, and obeyeth him. This worship is to be preferred above all others, nor any other are available without this. Images are therefore tolerated and borne withal in the Church, that they may put us in mind, not that they should be worshipped: otherwise they cannot at all be excused. Here Ferus quite dissents from M. Bellarmine. First he plainly affirms, that the Israelites, as we do teach, did worship the true God under the image of the golden calf, and not Apis the God of the Egyptians, as M. Bellarmine affirmeth. Secondly, that images are not to be worshipped at all. And that their worship cannot be defended: and yet M. Bellarmine goeth about to defend it. Thirdly, he teacheth, that no worship whatsoever can please God, which God himself hath not ordained.  
Contrary also to M. Bellarmine's exposition, 
Bell. de Imag. lib. 2 cap. 4.  who expounds that place of the second to the Colossians thus: I say secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary worship; doth not signify any voluntary worship whatsoever not commanded of God, or devised of man: but only superstitious worship, as our interpreter hath rightly translated it; or false religion, as S. jerom expounds it in his Epistles in his tenth question to Algasia. Therefore (saith he) Caluin must prove the worship of relics to be superstitious, or false, if he will have it reproved here of Paul. Thus far M. Bellarmine. He affirms that some worship of God devised of man, or besides that which God hath commanded, so that it be not superstitious, may please God. But Ferus plainly condemns all worships of God whatsoever, besides those which he hath appointed himself. And to this purpose he writes thus after upon these words: 
Fer in 7. Act.  Ye have taken the Tabernacle. Moloch (saith he) was an Idol of the Ammonites. The jews oftentimes desired to serve God with strange worships. So they yielded unto the true God the worship wherewith Moloch was worshipped of the Ammonites; in the mean while omitting that which he had commanded. So jeroboam appointed calves; as though that had been a more acceptable worship to God, then that which Moses had prescribed: so Achaz in the Temple placed an altar like that which he had seen at Damascus: so Achab besides jeroboams calves, brought in the worship of Baal. In that thing therefore wherein they thought greatly to please God, they greatly offended him. Therefore in the sacrifices of God, a good meaning (as they say) is not sufficient, unless it agree with the word of God. Ferus herein teacheth us two things: first that under the worship of Baal, the jews worshipped the true God. And to this his exposition seems to agree that place of Osea: 
Osea 2.16.  At that day (saith the Lord) thou shalt call me Ishi, and shalt call me no more Baali. And that speech of Rabsake: 
2 king, 18.22.  But if you say unto me, we trust in the Lord our God: Is not that he whose high places and whose altars Ezechias hath taken away, and hath said to judah and jerusalem, ye shall worship before this altar at jerusalem? secondly, that all worship be it never so austere and sharp in pinching themselves, as was Baal's; or so costly of gold and silver, as was jeroboams calves; or so stately in building, as was the high places, which no doubt, of their stateliness took their name, can please God, if it be not commanded in his word, and by himself ordained.  
And after Ferus declares unto us the greatest thing that the Devil takes pleasure in, and what he labours most about: I would to God all Catholics would mark his lesson, and not further the devil in his work: Behold (saith he) the devil hath ever gone about and goes about yet, that the glory of God omnipotent may be yielded to creatures: As on the contrary, 
Fer. in ca 8. act.  the holy Ghost counsels us to give all glory to God.  
Of Idolatry and what it is, the same Ferus writes thus: As God abhors no other sin more than Idolatry: 
In cap. 17. act.  so thou shalt find the saints of God to have been moved to anger with no sin more than with Idolatry. Moses is a witness hereof, who for this sin broke the tables written with Gods own finger: Helias is a witness hereof, who for this sin slew many hundreds of the sacrificers: josias also, and Matathias is a witness hereof, who slew Antiochus servant, compelling the jews to Idolatry: so also Phinees, etc. For a godly man cannot patiently endure and see the contempt of God: And surely, he that can behold and endure this hath no religion in him: So Paul was greatly moved when as he saw the city most famous for learning and religion, to be wonderfully given to Idolatry. Paul had traveled thorough many cities, yet it is reported of none of them, that they were altogether given to Idolatry, but of Athens, where learned men were. So the old proverb was verified: The more learned, the more wicked. So amongst all the jews, the inhabitants of jerusalem were the worst: So is it also now amongst us. And after he showeth what is Idolatry, thus: Ye men of Athens. It may be gathered out of the text, that the Athenians were studious of God's honour: for so it is said before that Paul saw the city given to Idols: And after that they erected altars to unknown gods. But Paul calls this worship not religion but superstition. Then he proves that they are not to be called Gods, which dwell in temples made with hands and stand need to be helped of others. Religion is one thing, and superstition is another; yet many think it comes to pass, that they which seem religious to themselves, before God are accounted nothing but superstitious.  
To the unknown God. This was the title. To the Gods of Asia, Europe, and Africa, strange and unknown Gods. Paul amends this title, putting in the singular number, for that which they put in the plural: And he applies that title to the one true God, who truly is the God of Asia, Europe, and Africa, & of all the earth: but to that day unknown to the nations: The which you ignorantly worship. This is most truly said: For the Apostle did not preach any new God (that which the Gentiles thought) but they showed the same God which all the Gentiles worshipped, not knowing him: for although they erected Images to themselves: yet their mind was, to worship the true God.  
Here we may learn what a horrible sin Idolatry is. Men account it as nothing: but of all sins it is most grievous. And let us take heed that we incur it not again now by satans persuasions, with the old Pagans. They worshipped in their hearts the true God, to whom they made their images. But that was Idolatry saith Ferus. And shall we commit the like? The grievousness of the sin should make us very careful, least by any means we should come near it. And of that foolish pity, which moves many simple men's hearts, when they see great buildings pulled down, or golden images defaced, 
Fer. in 19 ca act.  Ferus writes thus: They which practised curious arts came and burned their books. True charity respects not the price nor loss of any thing, when she seethe that it is contrary to God's commandments. So Ezechias and josias destroyed the Altars and Temples, although they were builded with great cost.  
Again, a little after he writes thus: For the overthrowing of Idolatry, of all other things, the Apostles most suffered persecution. Diana was the Moon, which the Ephesians worshipped for her special influence, which she hath towards these earthly things. The Temple of Diana the Goddess of the Ephesians was 220. years in building of all Asia. It was 425. foot in length, 220. in breadth: It had 127. pillars in it, every one of them built of a king, threescore foot in height; whereof 36. were engraven. To conclude, this Temple was built in a marish ground that it should not fall with earthquakes. Here I beseech you mark how ungodliness spares no expenses & costs in an evil & superstitious matter; when as she is most niggardly to give any thing to a good work: there are very many so superstitious amongst us. That famous Church being so long in building, & built with such great cost, Paul pulled down in two years by the word of the gospel. Therefore great is the glory & force of the gospel.  

Fer. in act. 28.  And again upon these words: They said he was a God: They said this of the vanity of the Gentiles, & of their false opinion they had concerning the Gods. The world can keep no mean: for it either overmuch despiseth a man, or else it attributeth too much unto him. But a Christian doth not judge any man, be he never so miserable; and be he never so holy, he doth not match him with God.  
Clemens Alexandrinus writes thus: Numa the king of the Romans was one of Pythagoras' scholars, 
Lib. 1. stromat.  and therefore being helped of those things which he had received from Moses, forbade the Romans, that they should make any image of God either like to man or beast. Therefore in the hundredth and seventy years wherein they builded their temples: they made neither carved or graven nor painted Image. For Numa did secretly teach them, that it is not lawful for any man to approach near that which is the best thing of all other, but only with his heart and mind, etc. Thus Numa out of Moses taught the first Romans. But now our Romanists will not learn this out of Moses, nor Numa, nor Clemens, who all do teach them this same most ancient and true lesson.  
Ferus also seems to take away the very foundation and ground of all idolatry and images. 
Fer. in pass. part. 3.  This custom of letting one lose at Easter (saith he) sprang of their deliverance out of Egypt, which was done on Easter day, and this custom had a show of pity, and religion; but indeed it was against the law of God which commands to punish the offenders. Neither had the jews any need that by this deliverance of a man out of bonds, that they should be put in mind of their deliverance out of Egypt: for God himself ordained them a sign of the remembrance hereof, that is, the paschal Lamb & all that feast. But they being not content with that sign which God had ordained, appointed another also themselves; and that against the law: So hypocrisy is not content with the word of God; but ever adds and prefers her own devices before the word of God. And thus far Ferus.  
And have not the papists themselves done thus by erecting their Images, to put us in mind of Christ's death, and his benefits? He hath ordained the sacrament of the holy communion, to be a continual remembrance unto us of that most excellent benefit. But this memorial, by their Latin prayers not understood, they have defaced, and devised new signs and remembrances thereof of their own, that is, images, and that against the law. 
Deut. 27.15.  Where as God accurseth the making of any molten Image, and setting it up secretly, much more publicly, Secondly, another sign of remembrance of his goodness and graces towards us, and an Image truly & lively representing unto us his Majesty, hath God appointed, & that is his most holy word, and he commands us all, to study and meditate therein day and night. 
Psal. 1.3.  He that doth fulfil this commandment needs no Image to put him in mind of God, nay all the images in the world, are not able to represent unto us the majesty of God so lively; nor to put us in mind of his benefits so effectually, 
jer. 10.8.  as this can do. In comparison of this, all Images are lying teachers and schoolmasters, as the prophet calls them. And this sign of remembrance also, have they quite taken away from God's people, and against his commandment in steed thereof, 
Psal. 1.2. Col. 3.16.  have erected them Images: which they call lay men's books. But God appoints them another book to hearken unto. Moses himself who gave the children of Israel the law against Images, 
Heb. 11.27.  observed the same. By faith (saith saint Paul) Moses forsook Egypt, and endured all things patiently, as though he had ever seen him, which is invisible. A lively faith must ever represent God unto us, as it did to Moses, and not any Images. In Deuteronomie also God expressly forbids any such remembrances of Images. 
Deut. 17.22.  Thou shalt not erect to thyself Ma●sbah, which, as Mercerus notes, signifies any thing, that is made in remembrance, or signification of any other thing, which thy Lord thy God hates. God hates such remembrances; and shall we think to honour him therewith?  
But the insufficiency of the teaching of these their Images, a papist himself teacheth us. 
Michael ab ●ssel● in prafat Gran.  Those painters and carvers (saith he) are most commended, whose pictures do in every respect agree with them, of whom they were taken. And that was the cause, why Alexander would only be painted of Apelles, and form of Lysippus. But these with their Images show only the members portraiture and colours of the body: but they cannot show the manners and acts of a man. No nor they which writ another's man's life, in their oration, can so lively paint him out, as a man doth set forth himself in his own writing. For not another man's, but a man's own speech declares what he is. And therefore every one may see of Ludovicus his works what kind of man he was, inflamed and lightened with the heat and light of God's spirit, etc. All images therefore are insufficient lively to paint out any man. And the same reason which he allegeth here for Granatensis, stands good in Christ jesus himself. No painter can so lively paint him out unto us: as his own word doth. I would to God the Church of Rome would allow the people this Image of Christ and God to look on, and let their other wooden and carved Images go.  
Franciscus Euia in his direction to confessors: 
In direct. confess.  how they should examine those that come to confession, in the breaking of every one of God's commandments, never speaks word of the making or worshipping of Images, or of the sin of Idolatry; as though that were either a light, or else no sin at all: Whereas God adds to that commandment that most terrible threatening, 
Exod. 20.5.6.  that he will punish the third and fourth generation of them that hate him. And S. john in his Catholic Epistle bids all Catholics beware of Idols. 
1. joh. 5.21.  It is the last commandment in his Epistle. And as a special cave at above all the other commandments; added as his commandment also in the end, and as it were the farewell of his Epistle: and shall we make no account of it? Nay S. john in the Revelation saith, 
Reu. 9.20.  that some were dead that did worship not only devils, as infidels: but also images of gold and silver, as superstitious Christians: yea, and that there were some living which should be so addicted to this vain superstition, that although they heard out of Gods own mouth, that all such idolaters should die, yet they would not repent. If S. john plainly say, that to have Images of gold and silver be a sin, whereof we ought to repent; I marvel that in their penances the popish confessors will enjoin no penance for this sin. They are not of S. john's mind.   

19 Of Charming and enchanting.  
AS concerning charms and exorcisms, Ferus writes thus: The jews said, 
Fer. in 19 c. act  that Solomon ordained charms or exorcisms, but some deny that: because no man of himself can ordain any thing, by which the devil may be put to flight; for he is so mad, that he feareth no man. This victory belongs only to God: as Ezech. saith in the 28. chap. under the name of Tyrus. And although there be no power upon earth which may be compared to the power of the Devil, as we read in job the 41. chap. yet in Christ's presence, all their power is cowardliness. But that the Devils sometimes yield at the words of Conjurers, that plainly they do to beguile men. If Solomon ordained exorcisms, surely they were such, wherein God's praises and works and promises were recited, which the Devil being not able to abide, was cast out by the power of the word of God. So David played on his harp before Saul, and he was better in his mind: but these did no such things, but used certain words and magical characters, and forms. And he very excellently describes them. They were jews (saith he) who had a special commandment given them, that they should not abuse the name of God, and that they should make no account of their magical arts. Then they were the sons of a priest, who ought to have been furthest off from superstitions; but the more learned, the more wicked they were. (I conjure thee by jesus) mark here that the wicked use good words, against those that hereof excuse themselves of their superstitions, because they say, that they use none but good and holy words; yea, so much the more they sin the more grievously, because they abuse God's word. They used the same words which the Apostles used; but they could do nothing by them, because they used exorcisms and charms, not of faith, unto the glory of God; but only of curiosity unto their own gain.  
jesus I know] A notable testimony of Christ and of his Apostles, the Devil knew truly the power of Christ, and he was afraid of the power of the Apostles granted to them by Christ, for of Christ himself the prince of the world the Devil was overcomed, and cast out of doors: see the 12. chap. of john. But you, who are you? That is to say, you are my bondslaves. I would that all priests and clergy men, would mark this one word well.  
And leaping on them] Mark here, how Christ is good to the Godly: but very terrible to the wicked and desperate. Ferus here gives an Item or privy nip, to all priests and clergy men. These are like those priests sons, they should be furthest off from this sin, and they are the chief practisers of it. This is their gain, this is their physic. In our Church we have found this true by experience. And after he adds: Learn out of this history, the virtue and power of the name of Christ, that thou mayest trust in it. Secondly, take heed lest thou think or go about to drive away the Devil, by thy own strength. For thou canst not do that; unless thou be'st helped with a stronger than thyself, that is, through faith in Christ. Thirdly, be very careful, lest thou take in vain the most holy name of God, abusing it to thine own gain or curiosity. By this example also he would declare, how grievously he would punish, and be revenged upon the contemners and profaners of his name. Faith in Christ only vanquisheth the devil: and in deed, no other man's devise else whatsoever. And this, even the very witches have confessed, that they have not been able to hurt many, whom they meant to have done harm unto: because they had such a strong faith in Christ. The Papists in their dark and blind kingdom, have had many external things: which as they supposed were of force to drive away the Devil. But Ferus tells all true Catholics, that it is only faith in Christ, that in truth hath that force, and nothing else: though he seem to shun and fly from many other things. This he doth but to beguile men.     


A golden porch or entry, into the true Catholics house.  
MIctham an Hebrew word, signifies a crown of gold, or a wedge of most fine gold: which I have placed at the entrance of this house (as David prefixed the same word at the beginning of the xvi. Psalm, which contains the resurrection of our Saviour Christ; and our entrance into heaven) taken out of the Canticles; which likewise contains in it, a most excellent and doubtful question, which troubleth many at this day: and even an heavenly and most certain answer unto the same. O (saith the Spouse) show me whom my soul loveth, 
Cant. 1 6.  where thou feedest: where thou restest at noon in the heat of the day? This is a question, which even now every true christians soul without all doubt makes unto God. Now is the heat of the day. The sunshine of this world makes many sunburnt (as we say) and their covetous dealing is a slander to the gospel; and the burning heat of persecution, 
Mark. 10.30. 2. Tim. 3.12.  which as ever, even so now also follows the Gospel; makes many doubt where to rest, and to quiet their souls and consciences in this hot sunshine, and in the heat of persecution. And therefore here now the Spouse prayeth the bridegroom to show her in these dangerous times of offences and of persecution where he resteth; that she may not be like one in this wilderness, who wandering along, 
Psal. 18.1. Esay, 32.2.  should join herself to some of his companions; but that she may rest with him alone. And here we may note the love of the true Spouse of Christ: she will not rest herself nor repose any confidence in any of Christ's companions, that is (no doubt) Saints, 
Rom. 8.17.  whom S. Paul calleth fellow heirs with him; but only in jesus Christ alone: she acknowledgeth no vicegerent: she will rest with none, but with the Spouse himself.  
And this is that which S. john, one of Christ's chief companions, 
joh. 3.29.  teacheth also all Christians: He that hath the bride, he is the bridegroom, but the friend of the bridegroom which standeth by and heareth him, rejoiceth greatly at the bridgroomes' voice. Here is the duty of all the faithful only to hear the bridegrooms voice, to hear him talk with the bride. This is all their joy; they have nothing to do with the bride. Of them all it may be said as the queen of Saba said of salomon's servants, Happy are thy men, 
2. King. 10.8.  happy are these thy servants which stand ever before thee, and hear thy wisdom: So all jesus Christ's Saints are servants; they attend on the bride and the bridegroom. And this is their happiness, that they may hear the bridegroom speak: they have nothing to do with the bride, as I said even now.  
The bridegroom now thus lovingly answers his loving Spouse: 
Verse, 7.  If thou knowest not for thyself (as it is in the Hebrew) O thou fairest amongst women, go out thyself after the tract of those sheep; and feed thy younglings (whether Goats or lambs, for so Gedithaik the Hebrew word signifies) nigh unto the tents of those shepherds. Here is that heavenly Oracle: first she must know for herself: 
Habac. 2.4. Heb. 8.10.  The just man must live by his own faith. And this is now the new covenant that all shall know me saith the Lord from the smallest to the greatest. They which lack this knowledge no doubt are without the covenant. And this is life eternal (saith our Saviour) that they know thee to be the only true God, and whom thou hast sent jesus Christ. 
Io. 17.3.  They which know not thus much shall never have eternal life.  
But how now shall we attain this true knowledge, and be sure not to go astray in so many by ways as now are in the world? The answer is plain and easy: Fellow the tract of those sheep, Hatsoon (saith the spouse) as it is in the Hebrew, that is, of the first Christians, & not of every common sheep, as the Papists would have us. The sheep will make a tract or way, by which it may appear, which way they have gone: Even so let us follow the steps of the ancient Christians: Let us believe to be saved, as they believed; let us live as they lived; and then surely we shall rest with jesus Christ. For as saint Paul saith, The Corinthians wanted nothing, 
1. Cor. 1.7.  but were even now ready to look for the coming of our Lord jesus to judgement. What things then they had not as necessary to their salvation; what need we then? And S. Peter saith & testifieth: that that was the true grace of God wherein the Christians stood in his days: 
1. Pet. 5.12.  And shall we believe to please God now by any other new devices? And this is that which saint Paul teacheth the Corinthians: For this cause have I sent unto you Timothy, 
1. Cor. 4 17.  which is my beloved son and faithful in the Lord, which shall put you in remembrance of my ways in Christ. Saint Paul would have the Corinthians follow his tract, follow his ways. And again in the same Epistle: Be ye followers of me, 
1. Cor. 11.1.  even as I am of Christ. And again to the Philippians: Brethren be ye followers of me, and look on them which walk so, 
Phil. 3.17.  as ye have us for an example. And to Timothy he writes thus: 
2. Ti. 3.10.  Thou hast fully known my doctrine, manner of living, purpose, faith, long suffering, love, patience, etc. And to the Hebrews: Remember them that have the oversight of you, 
Heb. 13.7.  which have declared to you the word of God, whose faith follow, considering what hath been the end of their conversation. No doubt these are those sheep, which the bridegroom here counseleth his spouse to follow. And feed thy younglings. 
Vers. 2.  Here all Catholics must learn another principal mark of God's Church, that is, to instruct their young children in the law of the Lord: as David teacheth them also: Wherewith shall a young man redress his way? even by taking heed thereunto according to thy word. 
Psal. 119.9. 1. joh. 2.14.  And saint john also in his Epistle: I writ to you babes that you have known the father. Even young infants must know God the Father, and then jesus Christ the Son also, who makes God to be our loving father; 
Luk. 2 14.  and then the holy Ghost, by whom this love of God is shed into our hearts. And saint Paul writes of Timothy: 
Rom. 5.5. 2. Ti. 3.15.  that he knew the scriptures of a child. And shall we not believe all these, and instruct our children in the law of the Lord?  
By the Tents of those shepherds; that is, of the Apostles, whom Christ made pastors of his Church: not of every common shepherd, nor also of any one of those shepherds, no not of Peter. 
Ephe. 4.11.  God hath given Apostles & Prophets, and Evangelists to the building of his Church: and no one Apostle. Embrace therefore all the Apostles writings and feed on them, and not on Peter's only: embrace and follow all the Apostolical Churches as the fathers did; and not the Roman Church only. And here I cannot but give a lift at that great rock (which being derived from that rock, whereof our Saviour Christ speaketh in the 16. of Matthew) the Papists oppose for the defence of their Church: that because hell gates have never prevailed against her, 
Mat. 16.18.  as they have done against others; & because that now only of the Apostolical Churches she remains: therefore that she is the true Church. But I answer, that if by hell gates be understood Heresies (as some of the Fathers have expounded them: 
Epiphan. in ancorato. August. de symbolo ad Catechum. lib. 1. ca 6 Bellarm. de Ro. Pont. lib. 4. ca 3 D. Reinolds against Hart. ca 7. devis. 8.  and as Master Bellarmine seems to affirm) neither have heresies prevailed against any of the other Apostolic Churches. For Artius, though he assaulted the Church of Alexandria; and Nestorius the Church of Constantinople: yet they prevailed not, but had the repulse in the end. Nay in the Church of Rome, there have been Bishops that have been heretics, as hath been of late very learnedly proved. Neither hath hell gates at this day, that is, heresies, prevailed against those Churches of the East, which now the Turk possesseth, but rather his sword & power: And that partly for their own sins, & partly for the sin of the Pope: as may appear by that prophecy of Zachary. 
Zach. 11.17.  O Idol shepherd, which leavest the flock, the sword shall be upon his arm, and upon his right eye. His arm shall be clean dried up, and his right eye shall be utterly darkened. Which prophecy I have handled else where in a Treatise of the Epistle of saint jude. 
Har. evang. ca 66.  But if by the gates of hell be meant the kingdom of the devil, as jansenius doth expound them: surely then also the gates of hell have prevailed against the Church of Rome, as well as against other Churches. For from what monstrous sins hath she been free? as appeareth by their own histories.  
But the true meaning of this promise, 
Read Platina.  that hell gates shall not prevail against the Church of Christ, and against that faith which Peter professed, is, that although Satan assault it with all his power and might with sin, heresies, persecutions etc. yet it shall never be quite overthrown, 
Mat. 24.2.  as is now that stately Temple of jerusalem, which though it were builded on an earthly hill, hath not now one stone left on another: but shall remain ever unto the world's ind. Nay even the relics of those other Apostolical Churches professing Christianity, remain yet under the Turks tyranny: so that Rome cannot brag that she alone remains. God shall have at the least two witnesses to confirm his truth for ever. 
revel. 11.3.  So that whereas the bridegroom bids his spouse to feed her young ones, by the Tabernacles of those shepherds; he means not any one of the Apostolical Churches, but them all. And what these Apostolical Churches taught, we may learn by Chrysostome, Cyrill, Clemens, Gregory, Athanasius, and others which succeeded in them; whose works we have at this day. Again we have now the Ethiopian Church which professeth Christ, where Prester john governs: and the Greek Church, founded no doubt by the Apostles; which in many points of religion differ from the Roman Church; which Churches also we are here by the bridegrooms sentence to embrace and feed our younglings by. Lastly, that correlation or mutual respect, which the bridegroom here useth between those shepherds and those sheep, may plainly declare what sheep he meaneth, whose tract we are to follow. For by those shepherds, no doubt he means the Apostles. And then by those sheep, he means likewise those Christians which lived in the days of the Apostles. This is that heavenly and manifest answer, which the bridegroom himself makes unto the bride, of this weighty and doubtful question. I would to God all true catholics would mark it well, and by it be resolved. It is plain. And this is the effect of this treatise following: It teacheth first the faith of the Church, and her true marks: and next the tract of the Lords sheep, the manners and conversations of the former Christians, which here the heavenly bridegroom counsels his spouse to follow.   

The true Catholics house, or the notes and marks of the true Church, taken out of the holy Scriptures.  
THe true Church began in Paradise: And God himself as he was the Creator of man; so was he the founder thereof. For thus we read in Genesis immediately afer man's creation: And God commanded Adam saying: In eating thou shalt eat: 
Gen. 2.16.  that is, thou mayst freely eat, of every tree of the Garden: But of the tree of knowledge of good and evil, thou shalt not eat thereof; for in the day wherein thou shalt eat thereof, thou shalt surely die. Here is the foundation of the Church, the preaching of God's word: God himself being the first preacher thereof. Now follows Satan's synagogue: But the Serpent was craftier than every beast of the field, which the Lord God had made. 
Gen. 3.1.  Here is first craft and subtlety, in the foundation of the false Church. God's Church is builded upon a plain, sure and hard rock: but Satan's Synagogue on a moorish, deceitful, and unstable marsh or fen. And to this saint Paul alludes, writing to the Corinthians: I am jealous over you (saith he) even with the zeal of God: I have made you fit for one husband, 
2. Cor. 11.2.  to make you a chaste virgin to Christ. Here is first saint Paul's great love to the Church of Corinth, he is as jealous over them, even as God is over his. No greater love can be, then wherewith he loveth them. And as a token of this his love, as loving Parents are wont to bestow great cost upon their children to prefer them in marriage: so he hath made them a fit spouse for Christ: He hath adorned them with all heavenly jewels, that he might set them forth, as a chaste virgin fit for Christ, and all this he hath done by the preaching of the Gospel. But as lovers are ever careful and fearful of them whom they love, and especially parents of their children: So S. Paul fears one thing, lest that as the Serpent by his wiliness beguiled Eve in Paradise, and caused her to departed by his subtleties and wiliness from God's plain word and commandment: so now also, lest he should corrupt their understandings, from the simplicity and plainness that is in Christ. As God's commandment was plain to Adam, that in what day soever he did eat of the tree of knowledge of good and evil, he should die the death: so in the gospel, he hath as plainly taught, that whosoever with a lively faith believeth on his son jesus, 
Mark. 16.16. joh. 3.16.  and now by faith eateth again of that true tree of life, shall be saved. So that as that corporal eating of the tree of knowledge condemned them, even so now the spiritual eating of the tree of life shall save us. But the Devil as he did then, so he doth now seek to draw away men's minds from this simplicity; and subtly to mingle things of his own devise, to this plain means of our salvation: so that now to be saved by his doctrine, is the most intricate, hardest, and grievoust thing in the world. So many observations of his own, besides God's word (as he did then) so hath he now forged and added to this plain word of our salvation, by faith in jesus Christ. And that which S. Paul then feared, we see now plainly come to pass.  
And he said to the woman: yea, 
Gen. 3.1.  and hath God commanded you that you shall not eat of every tree that is in the garden? Here secondly is another corner stone of Satan's house, to departed from God's express word. Whereas God had commanded Adam plainly, that he should eat of every tree: now Satan comes and preacheth quite contrary, that God had commanded, that they should not eat of every tree. And so he doth preach still, if we do mark well. Whereas God doth command, that we should make no graven Image, 
Exod. 20.4.  and that we shall not kneel down to it, nor worship it; Satan saith, that we may make Images and kneel down to them and worship them. And whereas God saith, 
Psal. 50.14.15.  that in the time of our trouble we shall call upon him, and he will deliver us: Satan persuades us then to make other intercessors and spokesmen for us. And whereas God saith, herein we shall glorify him: Satan saith, that this invocation is not Latria; it is no part of God's honour, but he communicates it to Angels and creatures. Thirdly, Eve by giving ear to this crafty serpent, and by communing many words with him (as should seem) as satans first w●●d doth seem to import, whereas he saith, yea, and hath God, etc. She addeth a stone or two more, to further satans building, by adding, 
Gen. 3.2.  detracting, and doubting of God's word. And the woman said to the Serpent, we shall eat of the fruit of the trees in the garden: but of the fruit of that tree which is in the midst of the garden, said God, ye shall not eat of it, nor shall ye touch it, lest peradventure ye die. Here Eve joins hands with sathan, to erect his synagogue. First she detracts from God's word: whereas God most amply had commanded them, that they should eat freely of every tree of the Garden; 
Gen. 2.16.  she leaves out every tree, and saith only, of the fruit of the trees of the Garden. Again she adds, that that tree, which was forbidden them, stood in the midst of the Garden: 
Gen. 3.2.3.  that was more than God told them. And that they might not touch it: And this also was more than God commanded them. They might no doubt have touched that tree without sin, if they had not taken and eaten of the fruit thereof. 
Gen. 2.15.  For Adam before was placed of God, to dress the Garden, therefore no doubt he might have pruned and touched any tree in the garden without danger. And here that fault in religion first sprang, which men call superstition. The which is thus defined, 
Vocab. scholast.  to be a fault opposite to religion in excess, when a man will be religious more than needs, and more than God commands. Lastly, she doubts of the truth of God's word, And she saith, 
G●n. 3.3. Gen. 2.27.  lest peradventure ye shall die: whereas God had said; In dying, ye shall die, as it is in the Hebrew: that is, ye shall most assuredly die. Here are then the notes and marks of the false Church, to use subtlety, to departed from the plain and express commandment of God, to add any thing (though it seem religious) superstitiously unto it, and to doubt of the truth of it. And by these, the notes & marks of the true Church, by the contrary, may be gathered: to use plainness in her doctrine, to cleave to the word of God, to add nothing to it, neither to doubt of the truth of it.  
And that these are infallible and undoubted marks of the Church, 
1. Sam. 15.20.21. 1. King. 13.18.  the histories of King Saul, and of the man of God that came to Bethel, & prophesied against jeroboams golden calves, and S. Paul's protestation twice uttered, plainly prove. 
Gal. 1.8.9.  Whereof the first teacheth: that Saul being a King, might not dispense with God's word, to save the life of another King, no nor to save fat sheep, and oxen, which (as man would have thought) it had been pity to have killed, no not for sacrifice, and for Gods own honour and service. No pretence of man's brain may dispense with God's word: it must be obeyed.  
The second also teacheth the same lesson. The man of God being a Prophet, doing a miracle, healing the king's withered hand; again being beguiled by another Prophet, who was an old man, and therefore not likely to be a liar, and pretending also the revelation of an Angel: yet this Prophet, this man of God going beyond his commission, who transgressed God's word (being drawn and persuaded by all these fleshly reasons) and that but a little, to a thing which in man's judgement, would seem but necessary, even but to refresh himself; escaped not death, for this his contempt: but was killed of a Lyon. Neither King nor Priest here can dispense, they must obey. If any excuse might serve the turn, surely than we would think that both these were excusable; but their excuses would not save them harmless: therefore no other lesser pretences or excuses can warrant us, can secure meaner men, if Kings and Prophets by these escaped not. And to these histories, as it should seem, S. Paul alludes when as he saith: 
Gal. 1.8.9.  If an Angel from heaven, or we ourselves preach to you any other Gospel (that is any other means of salvation) then that ye have already received, let him be accursed. And he saith the same twice, no doubt because some men should not mark this, or hardly believe it: and that they should believe Angels from heaven, nay even devils from hell in the shape of men, teaching doctrines and means of salvation, which the gospel teacheth not. Oh that all true Catholics which rely so much of the name of the Church, would mark diligently this lesson iterated of the Apostle; and would accept no other ways or means of salvation, besides those only which the gospel teacheth! They are worthily accursed which will not believe this doctrine, which Saul a king teacheth them with the loss of his kingdom; which the man of God teacheth them with the loss of his life: and Saint Paul himself the Doctor of the Gentiles, twice together, 
1. Tim. 2.7.  most evidently, and that under the pain of a curse. David also teacheth us the same lesson: 
Psal. 95.7.  For he is our God, and we are the people of his pasture, and the sheep of his hands. To day if ye will hear his voice, etc. for so this verse is pointed in the Hebrew. So that then, would we have God to be our God, would we be his people and sheep of his fold, that is, members of his true Church? what then, let us hear his voice. This is an evident and plain mark of his true Church, and of all his sheep. Our Saviour also in the gospel, agreeth with David: My sheep (saith he) hear my voice, 
joh. 10.27.28.29.  and I know them, and they follow me, and I give unto them eternal life, and they shall never perish; neither shall any pluck them out of my hand: my father which gave them me, is greater than all, and none is able to take them out of my father's hands. Here is the true brand of all Christ's sheep, they hear his voice; and they know him. And here is the benefit they reap, by being his sheep, here is his most pleasant and sweet pasture, which passeth all the pleasant meadows and pastures in the world: That he knoweth all his sheep not in general, but every one particularly.  
And of this must every one of his sheep be most assuredly persuaded, 
Exod. 33.12. Luk. 12.32. Rom. 6.23.  that he knows him even by name, as he knew Moses, and he giveth them eternal life: it is his free gift. Oh how are all men bound to love and serve such a loving Lord and shepherd, that bestows on them such a gift! This bountifulness passeth all the bountifulness in the world, and this gift all the gifts in the world. 
Luk. 17.10.  And all that ever we can do; are but duties and humble services to such a mighty and bountiful prince. Oh proud Pharisee! that wilt think here thou canst challenge, or baste deserved any part of this gift. It is a most free gift: it is no desert. And thou art sure of it; thou shalt never perish: none is able to take thee out of jesus Christ's hands. And this, because men are faint-hearted, and it is the principal mark that sathan shoots at to take this assurance of salvation out of men's hearts, and to make them doubt of God's love towards them (as he did Eve) it is twice repeated here of our Saviour; 
1. Pet. 2.22.  in whose mouth is no deceit: His sheep shall never perish: and none is able to pluck them out of his father's hands. And wilt thou not believe him? wilt thou doubt?  
The same mark of God's Church, and of all his children our Saviour teacheth in another place. I am the vine (saith he) and ye are the branches: he that abideth in me, and I in him, 
Io. 15.4.  the same bringeth forth much fruit. For without me can ye do nothing: If a man abide not in me, he is cast forth as a branch and withereth, and men gather them up, and cast them into the fire, and they burn. Here is the root, and here are the branches: here is Christ & his Church. Here are those dry withered branches, that are none of the Church, but hell fire brands. Here are those fruitful branches, that bring forth much fruit. But you will say, this is true and plain: but how shall we know whether we be grafted in this vine or no, whether we be members of the Church or no? The manifest mark whereby this thing also is known (which troubles so many at this day) follows, that he that will not wilfully blindfold himself may see it. If ye abide in me (saith our Saviour) & my words abide in you, 
Vers. 7.  ask what you will, and it shall be done unto you. Here is the means and true mark of them that abide in Christ: They have his words abiding in them. The knowledge & obedience to the word of God, is the only means to engraffed us into Christ, or to break us off. As saint Paul teacheth us by the example of the jews. 
Rom. 11.20.  For their incredulity they were broken off: and we by faith were grafted in their place: wouldst thou then be grafted into Christ; wouldst thou be sure that thou art a member of his Church? Let his word abide in thee: 
Psal. 119.11. Col. 3.16. Deut. 6.7.  Let it be hidden within the closet of thy heart, and dwell plenteously within the roof of thy house, as S. Paul commandeth. Talk of it by thy fire, teach thy children and thy servants it: And then thou shalt surely abide in the vine, and be a member of the true Church. And that thou mayest have an evident token, and sign hereof, although now signs and miracles are ceased; yet God will give thee a sign to strengthen thy faith: Ask what thou wilt, and it shall be done unto thee. This is the dignity of God's children: that they which hear him speaking by his word to them: he also will hear them, when by their prayers they talk with him.  
And to this Solomon agrees. 
Pro. 28.9.  He that turneth away his ears (saith he) from hearing the law, his prayers are abominable. Though they make never so long prayers, and pray never so devoutly: yet if they refuse to hear the law of God; their prayers, be they never so devout, are abominable with God. Surely by this it may seem, that their much praying in Popery did them little good; because they heard not then Gods word. And that even now all the good blessings we enjoy in God's Church far above our deserts; we may attribute to our prayers, and to our hearing of the law of God. Let all Recusants mark this well, and be diligent to hear the law of God, if they mind to have their prayers heard. Solomon and jesus Christ teacheth them: That if God's word abide in them, then let them ask what they will, and they shall obtain it: Otherwise, they shall obtain nothing at God's hand. This mark of God's Church also was prefigured in the law. 
Deut. 15.17.  That servant that would not go from his master which had sold himself, at the sixth years end, because he loved his master, and because he is well with him: Let him take an nawle (saith Moses) and pierce his ear thorough against the door, 
Io. 13.13.  and he shall be his servant for ever. jesus Christ is the best master in the world: they that will not departed from his house, must have their ears bored thorough with an nawle: they must be diligent hearers of his word: And such shall be his servants for ever. And to this alludeth David in the Psalm: 
Psalm. 40.6.  Sacrifice and offering thou didst not desire. For mine ears hast thou digged or bored thorough (as it is in the Hebrew) burned offering and sin-offering hast thou not required: Then said I, lo I come. For in the volume of the book it is written of me, 
Io. 4.34.14.31  I desired to do thy good will O my God; yea thy law is within my heart. David here prophesieth of jesus Christ, that his ears were not bored thorough only but even digged: he was so obedient to all his father's commandments; his law was in his heart: and so must all God's servants ears be, they must follow jesus Christ. They must have their ears not bored, but digged thorough; they must be diligent and obedient hearers of God's word; and this is a principal mark of the Church: a true cognisance of all God's servants. To this also agreeth the first Psalm, which teacheth the very first step to blessedness, which only is in God's house. That man is blessed (saith the Psalm) whose delight is in the law of the Lord, and he meditates therein day and night. Who would not be blessed? That is, the mark that all men aim at. The plain way to attain it, is here set down: To delight in the law of God, and to meditate therein day and night. This is the faithful man's delight: this is his glory, this is his badge. He that doth this is most assuredly God's servant, is a member of the true Church. So that then the first mark of God's Church, is the true knowledge and obedience of his word.  
The second mark is invocation of his name. 
Gen. 4.25.  For thus we read, And Adam knew his wife and she brought forth a son, and called his name Seth, because God (saith she) hath given me another son for Abel, because Cain slew him. And also Seth had a son borne unto him, and he called his name Enoch, and then men began to call on the name of the Lord. Here is as it were the pedigree of the Church: here was first Abel slain, the first begotten son of this mother, and then after succeeds him as his heir Seth; and after Seth Enoch. And then men began to call on the name of the Lord. Here no doubt was typically, even than the very platform of Christ's Church drawn out. Abel the first begotten son of the Church, 
Ephes. 1.22. Rom. 8.14.  was slain of his own brother: and so was jesus Christ, who is the head of his Church and the first begotten among many brethren. After Abel, Seth succéeds, which signifies in Hebrew, put, set, or placed, as a foundation, or an ornament, or a comfort: & therefore Eve gives her son this name. And this Seth may very fitly resemble faith, 
Mat. 16.18. 1. Cor. 1.30. Io. 14.1.  which is put in our hearts by the holy Ghost as a foundation, and our only ornament and comfort among the manifold sorrows and troubles of this life. Let not your heart be troubled (saith our Saviour) believe in God, and believe in me. Seth begets Enoch, which in Hebrew signifies calamities, or miseries: And this doth faith beget in man. True faith makes him confess his frailty, his misery, how that there remains no goodness in him. And then follows true invocation of the name of God, which is the second mark of the true Church: How shall they call upon him in whom they have not believed (saith the Apostle) The sense and feeling of miseries and calamities will make a man call for help. 
Rom. 10.24.  And thus we may plainly see, how by an excellent order our faith is portrayed out, even in Adam's children, and the true Church described. In Seth his days (as should seem) was no public invocation of the name of God. True religion would not so soon take root, though he laboured no doubt very earnestly about it; or else being planted of Adam by cain's posterity it had been defaced. But in his sons days she sprang up, and put out her head again: And then men began to call on the name of the Lord. Here is another principal mark of the true Church, to call upon the name of the Lord. For the holy ghost doth mean the whole here, by the principal part. No doubt they offered sacrifices then, as Abel and Cain did, and they did meditate of that promise of God made unto them of the woman's seed. 
Gen. 3.15.  But this was a special note of God's Church: They called on the name of the Lord. To commend the excellency and necessity of prayer, 
Mark. 11.17.  our saviour also saith: That his house shall be called a house of prayer to all nations, and not a house of preaching.  
As tectum the roof of the house in Latin is put for the whole house: so invocation of the name of the Lord, is here put down for the whole service of God. 
Exod 20.1.  And this service of God, he commands in his first commandment, thou shalt have no other Gods but me: That is, thou shalt trust unto, shalt call upon no other, but me: for on them whom men trust in, they call upon. 
Psal. 50.15.  And in the Psalm more plainly, call upon me in the day of thy trouble, and I will deliver thee, and thou sholt glorify me. Where are added two notable reasons, to make us willing, and even to bind us to this service: first, that God promiseth that he will deliver us: and who being in trouble will desire any thing else? Secondly, we shall hereby glorify God. This is such a service and duty, as belongeth to him alone; we may not yield it to any other. This was also Abraham's religion, which no doubt he had learned of his ancestors. For thus we read of him. 
Gen. 13.1.  And Abraham came out of Egypt, and his wife with him, and all that he had, and Lot with him, towards the South. And Abraham was very rich in cattle and in silver, and gold. And he went on his journey from the South to Bethel, to the place where his tent had been in the beginning, between Bethel and Hay, unto the place of the Altar, which he had made there at the first. And there Abraham called on the name of the Lord. Here is Abraham's religion and worship of God set down in one word, 
Rom. 4 12.  he called on the name of the Lord. As he is the father of the faithful in believing (as saint Paul teacheth) so he is their father in this point also. All his sons must follow his steps. This is a mark of the true Church. If they do this they cannot err. And here we may also note, that Abraham changed not his religion, though he had been in Egypt: travelers must not alter their religion: they must not be like weathercocks, turned about with every blast of vain doctrine. 
Eph. 4.14.  And though also he was now waxed rich; yet he kept the same religion he professed in the beginning. Religion must be always one, no time may alter it, no wealth make it waver. Abraham being now wealthy comes a great journey to worship, even there where he did worship before, when he was poor. So must the rich men of this world do: riches must not choke their religion, their zeal in God's service; as many times they do. They should now be more zealous, not more slack in God's service, than they were before. The Philosopher could say, he that found out benefits, found out fetters: And shall not Gods benefits bind them; as they did here Abraham, more firmly unto him?  
Again, here jesus Christ is portrayed out unto us: He comes to the altar between Bethel and Hai. Bethel in Hebrew signifies Gods house; and Hai, desolation, or a disordered heap and mass: and may fitly represent the world. Betwixt these is Abraham's altar, that is jesus Christ, that all may have access unto him, he is placed betwixt Bethel and Hai: Even as God placed jerusalem in the midst of the world, as a fountain of lively waters, that all people that would, might repair thither, 
Esay. 55.1.  and freely quench their thirst. And Abraham there called on the name of the Lord.  
The same lesson no doubt he taught Isaac his son, who went out at the eventide: Lashnak, as it is in the Hebrew, 
Gen. 24.63.  to meditate or to pray in the field. He called on the name of the Lord as his father did. And in this one word, his religion or service of God is put down also.  
Thus also is enoch's religion described, he walked with God; 
Gen. 5. ●2. 24. Heb. 11.27.  and he was no more seen: for God had taken him away. He walked with God, not only praying, but also even living. He lived so, as though God had been always present with him: 
Psal. 9.17.  as he was indeed; and is with every man, although the wicked forget God, and think not so. As Moses also walked. 
Verse, 22.24.  And it is twice said, that he walked with God; as a special commendation. This is that great promise which our Saviour Christ hath given to his Church: 
joh. 16.23.  That whatsoever they shall ask in his name; they shall obtain it. And who that believes this, will desire any more? if prayer in the name of jesus Christ give us all things; who will pray for any thing, in the name of any other?  
And this is the mark whereby christians were known in the primitive Church. 
Acts, 9.14.  Ananias said unto Christ, Saul hath authority to bind all that all on thy name: and after Paul's conversion, 
Verse, 21.  all the people that knew him said. Is not this he that persecuted all that called on this name? To call on the name of jesus Christ, was the badge of all christians in the primitive Church, by this Cognisance they were then known. And Saint Paul himself by this mark points out all christians, when he writes to the Corinthians, 
1. Cor. 1.3.  and to all that call on the name of the Lord jesus, as well in their places as in ours. That is, even in all places thorough the whole world.  

Psal. 50.5.  And David in the Psalm against the day of judgement, when as all God's sheep shall be gathered together, gives this general mark of God's Church, and this common brand of all his sheep: Gather my Saints together (saith God) that have made a league and a covenant with me with sacrifice. All true christians must learn that lesson that Naaman the Syrian being now cleansed of his leprosy had learned, 
2. King. 5.17.  that he would now offer sacrifice to no other Gods, save to the Lord.  
As they are all Naamans' by nature; even lepers through sin, 
1. Cor. 6.11.  and now pure by cleansing by water: so they must be Naamans' also in profession, that they will offer sacrifice to no other gods but to the Lord. He confessed that sacrifice was a service due to God, and that he now detesting all other vain gods, would only do this homage to the Lord: and shall not christians know and profess as much? No doubt he was a figure of christians: let the truth surpass the shadow in clearness. As many as do offer sacrifice to any other, are more leprous in soul, then ever Naaman was in body. And are not payers sacrifices? Doth not S. Paul teach all christians, that now the jewish sacrifices being ceased, 
Heb. 13.15.  that they must offer to God the calves of their lips? And doth not David say, even in the shadow; 
Psal. 141.2.  let my prayer be set forth in thy sight as the incense, and let the lifting up of my hands be an evening sacrifice? Then if we will be God's sheep, we must have this brand: if we will be his Saints, we must make this vow, that we will sacrifice or make our prayers to none other, but to him alone. And at the day of judgement, such only shall be gathered into Gods shéepfould, and such God shall account for his Saints, howsoever man, and the Pope now do canunise others. This word shall stand sure, this word shall be approved true at that day: Gather my Saints together, who have made a league and covenant with me with sacrifice. wouldst thou be a Saint then, most assuredly canonised: not in the Pope's Calendar, but in heaven? make a firm covenant and league with God only, with thy sacrifices and prayers. wouldst thou be at that day a sheep gathered into God's sheepfold, and stand on his right hand? while thou livest here then, praise him alone, call upon him alone, and upon none other.  
On the contrary, 
Psal. 79.6.  David describes the Malignant Church thus: power out thine indignation (saith he) upon the heathen, that have not known thee, and upon the kingdoms which have not called upon thy name. 
Ephes. 6.12.  Here are two marks of Satan's synagogue, ignorance, and idolatry. Satan is the prince of darkness: his house shall be a dark house: it shall lack light: It shall be like Egypt; his children shall not know God: 
Exod. 10.22.  and therefore, neither shall call upon him. 
Psal. 103 11. Esay. 65.24. Psal. 139.7. Gen. 17.1. M●t. 11.28.  For he that knows what God is, that he is most merciful, most ready to hear, that he is in all places, that he is of all power & might alone, that he calls even sinners unto him: he that knows this I say, cannot choose, but he will call upon God. These are they then, which shall have God's wrath powered upon them, which have not known God, nor called upon his name. 
Ose. 2.17.  The Idolaters call upon Baal and other names: 
Acts, 4. 1●.  but there is no other name given to men in the which they must be saved; but only the name of jesus Christ. Peter teacheth this, and I would to God, he that would be Peter's successor would learn this lesson, and teach it also: if no other name, than not of Saint or Angel. And S. Paul makes plain this lesson of Peter, 
Col. 3.17.  and takes away all the wiles and sleights of Satan, all Popish cavils and distinctions: They say that there is no other name of salvation; but there may be other names of invocation, or intercession. But Saint Paul saith plainly, do all things in the name of jesus Christ. Thanksgiving, prayers, intercessions, invocations, all requests whatsoever must be done in the name of jesus Christ: and therefore in no other name. Let all God's servants mark well these two marks: they are the marks of the false Church, to be ignorant of God, and not to call upon his name: let them take heed. If they be signed with these marks, God will not be angry with them only: but he will power out his wrath upon them. O fearful sentence! And do we make no account of this matter?  
When as God would renew to Abraham the promise made to Adam of the woman's seed, to take away the curse that Adam by his sin had deserved, and was justly inflicted upon him, he added, that in his seed should all the nations of the world be blessed. 
Gen. 12.3.16.  So that now here we may learn another plain mark of the true church; to have her blessedness consist only in that one feed of Abraham, 
Gal. 3.16.  not in many, no nor in any thing beside. God also describing the blessed estate of his church by the Prophet Esay, 
Esay. 54.17.  writes thus: Every vessel (it is Celi in Hebrew which signifies properly a vessel, that is made to hold any thing) against thee shall not prosper, and thou shalt condemn every tongue that striveth against thee. This is the inheritance of the servants of the Lord: that is, this for ever is as it were, an inheritance which shall succeed in God's true Church; that all those great learned men, that shall stand up against it, shall not prosper, and all those eloquent tongues that thall speak against her, shall be condemned. Here is a special privilege of God's church, which we may see fulfilled in all ages. The Prophet Esay here agreeing with our Saviour, 
Mat. 16.18.  that hell gates may impugn, but they shall never prevail against the Church: as Arrius, Nestorius, and other gerat learned heretics have testified.  
This is the dignity of the true Church: now follows her cognisance. And their righteousness is from me, saith the Lord; not of themselves. And this is that which jeremy also teacheth: Behold the days are coming (saith the Lord) and I will raise up to David a righteous branch, 
jer. 23.5.  and a King shall reign, and he shall have understanding, he shall deal wisely, he shall do judgement, and justice upon the earth. Here is most evidently our Saviour jesus Christ described: he shall be a branch of David, coming of his joins: he shall be righteous, 
Io. 8.46. 1. Cor. 1.30. Col. 2.3.  even his very enemies shall not be able to accuse him of sin. He shall do wisely: he is the wisdom of God the father, he shall set up judgement and righteousness upon earth; he shall judge and condemn that old Prince of this world Satan, 
Io. 12.31.  and cast him out of doors, and shall teach all men the way of true righteousness, that is faith in him. And in his days salvation shall be to judah and Israel; they shall dwell safely. And this shall be the name wherewith they shall call him: The Lord our righteousness. 
Psal. 4. ●.  And thus also David calls him, hear me O God that art my righteousness. And this also then is another true mark of the true Church: to call & account jesus Christ their righteousness. And if this be his name, it must not be given to any other: he must have his name alone himself. They deny him his name, that attribute their righteousness to an thing else in this world what soever? And this name have all God's saints always attributed unto him: 
Gen. 18.27  I have begun to speak unto my Lord (saith Abraham) which am but dust and ashes; thus basely he thought of himself: what glory, what beauty is in dust and ashes? And O Lord (saith jacob) I am not worthy of the least of all thy mercies, 
Gen. 32.10.  and of all the truth which thou hast showed unto thy servant. As though he should say, I can challenge nothing, no not the least grace which thou hast bestowed upon me.  
And job saith: 
job. 9.2.  How should a man compared to God be justified? If he would dispute with him, he could not answer one thing, for a thousand. And to job agreeth David: Innumerable troubles (saith he) are comed about me, my sins have taken such hold upon me, that I am not able to look up. 
Psal. 40.12.  Yea they are more in number then the hairs of my head, and my heart hath failed me. Even David himself, thus many in number accounted his sins, 
Act. 13.22.  being a man according to Gods own heart. And who dare then account his sins fewer? And our Saviour likewise teacheth all his, when as they have done all that is commanded them (if they were able to do it, 
Luk. 17.10.  as there is none able) even then to say and to account themselves in deed, unprofitable servants: Much more then, when they shall not be able to do perfectly even the least of that, which is commanded them. Nay if the Apostles themselves shall say they have no sin, 
1. Io. 1.8.  they were liars: Much more than any other Christians whatsoever. All true Christians account their works, do they never so many and so excellent, but duties, not deserts; as saint Paul teacheth them. For the love of Christ now (saith he) pincheth us or constraineth us to do all things. 
2. Cor. 5.14.  For we thus judge, that if one be dead for all, then were all dead. And he died for all, that they which live, should not henceforth live unto themselves, but unto him that died for them and rose again.  
Here is the end and cause of all good works. They are but duties which we are bound to do for jesus Christ's sake, that died for us, if so be we could do even a thousand times more than we can do. 
Mat. 5.16.  They are light, they are not fire: Let your light so shine before men (saith our Saviour) that men seeing your good works, 
Luke. 12.44.  may glorify your heavenly father. But he deserveth the praise of this light that kindled the fire. And that is he which said, I am come to send fire upon the earth, and what will I now, but that it burn? 
Io. 2.18.  The light is his, that oweth the fire: our works are not ours, they are but the light of faith. The Apostle Paul calls them fruits of righteousness, 
Phil. 1.11.  they are not causes thereof. They proceed from it. When we are justified, than we bring forth good works: 
Heb. 11.6. 2. Cor. 3.5.  Before we can do nothing that is good; no not so much as think a good thought. He that owes the tree, may justly challenge these fruits. 
Ephes. 1.13.  After (saith saint Paul) that the Ephesians believed (which is their new life and justification) they were also sealed with the holy spirit of promise, which is the earnest of their inheritance until the redemption of the possession purchased, unto the praise of his glory. God bestows all his gifts upon us, our faith, whereby we live and are justified; the holy spirit, whereby we are sealed and assured, that we are Gods children, whereby we are sanctified and enriched with all good works; yea and preserved even till the day we shall obtain that glorious kingdom of heaven, purchased for us by jesus Christ; for this only end, that we should be to the praise of his glory. A Christian must, in all things, and for all things, all his life long glorify God. This is the mark he must shoot at; the thing he must do daily. And for this cause God bestows his benefits; yea even all the good works he doth daily upon him. 
Gal. 1.23.  So the Saints magnified God in Paul being now converted. So in the Psalm, all the saints protest, Not unto us O Lord, not unto us: 
Psal. 1 15 1.  but unto thy name give the glory. And in the Prophet; 
Esay. 26.12.  Thou hast wrought all our works in us. We challenge nothing ourselves, but only glorify thee, that by us vile earth, blunt tools, unfit instruments, thou wouldst vouchsafe, of thy abundant mercy, wisdom and power, to work such excellent things. So that this is another mark of the true Church, to attribute and ascribe all her righteousness, to the Lord jesus Christ.  
Another evident mark of the true Church, to be cunning in the Scriptures; to have God's law in her heart. 
Heb 8.8  And this is that which saint Paul allegeth out of jeremy, that out of the mouth of two witnesses, 
Deut. 19.15.  this truth might be confirmed to us: That he that should now doubt thereof might justly be condemned. Behold the days will come (saith the Lord) when I shall make with the house of Israel, & with the house of judah a new testament: Not like the testament I made with their fathers, in the day I took them by the hand to lead them out of the land of Egypt. For they continued not in my testament, and I regarded them not saith the Lord. For this is the testament, that I will make with the house of Israel after these days, saith the Lord: I will put my laws in their minds, & in their hearts I will write them: and I will be their God, and they shall be my people. And they shall not teach every man his neighbour, saying, know the Lord: For all shall know me from the greatest of them to the least of them. Here we may note a notable, yea and a principal mark of the true Church. God calls this his new testament or covenant: Why then, they that have not had this, or have it not, are not within the covenant of God, are none of his heirs, are not partakers of his testament. But what is this covenant? They shall have God's law written in their heart; they shall all know God from the greatest of them to the smallest. 
Psal. 19.7.119.110.  They shall now be all cunning in God's word, that thereby as David saith, the very simple shall get understanding, that they shall be by it wiser) as he himself was) then the aged. By God's word, the holy Ghost shall so teach every one of them, that now as saint john saith, they shall need no other teacher. 
1. Io. 2.27. Esay. 11.9.  Then shall be fulfilled that which Esay prophesieth: The earth shall be filled with the knowledge of the Lord: even as the waters that cover the sea If this be the mark of the true Church: then every one that is not to too partial, or will not shut his eyes wilfully against the light of the sun, need go no further, but may here plainly discern which is the true and false Church; and may decide that great doubt, which at this day troubles so many men's consciences. Hath this knowledge been in the Pope's Church? Have they thus known God from the greatest to the smallest? Speak truth herein whosoever thou art: And if it be most apparent, that this knowledge hath been wanting therein; be not afraid to say with the Prophet jeremy, and with S. Paul & with Esay, that she is none of Christ's spouse; that she hath no part in his testament. This same only mark bewrayeth her, and condemneth her. The same mark hath God put down again of his house and true Church, by the Prophet Esay, lest we should doubt thereof. 
Esay. 59.20.21.  The redeemer shall come unto you, and unto them that turn from iniquity in jacob saith the Lord. Here first is jesus Christ; now follows his Church. And I will make this my covenant with them, saith the Lord: My spirit which is upon thee, & the 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. Here is first a covenant: Secondly, here are the spirit & God's word united and knit together: So that even as the winds accompany the waters, so doth God's spirit the waters of comfort: 
Rom. 15.4.  that is, the waters of the scriptures. And these words, as they have been in Christ's mouth; for he spoke not of himself, but as his father gave him commandment (so he spoke) so they shall be in the mouth of his seed, 
Io. 12.49.  and of his seeds seed for ever.  
If these be the true marks of the Church, the Popish Church which lacks these marks, is not the true Church: Nay she hath broken this covenant most apparently. And therefore no doubt she is that whore of Babylon, which saint john speaketh of in the Revelation. 
Reu. 17.2. Io. 6.63. Ro. 8.9. Gen. 1.2. Act. 10 44. 2. Cor. 3.6.  Nay she is not only a trucebreaket but a murderer; she hath debarred God's people of his word, and so also of his spirit, which is the very life of the faithful, and without the which they are but withered branches. For the word and the spirit are knit together, as the Prophet here teacheth us: and therefore she is guilty of murder. And of such living and spiritual murderers, of whom the civil laws of magistrates take no hold, Saint john saith also, 
Cap. 9.11.  that they will not repent of these their murders, but still maintain them and practise them; even as the Papists do at this day. They which will be accounted God's seed and his children, let them see that they have God's word in their mouths, even as jesus Christ had: Let it never departed, neither from their mouths nor hearts: let it alone direct all their works: let them in all their works say as he said: As my father hath commanded me, so do I. 
john, 14.30.   
David also thus pictureth out God's Church: 
Psal. 87.1. A paraphrase of the 87. psal. 1. Cor. 15.3.  Her foundations are upon the holy hills. What other holy hills are these but the scriptures? God's Church is built upon the scriptures; upon them she groundeth all her doctrines: God loveth the gates of Zion, more than all the dwellings of jacob. Here is next her glory, her beauty, her strength, her felicity. God loveth now the meanest christian, better than the best jew, even the gates of Zion, before the stately palaces of jacob. 
jer. 9.23.  So that now let not the wise man rejoice in his wisdom, nor the strong man in his strength, nor the rich man in his riches; but let him that rejoiceth, glory in this, that he knoweth me, saith the Lord. 
1. Cor. 1.31.  And wherein this knowledge consisteth, S. Paul teacheth; that is, to know that jesus Christ of God is made unto us wisdom, and righteousness, and sanctification and redemption. That according as it is written (saith S. Paul) let him that rejoiceth, rejoice in the Lord, for these things, for this wisdom of God's word, for this strength of faith, for the riches of Christ merits, which all are ours. And therefore he saith so often to the Philippians: 
Phil. 4.4.  Rejoice in the Lord, and again I say rejoice. And why? because God loves thee. If thou be a christian even whosoever thou art, though thou be never so mean a christian, though thou be but a gate & no stately palace; yet the Lord loves thee more than all the palaces of jacob. Though thou be but a little one in Christ, 
Mat. 18.10.  yet thy Angel, thy servant that attends upon thee, beholds the face of God in heaven. And this love of God is another mark of God's Church. Glorious things are spoken of thee O thou city of God. The Church is called here the city of God: 
Reu. 22.17.  she is called also the Spouse of Christ.  
And again Esay writes thus of her: 
Esay. 54.10.  For a moment in my anger I hid my face from thee for a little season: but with everlasting mercy have I had compassion of thee, saith the Lord thy redeemer. And again, O thou afflicted and tossed with the tempest, that hast no comfort: Behold I will lay thy stones with the carbuncle, and lay thy foundations with sapphires. And I will make thy windows of Emerauds, and thy gates shining stones, and all thy borders of pleasant stones. And thy children shall be taught of the Lord, and much peace shall be to thy children. In righteousness shalt thou be established, and be far from oppression, for thou shalt not fear it: and from fear: for it shall not come near thee.  
These are great blessings even in worldly affairs, in things that concern our bodies; but in those things which concern our souls, how far more excellent are they: such glorious things are spoken of God's Church. But the Romish Church, by their placing of peblestones, and stones that lie in the high way, in the windows of God's church, that is, simple and unpreaching Prelates, and also by teaching the doctrine of the uncertainty of salvation, hath obscured this glory. I will think of Rahab and Babylon with them that know me, etc. Here is another mark of the church. She shall now be spread over the whole world; not tied to any one place, as the jewish church was. The Papists would now make their Rome a second jerusalem; and all the churches of christendom bound to her: as all the Synagogues of the jews were bound to jerusalem. And they would make their Pope like to the high priest of the jews. But these jewish shadows are vanished away: and now that mystery of Antichrist (which they by their shadows would maintain) is come in steed of them. And no doubt this was that mystery which began to work in S. Paul's days, 
2. Thess. 2.7.  
Gal. 5.1.  of which he speaks: some did not stand then in the liberty of Christ, but brought in jewish shadows. Again, Rome is not the daughter of jerusalem, but Zion: as David here avoucheth, whose gates, and children, and singers, and trumpeters, and fresh springs are not now in any one place, but thorough the whole world. Rome if she will needs have a mother, is the daughter of Babylon, 
2. King. 25.7.  putting out the eyes of kings, that she might make them serve her, leading God's people from that good freedom wherein jesus Christ had placed them, into a miserable bondage again, 
jer. 5●. 58. Psal. 137.8.  having her thick and stately walls reaching unto heaven. Of whom David speaketh: O daughter of Babylon which shall be sacked, happy shall he be that rewardeth thee as thou hast served us. Happy shall he be that spoileth thee even as thou hast spoiled all nations. And their spoils are in thy palaces; yea happy shall he be that taketh thy young children, thy young imps, and dasheth them against that rock, that is, jesus Christ.  
Images in the beginning were lay men's books only to admonish and to put them in remembrance, but now they are become lay men's Gods to worship. Prayers for the dead were testimonies of the good will and affection men living owed to the dead: now they are become means of their salvation. Such imps must now be dashed against that Rock jesus Christ: they impair his merits: they are repugnant to his Gospel. Behold Palestine, and Tirus with Ethiopia; there was he borne: In all these countries & kingdoms where jesus Christ now reigneth; where the Pope never set his seat, shall jesus Christ have children, shall he have subjects. The Lord shall count where he reckons up the people, that he was borne there most gloriously. Those that be regenerate and made Gods children by spiritual regeneration, shall God number and account for his: and therefore one Lewes a king of France, 
Zmuger in Theatro. pag. 2840.  when as he had conquered many countries, one ask him of which of them he would take his name: he answered, he would be called Lewes of Poicters, because there he was christened, and had gotten there the greatest victory of all other his victories, even of the Devil the Prince of this world. He accounted that birth most glorious, better than to be borne the Emperor's son and heir, here in this world. And here every poor and simple christian may rejoice greatly in the Lord, that he is known of God, and that God himself keeps a Register of his nativity: and therefore he cannot perish, he cannot be lost, he cannot be forgotten. By this Register God reckons up and numbers all his: and he shall reckon up as well singers, as trumpeters.  
Of the people which praise God, God makes account of, as well as of the trumpeters which preach him. 
2. Pet. 1.1.  S. Peter writes his Catholic Epistle to all the dispersed brethren, who had obtained like precious faith with them: Our Saviour jesus prays not only for his Apostles, 
joh. 17.20.  but for all those also which should believe thorough their preaching. Oh happy are all those whom jesus Christ prays for! 
1. Cor. 3.22.  All are yours (saith S. Paul to the Corinthians) even Cephas, and Paul, and Apollo, and the world and death, and life, and things present, and things to come; you are Lords of all these, and all these are your servants. And you are Christ's, he is only your Lord, and Christ is Gods. Christians are Lords of life, and of death of this world, and of the world to come, by the means of jesus Christ; they need not fear, nor care for any of these; they may trample them under their feet; they may command them. O excellent dignity of all christians! And here by this one place, the Pope's supremacy which he challengeth, falleth down even to the ground: only jesus Christ is here set down, as Lord of christians. And Paul, and Cephas, and Apollo joined altogether, and the pope also (if he be Peter's successor) are made equal, & accounted but as servants of Christians. Peter and the Pope here, and Paul also, are but servants: all christians are their Lords, even as jesus Christ again is the only Lord of all christians. Here is the Lordship of being Christ's vicegerent committed to Peter, no more then to Paul: nay all christians are his Lords, and he their servant.  
Lastly, all my fresh springs shall be in thee: O fruitful soil! O plentiful church! To have one of God's springs in it, were a great blessing; but to have all Gods fresh springs in it, far passeth man's reason. Where such plenty of springs are, who would debar any to dig for water: who will complain of drought? as the church of Rome hath done, who hath forbidden the people to read the scriptures, who hath made a pretence that they lacked water, they lacked judgement. But herein the Prophet David agrees with our Saviour, in the gospel. Who saith, 
job. 4.14.  that whosoever drinketh of the water that I will give him, shall never be more a thirst, but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Our Saviour meaneth here of the abundance of his holy spirit, which every one that believeth in him, hath received: and therefore hath this fresh spring in him. And why should we suffer it to be stopped with earth? why should not we dig this spring, and draw water out of these wells of salvation with joy, 
Esay, 12.3.  as Esay prophesieth? why should we suffer this water to putrify in us for lack of drawing, that is, for lack of reading & meditating on the holy scriptures? God's people are so ignorant in them, because they will not do their endeavour, they will not delight in reading of them. Every one hath a fresh spring in himself springing to everlasting life, to water and comfort himself and others to, by the holy scriptures; if he would keep it open, if he would use it.  
These marks of the true Church, I have briefly run over: although I have handled some of them elsewhere, because God's words are compared by the preacher to Nails: 
Eccles. 12.11.  and must therefore be fastened by many strokes. 
Mat. 13.31.33.  And our Saviour in the gospel doth iterate his parables: As also these two marks of the Church which follow, although I have handled in some other place: yet for their plainness and excellency, I cannot here pass them over. 
Heb. 3 6.  But Christ as the son is over his own house, saith Saint Paul; Whose house are we, if we hold fast the confidence and the rejoicing of our hope, even unto the end. Here are two plain marks of the Church: we are God's house; we are God's Church, if so be we keep and hold fast these two things, that is, our confidence in our prayers; 
1. Io. 5.14.  as saint john expounds it: And our rejoicing of the certain hope of our salvation unto the end. This is our confidence we have in him (saith saint john) that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask we know that we have the petitions that we have desired of him. This aught to be every Christians confidence and assurance; that whatsoever they ask in the name of jesus Christ, (which is agreeing to the will of God) they are sure they shall obtain it. And they know that jesus Christ hears them; they know that their petitions are granted. This is the first mark of God's Church: no doubt every Christian ought to have this confidence whensoever he prays, that he may say as our Saviour said when he prayed to God his father. I thank thee father that thou hast heard me: I know that thou hearest me always. 
Io. 11.41. Ro. 15.4. Io. 17.23. Psal. 56.9.31.22.118.5.68 3  This is written for our learning, God loves us now as he loved him. This the world must know, much more every Christian himself. This confidence David had in all his prayers, as appeareth in his Psalms.  
And the second mark also saint john, agreeing with saint Paul, hath put down in the former verse, which is the ground of this. 
Vers. 13.  These things have I written unto you (saith saint john) which believe on the name of the son of God, that ye may know that ye have eternal life, and that ye may believe in the name of the son of God. All Christians must know that they have eternal life. And that this their knowledge might be sure and certain, Saint john a faithful witness, writes thus unto them. Who will not believe in our affairs the deposition of a faithful and honest man? and shall we not believe the testimony and writing of saint john? And again in his first Chapter he writes thus. The life appeared, and we have seen it and be are witness, 
1 john. 1.3.  and show unto you the eternal life, which was with the father, and appeared unto us. This I say that we have seen and heard, declare we unto you, that ye also may have fellowship with us, and that our fellowship also may be with the father and with his son jesus Christ. And these things writ we unto you, that your joy may be full. Who would not read such a comfortable letter? who durst ever have presumed to think thus much in his heart? That we vile wretches and miserable sinners should be fellows with the Apostles; nay should have fellowship and a communion even with God the father, and his son jesus Christ, and the holy Ghost, if saint john had not written it? And now that he hath written this unto us, who dare doubt of it? Oh the fellowship with God the father, & with his son jesus Christ, and with the holy Ghost? the joyfullest letter that ever was read. Will God, nay doth God even now account us as his friends; as those whom he sets most by? Who reads this, & rejoiceth not even from his heart? whom will not this glad tidings cause to rejoice daily, as often as he thinks thereon? Nay, who will ever now cease to think thus, & let all other matters be forgoiten, I have fellowship with God the father, & with his son jesus Christ, and with the holy Ghost: What do I care for else? He that walks in the sun, the exceeding great light thereof so dazzleth his eyes, that when he comes into his own house, though it be richly furnished, ●e sees nothing: So should this exceeding great joy drown all our other joys whatsoever. This rich fellowship with God the father, and his son, and the holy Ghost, should so dazzle our eyes, that we should now make no account of these our earthly riches. And this joy of this rich and certain hope, being thus certified us by a faithful witness Saint john, is the mark of the true Church. They which lack these marks, are none of the Church; what fair shows soever they have beside.  
And this is the very scope of saint john's Epistle, I writ unto you (saith he) these things, not that ye may rejoice only: but that your joy may be full. And this he writes to all Christians: who will then doubt of his salvation?  
And here I note, how the Church of Rome doth take quite away saint john's knowledge and assurance: I writ unto you (saith he) that you may know that you have eternal life. And again, this is our confidence, that when we pray, we know that he heareth us. We know that we have the petitions that we ask of him. This certainty, this knowledge, the Church of Rome cannot abide. She teacheth that no Christian can say, he knows that he shall be saved; and therefore she teacheth men to doubt of their salvation. She teacheth that we are not sure whether being hindered by our sins, jesus Christ will hear us, or no: And therefore she teacheth to make mediators unto him: As though any thing could be added to his love towards us. Nay his mother the blessed Virgin Marie, nor all the saints, and Angels in heaven do not love us so dearly, as he doth; if the love of all these were put altogether. And whereas they urge our sins, to discourage us, and to weaken this our confidence: 
1. joh. 1. vers. 8.  Saint john in his first chapter doth confess also so much, that we are all sinners, or else (if we deny that) we are liars. And yet for all that, in this chapter he teacheth us this joy of our salvation, and this confidence and assurance of our prayers. And is the Church of Rome the true Church? Is she God's house, that holds not fast this confidence in her prayers, and this certainty of the hope of her salvation? Let all men of indifferency judge.  
Saint Jude in his Epistle, having foretold of heretics that should trouble the Church, briefly knits up as in a little bundle the marks of the true Church: being the same in substance, which saint Paul and saint john have taught us. 
Jude epist. Vers. 20.  But ye beloved (saith he) edify yourselves in your most holy faith: That is, study, read, meditate, and be expert in the scriptures: So shall you be sure to be within God's league and covenant, and be a sheep of jesus Christ's fold, as hath been noted before. Secondly, pray in the holy Ghost, that is, with knowledge, with sighing and groaning, 
Ro 8 15.16.26.  with faith and assurance: For all these are the fruits of the holy Ghost. Thirdly, keep yourselves in the love of God, that is, be sure that God loves you: Be sure and know that you have eternal life. Let not that subtle serpent ever persuade you to doubt of God's love towards you, as he did Eve your grandmother: And who goes about still teaching the same lesson to them that will believe him. 
Gen. 3.5.  And lastly, look for the mercy of our Lord jesus Christ to eternal life. Do not trust in your works, challenge nothing of desert: Confess that you are unprofitable servants: Trust only in his mercy. 
Luke. 17.10.  These are the marks of the true Church by saint judes judgement. And they which lack these are Satan's synagogue, are the false Church: what marks soever else they do brag of. 
Psal. 119.142  For God's word is the word of truth. And the marks of the Church that are in it set down, are only the true marks.  
But to conclude, although many other clear and manifest marks of the Church might be gathered out of the scriptures, yet these marks are especially to be marked of us, which saint john puts down in the Revelation: For they concern our days, & they are those marks of God's house, which Babylon had defaced, & Antichrist had razed out, so as in man's judgement, it seemed impossible that ever they should have been brought to light again. Antichrist here dealt so cunningly, even as Pharaoh did in murdering the Israelites children, intending to destroy their posterity; 
Exod. 1.14  and Herode in murdering the young innocents', 
Mat. 2.16.  thinking thereby also to have murdered jesus Christ. But God that dwelleth in heaven laughs all these their counsels, all this their wisdom to scorn.  
And therefore saint john saw an Angel fly in the midst of heaven, 
Psal. 2.4. reve. 14.8.  having an everlasting gospel to preach to them that dwell on the earth, and to every nation, & kindred, and tongue, and people. Here is the first mark of the Church, the preaching of the gospel: This mark Antichrist had quite abolished. And although in his kingdom, that he might not seem to be quite opposite to jesus Christ, & utterly to disallow preaching, he had his Friars that preached: yet the pastors of congregations, 
Luk. 12.42. 1 Pet. 5.2.  whom jesus Christ and Peter also commanded to feed their flock themselves, in those days seldom preached. And these Friars preached not the Gospel, but their legends of Saints commonly. And therefore the second mark of the true Church, is to preach, not legends or old wives tales, but an everlasting Gospel, that which was from the beginning; not a new faith devised of man's brain in the succession of many ages. jesus Christ is the same yesterday, and to day, and for ever. 
Heb. 13.8. jud. 1.3.  And all Gods true Saints must strive to maintain that faith, which was once given to the Saints: in the beginning by Christ jesus himself and by his Apostles. That gospel which the Church of Rome now teacheth, is not such a gospel.  
And this gospel must be preached to the inhabitants of the earth, to every nation, and kindred, and tongue and people. Antichrist had seduced all these: 
Reu. 17.2.  all these were drunken with the pleasant wine of Babylon's fornication. Antichrist had not seduced the nation of the jews, as the Papists think he shall. What need the Devil go about that? they are his already, they are already seduced as much as can be: but he shall seduce all nations, tongues, kindreds and people: he shall pervert the gospel of jesus Christ. And therefore to them it behoveth, that this everlasting gospel should be preached again. The plaster must be applied to the sore.  
And here that mark, which the Church of Rome would make men believe is a true mark of the true church, is quite overthrown, and approved to be a false mark. Shall all nations be made drunken with antichrist's poisoned and pleasant wine? why then Universality is not a sound and a true mark of the Church. Saying with a loud voice, Fear God, 
Reu. 14.7.  and give glory to him, etc. Now follows the doctrine and chief points of this everlasting gospel: as also by the contrary, most evidently may appear the points of antichrist's doctrine: for contraries make one another more manifest and clear. So that then, if this be the everlasting gospel, to fear God and give him the glory: the gospel which Antichrist preached, was contrary to this: Not to fear God, and not to give him glory. 
Deut. 10. 1●.  And now Israel, what doth thy Lord thy God require of thee (saith Moses) but to fear thy Lord thy God, to walk in all his ways, and to love him, and to serve thy Lord thy God, with all thy heart and with all thy soul? And God himself speaketh thus by the Prophet jeremy: 
jer. 5.21.22.  Hear now this, O foolish people and without understanding; which have eyes and see not, which have ears and hear not. 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 can they not pass over it. And of man the Prophet Esay saith: 
Esay, 2.22.  Cease you from the man whose breath is in his nostrils. 
Mark, 7.7.  And our Saviour saith of the Pharisees: They worship me in vain, teaching the doctrines and commandments of men. For ye lay the commandment of God apart, and observe the traditions of men, as the washing of pots, and of cups, and many other such like things ye do. Such fear to break man's laws and commandments, they had also most manifestly in the time of Popery.  
As concerning God's glory also, the Prophet Esay writeth thus: 
Esay, 42.8.  I am the Lord, this is my name, and my glory will I not give to another: neither my praise to graven images. And after: Behold I have fined thee, 
Esay, 48.10.  but not as silver: I have chosen thee in the furnace of affliction. For mine own sake, for mine own sake will I do it: for how should my name be polluted? Surely I will not give my glory to another. And so jeremy counsels the people: 
jer. 13.16.  Give glory to the Lord your God, before he bring darkness and or ever your feet stumble on the dark mountains. And David saith: 
Psal. 65.1.  To thee, O Lord, praise keeps silence, or upon thee it waits in Zion.  
So that whereas God by his eternal word commandeth to fear him; and to be afraid to break his commandments, and to give all glory to him: the gospel of Antichrist was to fear man, and to keep his commandments, and to give glory to creatures. And did not we see this fulfilled in the time of Popery? how did they then keep God's people in awe? how afraid were they then, to break any of the Popes or his clergies commandments whatsoever? And as for God, the most part of his commandments they knew not: and those which they knew, were so corrupted by them, that they had as good almost not to have known them at all. They did, as the pharisees did teach the people God's commandments; but the keeping of them after their expositions was a breaking of them? 
Matt. 23.16.17.18.  So they taught in those days, as may seem, not to swear by God, but by creatures, by cock apie, and such like, they made no account to swear by; which was horrible blasphemy against the majesty of God, to give his glory to a vain thing, to cock apie or a mouse foot. For to swear by God, 
Deut. 10.20.  is a part of his honour: and therefore even as he that should set the crown of a king upon a swineheards' head, did more heinously offend against the majesty of the king, than he that should put it on the head of some of his nobles in any rebellion: so did they more grievously offend, in giving gods honour to these base creatures; 
Psal. 63.11. jer. 5 7.  whereas it is a most heinous offence to give it to any creature. So they taught to keep holy the Sabaoth from bodily labours: but to do the works of the Sabaoth, they regarded not, as to hear God's word, and such like. They gave also God's glory to creatures, by calling upon Angels and Saints; nay even to stocks and stones, by kneeling down and putting off their cap● unto them: 
Psal. 76.11.  nay by their offerings and making their vows unto them. And in these consisted the chief part of antichrist's religion.  
And this lesson concerns us, for it follows: For the hour of his judgement is come. There be some that shall err in these points even immediately before the day of judgement. But let such take heed; for, as I have noted before, God at the day of judgement shall command all those his Saints to be gathered together to him, 
Psal. 50.5.  that have made a league and covenant with him with their sacrifices. And David commandeth all God's Saints to bind their sacrifices with cords, 
Psal. 118.27. Heb. 13.10. Psal. 82.1.  to the horns of the Altar: now the Altar is jesus Christ; as who knows not? This is that which that Psalm teacheth also, Sing we merrily unto God our strength, make a cheerful noise unto the God of jacob: for this is a statute to Israel, and a judgement of the God of jacob. This he ordained in joseph for a testimony, when he came out of the land of Egypt. This law of God must we observe also coming out of the spiritual Egypt, where also we heard a language that we understood not. To the horns of that Altar jesus Christ, and to the mighty promises of this Altar, must all God's Saints bind all their sacrifices, and all their prayers. The hour of his judgement is come; now worship him that made heaven & earth, the sea, and the fountains of waters. Here is an Antithesis or contrariety between God and his works. As though the holy Ghost should say; Worship now the creator, and no creature whatsoever: no not Saint or Angel. Let all true catholics obey this commandment, and go no further. Let them worship him that made heaven and earth: let them worship the creator. Thus far the passage is sure. If they shall go any further, they have no warrant, the passage is dangerous, 
1. Sam. 15.23. 2. Sam. 6.7.8. 1. King. 13.24 & 22.28.  they may perchance be drowned in the sea of disobedience with king Saul and others, which durst venture further than they had commission. These are then the marks of the true Church reform from the corruptions of Antichrist: To preach the Gospel, and the everlasting Gospel, to teach men to fear God, and to fear to offend to break his commandments, and to give all glory to God: and to worship him that made heaven and earth. Say this rule to the Church of Rome, and every one may see, how far out of square she is.  

Reu. 14.8.  And another Angel followed, saying, it is fallen, it is fallen, Babylon the great City: for she made all nations to drink of the wine of the wrath of her fornication. Here now follows Babylon: here follows the false church, that hath doctrines contrary to those▪ which was aloft, as should seem, before, and in great glory: Oh let not this her great glory beguile any. For it is fallen, it is fallen; she shall come to the ground: she shall not always be aloft, how sure and firmly soever in man's eyes she seems to be underpropped: and therefore her fall here is doubled. And although her doctrine might sufficiently have been gathered, by the contrary of those, which have been taught before: yet here also are some principal parts thereof manifested and declared, lest that God's people should be deceived: and that in two words. Here doctrine is called wine, because it was pleasant to flesh and blood: as their Church service, their guilds, their pilgrimages do most plainly prove. Secondly, it was wine of fornication. She withdrew men's hearts from the only love of the service and worship of God, by this her wine: and so made man to commit fornication, even as Israel did, by joining ever some Idol or devise of their own, with the true worship of God. David saith in the Psalms: 
Psal. 73.25.  Whom have I in heaven but thee, meaning to worship, to trust in, to call upon. For thou hast destroyed all them that commit fornication against thee: That is, that trust in, worship or call upon any other, yea though they be in heaven, besides thee. 
Exod. 20.3.  And this also is the meaning of the first commandment: Thou shalt have no other Gods but me.  
And the third Angel followed them saying, with a loud voice. If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 
Vers. 9  the same shall drink of the wine of the wrath of God; yea of the pure wine that is powered into the cup of his wrath, and he shall be tormented with fire and brimstone, before the holy Angels, and before the Lamb. Now the gospel being preached, it is a dangerous thing to follow Antichrist: now light being come into the world, still to embrace darkness is death. So that here follows a third Angel, that threatens a most terrible sentence against all such. And here also are put down marks of the false Church: the first is, to worship the beast, and the image of the beast. This beast is the Roman Emperor, as appeareth in the chapter going before, whose deadly wound the beast that came out of the earth, healed; 
Reu 13.12.  and to him it was permitted to do wonders in the sight of the beast saying to them that dwell on the earth, that they should make the image of the beast, which had the wound of the sword and did live, it was permitted him to give spirit to the image of the beast, so that the image of the beast should speak. Do not these two beasts lively represent the Pope and the Emperor? whereof the one doth confirm the other. Hath not the Pope healed the emperors deadly wound in Christendom, which the Turk hath given him? So that by his means all nations do yield a kind of obedience to him, who no doubt, but for him, would have forsaken him. Hath not he taught that men must make an image to the beast? That as there is one Monarch in the world: so there must be also in the Church. Hath not the former beast suffered him to do wonders in his sight, even what him pleased? Hath he not brought to pass, that as many as would not worship the Image of the beast, that is, which would not knowledge his supremacy should be killed? Hath he not made both great and small, rich and poor, bond and free, to receive a mark in their right hand, or in their forehead, and that no man might buy, nor sell, save he that had the mark or the name of the beast, or the number of his name. That is, he was hated of all men, 
Io. 16.2.  & accounted an heretic: Nay that even to kill such, was high service done to God, which had not the number of his name in their right hand, that is, his Latin primers and portuises, and his characters, that is, his ceremonies; in their foreheads; that is, that professed them not manifestly (whereof his religion was full: and in truth was nothing else, but a huge heap of characters and ceremonies) he that refused to do any of their ceremonies which were then used, might neither buy nor sell: all men hated him. But now the sun shining of the gospel, he that cleaves still to these shall die eternally. These are the marks of the false Church.  
The figures and types of the Church may also teach us, which is the true Church. It is reported that Hercules his stature after his death was found out by the length of his foot: God hath made nothing in vain: even the very shadows of things may teach man wisdom. First therefore the Ark of Noah may be a figure of the Church. And God said unto Noah: make thee an Ark of Pine trees. 
Gen. 6.14.  And the ark is called in Hebrew Tabah, of Bavah which signifies to build, because the Church of God must ever be in building. The building thereof (is not like to other buildings) it never hath an end. As long as this world lasteth, it shall ever be in building. And therefore saint Paul saith, that jesus Christ hath given some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, 
Ephes. 4.12.  and teachers, for the gathering together of the Saints, for the work of the ministery, and for the building of the body of Christ, till we meet altogether in the unity of faith, and knowledge of the son of God unto a perfect man, and unto the measure of the age of the fullness of Christ. Neither without a mystery do the Grammarians call a word Tiba with Iod; because no doubt this Ark of God's Church must be builded with his word.  

Gen. 6.14. Exod. 2.3.  Secondly, this word Tabah, is but twice read in all the scripture. That is, the Ark that Noah was in and saved him: and the Ark that Moses was in & saved him. For that is called also by the same name. And this may teach us the two Churches of the jewish synagogue, which was but like a basket made of twigs and bulrushes, in comparison of the Ark of Noah; that is, the Ark of jesus Christ; 
Es. 60.17.  of which the Prophet Esay prophesieth, that God promiseth that for brass God will bring gold, and for iron, silver. The Pastors in Christ's Church, in comparison of the Priests in the jewish synagogue, are as it were great Cedars of Libanus to small twigs. Again this (Tabah) is never found, but where water is: To signify no doubt, that the Church of God (as well the synagogue, as the Church of Christ) shall be always in this world afflicted. It shall ever be on the water: It shall be like to Christ's ship not only tossed with waves, but also in danger of drowning. Thirdly, it is called an Ark, and not a ship, 
Mat. 8.24.  because it must keep jewels: or else it is none of God's Church. 
Psal. 1.3.  Blessed is the man (saith David) that hath not walked in the counsel of the ungodly, etc. but his delight is in the law of the Lord, and therein will he meditate day and night.  
And in another Psalm he saith. Thy words have I laid up: I have hid them within my heart, lest I should offend against thee. 
Psal. 119.11.  And it is said of the blessed virgin Marie: that she laid up those words she heard of the shepherds within her heart. 
Luke 2.18.  Such Arks both men and women, both Kings and Inferiors must Christ's Church be. It must not be a ship to traffic for gold, to seek earthly riches here in this world. For no doubt as it were in a mystery hereof, and to teach us this lesson, 
1. King. 22.48.49.  God broke the ships of good King josaphat, which he sent to Ophir for gold, who was as should seem a little covetous, and would not suffer the servants of Ahaziah his friend, to go with his servants. Covetousness will have all herself: She cannot abide that any should have any thing with her.  
And God commanded Noah to make his Ark of Pine trees, 
Gen. 6.14.  that is, of such wood as would swim above the water, as would not be rotten or corrupted. To teach all Christians that as many as call upon the name of the Lord jesus, 
2. Ti. 2.19. Ephes. 4.1. Gal. 6.14. 1. Pet. 2.11.  should departed from iniquity: And that they should walk worthy of their calling: and that they should be crucified to the world, and the world to them, that is, that they should live in the world like pilgrims, and swim above the water like Pine trees; and not sink down therein like Okes of Basan; and not be drowned with the love and pleasures thereof like worldlings. And thou shalt make nests or cabins in the Ark; That is, resting places. Hear the Hebrew word is (Kinnam) which may fitly be derived of Kanah which signifies to buy or purchase God's Church is called jerusalem, 
Psal. 51.18.122.2.3.6.  a vision of peace. It must have nests, resting places in it: But they are purchased, they are bought. That great price of jesus Christ which he paid, not of gold or silver, 
1. Pet. 1.18.  but of his own blood, hath made these nests, these resting places. Now we being justified by faith (saith saint Paul) we are at peace with God. 
Ro. 5 1.  And then if we be at peace with God, what need we fear all the wars, persecutions, or enemies of all the world beside; let the devil, and all his, do what they can against us. We rest ourselves most securely in the Kinnam, in this nest or cabin, purchased with such a great price for us. And this nest our Saviour Christ himself shows us saying, 
john. 14.1.  let not your hearts be troubled, believe in God, believe in me. In my father's house are many resting places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it were not so, I would have told you. I go to prepare a place for you.  

Gen. 6.14.  And thou shalt pitch it from within the house, and from without, with pitch. This pitch, wherewith the hoards of the Ark were pitched, both from within & without, signifies christian charity: We must love our God: we must love our family: we must love our neighbour. We must love all these within in heart, and without in work. This pitching must be from within, and from without; it must proceed to others. Charity is called an other man's good: It must not be all for itself, that is no charity, that is self love, that is Satan's tar which will not fasten or join things together; it is not God's pitch. And here we may note, that pitch & not pings, or nails must join all the boards of God's Church together: we should all be joined together through love, and not by force; not by compulsion; by word, and not by sword. The pitch of charity should bind every true Christian more, than any bond of parchment. But now this joining together of pitch and of Christian charity is clean gone: now men seek and study how to join men to them by nails, by force, by authority, by obligations, by hard dealing, and not with love, not with charity, not with courtesy. But such joining is not Christian like, it will never continue. Paper joined together with pitch or glue, will sooner rend, then be severed: such is the joining together of charity. Now even in that holy league of marriage: they trust more to parchment bonds, then to this bond of charity: bonds of parchment must assign women their dowries and portions after their husband's deaths: they distrust that bond of charity; but in truth it is surer and stronger. For in truth, men will rather die then for sake them whom they love: And what do we doubt then of their goods? But the joining together with nails, and other things may be easily separated, and the things never the worse: And such are all the joinings and counterfeited loves, which are made with force, and hard dealing, and authority, rather than by charity.  
And thus thou shalt make it, 
Verse, 15.  the length of the Ark shall be a hundredth cubits, and the breadth of it fifty cubits, and the height of it thirty cubits. Here is the portraiture of Christ's church: it is longer, than it is either broad or high. Here are faith, charity, and hope. The mystery of faith is three hundredth cubits; it is very deep, it is unsearchable. 
Eph. 3.18.  And therefore Saint Paul prayeth for his Ephesians, that they may know what is the height, depth, length, and breadth: he meant no doubt of the cross of Christ, and of faith in him crucified. He had relation to some thing, and it may fitly be applied unto this.  
Secondly, charity is fifty cubits, having relation to the year of jubilee, which was every fiftieth year: 
Leu. 25.11.  wherein was forgiveness of all debts, letting lose of all that were in bondage, as well lands, as servants, and a joyful and general freedom and liberty proclaimed: even their fields that year had also their Sabaoth. Such, nay far greater should be christian charity every year: that shadow is vanished away, and the true sun hath shined jesus Christ, 
Col. 2.14.  and hath freed us from the great debt of our sins, that we did owe unto God, 
Heb. 2.14.  and hath delivered us out of the hands of that mighty and cruel tyrant Satan, and hath freely given us the kingdom of heaven. 
Luc. 12.32.  So that now in his kingdom every year, every thing should rejoice. No man considering what jesus Christ hath done for him, and remembering that he hath commanded us to love one another, 
joh. 13.34.  as he hath loved us; should now in any matter deal hardly with his brother. Who will now deny him light trifles, either in giving, or in forgiving; who hath received such great gifts, such a great pardon? who now will not liberally deal with this earth, that hath so freely received heaven? 
Mat. 18.24.28.  Who will not forgive a hundredth pence, that hath forgiven him a hundredth talents? Who will not now lend freely, 
Luk. 6.35. 1. Cor. 4.7.  even hundreths if he be able, that hath lent him all that he hath? What hast thou that thou hast not received? These considerations, if we were not stony hearted, should make our jubilee eternal: 
Luk. 6.38.  it should make us give, that we might have given us again. It should make us forgive, when as our debtor being our brethren, be not able to pay us. Considering how we ourselves one day, 
Luk. 7.42.  being bankrupts, and not able to pay any thing, must crave forgiveness, not only of injuries and blasphemies against the majesty of God; but of debts, in not using well these talents we have received at his hands. 
Luk. 16.1. Mat. 25.25.12.36. Luk. 18.9.14.11.   
Thirdly, the Ark was but thirty cubits in height, to teach us humility. Our hope must be humble, we must not trust in ourselves: we must not be proud of our works: we must not be proud at all. Our hope must be but thirty cubits high; it must be limited in three, 
Mat. 28.19. Mat. 5.3.  that is, in the Trinity. It must not exceed that, Blessed are the poor in spirit (saith our Saviour) It is the first blessedness amongst those so many beatitudes; as it were the root and mother of all the rest. To be proud is like a poison, or venom, that mars all the rest. As also there is no blessedness so often repeated, 
Psal. 2.12.4.6.5.12.  as Blessed is the man that puts his trust in the Lord.  

Gen. 6.16.  A window shalt thou make in the Ark, and in a cubit shalt thou finish it from above. The Ark of God's Church is a lightsome house, 
Tsaher in Hebrew is a window, and Tsaharim is noon.  and not a dark dungeon. It hath a window in it to give it light. And the window is compared to the sunshine at noon, to declare that all our knowledge in this life, although it be but small in comparison of that we shall have hereafter; 
1. Cor. 13.12.  yet it is most pure and clear. Now we know as it were in a dark speech, than we shall see face to face. And this window is but one, 
joh. 1.9.  no doubt to signify jesus Christ, who is the only window that gives light, and all other heavenly graces to his Church.  
And the roof of the Ark is finished in a cubit: as some think, or else the eaves were round about the Ark a cubit in breadth, to put away rain from the window, and from the ark itself. This may teach us mortification of the flesh; If we would judge ourselves, 
1. Cor. 11.31.  we should not be judged of the Lord. Fasting and prayer from a lively faith, are that narrow roof, that repelles all storms from God's Church: 
1. King, 21.27.  Under this narrow roof Ahab, when God threatened him vengeance for his sins; and Queen Hester, 
Hest. 4.16.  when Haman like a mighty cloud and huge tempest did hang over her head and the heads of her people, did shroud themselves. So did Niniveh at the preaching of jonas. 
jonas 3.7.  wouldst thou escape the storms then of God's wrath? let the Roof of thy house then be narrow. Whosoever thou art, judge thyself, and God will not judge thee: as S. Paul counseleth all christians.  
And the door of the Ark shalt thou set in the side thereof. 
Verse, 16.  Here is also jesus Christ described very lively unto us; 
joh. 10.9.  who is the very door into the church; who suffered his very side to be opened with a spear for our sakes, 
joh. 19.34.  that we might have an entrance into heaven. By this door we enter boldly into heaven, and appear before the majesty of God. In this wide wound, as in the cleft of a most safe rock, 
Cant. 2.14.  we hide ourselves from all the persecutions of the enemy. And this door is but one: there are not many doors into his house, 
joh. 10.9. Acts, 4.12.  as our Saviour himself tells us; I am the door. The same also Peter testifieth. There is but one way to salvation, and that is, jesus Christ: there is but one seed, 
Gal. 3.16.  in whom all the nations of the world shall be blessed, and that is jesus Christ: 
joh. 3.14.  there is but one brazen Serpent lift up in the wilderness, which cured all the Israelites from all the stingings of the Serpent whatsoever, and that is jesus Christ. 
Acts, 4.12.  There is no other name under heaven given to men by which we must be saved, but only the name of jesus Christ. He is that one door, that was made in the side of the Ark.  
And thou shalt make it with the low, second and third Room. 
Verse, 16. Ro. 12.6.13.1 1. Cor. 7.25. 1. Pet. 4.1.  There are degrees in God's church of many estates and conditions, of Kings, and other inferior magistrates, and subjects; of Bishops, Pastors and their flocks; of virgins, married folks, and widows: and therefore God commanded Noah to make high rooms, and middle and low rooms in the ark: Every one of these have their proper places in God's Church. There are also in the church children which stand need of milk, 
1. Cor. 3.1.2.  there are also strong men which can digest stronger food, which are doctors in christianity; 
Heb. 5.12.  and some others to whom the rudiments and principles of christian religion appertain: and all these do belong to God's church.  

Verse, 17.  And behold, I will bring a flood of water upon the earth to destroy all flesh, wherein is the breath of life under heaven, and all that is in the earth shall perish. But with thee will I 'stablish my covenant, and thou shalt go into the Ark, thou and thy sons, and thy wife, and thy sons wives with thee. Here is the flood a sign and type of God's wrath and just judgement, for sin. Here is the only means of salvation: Gods free mercy. For it is said before; That when as God saw that the wickedness of man was great in the earth, and all the imaginations of the thoughts of his heart were only evil continually; and it repent the Lord that he had made man in the earth, 
Verse. 5.  and he was sorry in his heart, etc. That Noah yet found grace in the eyes of the Lord. Noah his salvation was the free mercy of God, and his most gracious covenant. They only which do observe his covenant, do escape this his fierce wrath: as here appeareth. And this covenant Noah preached unto those wicked men in his days: but they would not believe him, but every one followed his own wicked ways, and so in the end for lack of faith were drowned. 
Mat. 5.7. Mar. 16.16. Luk. 6.37.38. joh. 16.27.  The like covenants God hath made with us: let us read them and mark them, and believe them, if we mind to escape this deluge of the wrath of God, lest we perish with those men in the days of Noah. The obedience of God's covenant is the only way of salvation: no devise of man can save else whatsoever.  

Verse, 21.  And take thou with thee of all meat that is eaten, and thou shalt gather it to thee, that it may be meat for thee and them. God will not have his pined; he will have meat in his house: and therefore jesus Christ was borne also in Bethlehem, 
Mat. 2.1.  which in the Hebrew signifies a house of bread. And Noah is commanded to gather to him all manner of meats. There are variety of meats in God's house. 
Exod. 12.9.  There is the head of the lamb, the purtenance and the feet. 
Gen. 30.14. Psal. 51.7. Prou. 31 6. Psal. 75.8. 2. Tim. 2.15. Luk. 12.42.  There are sour lettuce; there are mandrakes, which make fruitful; there is purging Isope; there is precious balm. There is wine and strong drink, for the afflicted: there are dregs for the wicked. And here is required the wisdom of all God's ministers. They must be stewards: they must not give all meat at once; but every kind of meat in his proper time. Neither all kinds of meat to every Christian; but every condition or state hath his proper food: even as in Noah his Ark every kind of living creatures had also. The doctrine of Kings and Magistrates, is not to be set before the people; 
2. Ti. 2.15.  nor the doctrine of the people to be taught the Magistrates; this were lack of discretion: This were not rightly to divide the word of God.  
Noah therefore did according to all that God commanded him: even so did he. Here is the conclusion and sum of all: 
Vers. 22.  Noah did all according as God commanded him. Even in this material work of making the Ark of wood and timber, he miss not an Inch of that length, breadth, or height, or of any other thing, which God commanded him: much more than in the spiritual building of the Church, the same is to be observed. The master builders may not go a hairs breadth beyond the commandment of God, 
Mat. 28.20. 1. Cor. 11.23. Gal. 1.6. 2. Pet. 1.16.  though that which they do, seem in their own eyes never so convenient, or profitable, or necessary, or stately. They must learn this lesson of Noah their good predecessor, and their Schoolmaster: As God commanded, so did Noah according to all things: he adbed nothing of his own. Again hereby it plainly appeareth, that the word is the rule and square of the Church, by which it is to be builded and governed, and not the Church of the word; as the Papists would have it: And that is, 
Psal. 138.2.87.1. Eph. 2.20.  to bear rule in the Church, and that the Church is not to rule it. By this also that great pillar, which the Papists do object for the defence of the Church, falls to the ground. The Church (say they) is the pillar of truth: and therefore whatsoever the Church teacheth, must of necessity be believed: The Church cannot err. But they must mark here, that as the Church is called a pillar; 
1. Ti, 3.15.  so the word of God is also called truth. Thy law is the truth (saith David) And therefore if she keep not the word of God, 
Psal. 119.143. Gen. 19.26.  she may err, she may be a pillar of salt without it, as was Lot's wife; but a pillar of truth without it she cannot be.  
Now if this be the true Church, which hitherto under the type of Noah's Ark, I have described: let us a little compare the Church of Rome to this, and see how they agree together: Who brags that she is this Ark of Noah, and that without her there is no salvation. And first to begin with the name, she is not Tebah: She is not a building, she hath not taught her children one to build another in the common and holy faith, as saint Jude counseleth. 
jud. ep. vers. 2. Ephes. 4.12.  Her Pastors have not built the body of Christ, as saint Paul teacheth, they should do. They have accounted their chief office to be, to sing mass: and not to preach the gospel. And in her building, when she did build, she hath not builded Tebah, that is, the Ark, with the word of God, 
Ezech 13.10. Mar. 7.7.  but with the clay and mortar of man. Also she teacheth and thinketh, that this work of building is finished already. But saint Paul teacheth, that the word of God is able to build further, 
Act. 20.32. Fer. in 1. c Act.  and to give an inheritance among all them that are sanctified. And Ferus saith very excellently; That if all the things which our Saviour jesus did, should be written; all the world could not contain the books which should be written; Contain (saith he) that is understand. For if (saith he) the world cannot, nor all the men that ever shall be in the world contain: that is understand that which is written already, being so small in volume: how were it able to understand if all things that jesus did, were written? jesus our Saviour his works were many in number, 
Psal 36.7. 1. Pet 3.18.  and profound in mysteries, God's word is a bottomless pit, no man can ever come to the bottom of it. We must grow and may grow in the knowledge thereof daily: And therefore many at this day are deceived in this point. They will believe no more they say, than the fathers believed: and that which they saw not, they will not see. But if God lift up his cloud & give light, true Israel must go forward in their pilgrimage. They may not say, 
Exod. 40.38  because we have stayed in this place thus long: therefore we will stay here still.  
Lastly, the Church of Rome is not this Ark of God; she keeps not these jewels of God's word in her heart; she as a ship rather, 
1. King. 22.48.  she sails with jehosaphat under pretence of religion for gold. She is wealthy. The Pope cannot now say as Peter said: silver and gold have I none; or as Ferus notes on that place, I will have none if I might have it, the custody of greater jewels and treasures is committed unto me. 
Act. 4.6.  She devours with the Pharisees under pretence of long prayers, 
Mat. 23.14.  widows houses: causing the husband to give his house unkindly, even from his wife a poor desolate widow, that they might pray for him. And thus they are become great landlords here upon earth: whereas Christ saith plainly, my kingdom is not of this world. 
john. 1●. 36  But they have gotten Christ now by their praying, and massing, even an earthly kingdom here in this world.  
The Ark was made of Pine trees that would never be rotten, and is the Church of Rome built of such timber? Look but a little into the lives of her Popes, and you shall see most evidently the contrary. Their Popes have been notorious in all kind of wickedness: Some of them sorcerers & conjurers, as 
a Fascic. temporum. Homagium fecit Diabolo. An Do. 1004.  Silvester secundus: Some proud, who have made & compelled Kings and Superiors to stoop unto them, 
b Baleus in vita Pontificum.  as Adrianus quartus: Some envious, who have not only overthrown the acts of all their predecessors, but even unburied their bodies again, as 
c Fascic. temp. An. Do. 904. Pontac. Bur. in Chron. An. Do. 1159. ex Platin●.  Sergius tertius: Some ambitious, insomuch that there have been three Popes at once, Fasciculus temporum, Anno Domini 1034. The pride of Alexander the third, Pontacus Burgedalensis a Papist in his Chronicle reports thus: At his feet Frederick the Emperor fell down desiring the absolution of his excommunication: And they say, that two 
d Pontac. ibid.  kings, Lewes' king of France, & Henry 2. king of England, did wait upon him a foot as yeomen of his stirtope, holding his horse by the bridle on his right hand, and on his left, and to have conducted him thorough the city Totiacum, with great pomp. Of Pope joan the woman, 
Fasc. temp: An. Christi, 954.  Fasciculus Temporun writes thus: This was called joan English by name, but by country was borne at Moguntia, and is reported to have been about this time. And she was a woman that went in man's apparel: And she so greatly profited in the holy Scriptures, that there was none like to be compared with her: and she was chosen Pope. But after being gotten with child, as she went solemnly in procession, she traveled and died. And this seems (saith he) to be the sixth Pope, that hitherto had the name of holy father without the thing: and was plagued of God as the rest were. And she is not placed in the Catalogue of Bishops. Some here make a tale and say, that for this cause no Germane is chosen Pope, which is most certain that it is a lie. So that if this woman were no Pope, yet there were five Popes by his judgement, that had the title of Holiness given them, which were wicked.  
Of Bonifacius the eight the same Author writes thus: 
Anno Christi 1294  This Boniface in matters concerning the Pope's courts, was most expert. And because he had none that might be compared to him in wisdom, he became so arrogant that he called himself the Lord of the whole world, as well in temporal as in spiritual causes. And he did many things very stately: who in the end vanished away very miserably. And he gave an example to all Prelates, not to be high minded, but being rather a pattern to their flock, that they would desire rather to be loved of their subjects, then to be feared of them. This is he of whom it is said, that he entered as a Fox, lived as a Lion, and died as a Dog.  
But not to make many words concerning this matter, which hath been so largely and learnedly handled of others: I will but note the general complaint which that author makes about that time, 
Fascic. temp. Anno Christi. 874.  wherein the Popes began to climb up into their chair of pride, and into antichrist's seat. Charity (saith he) waxed very cold about these times in all degrees, and heresies for the most part now ceased. But ambition, covetousness & other vices, being now set at liberty, persecuted the Christian saith more, than any heresy. Then Adrianus tertius decreed that the Emperor should in no wise meddle with the election of the Pope. 
884.  Here we may see how Satan after persecutions were ended, persecuted the Church a fresh with pride and ambition▪ And here the Pope's pride began to sprout and show itself. A little after the same Author writes thus: Oh good Lord how is the gold waxed dim! the glittering gold now is changed! what offences do we read to have chanced about this time, even in the holy sea Apostolic, which hitherto thou hast preserved with so great zeal. What contentions and emulations, sects, envies, ambitions, intrusions, persecutions: Oh wicked time! wherein there was not one godlly man left, and truth was decayed from among the sons of men. But after these times there were some holy pope's, but not so in order, nor so many, as in the former times. And a little after: These eight Bishops following one after another, 
904.  did sit but a short time. I can say nothing worthy of commendation of them. For I found nothing but scandalous things of them, for the strange contentions which were in the sea Apostolic one against another, and all of them every one against another. etc. These were not Pine trees, but elder trees, savouring not pleasantly, even as we may see, in the noses of their friends.  
But to come nearer to our days: since their pride began, such hath been also their manners. Paulus iovius writes thus: 
Tom. 1. lib. 1. Hist. sin. temp.  The people of Rome being divided into two parts, followed either the Colummen or the Vrsines. The Sabellians mighty both for the antiquity of their family, and for the multitude of their pedigree and valiant youths, took the Colummans part: and the Grapessians being Earls, both for nobility and power (as good as they) took the Vrsines' part. On the Vrsine faction were famous then (who became afterward both at home and abroad notable soldiers) Verginius and Nicholas Vrsinus: on the Columman faction, Prosper and Fabritius were famous, and jacobus Comes, Antonellusque Sabellus. The Bishops (of Rome) as either the times, or wars gave occasions, were ever enemies, and against the wealthy powers of both these, and they never studied for any thing more, then to maintain the one faction, and to nourish their quarrels, that when both their powers were consumed with mutual slaughters and damages; they themselves (having also extinguished the remainders of them) might enjoy their towns near unto the City. This iovius reports of the Bishops of Rome: Here are peaceable and not covetous prelate's (as they would make the world believe that they are) whom one of their own friends reports, that they maintain a faction in Rome, to the end to obtain their towns and lordships, when as they had one killed another by their means. And after he writes: The Romans also either mindful of their old worship and ancient liberty, or else as they are troublesome and fierce of nature, cannot with quiet minds endure the rule of Priests (meaning the Popes) because many of them rule not with moderation, but covetously. He confesseth that Popes are covetous.  
And again, writing of Alexander the sixth, he writes thus: At this time Alexander the sixth was Pope a Spaniard, 
Tom. 1. lib. 1. Histor.  who before was called Rodericus Burgia, who being of a proud nature, and therefore both crafty and liberal, having manifestly corrupted some of the chief Cardinals at the time of the election with bribery, when as the better sort, which would have chosen the most worthy, had taken the repulse, got to be Pope. Thus we may see how even latter Popes were ambitious and crafty, as well as the former.  
And writing of Luther, he writes thus: 
Tom. 2. lib. 20. Histor.  At the same time Charles the Emperor at Vangium near to Rheims, called a council of the nobles of Germany, for the report of the stirs about religion, because Martin Luther a Friar of Saxony had spoken against the Pope's authority. In that assembly Martin Luther had leave given him, to show the causes why he thought by the law of Christ, he might departed from the censure of the Pope. And he yielded this cause especially, that certain covetous ambassadors sent from the court of Rome, taught, that they selling the Pope's pardons, could deliver the souls which were burning in purgatory. The Pope's covetousness kindled Luther against him. Thus we may see plainly, how the Church of Rome is not built of pine trees, but of rotten, earthly, heavy and stinking wood of ambition, covetous, seditions, devilish, and most wicked prelate's, even as their own histories and friends do testify. 
2. Thes. 2.3.  That therefore the Pope may be truly called that man of sin, in whose chair so many and so notorious sinners have sitten: And therefore it is nothing like to the Ark of Noah, which was built of pine trees. The Church of Rome hath cells in her for the bodies, but no nests for the souls of Christians to rest in. She troubles men's consciences with her doubtful doctrine of salvation; and therefore in this respect also she is unlike to the Ark of Noah.  
Their Church also is far unlike the Ark of Noah in this respect: she is higher than she is long or broad. In the mystery of their salvation, how short was their knowledge in those days? yea and in their charity (whereof they brag so much) towards the souls of their brethren? No penny, no pater noster, was a common proverb, and true then: no man reproved the sin of his brother. 
Exod. 10.23.  They lived as in the darkness of Egypt for the lack of the light of knowledge of the law of the Lord: no man saw his brother: no man reproved his brother: as all christians ought to do as they are commanded, Heb. 10.24. But their height was haughty, she retched up even to heaven; and took upon her even more than the son of God did, to dispense with the law of God, to trust in the works of her own devising, and to promise pardon of sins for them, even like the proud pharisees.  
She lacked a window in her, she was like a dungeon without any light. 
Psal. 1.2.  She teacheth not her children to meditate in the law of God day and night, 
Col. 3.16.  and that the word of Christ should dwell plenteously in their houses. Her light is not midday, like the light of the Ark, but midnight. Her Linsey Wolsie translation of the new testament into English, which she gives some leave to read, is but a light in a corner (whereas S. Paul excepts none) it lightens not the whole house: it is but the light of a Rush; it is not the light of a torch. Psal. 119.105. The door in her, was not in the side, but on her top: by the Pope, all entered into heaven for the most part in her. She had diversities of mansions in her, as the Ark had; but she did disorder them, that should have been placed in them. She placed her Prelates and Clergy in the highest rooms: 
Rom. 13. ●  and Princes and Magistrates in the inferior rooms.  
The only true means of salvation, the covenants of God, she hath not taught the people with Noah: nay she hath apparently broken the covenant, in denying the cup to the laity (which Christ calls the new covenant) and therefore belongs to all: as though they had not been in the covenant; or if they were, 
1. Cor. 11.25.  to exclude them. That blessing our Saviour pronounceth to all good Pastors; Blessed is that servant, 
Luk. 12.42.  whom his master when he cometh, shall find giving meat to his family in due season; She hath quite taken away: she hath not fed God's flock, as Noah did in the Ark; but she hath pined them. 
Matt. 4.4.  For man liveth not by bread only (saith our Saviour) but by every word that proceedeth out of the mouth of God. But her pastors have not given meat to the Lords family in due season: nay they have not given them any meat at all. They have fed their bodies with bread, as though man had lived with bread only (as Satan then did seem to instruct our Saviour, and would have the world believe still) and not their souls with God's word, which food was the more necessary. 
Amos 8.11.  And to conclude, the Church of Rome is not built in all points, according as God hath commanded. How many points of doctrine hath she in her, which are not grounded upon any promise; or commandment of God? her invocation of Angels and Saints departed; her Latin prayers; her worshipping of Images, prove this. Therefore being so far unlike, she doth falsely brag, that she is the Ark of Noah, as hereby every one may see.  
jericho also is a figure of the world, and of Satan's City; as the name thereof in Hebrew, derived from the Moon which is called jarak, proves: which never continues in one state; but is ever still either increasing or decreasing. 
josuah 6.34.  The compassing also thereof 7. days about with the Ark of God, and the seventh day 7. times, plainly declares the same. So after Christ's ascension, seven Angels blew their trumpets: 
Reu. 8.6.  and in the days of the seventh Angel, when he shall begin to blow, the mystery shall be finished, there shall be no more time: the walls of jericho shall fall down. And surely the day we live in now, is the seventh day. At this day, jericho is compassed about with the Ark of God, even seven times, as much as in all the days before. The plentiful preaching of the Gospel; by men speaking and writing more than ever before in any age, plainly prove this. The sun now arising, all the birds of heaven begin to sing: whereas before the cocks only did sing. Surely this general knowledge of God in the world, and the profession of his gospel, even of some wicked Kites, and covetous cormorants and Ravens, declares that the rising of the true sun jesus Christ is not far off. And as jericho resembles the world; so no doubt the house of Rahab the harlot resembles the Church. God will have a house in jericho, 
Psal. 87.4. Mat. 8.24.  he will have a ship on the raging sea of this world. And first her name Rahab; which signifies a street or enlarged, agrees with the calling of the Gentiles. The Church of God now is Rahab, that is, it is enlarged: 
Esay, 54.2.  now is that prophesy of Esay fulfilled; stretch forth thy cords, and spare not, etc.  
Secondly, her condition of life agrees with the Church. She was Zonah, 
Heb. 11.31.  which signifies a vittailer, or rather as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounds it and restrains it, she was a harlot: and so is the church before regeneration an adulteress, 
jam. 4.4. Esay, 50.1. Ezech. 16.15. josuah, 2.2.  separated from God; the Spouse of Satan. Assoon as the men were come into her house, the king of jericho had word, and persecutes them by and by: So the Gospel of jesus Christ & his true professors shall be sure to be persecuted in this world. 
2. Tim. 3.12.  They cannot be so secret in any place but the king of jericho, the prince of this world will hear of them, will spy them out.  
And the woman took the men and made them go up to the top of her house, and hide them in line of that tree, which she had laid in order upon the roof of her house. Here is a lively Image of the true Church. She greatly honours, reverences and makes much of God's servants and ministers; 
Rom. 10.15. Gal. 4.15.  she exalts them, she would even pull out her own eyes to give them, to do them good withal, as the Galathians would have done to Paul. And she hides them in the line of that tree (Bepishbe Hagnets.) This line of that tree, no doubt, is a figure of the holy Scripture, which was to be written in paper, which is made of linen cloth. And in the line of that tree (meaning some notable and especial tree) no doubt signifies jesus Christ. He is that tree of life, 
Revel. 22.2  that whosoever tasteth of shall live forever, and he that shrouds himself under it, needs not to fear the persecutions of the king of jericho. In the line of this tree, the true Church hides her Ministers, with this they are covered. They are mighty in the Scriptures with Apollo. In these they are over the head and ears, 
Acts. 18.24.  as we say.  
Again, here we may learn how the true Church esteems of the Scriptures. She placeth the line of that tree upon the roof of her house: She hath them in high estimation; according as David saith in the Psalm. 
Psal. 138.2.  O Lord thou hast magnified thy name, and thy word is above all things. And she had laid her line in order: 
2. Ti. 2.15. Psal 2.10.11. Ro. 13.1. Ephes. 5.22.23.6.1. & 5  So the true Church doth rightly divide the word of God: She hath meat for kings & subjects; for men and wives; for parents and children; for masters and servants.  
Before the men slept, she went up unto them. Hereof we may learn the zeal the true Church hath of hearing the word of God. She makes no delay, she goes up to them presently: She is desirous to hear the doctrine of her salvation: She prefers this joyful news before her sleep.  
And she saith to the men, 
Vers. 9  I know that God hath given you the land: for the fear of you is fallen upon us, etc. Here is the confession of a true faith: and here is also first, the first property of a true faith; not to doubt, to know, to be assured: I know, saith she, that you shall conquer this land: though as yet their walls stand, and there many & mighty kings (being linked together in leagues) lived and flourished: All these fleshly arguments could not daunt her faith. I know (saith she) you shall have the victory.  
For we have heard how the Lord dried up the red sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, which were beyond jordan, Sehon and Og whom ye killed.  

1. King. 10.1. Ro. 10.14.  Here is the ground of faith: Faith cometh by hearing. She hearing the wonderful works of God believed: to teach us the means to obtain faith, by hearing also.  
Now follows the confession of her faith: We have heard, and our heart is quite gone, and there is no courage left in any one of us against you. For your God is a God in deed, in heaven above and in the earth beneath.  

Deut. 64. Mat. 28.18. Psal 136.13.14.15.16.  First her faith is grounded on one God, and of his omnipotency, that he alone is of all power in heaven and earth: he can dry up the red sea, he can destroy mighty kings, even Sheon and Og kings of the Amorites.  
And here also the true Church may learn in her journey out of Egypt, with what enemies she must encounter. For every true Israelite must now also come out of Egypt, even as those ancient Israelites did; 
Reu. 11.8. Ps. 114.1. 1. Cor. 10.11.  and the red sea must be dried up before him: and those two kings of the Amorites conquered and subdued. And here first the red sea in Hebrew is called the sea of Rushes, or the sea of consumption or ending. And surely this world also for these two respects may fitly be called the red sea. First it is a sea, never quiet: but in it still one wave of afflictions follows another. Secondly, it is a sea of Rushes: There is nothing sound in it: Though the honours, riches, and pleasures thereof seem great & green, & to flourish; yet they are but rushes, they are not sound within, they are but vanity. As that great king Solomon, who had experienced all these things, teacheth all men in his book called the Preacher: All (saith he) is but vanity. And if that were all it were well: but he addeth further, 
Eccles. 1.14.  and vexation of spirit: This is worse than the former; that such vain things should vex a man's heart, should trouble him; should make him hurt his neighbour; nay even offend his most gracious God. This world also is a consumption, 
ja. 5.4. 2. Ti. 4.10. 2. Sa. 20.10.  a destruction to all that do love it. The lovers of this world are enemies to God, and he that embraceth this world with Demas, it will in the end slay him, as joab did Amasa traitorously and judasly.  
This Rushy sea God dries up, by the mighty operation of the holy spirit, to all his faithful servants, 
1. Cor. 7 31. 1. Pet. 2.11.  before they enter into his land of Canaan. They despise the world, they use it as though they used it not. They account themselves here, but as pilgrims. And to this agreeth that which is said in the Revelation, when the first Angel blew his trumpet, there were hail and fire mingled with blood cast into the earth, 
Reu. 8.7  and the third part of the trees were burnt, and all green grass was burnt. This is not meant literally but spiritually. That is, that in all God's children all worldly pomp and vanity is now quite consumed: The world is to them crucified, and they to the world. 
Gal. 6.14.  The other two enemies, which also must be destroyed, are two kings, Sehon and Og kings of the Amorites. Whose names declare their natures: Sehon signifies in Hebrew a rooter up, and Og signifies fine manchet. And they may fitly resemble our flesh and our spirit, our appetite and our senses. Our senses delight in vanity: and therefore David saith, 
Psal. 119.37. Col. 3.5.  Turn away mine eyes lest they behold vanity. And our appetites or fleshly desires must be mortified, which are the rooters up of all virtue. This Sehon is king of Hesbon, which signifies Reason: & so in the carnal man is will and lusts of the flesh. And so also Og, that is, the flesh, that delights in fine delicates, in manchet, is king of Basan, that is, over the spirit of God, which is compared to oil and fatness: the which also Basan signifies in Hebrew. These two kings must be conquered of all Christians, before they enter into the land of promise: and Hesbon, that is, reason, now must rule over Sehon, that is, affections. And Basan, that is, God's spirit, must rule over Og, that is, 
Num. 21.23. & 33.  the pleasures of the flesh. And Sehon fights with Israel in Lasha, that is, the field of salvation: & Og in Edrai, that is, on the mount of strength. Man's carnal wisdom thinks itself able to save, 
Psal. 20.7. Psal. 44 3. reve. 7.10.  and the flesh thinks her arm of force: But God's children must acknowledge another arm to be their strength, even the arm of the Lord; and their salvation also, not to be of themselves, but of the Lord. And these are two kings of the Amorites, which signifies rebellious. These two kings are in man, that do daily rebel against that only and great king God Almighty. And these two, 
Rom. 7.33.  saint Paul called the law of his members: No doubt, for their kingly authority, which without God's spirit they do challenge in us. And these two kings must be killed: nay, as the Hebrew word which Rahab useth, (Hekeramtem) signifieth, must be even vowed to destruction. 
Psal. 119.106 1. Pet. 3.21  And what doth this note else, but our baptism? Wherein every one vows himself a soldier against these kings.  
And now swear unto me in the Lord, because I have showed you mercy, 
Ios. 2.  that you also will show mercy unto my father's house, and that you will give me a sign of this truth. And you shall cause to live my father, and my mother, and my brethren, and my sisters, and all things that they have, and ye shall deliver our souls from death. Here is another mark of the true Church, all her doctrines must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Tim. 1.15 3.1 Mat. 5.18 6.2.  as saint Paul terms them, must be faithful sayings: They must be verities, as our Saviour often in the Gospel confirms all his with Amen, which signifies truly, and verily. And saint Paul saith: that all the promises of God in Christ are yea, 
2. Cor. 1.20.  and in him are Amen. They must be so sure, even as though they were ratified with an oath.  
Again, swear to me by the Lord (saith she) teaching us that all our lawful oaths must be made in the name of the Lord, 
jer. 5.7 Psal. 63.11.50.15.  and not by any creatures. And that this is a chief part of God's honour, to be sworn by in judgement: as it is also to be called upon in trouble.  
Again, that you shall show mercy to my father's house. Here is the true means of Christian salvation: By mercy we are all saved, 
Epist. jud. 21  even as this Rahab and her father's house was saved through mercy. 
Ro. 15.7. & 12.10  Here is also Christian charity: she is not only careful for herself, nor for her father and mother, but also for her brethren and sisters, and all that belongs to them. And that they should quicken them, or cause them to live. Here is spiritual regeneration, 
2. Cor. 5.14 Io. 3.3. Rom. 10.17  without the ministery: all men are but dead men: The just man lives by faith, and faith comes by hearing the word of God: and how can they hear without a Preacher? There is no life of grace and goodness in man. They have tasted of that bitter fruit, & of Eve their grandmother's apple, they have died the death. And this is that which she adds also saying: And you shall deliver our souls from death.  
And she required also a sign of the truth. Hear is not only preaching the truth by words, but also by signs. And here are the Sacraments of God's Church expressed: 
Rom. 4: 1●;  They are signs of the truth: they confirm that to the eye also, which the tongue preacheth to the ear.  
And the men said unto her: Our soul shall die for yours; if you shall not disclose this our business. And it shall come to pass, that when the Lord gives us this land; we will deal mercifully and truly with thee. Here is the chief duty of all christians, they must be faithful to God and to their brethren, 
1. Sam. 15.31 Mat. 26.25. joh. 1.47.  they may not be traitors like Achitophel, like judas: they must all be men of truth, like Nathaniel that true Israelite in whom was no deceit. 
joh. 1.47.  They must not be hypocrites, that is, to show a lambs face, and have a lions heart: to have sweet words in their mouths, 
Psal. 55.21.  and swords in their hearts, as David describes the wicked.  
And she let them down by a chord thorough her window, because her house was joining to the walls of the town, and she dwelled in the wall. This chord which let them down and saved them, may fitly resemble the passion of Christ; as a part may signify the whole. He was bound for us with a chord, 
Mat. 27.21.  when he suffered his passion. As this chord saved them; so his passion saveth us. Again, as that red chord let them down: 
Phil. 2.5.6.  so the bloody passion of our Saviour lets us down: it makes us humble, while we remember what he hath done for us. What is it now, 
2. Cor. 5.14.  that we ought not to do again, for his sake to our brethren?  
Christ also is the true wall, 
Zach. 2.5. Esay, 26.1.  that defends us from our enemies. And her house was in the wall. So must all christians dwell in Christ: that is, 
1. joh. 4.8.  dwell in charity (as S. john expounds it) if they mind to dwell safely.  
And she said unto them, 
Verse, 16.  fly unto the hill lest the pursuers meet with you, and hide you there three days, till the pursuers be returned, and then return your way. Here is also the state of Christ's church declared. While it remains in this world, it shall be persecuted: it shall not have an hours rest; 
Mat. 4.2.  but some or other will assault it. If Christ fast, Satan will assault him in the wilderness: if he a little take his rest in the ship, 
Matt. 8.24. Matt. 22.15.  the sea with her waves will go about to drown him: if he go on the land, the proud Pharisees will lay await for him. 
Mat. 10.24.  So the disciple is not above his master: 
Luk. 9.23.  so every good christian in all places every day shall have his cross; shall have his pursuers all the three days, of the continuance of this world: in the day of nature before the flood; as the histories of Abel and Noah: 
Gen. 4 8.6.3. 2. Sam 15.1. job. 1.10. Acts, 8.1.  in the day of the law; as the histories of David and job: & in the day of grace; as the histories of Christ's church plainly prove. And all these 3 days all God's children must hide them in that hill: that is, in jesus Christ. On this hill called Moriah (as all the jews with one consent saith Munster, 
Munster in annot. in 22. cap. Gen.  do affirm) Abel and Cain offered their sacrifices, and Abraham his son Isaac, and David his sacrifice also on the threshing floor of Araunah: and on that hill Solomon built his temple. He is that woman's seed that should break the Serpent's head: 
Gen. 3 15. Gal. 3 10. Gen. 49 10.  that one seed of Abraham wherein all nations shall be blessed that Messiah that should come whom jacob prophesied of, that was all their comforts.  
And the men said unto her, we will be free of the oath which thou hast made us swear. 
Verse, 18.  Behold when we come into the land, thou shalt bind this chord of red thread in the window, whereby thou lettest us down, and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household home to thee. And whosoever then doth go out of the doors of thy house into the streets; his blood shall be upon his head, and we will be guiltless; but whosoever shall be with thee in the house, his blood shall be on our head, if any touch him. And if thou utter this our business, we will be quit of thine oath which thou hast made us swear. Here is the preaching of the Gospel that bringeth salvation. 
1. Cor. 11.26. Rom. 10.9. Gal. 2 20. 1 Pet. 4.2.3. Gal. 6.14.  We must bind the red thread in our windows; that is, we must believe jesus Christ's death and passion with our hearts, and with our mouths also confess it, and in the windows of all our senses express it. We must be crucified to the world, and the world also must be crucified unto us. The honours, pleasures, & riches of this world, must not be our delight: we must not set our hearts upon them. 
Psal. 62.10. 1. Thes. 5.14. Heb. 10.25.  We must bring our fathers and mothers, and brethren and sisters home unto this house. Every one must exhort his brother, we must exhort one another, as S. Paul commands. Again, 
1. Pet. 3.21. Ephes. 4.4. josuah. 6.25. Rom. 16.17.  we must bring them all into one house. There is but one Ark of Noah that saveth: but one house in all jericho that shall escape: but one church of God wherein is salvation. And therefore we must beware of schisms in the Church: we must not be more cruel than the soldiers, 
joh. 19.24.  which would not rend in pieces Christ's coat without seam, but cast lots for it.  
He that departs out of this house into the street, 
Verse, 19  his blood shall be on his own head. We must keep us within the limits of the Church; we must also follow her holy precepts, that we go not forth into the streets. They which shall follow the world; which shall do as the most part do, 
Luk. 13.24. Rom. 12.2.  shall be in danger of death.  
But whosoever shall continue within the house, 
Verse, 19  shall be assuredly safe: his blood, say they, be on our heads, if any touch him. The ministers of the Gospel to all faithful and obedient hearers, aught and may safely warrant them of their salvation; they may even venture soul for soul: they are so sure thereof; they may warrant their hearers. And they ought not now to doubt thereof, but to believe their preaching. And lastly, we must beware of Apostasy, of Revolting from the faith, when persecution comes for the Gospel; or when Satan shall with fair promises go about to make us forsake it, we may not be turnecoats: we must be Peter's, that is, stones, not reeds: 
1. Pet. 2.5. Ephes. 4.14.  unremovable in the faith. Though the king of jericho terrify us, or our friends flatter us, 
Gal. 1 16.  or reason and flesh and blood go about to persuade us: yet we must not be led by any of them. We must keep the faith with Paul: 
2. Tim. 4 7.  we must finish our race: we must not give over (as they say) in the plain field.  
And she said, according to your words so be it. 
Verse, 21.  And she let them down and they departed. And she tied the red thread in her window. Here is, to conclude, the last, but not the least mark of the true Church: according to your words so be it. So Marry the blessed virgin answered the Angel: 
Luk. 1.38.  Behold the servant of the Lord, be it unto me according to thy words. And after, when she was purified according to the law: 
Luk. 2.22.23.24  and she presented him to the Lord: as it is written in the law; and she gave an oblation, as it was commanded in the law: So should the Church of Christ do all according to the scripture. 
Gal. 1.8.  But now let us consider a little how unlike Rahabs' house the Church of Rome is.  
Rahab placed the line of that tree, that is, the Scriptures of jesus Christ, in the roof of her house. She makes greatest account of them: but the Church of Rome doth not so; 
Concil. Trid. Sess. 3.  she makes equal all her traditions, and unwritten verities with them. She covers and hides the spies of josuah in them; 
2. Tim. 3.9. Acts, 20.32. 1. Pet. 5.2. Gen. 3.7. 2. Tim. 4.4.  the ministers of jesus Christ should be cunning in the scriptures: but the Church of Rome hath not covered her pastors with his holy line, but hath rather with hurds of her own, with Adam's fig leaves, with rags of man's devices, with the Master of the sentences, and such like. She doubts not of God's word: she knows that jericho shall be destroyed; and that Israel shall be Lords thereof: The Church of Rome doth not teach her children this assurance, grounded upon God's promises; neither in their salvations, neither in their prayers they make to God. She mingles the dross of man's frailty, 
jam. 1.6.  with the pure gold of faith: and when as this cold water of doubtfulness is ready enough of itself to creep in at the rifts of our weak ship: she bids us not to stop it out; but let it have free passage.  

Rom. 10.11. Deut. 6.4. Mat. 28.18. Deut. 10.20. jer. 5.7. Sophon. 1.5.  Her faith is grounded only upon God, that he is God alone, that hath all power in heaven and earth: and she requires an oath of them in his name; as though this were a chief part of his honour. But the Church of Rome hath usually sworn by creatures, in her thick and palpable darkness; and her children as yet can hardly be drawn from it. She dwells in the wall; she reposeth all her trust in jesus Christ: 
1. Pet. 1.21.  The Church of Rome dwells far from this wall, reposing part of her trust and confidence in other things.  

1. Cor. 11.26. Rom. 10.9.  She hangs the purple chord in her window; she is able with her mouth to confess jesus Christ and him crucified: the Church of Rome for lack of the knowledge of the scriptures, 
1. Cor. 11.26.  is not able to show forth the Lords death. She brings her father, and mother, and brethren, and sister's home to her house: but the church of Rome doth not exhort one another, 
Heb. 10.24.  for the thick darkness that reigned therein no man did see his brother.  
And lastly, according to their words, so she did; she added nothing of her own, when they were gone: 
Mat. 28.20.  but the Church of Rome hath added many things of her own to the commandments of jesus Christ, which he commanded his Apostles to go and preach to all nations; and therefore in this point also, as in the former, she is unlike to Rahab.  

Exod. 25.3.  The Tabernacle also, which Moses builded for the children of Israel, may teach us as a shadow, which is the true body; and as a type, which is the true Church of Christ. It was movable and carried on the Priest's backs from place to place. 
Num. 4.15. Exod. 25.2.  It was called the Tabernacle of the appointment, because there God promised to answer them concerning all matters, and in no place else. 
Vers. 9 & 40.  It was made of the voluntary offerings of the people. It was made according to the fashion and form that God showed Moses in the mount, according to all that I shall show thee saith God, shall ye make the form of the tabernacle, and the fashion of all the instruments thereof. And to the building of this his tabernacle, God admitted as well hair of Goats as silk, as well iron and brass, as gold.  
And here first the consideration of this Tabernacle overthrows the doctrine of the Roman Church: 
Exod. 25.3.4.  who teacheth that the Church in this world shall be always visible, and that at no time she shall lose her glory. And therefore they teach all men to believe the visible Church; and then they shall be sure of their salvation. But this Tabernacle, which the people of Israel had here in the wilderness, which was a figure of the militant Church of Christ; never rested in one place; it was carried to and fro: and therefore it quite overthrows that firm and uniform state of the Church, which the Church of Rome now teacheth. The Tabernacle was not only assaulted of enemies, but also the Ark of God was taken of the Philistines: 
1. Sa. 4.11.  No doubt an evident argument, how Antichrist should possess the visible Church of God in our days. The Church is a Tabernacle, it is a Ship: it never continues in one place, nor in one state: and therefore they are unwise, 
Mat 8.24. 1. Pet. 1.25.  that will build their faith on the outward show or name or place thereof. But we know God's word endureth the same for ever. And therefore the more surer way is to build our faith on it.  
The Levites and Priests carried only the Tabernacle of the appointment of the Lord: 
Num. 1.51. Ios. 3.3.  but the Church of Rome hath admitted & allowed her Friars to carry it, and hath dispensed with their Priests. Their Friars preached the covenants of God, and his appointments made with man: Their Priests were bound to say their service only. 
Granat. prolog. memor.  Thus much Granatensis confesseth: This duty (saith he) especially belongs to the Priests and Ministers of the Church, whom God hath commanded that they should instruct and teach men in his law. And therefore among other ornaments of the high Priest was his breastplate of judgement which he bore on his breast; wherein was engraven learning and truth; which two things God would have in Aaron● heart, that from him, as from a fountain, all other men might draw learning and truth. And after writing of the ignorance of the clergy, he writes thus: But now woe is me, the parish Priests and other Curates think that they are bound to nothing else, but to minister the Sacraments, and to say their service in due time, and doing this in Hamlets and villages, or in some towns they think that they have very well discharged their duty and office. Thus much Granatensis saw and condemned.  

Exod. 25.2.  The Tabernacle was made of the voluntary offerings of the people: The Church of Rome had vows, no man might be a priest, unless he would vow chastity. Here was a yoke of necessity laid upon their necks: 
Vers. 2.  This voluntary offering was quite taken away. In the Tabernacle they offered only to God: but they in those days offered to creatures. And every one contributed something towards this building, none was excluded: but the clergy in the Pope's kingdom took upon themselves only the name of the Church, and excluded the people. Lastly, this Tabernacle was builded in all points, 
Exod. 26.30.  according to that pattern which Moses saw in the Mount: Therefore even as in Noah his Ark; so in Moses Tabernacle, and so in Christ's Church also, all man's devices and inventions must surcease. But the Church of Rome admits the inventions and devices of man in her buildings: And therefore as she is unlike to Noah his Ark; so she is also disagreeing to Moses Tabernacle. And God commanded also Moses besides this tabernacle, 
Exod. 25. ve. 10  to make an Ark of Shittim wood two cubits & an half long, & a cubit & an half broad. And thou shalt overlaie it with pure gold, within and without shalt thou overlaie it: And shalt make upon it a crown of gold round about it. This Ark, as the Tabernacle, did represent the jewish Synagogue: so may it represent the Church of Christ, 
Esay. 60.17. Vers. 11.  of which as the Prophet Esay prophesieth: I will give thee for silver, gold; and for iron, silver. So here it was all covered with Gold, both within and without: no doubt with the gold of God, 
1. Io. 4.8. 1 Cor. 16.14 Phil. 3.12  that is, with charity: For God is charity, saith saint john; and let all things be done with charity, saith S. Paul. The length of it (two cubits and an half) declares that our perfection in this life, is but imperfect. The crown of gold round about it, signifies that, as saint john and saint Peter teach, 
1. Pet 2.9. revel. 1.6.  all Christians now are Kings and Priests.  
And thou shalt cast four rings of Gold for it, 
Vers. 12.  and put them in the four corners thereof: that is, two rings shall be on the one side of it, and two rings on the other side thereof: And thou shalt make bars of Shittim wood, and cover them with gold. And thou shalt put the bars in the rings by the sides of the Ark, to bear the Ark with them: the bars shall be in the rings of the Ark: they shall not be taken away from it. These four rings do lively paint out unto us, 
Io. 20.31. 1. Ti 3 15. Ephe. 4.11  the four gospels of our Saviour jesus Christ, which are rings, which are perfect and absolute, which are fastened to the Ark; which should never be parted from the Church And the two bars put thorough them, covered also with gold to carry the Ark, signify Pastors and Doctors which preach these gospels, and carry and spread the Church (being guilded with this gold of charity) thorough the whole world. And these all must study the gospel: they must not be taken from it.  
So thou shalt put in the Ark the testimony that I shall give thee. The testimony is the law of God: 
Vers. 16. Psal. 19.7 Psal. 119.129 Io. 14.6 Heb. 8.1. Act. 20.31. Nehem. 8.2. Heb. 8.11.  which is not only a rule of our life, but also a covenant and contract between God and his people. And this testimony must be in the Church of God continually; this she must witness to great and small: This contract or bargain every one must know that will be saved.  
And thou shalt make a mercy seat of pure gold, 
Vers. 17.  two cubits and an half long, and a cubit and an half broad. And thou shalt make two Cherubims of gold, of work beaten out with the hammer. 
Vers. 19  Thou shalt make them at the two ends of the mercy seat. And the one Cherub shalt thou make at the one end, and the other Cherub at the other end (of the matter) of the mercy seat shall ye make the Cherubims, on the two ends thereof. This propitiatory or covering, 
Luke. 22. 1● Io. 13.1.  this mercy seat signifies jesus Christ. He was pure gold: His only love towards man caused him to be incarnate, nay to die for us. This mercy seat is in length and breadth, as much as the Ark; to declare, that all the Ark stands need of this propitiation and covering. So that now, as David witnesseth, 
Psal. 32. ver. 1.  the blessedness of every man living consisteth herein, that his sins are covered. And saint john teacheth all Christians the use of this propitiatory or seat of mercy: If any man sin, we have an advocate with the father jesus Christ the righteous, 
1. Io. 2.2.  and he is the propitiation of our sins. But this propitiatory is but a cubit and a half: it is limited, 
2. Cor. 6.2. Heb. 3.15. Ma. 25.12. Gen. 6.3. Io. 3.4.  it is not infinite. Now is the accepted time (saith saint Paul) now is the day of salvation. He that comes not to day and hears his voice, but hardens his heart, if he come the next day, with the foolish virgins shall be excluded. The old world had a hundredth and twenty years to repent in, and Niniveh forty days.  

Vers. 20.  And the Cherubims shall stretch their wings on high, covering the mercy seat with their wings, and their faces one to another. To the mercy seat ward shall the faces of the Cherubims be. The Cherubims stretch out their wings over the mercy seat, and so over the whole ark, to teach us that all Angels attend upon jesus Christ: are his servants, to defend his Church, as he himself witnesseth to Nathaniel: 
Io. 1.50.51.  And jesus answered and said unto him, because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. And be said to him, Verily, verily I say to you, hereafter shall ye see heaven open, & the Angels of God ascending & descending upon the son of man: 
Cyril in 2. ca Io Heb. 1.14. 1. Pet. 1.2.  ●. as Cyrill expounds it, at his commandment ascending & descending for the salvation of the faithful, as S. Paul also witnesseth: Are they not all ministering spirits sent forth to minister for their sakes which shall be heirs of salvation? And they turn their faces to the mercy seat, because as Peter saith, they which have preached the gospel by the holy ghost sent down from heaven, have preached such precious things, as the Angels desire to behold.  
And thou shalt put the mercy seat above upon the Ark: and nothing else. 
Vers. 21.  The true Ark of God then must alone worship jesus Christ, and for his sake hope for mercy at God's hands only.  

Vers. 21. Exod. 16.34. Deut. 10.2.31.26. 1. King. 8.9. Heb. 9.4. Io. 6.33. Rom. 10.9.  And in the Ark thou shalt put the testimony I will give thee. Every member of the true Church must have those three things, which after were put in the Ark, in his heart: that is, the law of God which was contained in the two tables: A Gomer of Mannah, that is, jesus Christ's incarnation; for he is the true Mannah that came down from heaven: And Aaron's rod that budded, that is, his death and resurrection. So that he that hath all these in the closet of his heart, shall be saved: and is God's Ark, and is no doubt a member of the true Church.  
And there I will declare myself unto thee, 
Verse, 22.  from above the mercy seat between the two Cherubims, which are upon the Ark of the testimony, I will tell thee all things which I will give thee in commandment unto the children of Israel. From this mercy seat proceeds all God's speeches with us: 
josuah. 7. Exod. 12.13. 2. Cor. 4.1. Lam 3.22.  here he hears all our prayers. Of his mercy he passed over the houses of the Israelites, when as he destroyed the Egyptians. Of his mercy Paul became an Apostle. It is the Lords mercy (saith jeremy) that we are not consumed, because his compassions fail not.  
The table also, being covered all with gold, 
Verse, 23. Levit. 24.5.  being placed in the Tabernacle, whereon the show bread, or as it is called in the Hebrew, the bread of faces, was set: 
Verse, 29.  which loaves were changed every sabbaoth: and the crown of gold round about the table, and the instruments for the table, as dishes, incense cups, and goblets, and the pure incense that was put upon them: what do all these signify but the ministery & the preaching of the Gospel? The crown about the table signifies, how glorious the preaching of the Gospel shall be. 
2. Cor. 3.7.  If the ministration of death (saith S. Paul) written with letters, and engraven in stone, was so glorious, that the children of Israel could not behold the face of Moses, for the glory of his countenance, which glory is done away: how shall not the ministration of the Spirit be much more glorious. The word of God also, may fitly be called the bread of faces. For God himself, seeth both his stewards that distribute this bread, and his servants that receive it. And at that great day of account, he shall pronounce that steward blessed, 
Luk. 12 4●.  that hath given meat to his family in due season. And again, those servants which have received much, of them shall much be required: 
Luk. 12.48. Esa. 35.11.  not a crumb of this bread shall be lost, not one word of God shall return to him empty: it shall be either the savour of life or of death. 
2. Cor. 2. 1●.  And this bread was renewed every sabbath. Still bread was set upon the table, but new bread every Sabbath day: to teach faithful Pastors, that they should every Sabbath day preach, and break this bread of life to their flocks. 
Luk. 4.16.  So we read of our Saviour, that as his custom was, he taught the people every sabbath day: to leave all faithful Pastors a pattern to follow. And these loaves were set in order six on one side, and six on another; to teach us that the word of God hath meat fit for all states & conditions of men; 
Psal. 2.10. Psal. 82.2. Rom. 13.1. jam. 5.13.7. Act. 2.42. Ios. 6.10.  for all times and seasons; for kings, and even for meanest subjects; for the time of prosperity and of affliction. The pure incense placed upon these loaves declares, that we must join prayers with preaching, and that our prayers must be grounded on God's word. In the overthrow of jericho the people should shout, but when josuah appointed them: so in their spiritual warfare, must all the soldiers of jesus Christ not shout, nor pray no otherwise then he appointeth. The frankincense must be put upon the loaves, because prayer and hearing the word preached must be joined together. He that turneth away his ears from hearing the law (saith Solomon) his prayers be abominable. 
Prou. 2●. 9.  The dishes also and Goblets, and cups, which were made as instruments for the table, declare the divers states and conditions of men, which should be in Christ's Church: and the diversities of their gifts. 
1. Cor. 12.4. Matt. 12.4. 1. Pet. 2.5. Reu. 1.6. Exod. 26.31. Rom. 15.4.  And that the Priests should only eat of that bread signifies, that all Christians should be Kings and Priests: and should now be partakers of those heavenly dainties. And this Table should be placed toward the North: to teach us, that the Scriptures were written (as S. Paul witnesseth) that through patience and comfort of the scriptures, we might have hope They are the only table of refreshing, 
Ephes. 6.15.  amongst the cold and Northern blasts of this life: We must be shod with the shoes of the Gospel against the manifold thorns and pricks which Satan here in this life strews in our ways, and in our journey to heaven.  

Exod, 25.31.  The golden Candlestick which God commanded Moses to make having one foot and a shaft, beaten our with hammers, having on every side thereof three branches coming out of it, & every branch having 3 bowls, like to an Almond upon it, & one knop & one flower, declares unto us also the ministry in the Church of God; 
Act. 26.18. Luk. 12.42.  whose office is aswell to give light and to teach all, as to give meat and food; and therefore here they are compared to the candlestick. And as before there was but one table; so here there is but one Candlestick, to declare the unity that should be among the ministers and pastors of Christ's Church. They should all be as one: 
1. Cor. 1.10.  There should be no sects or schisms amongst them. They should go out to battle against their enemies, as the Israelits did, 
jud. 20.8.  even as one man. The foot of this Candlestick is jesus Christ, who alone sustains us, 
Matth. 28. 2● Reu. 1.13.  who is said to be among the golden Candlesticks.  
The shaft thereof is the Apostles: out of which proceed three branches on the right side, and three on the left side; to teach us, that as there were false Prophets in the law, as Peter teacheth, 
2. Pet. 2.1.  so there should be also in the Gospel.  
This Candlestick shall have aswell left branches, as right branches, every branch shall have three bowls like Almonds, and a flower, and an apple. The bowls like Almonds declare the doctrine they must preach. They must preach the Gospel, that is, 
Mark. 16.15.  comfortable doctrine, and glad news: And this is to be bowls like Almond nuts. 
Levinus Lemnius de herb● biblicis cap. 4●.  For the Almond is comfortable and restorative. They must also have an apple and a flower. They must not have only flourishing words, but good works; that they may say with Paul: Brethren be followers of me. And again, 
Phil. 3.17.4.8.  Furthermore brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report; if there be any virtue, if there be any praise: think on these things, which ye have both learned, and received, & heard and seen in me. Those things do, and the God of peace shall be with you. By this type, we may learn the necessity of the ministery in the Church. Who would dwell in a house which lacked light? What joy can I have (saith Tobias) that sit in darkness, 
Tob. 5.12.  and see not the light of heaven? Such is the estate of all men without the preaching of the word. 
vers. 38.  The snuffers also and the vessels to put the snuffs in, do teach first, that ministers must have a care of their doctrine, that it be clear and pure, grounded of the Scriptures: 
Matth. 15. ●.  that no dregs of man's traditions be mingled with it: God will have all his torches burn clear, Secondly, the vessels wherein the snuffs were put, do comfort those which have meaner gifts in the Church: Those which cannot be Apostles, or great Doctors, must not discourage themselves: God had in his Tabernacle as well vessels to hold the snuffs of the torches, as the torches themselves. Lastly, this candlestick must be Mikshah, beaten with hammers, not melted; sound, not hollow: 
2. Cor. 2.4.  to teach all God's Ministers to beware of hypocrisy: They must not make merchandise of the word of God.  
The form and fashion of this Tabernacle how unlike is it to the Church of Rome? In the making of this Tabernacle all things were voluntary: but the Roman Church commands; she puts a necessity in all her doings. The Ark being all covered with the gold of charity, 
1. Cor. 16.14.  condemns that covetous Synagogue. Let all your affairs be done through love, saith S. Paul: but they do all for money. She hath separated those four rings from the sides of the Ark, and the bars also she hath pulled forth from the rings, which God commanded should not be separated, while she neither suffered the Bible to be in the Church, neither the Pastors to preach it. Neither were these rings fastened to the sides of the Ark, neither were the tables of God's commandments, and that heavenly Manna, and Aaron's rod contained in the Ark; while the gospel of jesus Christ, & his most glorious death & passion, was not plainly taught the people. It was neither in their houses, nor in their hearts. She taught that the mercy seat covered not all the Ark: but that the blessed Virgin was without sin. And that not as the Cherubims do, all men should turn their faces to the mercy seat: but that praying, we may turn our faces some other way. She hath also taken away the table of the show bread from God's house, and hath not commanded his stewards to give meat to his family in due season: but hath laid this burden on other men's shoulders. Likewise she hath made God's house a most dark dungeon, by taking from thence the light of God's word.  
Salomons temple also was a figure of Christ's Church: as first the very author thereof may teach us. Solomon in Hebrew signifies peaceable: 
Phil. 4.9.  so the great God of peace jesus Christ, the true Solomon builded God's Church. 
joh. 14.27. Ephes. 3.14. 1. King. 6.1 Matt. 6.33. 1. King. 7.1. Luk 2.46. 1. King. 5.13.14.  He is our peace, saith S. Paul, He is our Solomon. Secondly, Solomon built the Temple in the fourth year of his reign; to teach us, that we must first seek the kingdom of God. Solomon built God's house before his own house: so jesus Christ being but twelve years old began to build his Temple, disputing with the Doctors. And this example of Solomon proveth that kings though they be not builders themselves: yet they may command the workmen; they may cause the Lords house to be built. So kings though they be no ministers, yet may deal in ecclesiastical affairs: they may command the builders; they may by their authority command and procure that God's temple be built. The Temple was builded in the month Zif, which signifies brightness, to declare, 
1. King 6.2. 1. Ti. 4.13.15.  that knowledge & learning is required to the building of God's house. The which thing Pet. Berchorius in his Moralizations, doth very excellently express: 
Berch. lib. 11. Moral. super 3. Reg. cap. 5.  Solomon (saith he) built the house of the Lord of squared wood and graven stones, and he divided it into three rooms, in height; and whereof the lower was divided into the inward oracle, and outward house. And thus it was made, that all the walls of the lower Temple were covered with boards of Cedar, and the floor with fir boards: And above the boards all things were covered with plates of gold round about; so that there was nothing in the Temple that was not covered all over with gold. And he made sielings and carvings and the joining of the boards so close, in so much that no rift, or partition could be perceived. In the middle of the boards he graved Cherubims and Palm-trees standing out further than the rest: So in the truth, when the true Solomon God, would build his Church, he built it of graven and four squared stones, that is, of holy, valiant and sound men. That Temple consisted of four kind of things: of graven stones, of Cedar and fir boards, and of plates of gold. So the Church hath some men which were graven; that is, Martyrs, which were as it were carved by their martyrdoms. She had some boards of Cedar also, that is, professors of Christian religion, which were wholly in contemplation, & engraven with virtues. She had likewise some firre-boords, that is, holy religious men in the world, who were in the lowermost parts. She had also plates of gold, that is, Doctors, which were famous for the brightness of their wisdom. In all which were the images of virtues, the Characters of sciences, and of the holy scriptures, the bonds and joints of concord: because in the persons of the Church, as in the boards of the Temple, there was such close joining of charity, that no rift or partition could appear, where of job saith: 
job. 41. ●  One is joined so to another, that no air can come between. Amongst these also, as amongst other things, there ought to be graven two especial images, that is, of the Palm tree, which signifies victory, and of the Cherubims, which signifies knowledge; for Cherubin signifies fullness of knowledge: to declare unto us, that all the faithful and members of the Church must have a palm, that is, perseverance in virtues all their life, and victory; and also Cherubin, that is, discretion, knowledge, and wisdom: whereof it is said in the seventh of the Revelation, that they were clothed in white robes, and they had Palms in their hands. And to conclude, there ought to be nothing in this Temple, but it should be covered with gold of charity and knowledge. So that as well the roof, the walls, and the floor, that is, as well the superiors, as the middle sort; as also the inferiors, should shine in faith and manners. In the 20. of the Revelation, The City is of pure gold.  
The Temple had 3. parts, because the Church also hath 3. sorts of men, of superiors, married folks, & virgins, or ecclesiastical persons: which also was divided again into two parts, into the holy, & holiest of holies: that is (saith he) into the regular Church, and the Church of Friars which live under their orders; and into the secular Church. He maketh the Sancta sanctorum, the holy of holies, to signify their Church of Monks and Friars: 
Heb. 9.7.12.  but herein he errs even against the scriptures; who apply that to Christ only. And after he adds, These are the three sorts of men which shall be saved: which in Noah the superior, and in job the married man, and in Daniel the virgin were prefigured in the 14. of Ezechiel. And therefore hereof may that be verified Gen. 29. He saw a well in the field and three flocks of sheep lying by it. And that the Temple was built upon a hill, it signifies that the Church of Christ must have her heart dwell aloft in paradise, and not to seek here an abiding city, but rather one, that which is to come, saying that of the Apostle Philip. 3. Our conversation is in heaven. Thus far Berchorius: Where we may note that he requires knowledge especially, 
1. King. 6.5.  and perseverance in every member of the Church.  

vers. 6.  There were galleries made round about the Temple, and every of them one above another, 
Psal. 1.2. Leu. 15.4.  and their beams did not pierce through the walls: to declare first, that Christians should meditate on the word of God: They should be clean beasts: they should chew the cud. Secondly, The beams of the galleries were not fastened in the walls, but only rested upon the walls (●he wall being taken in, 
1. Cor. 7.31.  that they might rest on it: to teach us, not to be careful if the beams of God's temple were not fastened in the walls there of; 
vers. 4.  how much less should the beams of our houses, that is, our cares, be fastened on our walls: We should use the world as though we used it not.  
The windows of the Temple were wide outwardly, but narrow inwardly: to declare, that the Pastors of Christ's Church (which are as it were the windows thereof) should shine, as great lights, outwardly by their doctrine and life: but be narrow within; that is, not to be proud of their labours: count themselves with Paul, the least of all others. Nay, 
1. Cor. 15.9. 1. Cor. 9.27.  & with him should tame and pinch themselves inwardly, lest that having preached to others, they should be reproved themselves.  
There was not the noise of an hammer heard in the Temple: 
vers. 7. Matth. 5.40. Col. 3.13. Phil. 2.2. 1. Pet. 3.8. 1, King. 6.8.  to teach, what great peace God requires of all Christians: we should have no suits, nor quarrels amongst ourselves: we should all be as one man, and of one soul.  
The door of the middle chamber was on the right s●de of the house, and men went up with winding stairs into the middlemost chamber, and out of the middlemost into the third. 
joh. 10.7. 1. Ti. 2.5.  I● is Christ is this door, the way of perfection, the Mediator between God and us. We ascend by winding stairs, because every one must say with David, O Lord, 
Psal. 40.5.  how many are thy thought to us ward: If I would declare and speak of them, they should be more than I am able to express. God leads us not the strait way to heaven, but by a compass, as he did the Israelites; 
E● 13 17.18. jat. 1.2. Eccle 9.1.  through many temptations by little and little, as it were by stairs and degrees he brings us thither; we not knowing (all our worldly affairs are so uncertain) we ascend by winding stairs. And all these temptations, as they are trials of our faith, so they are degrees of our glory, 1. Pet. 1.7. and our patience in them makes all our works perfect. 1. jam. 4.  
And to the entering in of the Oracle he made two doors of Olive trees, and the upper post and the side posts were five square. 
vers. 31.  
Ibid.  Petrus Berchorius thus unfolds this allegory. That the Prelates of the Church are these doors, by whose ministery we enter into the Church, and to the Sacraments. And they must be two, united together through charity. And they must be made of Olive trees, because they must give alms. They must have posts five square, that is, the strength of virtues, able to guide their five senses: and they must be graven with the graving of Cherubims, that is, they must have fullness of knowledge. And they must have engraven in them palm trees, that is, victory & perseverance. And flowers also engraved in them; that is, the beauty of all virtues. And they must be covered all over with spiritual gold, through holiness of their lives: Although now alas (saith he) they are rather guilded with material gold, to their great shame and reproach. And they must be doors, easy to be turned about: that is, diligent in their office and ministery. And as (saith he) the outward house signifies the laity: so the doors thereof may signify secular Princes and judges; who also must be two, by the common care they ought to have of themselves, and of others. For they must not be one, that ●s, wholly their own through covetousness and illiberality, only respecting their own gain: but they must have a care of ●he common wealth of their sebiects. They must also be two, i● respect of the love of God, and of Christ: and they must also ●ne maintain another by peace, love & concord, and join together by mutual helping one of another. Whereof it is said in E●ech. 41. that there were two doors on either side, & that they joined together. And these must be of fir trees, which are strait: ●hich also must have posts of Olives, which signifies the sweetness of mercy & pity; which also must have four corners, that is, the ●ablitie and strength of constancy and fortitude. For a thing that is four square, will not easily roll: so truly a wise man will not easily be moved from his word or purpose, nor will be changed from his straightness; no neither by entreaty nor bribery; neither by prosperity nor adversity; neither by slanders or flatteries. And therefore such a door, that is, such a superior, is said to be made four square, according to a rule or square: to declare, that he must be four square through constancy, and ruled by temperancy. Therefore it is said in the 20. of the Revelation, that the city was four square. They are also covered with gold, that is, with brightness of holy conversation; and they have the image of Cherubims engraven in them, that is, a fullness of knowledge: & they are decked with the pictures of Palm trees, because they must be conquerors of vices. Thus Berchorius applies these doors to the civil Magistrates. And surely these things creellie teach them their duties. They must be doors of the Church: they must be good Churchmen by devotion and protection. They must serve the Lord in fear: 
Psal. 2.12.  they must be afraid to offend him; yea even a little, lest they perish in their way. They must also defend the Church: 
2. Chron. 19.6  they must not be one, wholly their own: but now the common wealths also. They must be strait, whom neither flattery, nor friendship, nor bribes, nor threats, nor fear may any thing move. Their posts must be of Olives, they must be merciful: and they must be four square. So that they do their duties, they must not pass what become of them: they may not fear the losing of their offices with Pilate, 
joh. 19.12.  and so do unjustice.  
And in the fourth year was the foundation of the house of the Lord laid in the month of Zif. 
1. King. 6.37.  And in the eleventh year in the month of Bul, which is the eight month, he finished the house with all other furniture thereof, and in every point. So was he seven years in building it. The house of the Lord was begun to be builded in the month, Zif, which answereth to our April, when trees flourish; but it was finished in the month, Bul, which signifieth overflowing: to declare the glory of the Primitive Church; and then the many flourishing trees in all virtues: but now our barrenness, and coldness, 
Matt. 24.12.  and the overflowing of sin and wickedness, which should be in the end of the world, according to our saviours prophesy, when the Church should be finished. Than Christians so despised the world, that as many as had lands (although it were when as it was as dangerous a time as it is now; yet trusting upon God's providence, 
Act. 4.34.  to help to relieve their brethren) sold them, and laid the price thereof at the Apostles feet. Now the world is come to that pass, that many will not relieve their brethren that they know stand in need, by letting them their lands at reasonable rents, and keeping the possessions of their lands still. So greatly now is the love of our lands increased, and the love of our brethren decreased. Many than were given to abstinence, 
Rom 14.2. Act. 10.30.  that they lived with herbs and such like: Cornelius fasted till the ninth hour of the day, a Captain and a soldier: And Annah a widow, 
Luk. 2.37.  a jew served God, with fastings and prayers day and night, being very old. Few such Citizens now a days, few such Christians and young women, whose bodies may better endure it.  
Philip the Evangelist had four daughters, 
Act. 21.9.  and they were all virgins. Few now strive for that goal. The Macedonians above their ability (as Saint Paul witnesseth of them) were rich in liberality towards the poor, even in great trial of afflictions. Origen a child was so desirous of martyrdom, 
2. Cor. 8.1. Euseb. eccl. hist, lib. 5. cap. 2.  that his mother was contrained to hide his clothes, that she might keep him back from running with his father to martyrdom. Such flourishing trees there were in all manner of virtues, 
2. Tim. 3.1.  when Christ's Church was planted, but now are they withered: Covetousness and self love hath overrunned all.  
Thus we may see the plain and evident marks of the true Church, both by the express word of God, as also by the shadows and types thereof. But the marks which the Church of Rome giveth to the Church, and by the which she would prove herself to be the true Church, are not sure marks. She makes Universality, Antiquity, & Succession to be infallible marks of the true Church: but they are not. For first concerning Universality, 
Gen. 6.12. Luk. 17.26.28  do we not read in Genesis, that all flesh had corrupted his ways? And in the Gospel, that as it was in the days of Noah and of Lot, so shall it be in the days of the Son of man. And doth not Saint Paul teach us plainly, 
2. Thes. 2.2.  that there shall be a departing away, or an apostasy? and that it shall be an apostasy from the true faith and religion; and not a secular or civil apostasy. Doth not that which follows evidently prove, that that wicked one the son of perdition, shall fit in the Church as God? And that to embrace him, shall be to departed from the faith? 
Reu. 13.15.  And doth not Saint john in the Revelation (speaking of the same Antichrist & false Prophet) teach, that he shall cause all both small & great, 
Reu. 14.8.  to worship the Image of the beast? And doth not the Angel preach the everlasting Gospel again at the fall of antichrist's kingdom, and at the re-edifying of the Church of Christ, to all nations, kindreds, tongues and people? As though he had corrupted all these. And is then Universality (if these be true, as they are most true) an infallible note of the Church? The name also that the Apostle gives to Antichrist, declares who he is; 
2. Thes. 2.8.  he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without law, whom no law will bind, who will dispense with God's word: And he shall sit in a chair, 
vers. 4.  and not be vexed with Elias and Enoch; as the Papists, following the jewish opinion herein, do teach. And hath not the Pope of long time done so, till of late God hath revealed him, and taken the vizard of counterfeit holiness from his face?  
Antiquity, which they make the second mark of the Church, were of some force, if it be sincere and pure. For that saying of our Saviour against the jews, 
Matt. 19.8.  is an undoubted Maxim of true Christian religion, From the beginning it was not so. But as Antichrist counterfeited holiness; so he also counterfeited Antiquity. He made God's people believe, that all his trish-trash was from the beginning (lying like the Gibeonits to josuah of their old bread and bottles) whereas they were invented but yesterday, and of no great antiquity at all. 
Ios. 9.13.  So the blind and superstitious jews urged antiquity against our Saviour Christ: Art thou greater than our father Abraham, 
joh. 8.53.  whom makest thou thyself? And thou art not yet fifty years old, and hast thou seen Abraham? Thus they seem to urge him with antiquity. But he answered them, Before Abraham was I am. So the woman of Samaria could say to Christ; 
joh. 4.12.  Art thou greater than our father jacob that gave us this well? and he himself drank thereof, and his cattle, and his children? So the old Prophet, 
1. King. 13.14.  with his grey hairs beguiled the man of God. But we must cleave to the word of God whatsoever seems old without this, is not old: it is copper, it is no gold. The word of God is the true and only touchstone: it only endures for ever. 
1. Pet. 1.25. Gen. 4.26.   
Succession also, of how small force it is, the history of Adam teacheth: Enoch began to call upon the name of the Lord. Adam's posterity as it should seem till his days, 
Gen. 11.15.  had forgotten this. And Heber also teacheth the same, which after Enoch his planting of it was quite again rooted up, and remained in the family of Heber, who not agreeing to go with those wicked Idolaters to build the tower of Babel, as some think (his tongue being not divided) gave the name to the Hebrew tongue. 
jud. 2.10.  After the days of josuah, and the Elders which were in his days: how soon did the next generation forsake the true worship of God? For thus it is written: And so all that generation was gathered unto their fathers, and another generation arose after him, which neither knew the Lord, nor yet the works that he had done for Israel. Then the children of Israel did wickedly in the sight of the Lord, and served Baalim. And do we think our generations (without God's special grace) to be more sound than they? So Manasses the son of good Ezechias, 
2. Chron. 24.2.  became a most notable Idolater.  
And even in the new Testament, that we should not look for any better succession, 
Act. 20.29.  Saint Paul told the Church of Ephesus, that he knew that after his departing, should grievous wolves enter in, which should not spare the flock. And Saint Peter tells all Christians in his Catholic Epistle; That as there were false Prophets among the people of the jews; 
2. Pet. 2.1.  so shall there be false teachers among them, & many shall follow the way of their damnable heresies. That mystery of Peter's death, which our Saviour told him, may have a good spiritual sense, that when he is old another shall draw him whither he would not. 
joh. 21.18.  And doth not the Pope so? Who saith, he is his successor; teaching doctrines contrary to his doctrines in his Epistles.  
Ferus describes the notes of the true Church upon these words, 
Ferus in 9 cap. Act.  The Churches had rest through all jury & Galilee and Samaria, and were edified, and walked in the fear of the Lord, & were multiplied by the comfort of the holy Ghost. He often repeats and beats into our heads, with what goods and riches the Primitive Church was famous to our shame, which seek nothing but earthly things: And we think we have very well provided for the Church, if it abound in riches and riot.  
And after upon these words, They entered into the Synagogue. The examples of Christian life may be gathered out of this Text. 
In cap. 12. Act.  First, they enter into the Synagogue, they teach not in corners. For he that doth the truth comes unto the light. Secondly, thou seest here that the jews on their sabboth's came together to hear the law: and for that cause especially the Sabbath was ordained; And therefore he saith not, on the Sabbath thou shalt be idle, but that thou shalt keep it holy. For the day is holy in itself, but it ought also to be holy unto us: which than it is, when we cease from doing evil works, & give ourselves to those which be good; and especially to the hearing and meditation of the law of God, without which it is not kept holy at all. Neither is it sufficient for thee to have heard once, unless thou hear often. For the devil is ever in assaulting thee, & thou must ever resist him with the word of God; by which alone he is overcome. And also thou must meditate in the word of God, or else thou hearest in vain. Thou must meditate also of thine own sins, and of God's blessings: these things also we must do in keeping and sanctifying our Sabbath. Thirdly, he saith, that they sat down. Behold also Paul himself sits down amongst others, and hears the law: he doth not intrude himself rashly or foolishly, but with silence he waits till opportunity was offered to him of preaching. The which thing makes very much against the despisers of the Scriptures; and haters of vocal preachings. Fourthly, after, saith he, the reading of the law and the prophets. Thou seest here that the word of God, & not man's fancies was read. Thou seest also, that they did not only teach the law; that is, works: but the Prophets also, that is, faith: for both these are very profitable and necessary to salvation. Fiftly, they sent unto them Paul did not speak but being commanded, lest he should seem to any to be presumptuous; against those which cannot hold their peace, as Elihu in the book of job. Sixtly, he said, Men and brethren. Thou seest that after the reading of the law and Prophets, that by and by aught to follow exhortation and interpretation thereof: So Paul saith; There is but small profit, if they speak with tongues in the congregation, and do not also prophesy and expound. Here also mark that prophesying is not to be despised, & that the interpretations & judgements of others in expounding the Scriptures are to be heard.  
Here we may see as in a little map, the whole sum of Christian religion; and the marks of the true Church. The true Church solemnizeth the Lord's Sabbath in preaching and hearing his word. And without this, saith Ferus, there is no sanctifying of the Sabbath at all. And if this be true in the thick darkness of Popery, where God's word was neither preached nor heard, nor meditated on, there was no Sabbath kept: Nay even in our days, there are many Catholics, which think they keep holy the Sabbath very religiously, and yet will not come to the Church to hear God's word: And all such Ferus tells, that they profane the Sabbath, and keep no sabbath at all. Again, he teacheth that the only weapon to overcome the devil, is the word of God. Then no doubt the devil was a great conqueror, when as no man almost had this sword in his hand; he had made as great a conquest of Christians souls, as Sisera had made of the bodies of the jews: of whom being now by her conquered, Deborah sings thus: They chose new gods: then war was in the gates. 
jud. 5.8.  Was there a spear or shield found among forty thousand of Israel? So dealt Sisera with Israel; and so dealt Satan with Christians; he deprived them of their weapons, to keep them more surely in his obedience. Can he be a man's friend, that takes his weapon from him in the midst of most raging and cruel enemies? But this hath the Church of Rome done: she hath taken the Scriptures, which Saint Paul calls the sword of the Spirit, 
Ephes. 5.16. 1. Pet. 5.8.  from the hands of the lay people: and the devil is called of Peter A roaring lion, seeking whom he may devour.  
In the true Church (saith Ferus) God's word is read, and not any fancies of man. Paul himself sits and hears the word of God, and therefore no Christian people must think scorn to do it. And that after the reading, preaching aught to follow; and that not only works, but faith also, must be taught. These are the marks of the true Church, by Ferus judgement. And whether the Church of Rome have had these in her or not, let every man judge.  

In cap. 15. Act.  Again, of Christian religion he writes thus, upon these words, Why go you about to lay a yoke? The second reason is; that it is not lawful for the Apostles to put a yoke upon the consciences of men, which the Lord hath not put: for he that doth so, tempteth God. It is the duty of the Apostles to preach the Gospel, that is, glad tidings, and not like tyrants to rule over men's consciences. Let those Bishops mark these words of Peter, which make our religion, which the mercy of God would have free in the fewness and manifestness of her services, a bondslave with their burdens they lay upon it: so that the jews are in far better case than we, who were subject to the ceremonies of the law, and not to man's devices. And Augustine writes thus to the questions of jamarus, etc. Every true Catholic may mark here how he toucheth the pope, who taketh upon him to rule over men's consciences, and even to load them with his decrees and constitutions.  
And because the Papists brag much of their general Counsels: let us mark how Ferus there describes a true general Council upon these words, And when there had been great dissension. See how wisely they deal in the matter. They do not rashly pronounce sentence: but they weigh every thing. For in matters of faith which touch the conscience, it is not enough to say, We will and command. Mark therefore how the Apostles assembled themselves together. They came together plainly, they seek for nothing else but the glory of God; they desire the salvation of others: To conclude, they weigh all things wisely. What marvel is it then, if the holy Ghost were in this Council, according to the promise of the Lord, Where two or three are gathered together, etc. We come together otherwise, with great pomp and state: we seek to maintain our own glory and estate: and we persuade ourselves that we may do any thing by the fullness of our authority: And how can the holy ghost allow such assemblies & c? He toucheth the Pope's state & pride. He thinks that the holy Ghost will not guide such proud and stately assemblies. Again of the conclusion and doctrine of that Council he writes thus, upon these words: Which neither we nor our fathers were able to bear. The law is an intolerable burden; because it requires not only our hand, but also our heart. Secondly, because it convinceth us to be sinners: For we do ever more against the law, then according to the law. And also those things we do according to the law, we do them imperfectly: but by the grace of our Lord jesus Christ we do believe to be saved. A conclusion and a knitting up of the matter both very godly and Apostolic, that by the grace of Christ both jews and Gentiles are saved, and not of their merits. For only Christ sufficeth to all: so that the law profiteth nothing to the jews to their salvation: for even they are saved by grace, & not by the law: so far against all reason is it, that any man should impose those things to the Gentiles, which profited not the jews themselves. And to this end were the Epistles of Saint Paul written to the Romans, and to the Galathians: And our salvation is called the grace of Christ, because he hath deserved it for us. Let them therefore brag of their merits: we will seek the glory of God. Thus far Ferus. Here is the true Church put down, and her doctrine, the milk she gives her children: That only the grace of jesus Christ saves, & not merits. She that brags of her merits, and trusts in them is the strumpet, is the whore, is not the true Church, and the spouse of jesus Christ, by Ferus his judgement.  
And whereas it is objected of some against the Gospel, that since the preaching thereof heresies have sprung up in the world, and that before the Church was in peace: let us mark how Ferus answereth that objection upon these words, 
Ferus in cap. 13. Act.  And he resisted them. Behold the combat (saith he) of truth and falsehood. This combat ever hath been and will be: God spoke but one word in Paradise, and by and by came the serpent, which resisted it: Moses being sent into Egypt, found there sorcerers which withstood him. The Prophets ever had false Prophets opposite unto them. Christ coming into the world, found adversaries. The same thing chanced to his Apostles. Let us not therefore be troubled, if there be now great dissension and quarrels about religion. Neither for this cause must we neglect to go to godly sermons: but rather let us diligently do this. First call upon God with the kingly Prophet, saying; Show me thy ways, O Lord, and teach me thy paths. Then compare the doctrines diligently together: and that which thou shalt perceive more forcible to draw thee from the world to God, from the flesh to the Spirit, from evil to goodness, and from idolatry to the true worshipping of God, embrace that without any fear, with tooth and nail (as they say) nothing respecting the gainesaying of others. The devil hath ever gone about this, That good deeds and words might be made none account of, least men believing should be saved. Therefore by his ministers he sows errors; and sometimes also he doth work miracles, that by errors he might make God's word, and by false signs, Gods works to be lightly set by; that by this means he may rather draw men quite from the word; or at least wise, he may make them distrust and doubt of it. God suffers this first, that the godly may be tried according to that, If a Prophet rise among you, etc. believe him not, 
Deut. 13.1.  for God tries you. And hereof also Christ saith, that in the end of the world so great shall be the beguilings of false Prophets, that if it were possible, the very elect should be seduced. And hereof Saint john saith: Believe not every spirit, but prove the spirits whether they be of God or no. The doctrine of the Gospel which we have received, is the word of God which hath been confirmed by many signs: and with the blood of many thousands: Wherefore let no man doubt of that, although an Angel from heaven should persuade the contrary. Again, therefore God suffers the devil to show lying signs, that the wicked may be more blinded: For it is done by the just judgement of God, that they which will not believe the truth, should be seduced, and should cleave to lies. Thus far Ferus. Where he plainly teacheth, that it is no marvel, that after the preaching of the gospel contention and heresies have sprung in the Church: he saith, it hath been always so, and shall be ever. And that for this cause no man ought to refuse to go and hear sermons. And he loves the doctrine of the Gospel, & not any lying miracles, as the groundwork of true Christian religion.  
And after, concerning the same matter, he writes thus upon these words, The city was divided. 
Ferus in 14. cap. Act.  Here thou seest fulfilled that which Christ foretold, I came not to send peace into the world, but a sword. The Gospel teacheth not seditions, nor soweth discords; but because it reproveth their sins, it cannot choose but the worldlings should repine against it. I came to send fire upon the earth; marvel not therefore if there spring up and be sects in the world; for it hath been ever so: yea there must be heresies, that the elect may be proved. As much more as we see sects to arise, so let us strive earnestly to find and search out the truth, and to stand firmly and unmoveably in the confessed truth, and to profess it boldly unto our lives end. And after he writes thus of the ground of every true Christians faith. 
Ferus in cap. Act. 15.  Every Christian ought to be so sure of his faith, that if all the world were of a contrary opinion, yet he could say: I am sure this is God's word; let other men think what they will, God cannot deceive or beguile. Yea if an Angel from heaven should preach the contrary, let him be accursed. Unless thou be thus grounded, thou canst not stand steadfastly, when the false Apostles shall teach the contrary. And hereof Christ saith, My sheep hear my voice: and they will not hear strangers, but run from them. God's word by Ferus judgement is the only Rock of Christians faith and religion in these doubtful days. And again in another place he makes these steps of Christianity: Mark in the foresaid words this order in Christianity: 
Ferus in cap. 22. Act.  First is the predestination of God. For it is not of him that willeth, but of God that showeth mercy. Read the ninth chapter to the Romans. And we are predestinate not to idleness or wantonness: but that we may know the will of God, what kind of one he is towards us, & what he requires and wills at our hands. Then we are sent to Christ, in whom alone we see how God is affected to us. By him also we receive the holy Ghost, that we may be able to do the will of God. After we have known Christ, it remains that in our life, manners, and words we testify his goodness towards us, and that we are his disciples. And this testimony consists in four things: First, that we rise up from our old conversation. Secondly, that we be baptised, and be partakers of the Sacraments. Thirdly, that we wash away the sins whereinto we have fallen, by Christ's blood. Fourthly, that we call upon his name, that is, his righteousness and merits. Here Ferus doth as it were make a perfect anatomy of a Christian man. I would to God every true Christian would mark well every part thereof, and see whether himself were sound in that faith or no.  
And in another place, of Christian conversation he writes thus: 
Ferus in cap. Act 20.  Mark here the manners of Christians: First of all he prays; the Saints always give themselves diligently to prayers both in the beginning and end of their work; yea & all their work through. For we ever stand need of the help of God: for without him we can do nothing: We are not sufficient of ourselves to think any thing that is good. And again, He works in us both the will, and to finish. And in Osee, O Israel, thy destruction comes of thyself, but thy help comes of me. Let no man therefore trust in his own strength Cursed is he that puts flesh his arm. Therefore Paul never took any thing in hand, nor finished any thing without the help of prayer. Secondly, he kneels down; against those which make a jest at all ceremonies in prayers. He that goes about to make his prayers unto God, must have well profited first in the school of humility, otherwise he shall not be heard. The prayers of him that humbleth himself pierceth the clouds. And hereof it is said by the Prophet; Upon whom shall my Spirit rest; but upon the humble and peaceable. And thirdly, he prays not alone, but with all the company. The prayers of the holy Church is of great force. So when the Apostles continued praying with one accord and consent, the holy Ghost came upon them, and filled them all. In like manner after the jews had threatened them; when they had prayed altogether the place moved, and they were all filled with the holy Ghost. And this is that which Christ promised once; If two of you shall agree upon earth, whatsoever thing they shall ask, it shall be done unto them Ferus would have common prayers made with the common consent of the whole Church; or else (saith he) they are of no force. Contrary to the common practice of the Roman Church amongst us in times past.  
Again he writes thus of the evil life of the Church, which offends many: 
Ferus in cap. Act. 23.  Although it be a great imperfection and defect, where the life is not approved and virtuous: yet there is less danger, if the faith be right and sound, then if the life were good, and the faith evil. For without faith it is impossible to please God: and he that comes to God must believe. Therefore it is of more force if the faith be pure and good, then if thy works were good. Thus far Ferus. He prefers that Church which hath a right faith, although in some respect she fail in good works; before that Church which hath good works and an evil faith.  
And of the Church, 
Ferus in Act 21.  and of the sacrifices thereof he writes thus: Paul taught that God's house was the Church, and that now the true sacrifice was to be offered in every place; 
So Theodoret expounds it in cap 1. Malach. & allegeth this place of S Paul and that of our Saviour joh 4.23. 1. Tim. 2.8.  the which thing also Malachi prophesied. Ferus seems to expound the sacrifice which Malachi speaks of, to be Christian prayer: as Saint Paul doth also, who saith, I will that men pray in all places, lifting up pure hands, without wrath or doubtfulness. S. Paul here without all doubt alludes to Malachi: Here is pure hands and that pure sacrifice void of wrath and doubtfulness: Here is in all places. And expounds that place of Malachi of Prayer, and not of the Eucharist, as some of the Papists do: 
jacob. Vshanskus' Guesnensis Archiep. Heb. 13.15. Ose. 14 3.  And for all jewish sacrifices, for that sacrifice Mincha, which was drawn to the altar; now Saint Paul puts down in another place the fruit of our lips: which sentence he takes out of Osee, who calls prayers and giving of thanks the calves of our lips.  
And of religion maintained by wars, he writes thus: He that maintains his cause by seditions and tumults of the people, 
Ferus in Act. 21.  discovers and bewrays himself that he hath not a just cause. A good cause needs not uproars, or man's authority, who hath God the favourer and protector of it. And doth not the Pope use these means to further his cause? In this he declares he is not of God.  
But in this weighty matter, to let all men's testimonies pass, which are light upon the balance, as David terms them, 
Psal. 62.9.  yea lighter than vanity itself, and to return to that undoubted fountain of all truth, the word of God, with which I began. That is an evident and infallible mark of God's Church, which the Angel taught Saint john: 
Reu. 19.10.  Who when as he would have worshipped him, said, See thou do it not, for I am thy fellow servant, and one of thy brethren, which have the testimony jesus. Worship God. Here is an evident mark of God's Church: she worships only God, and not Angels. And secondly, here is a reason why we should not worship Angels: we debase ourselves in worshipping them: they are our fellow servants. And who in common sense will worship his equals? By worshipping Angels, we forget that great dignity whereunto jesus Christ hath advanced us. We are now jesus Christ's, we are his members: 
1. Cor. 3.23. 1. Cor. 6.15.  Therefore as he doth not, no more should we worship Angels. A second mark of God's Church here also we may learn: She hath the testimony of jesus. And what is that? that is, the spirit of prophesy, as the Angel after expounds it; that is, the Spirit of God, whereby all Gods children are able in some measure to understand and expound the scriptures. For as all God's children have God's Spirit; so it is no doubt a fire in them: and therefore it will burn through Christian charity: it will lighten their knowledge, and disperse the mists of darkness. This fire hath Antichrist quenched, by taking the wood and matter of it away, I mean the Scriptures, from the common people. And to this that of Saint Paul hath relation no doubt, 
1. Thes. 5.19.  Quench not the Spirit.  
But here they think, that because they worship Saints and Angels, therefore they shall be blameless: But that shall not excuse them, 
Reu. 14 7.  because they are plainly taught and commanded to worship him only that made heaven and earth: And by these words God only is signified, and all other creatures are excluded. And this Epithet is commonly attributed to God in the Scriptures: 
Psal. 124.8.134.3.  Our help standeth in the name of the Lord, who hath made heaven and earth. Here is as it were a distinction put between the works and the workman: all the works jointly must worship their maker: they must not begin one to magnify or worship another. Nay, the more to convince them in this their error, all the Saints and angels have refused this service: 
Act. 10.26. Act. 14.15.  Peter to Cornelius, Paul to the men of Lystra, saying, We are men like to yourselves, why do you honour us? And the angel twice in the Revelation, whereas S. john did not forget himself, and would have yielded to the angel the honour due to God; but even this civil outward honour, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the angel twice refused: alleging my former reason, 
Reu. 19.10. & 22.9.  that he was one of our fellow servants: and fellow servants must not worship one another, but only their master. Teaching us to be very wary in worshipping, yea even angels, lest our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as amongst the Papists it hath done. These two are easily in words distinguished; but not so easily in deed. To bow the knee is but a civil honour, but yet to bow the knee to Baal, 
Rom. 11.4.  God accounts part of his honour. And S. Paul writes thus most manifestly of the worshipping of angels: Let none overrule you, 
Col. 2.18.  or spoil you of your prize (which by the worshipping of God you obtain) by humbleness of mind and worshipping of Angels, advancing himself into those things he never saw, rashly puffed up with his fleshly mind. As though he should say: No man knows the estate of angels, whether they hear our prayers at all times, and can help us at their pleasures or not: and who will then pray unto them? nay this shall make us lose our prize. We all in this life, as Saint Paul teacheth, run as it were in a race: 
1. Cor. 9.24.  now he that runneth in a race, must have his eyes still fixed on the goal he runs to, that he may run strait unto it, or else he shall hardly win the prize. So must all Christians have always their minds fixed upon God, 
Psal. 123.2.  even as the eyes of servants to the eyes of their masters, as David teacheth: they must ever walk with God, as Enoch did, if they mind to win that prize. A little looking aside, 
Gen. 5.22.  will make them lose all, though it be to worship an angel. God only is their prize, is their mark they must shoot at: They must direct their eyes only to him. S. Austen very excellently teacheth us this lesson: O strange thing, and greatly to be wondered at! 
Med. 27.  Of God the Creator of all things, who is incomprehensible and unspeakable (all doubt set apart) we read, speak, and write high and wonderful things: but of Angels and souls whatsoever we say, we cannot so manifestly avouch. But let our mind pass beyond these, and let it pass over all that is created; and let it run and climb up and fly and pass over; and with all her force, let her direct the eyes of her faith upon him, which hath created all things. Therefore I will make as it were a ladder in my heart, and by the staves thereof I will climb up to my soul, and by my soul and my mind, I will climb up to my God, which is above over my head. Whatsoever is visibly seen, whatsoever is spiritually imagined, with force let it be far removed from the sight of my soul and heart, my understanding alone & by itself going forward, let it fly swiftly to him, who is the creator of Angels and souls, and of all things. That is a happy soul which forsakes these base things, and seeks after those which be aloft, which in the highest places makes the place of her dwelling, and from the highest rocks beholds the sun of righteousness with eagle's eyes. Nothing is so delectable or pleasant, then to behold God alone with the sight of the mind, and longing of the heart, and after a strange manner invisibly to see him, who is invisible: And so to taste of another, and not of this world's sweetness, and to behold another, and not this world's light. For this our light, which is shut up in houses, which in time ends, which every night altars, which is common to us with worms and bruit beasts, in comparison of that most excellent light, is not to be called light, but night Here Austen plainly teacheth that no man knows the estate of souls & Angels: & therefore we cannot pray with assured faith unto them, but we must climb up beyond them, even to God the maker of souls and Angels. And herein Saint Austen agrees with Saint john in the Revelation, and with Saint Paul to the Colossians: but in some other places of Saint Austen, I know how some have made him disagree from both these, and from himself also in this place, 
* Cap. 40.  as appears in these meditations.  
But our Saviour himself doth draw out the platform of his Church most manifestly to all Christians that will give but a little heed to his words, even to the capacity of a simple woman, in john 4. 
joh. 4.20.  And the woman said to him, after that he had told her of her five husbands: Now I know assuredly, that thou art a Prophet. And upon this ground she gins to inquire of him, concerning true religion; and the true means of the worshipping of God. And even here in the very beginning, she overthrows that Popish Maxim, that it is sufficient to believe as the Church believeth: she desires to be instructed further: Our fathers (saith she) worshipped in this mountain: And you say that at jerusalem is the place where we must worship. 
2. King. 18.22.  As though she should have said: We follow the steps and religion of our fathers, in our worshipping of God. But herein she c●red, and all such like that follow the tradition of the fathers: for it was true perchance that she said, that Abraham, Isaac, and jacob had worshipped God in that hill, but now the law of God coming after, and commanding all sacrifices to be brought to jerusalem, they following the traditions of their fathers against the law of God, erred; as our Saviour here teacheth this woman, & in her all posterities. We must not respect what our fathers have done, but what Gods word teacheth. But jesus said to her, 
Amos. 2.4.  Woman believe me, because the hour shall come, when ye shall neither in this mountain, nor at jerusalem worship the Father. Here Christ teacheth her two principal notes and marks of the true Church: First concerning the place thereof, that it shall not be tied to any one place no more, as it had been. And therefore Rome falsely makes herself the mother Church, and a second jerusalem as it were. Secondly, concerning the object and end: All religion and worship must be done to God, and to no creature else. 
Psal. 65.2. Matt. 4.10.  This homage of our religion & worship he challengeth as only due to himself: You worship you know not what, we know what we worship. This is a third mark of the true Church: It must know what it worshippeth: it must not serve God in ignorance and blindness. 
Levit. 21.18. Matth. 10.16. Luk. 17.33.  He refused and condemned in the law as well blind as lame sacrifices. And God's people are compared to Doves and Eagles, which both have most clear eyes. And god himself, although before he had created heaven and earth; 
Gen. 1 4. 1. joh. 5.1.  yet he pronounced nothing good before he had created light. And Saint john saith, that God himself is light, he can abide no darkness. And hereof all the faithful are called children of light. And David now prophesying of the Church of Christ after his ascension saith, speaking as it should seem of our Church service: Sing ye praises with understanding. And Saint Austen saith, 
De mirab. Scripturae.  that the holy Ghost came in all tongues, to consecrate and make holy all tongues.  
And our Saviour said to the mother of Zebedees' children, 
Matth. 20.22.  when she requested that her two sons might sit the one at his right hand, and the other at his left: you ask you know not what: And do we not think that he will say the same even now to all Popish Latin prayers not understood of them which make them? And Saint Peter in his Catholic epistle, 
2. Pet. 3.18  writes to all Christians, Grow in grace and in the knowledge of our Lord jesus Christ. And again, join to your faith virtue: 
2. Pet. 1.5.  and to your virtue knowledge. And our Saviour in the Gospel, 
joh. 17.3.  This is life eternal to know thee the true God, and whom thou hast sent jesus Christ. To know God is true Religion, nay is eternal life: And therefore the Church of Rome, which did not, nor as yet doth not teach her children to seek for this knowledge, 
2. The. 2 3.  was the mother of that son of perdition, and neither taught true Christian religion, nor yet eternal life.  
That salvation comes of the jews. Here our Saviour doth teach this woman also what thee must know: and in her all Christians. They must know their salvation from whence it comes, and be thankful to God for it. The Church of Rome hath erred in this point also, who hath taught, that salvation hath not comed of the jews, that is, by the means only of jesus Christ, but by the blood of Martyrs: She hath added here in England, even the blood of Thomas; which even Ferus condemns upon these words of Saint john, 
Ferus in 1. cap. ep. Io.  And the blood of jesus Christ cleanseth us from all our sins. Mark (saith he) that he mentioneth not any blood, but the blood of Christ. For no other blood can, or ever could do this, 
Act. 4.12.  etc. There is no other name given under heaven (saith Peter) in which we must be saved. To jesus Christ alone the people and the children cry, Hosannah, that is, save us Lord: and as it is also in the Psalm, 
Matt. 21.9.15.  Hashlikah, and O Lord, send us now prosperity. 
Matt. 28.18.  He alone blesseth the works of our hands; and also saves our souls: He hath all power in heaven and earth. And so must all true Catholics cry also to him alone, and to none else. This is also a mark of the true Church.  
But the hour comes, and is even now; when the true worshippers shall worship the Father in Spirit and truth. 
Reu. 22.17.  Here is another evident mark of the true Church. She still waits for the coming of jesus Christ: she accounts the time of this world but an hour, even then when Christ spoke this: and that now the hour is almost quite run, a small time or nothing thereof remains. She thinks that this world is of no great continuance: as the Popish Church doth not think, who teacheth that as yet Antichrist is not comed. She thinks that those things which S. john said should be fulfilled shortly, 
Reu. 1.3.  are fulfilled already. She thinks not that the greater part of them are yet to be fulfilled, as the Church of Rome doth. She ever stands in the door of her tent with Abraham, 
Gen. 18.1. 1. King. 19.13.  and in her caves mouth with Elias, still looking when the Lord will come.  
When the true worshippers shall worship the Father in Spirit and truth; For such worshippers the Father now looks for: Here is another mark of the true Church: 
joh. 4.23.  To worship the Father, God alone; and also the manner how, in spirit & truth. In spirit, that is, with our hearts: and in truth; that is, without all types and shadows. 
john. 19.30.  The law now hath an end: the sun shines: all shadows must vanish away: Our humble hearts now must be those sacrificed bulls: 
Rom. 12 1.  and our chaste hearts those sacrificed Turtles; and our good hearts those sacrificed Rams; and our bountiful hearts, those sacrificed sheep; and our joyful hearts, those sacrificed calves, which God requires. 
Heb. 13 15.  God will not be worshipped now with those jewish shadows, 
Col. 2.17.  which he himself commanded; the true son of Righteousness jesus Christ being comed into the world: much less with Popish shadows, and mysteries, and man's devise, 
Reu. 14.9.  or with Popish Images, 
Exod. 20 4. Esa. 40 25.  which his Law and Prophets flatly condemn.  
God is a Spirit, and therefore he will be worshipped in spirit and truth. Those external things, 
2. King. 12.28.  which seem pleasant to flesh and blood, as jeroboams golden calves (which he made, as some think, because that God would more highly esteem golden calves, 
Dan. 3.15. 2. King. 10.22.  than calves of flesh) nebuchadnetzar's psaltery and music; Baal's Priests gay garments and robes, frankincense, and such like things whatsoever, wherein flesh and blood takes so great pleasure and delight, are an abomination to the Lord; as our Saviour Christ tells us in the Gospel: 
Luke 16.15.  That which is very highly esteemed amongst men, is abominable before God. He requires the love of thy heart, the faith and trust of thy soul, 
Eccle. 9.10. Heb. 13.16.  the knowledge of thy understanding, the obedience of thy will, the praise of thy mouth, and the good works of thy hands. And this is that which David saith in the Psalm: 
Psal. 50.8.  that at that great day of judgement, God shall not reprove the people for their  offerings of bullocks or goats: but if they shall not have offered him praise and thanksgiving. Let all true Catholics fear this reproof: God hath foretold us, like a good Master, what he will reprove us for, and what he will find fault with in his house, when he comes again: and shall we not take heed thereof? O careless and disobedient servants! Let us offer to him alone our praise and thanksgiving, and all our prayers; lest we be reproved and condemned of him when he comes.  
The true worshippers.] This proves that there shall be false worshippers in God's house: 
Esa. 1 22. Mat. 13.25. & 25 33.  there shall be there copper as well as gold: there shall be tars as well as wheat; there shall be goats as well as sheep: O let us mark this point well (here is the brand wherewithal the Lords sheep are discerned: here is the touchstone whereby the Lords gold is tried from copper: 
Matt. 3.12.  here is the sieve and fan which tries the Lord's wheat from the chaff) that we may be sheep and not goats, gold and not copper, wheat and not chaff. Let us take diligent heed of this.  

Vers. 25.  And the woman said unto him: I know that Messias shall come, which is called Christ, and when he shall come he shall show us all things. This opinion she had of Christ, that he should teach them all things when he came: And shall we believe less of him? Shall we believe any doctrine which he never taught in his word? And our Saviour himself agrees to this her speech, saying: I will call you no more servants, 
joh. 15.15.  because the servant knoweth not what his master doth; but I have called you friends, because I have made manifest to you all things that I have heard of my father. He testifieth here plainly, that he fulfilled her speech, & that he had told them all things necessary to their salvation: he kept nothing back to be revealed after by the means of the Church: and therefore he commands his Apostles to go and preach to all nations, 
Matt. 28.10.  baptizing them, and teaching them to observe all things whatsoever he had commanded them, and nothing else. And Saint Paul saith, 
1. Tim. 6.3.4.  He that teacheth any other doctrine, and agrees not with the whole some words of our Saviour Christ, and that doctrine which agrees with godliness; is puffed up, and knows nothing, how wise so ever he seems to be, and whatsoever he pretend, either revelations of Angels, or any miracles, to confirm his doctrine withal. The doctrine of jesus Christ is the rule and square of all doctrines, 
2. joh. ver. 8.  by this place. And Saint john also saith, Take heed to yourselves, lest we lose all the works which we have wrought: but that we may have a full reward. For he that transgresseth, or overreacheth the doctrine of Christ (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies) and that keeps not himself within the limits and bounds thereof, but will go beyond it, though that which he doth seem in his own eye holy, religious, and devout: hath not God. This is a terrible sentence: let us beware how in our devotion, and religion, and zeal of serving God, we do more than the Gospel teacheth; we go beyond the doctrine of Christ and abide not in it: for if we do, we shall have no part with God. This place condemns all blind superstitious Papists, which did many things of a zeal and good intent, and not according to the Gospel: nay how many of them never knew the Gospel; and yet thought that they did well. But all such works, how painful and costly soever they were; by this place we may plainly learn, that they were lost: nay more than this, they also sustained a greater loss, they lost God. God cannot abide servants, 
Esa. 1.12. 2. Io. 9  that will do that he commands them not. He will say to such, Who required this at your hands? But he that abides in the doctrine of Christ hath both the Father and the Son. O happy continuance! And what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to abide, to continue? but to believe no more, to do no more, than God commands in his word, than Christ jesus taught, not to go beyond this, either in faith or works, no not an hairs breadth: though the doctrine which is taught besides this, seem never so old, never so devout, practised of Fathers, & confirmed by Counsels. Let us remember that the poor silly woman of Samariah could say, that Messias when as he should come, should teach them all things: and shall not we say the same?  
And Christ said to her: I am he that talks with thee. 
Vers. 26.  Surely in all the Gospel Christ did never reveal himself to any so manifestly as he did to this woman. He said to the high Priests when as they said, Art thou the son of God? 
Luke 22.70.  You say that I am: And to the jews: Before Abraham was I am: And Abraham desired to see my day, and saw it and rejoiced. 
john 8.58, & 8.25.  And again to the jews, which said unto him, Who art thou? And jesus said unto them, The beginning. And therefore I speak unto you: No doubt having relation to that first word in Genesis, 
joh. 1.1.  whence that book took his name (Beresheth) In the beginning, etc. jesus Christ is that beginning: 
1. Cor. 8.6.  And therefore Saint Paul saith, To us there is but one God the Father, of whom are all things, and we for him: And one Lord jesus Christ, by whom are all things, and we by him. Here is the Creator one God: here is the only means of the creation, jesus Christ: All things were created by him. And here is the end of all things, God's glory. So that jesus Christ is that beginning, by whom God created all things. And thus he obscurely taught the jews, who he was: As though he should say; Look into the first book of Genesis, and take no great pains to read it over: but look and mark well the very first word thereof, and there you shall find who I am: I am the beginning, and therefore I talk with you. 
Prou. 8.31.  My delight is to be with the children of men, as Solomon saith. The workman loves his work: even so that excellent workman, the Son of God loves us, who are his workmanship. 
De Gen. ad lit. lib. 1, ca 5.  And therefore Austen saith, The beginning of the intellectual creature, is the eternal wisdom of God, which beginning abiding in itself unchangeable, never ceaseth by secret inspirations, to speak to that creature, whereof it is the beginning, that it may be converted to that, by which it is made, because otherwise it cannot have his form, and be perfect.  
Thus our Saviour obscurely showed himself to these, but never to any so plainly, as to this woman: & hereby we may conjecture the excellency of her faith: no doubt her excellent faith, even as it were, deserved such a great reward of our Saviour. Messias when he comes (saith she) we know shall show us all things: Who could have spoken more of Christ? No not all the jewish Rabbins. And I would to God even now our great Doctors in the Pope's Church would say as much. And therefore she received the greatest answer and reward that could be in the world. 
Vers. 26.  I am he (saith Christ) that talks with thee: never such an answer, never such a word spoken in the world before. Let us have the same faith of Christ, that he may bestow also such like blessings upon us.  
And the like definition of true Catholic Religion, and the same marks of the true Church S. Paul himself also hath no doubt expressed, 
Act. 24.11.  being taken from this stamp: I confess this unto thee (saith he unto Felix) that according to that way which they call heresy, I so worship the God of my fathers: believing all that is written in the law and the Prophets, having this hope in God, which they also have, that there shall be a resurrection of the just, and of the unjust. Here are also marks of the true Church. She must be able to give an account of her faith, as Saint Paul doth here to Felix; and Saint Peter commands all Christians to do to all men: Sanctify (saith he) the Lord God in your hearts, 
1. Pet. 3.15.  ever being ready to maintain and defend if that any shall ask you a reason of that hope which is in you. We must not only have this hope of salvation in us, which is by jesus Christ, but we must be able also to yield a reason, and an account of it, 
Luke 12.8.  to maintain and defend it. And our Saviour saith: He that shall confess me before men, him shall I confess before my Father in heaven. We must be able to make confession of our faith, if so be we will have Christ acknowledge us for his. But this in the Popish Church they were not able to do: and therefore that Church was not the true Church.  
I confess unto thee (saith he) that after that way which they call heresy I worship the God of my fathers. 
Act 24.11.  Here is another mark of the true Church: To be slandered, reviled, called heretics. See here how at this time the true Church of Christ was called heretical: And therefore let not that name of heresy now discourage any of God's children. So did they revile and hate the very names of the true prophets of God, 
Luk. 6.22.  as our Saviour witnesseth. So at this day the Papists go about by all means possible, to defame and discredit the persons of the professors of the Gospel. But as Saint Paul passed not for the name of Heretic: no more let us.  
Believing all that is written in the Law and the Prophets, Here is another mark of the true Church: here is a ground of a true Christians conscience, concerning his faith and religion: To believe all that is written in the law and the Prophets. This was Saint Paul's ground, he believed no more: and according to that he worshippeth God, and he cares not, let them call him what they wil Whosoever lacks this ground shall be carried about with every blast of vain doctrine, 
Ephe. 4.14.  like children. To confirm and strengthen us in our faith, God hath put in his Church Apostles and Evangelists, 
Ephes. 2.20.  and We are built upon the foundations of the Prophets and Apostles, jesus Christ himself being the chief corner stone.  
The like marks of the true Church Saint Paul setteth down in the Epistle to the Romans; as arrows out of the same quiver of our Saviour, to confound the enemies that would craftily creep into God's house: 
Rom. 1.9. 2. Pet. 2.1.  God is my witness (saith he) whom I serve in my spirit in the Gospel of his Son. Here also is the platform of the true Church, and a pattern of a true Christian. God is only my witness (saith Saint Paul) not any Saint or Angel. The true Church must here with Saint Paul attribute this knowledge and searching of hearts to God alone, and not to any Saint or Angel else whatsoever. 
Act. 1.24 15.8.  Secondly, she must serve this God only and none else: for to whom this knowledge belongeth, to him also divine service and Latria (as they call it) belongs.  
Thirdly, Whom I serve in my spirit (saith Saint Paul) not with any outward or external things or ceremonies, like a jew, but with my heart, as jesus Christ now hath taught all men to worship the Father.  
Fourthly (in the Gospel of his Son) here he describes the manner how the true Church of God must worship him. Our service of God must be according to the Gospel of his Son. And hereunto David also agreeth in the Psalm, There is no speech nor language, 
Psal. 19.3.  where their voices are not heard: speaking of the preaching of God's word. And he addeth Kavam, as it is in the Hebrew, that is, their line, their level, their square, is gone through all the earth, and their words unto the ends of the world. To teach us, that God's word is a line, level, & square: to rule, limit, and square the faiths of all nations by.  
But to conclude, Let us mark what Saint Paul also writes concerning this matter to the Thessalonians, and how he describes the Church and God's house there. From you the word of God was spread, 
1. Thes. 1.10.  not only in Macedonia and Achaia: but your faith towards God came into every place. So that we need say nothing thereof, for they show and declare what an entrance we had unto you, & how you turned unto the Lord from idols, to serve the living and true God, and to look for his son from heaven, whom he raised from the dead, even jesus, who delivereth us from the anger to come.  
Here are most manifestly set down the marks of the true Church, and the Catholic faith which was in Saint Paul's days preached through the whole world: To turn from Idols, and to serve the true and living God. And here first that blind distinction of Dulia and Latria (which the Papists make to cloak the worshipping of creatures) is quite overthrown, not only Latria, but, as by this place appeareth, Dulia is due unto God. Secondly, we must serve the true and living God. These two Adjuncts take away all worshipping of false gods, and also of Images. We must worship no false nor dead thing: whatsoever we worship, it must be living and true. And therefore we must worship no Images, which are dead stocks, nay we must worship nothing but God alone. Those Images which the Prophet David describeth, Psal. 115. what are they else but Papists Images? That Psalm followeth the 114. Psal. which containeth Israel's going out of Egypt, & it may seem to describe the spiritual Egypt. Thirdly, we must now every day wait and look for the coming of his Son jesus Christ from heaven. We must not think that he will not come yet, as the Papists teach by their doctrine of Antichrist. Fourthly, we must constantly believe, that jesus hath not only delivered us by his passion from the guilt of sin: but from the punishment also thereof, and anger to come. And lastly, if the Papists will thereof conclude, that the Church of Rome is the mother Church of all the world, 
Rom. 1.8.  because Saint Paul saith that their faith was published throughout all the world. Then the Church of Thessalonica must be her elder sister, 
1. Thess. 1.8.  because her faith also was spread through all the world, and that before hers as should seem. For Saint Paul mentions in his Epistle to the Romans when he gives this testimony to the Roman Church, 
Rom. 15.26. 1. Thess. 1.8.  the fruits of Macedonia and Achaia which was planted by the Church of Thessalonica.  
And in a word to make an end of this matter, let all men mark that plain lesson which David teacheth them in the Psalm: Kings of the earth and all people, 
Psal. 148.11.  Princes and all judges of the world: young men and maids, old men and children, let them praise the name of the Lord. For his name only is to be exalted, and his praise is above the heavens, and the earth. All Gods servants must praise his name, and they must praise it alone, and they which praise any thing else, do not rightly understand as yet the majesty of God: his praise is above heaven & earth, that is, all heaven and earth is not able to express the greatness of his praise. And here is the reason, Because he exalts the horn of his people, he advanceth to honour, and makes mighty and strong: which is a praise for all his saints, even for the children of Israel: Gnam kerovo, a people that draws near unto him, as it is in the Hebrew. Would you have God exalt your horn, would you be his people? then you must praise him alone, than you must draw near to him, and not fly from him to any other. The which God give all grace to do for jesus Christ's sake, to whom be praise for ever. Amen.    

Certain Prayers, fit for every true Catholic daily to use, both for himself and his family, taken out of the scriptures, Granatensis, and others.  

Matt. 7, 7.  Ask, and it shall be given you: seek and ye shall find: knock and it shall be opened unto you.  

Luk. 18.1.  And he spoke a parable unto them, to the end that they ought always to pray, and not to wax faint, and not to give over: saying, There was a judge, etc.  
Rejoice evermore. Pray continually: & in all things give thanks. For this is the will of God in jesus Christ towards you: 
1. Thess. 5.16.17. joh. 16.24.24. Ephes. 5.20. Col. 3.17. james 4.2.  that is, these are the things that God would have you do: these are the things that he delights in: so that they be done in the name of jesus Christ.  
Ye have not: because ye ask not.  

A Thanksgiving unto jesus Christ for the benefits he hath bestowed on us, taken out of Granatensis, which may be called the true Catholics Graces.  

Gen. 1.26.  I Give thee hearty thanks (most sweet jesus) for that thou hast created me according to thine own image and likeness; 
Psal. 104.30. & 139.15.  for this body which thou hast given me with all the senses thereof; & for this my soul, with all the powers of it, that with them I might both know thee, 
Col. 3.5.  and love thee. Give me grace, O Lord, so to serve thee my creator and heavenly Father, that all my sinful passions & vain affections being mortified & killed in me, 
1. Cor. 3.17.  thy image may be renewed in me again, unto the which I was created, and that I may be made like thee in the innocency of life.  

Psal. 22.10.  I thank thee, O my sweet Saviour, for the benefit of my preservation: for even thou the same, who hast created me, dost ever preserve and keep me in this essence and being, which thou hast given me. Moreover I give thee most humble thanks, because also for this same preservation of mine, thou hast created all things whatsoever are in the world, 
Psal 115.16. 1. Cor. 3.22.  as the heaven, the earth, the sea, the sun, the moon, the stars, beasts, fishes, birds, trees, and in a word, all creatures else: whereof thou hast made some to sustain and feed me, some to heal me, some to refresh and delight me, some to teach me, and other some to correct me: I beseech thee, O Lord, give me grace that I may so use all these in this world, as I ought to do, and according to that right use, whereunto thou hast made them, that is, 
Rom. 1.20.  that I may by them come unto the knowledge of thee my only true God and Lord, and that by them there may be stirred up and kinled in my heart an admiration and wonderful love of thy holy name.  
O Lord jesus, 
1. Pet. 1.19.  I thank she for the benefit of my redemption, that is, for that incomprehensible goodness, and for that exceeding great mercy which thou hast showed towards me.  
Also for that most fervent love, 
Phil. 2.7.  wherewith thou hast redeemed me, descending down into the earth, that thou mightest lift me up to heaven; being made man, 
Rom. 15.7  that thou mightest make me God; and suffering most cruel death, that I might have true life. 
joh. 14.6. Luke 2.7.21. Matth. 1.14. & 4.2. Luke 6.12. & 9, 58.  I thank thee for the humility of thy incarnation, for the poverty of thy birth, for the blood of thy circumcision, for thy flight into Egypt, for thy fasting in the wilderness, for thy watching all night in prayer: & lastly, for the poverty, humility and misery of all thy whole most holy life. I give thee thanks for the labours, pains, reproaches, mocks, 
Luk. 22 64.23 33.22.44.54.64. Matth. 26.67. Matt. 26.21. Luk. 22.64, joh 19.2. Mark. 15.32.26. joh. 20.25.19.24.30. Mat. 11.35.16, 17. Act. 12.28.  and taunts, which thou enduredst for me, in thy most sorrowful and shameful death. I thank thee for thy prayer in the garden, for thy bloody sweat, for thy attachment, for thy buffetings, for thy spittings upon, for thy slanders, for thy stripes, for thy crown of thorns, for thy purple rob, for thy railings upon, for the gall & vinegar thou drankest: for the nails, for the spear for the cross, and for thy death, which for me and my salvation thou enduredst. I give thee thanks, O sweet jesus, that even from my cradle thou hast received me into the lap and bosom of thy Church, that thou hast instructed and taught me in the Catholic faith, that thou hast made me a Christian, and that thou hast sustained and preserved me both in body and soul, even till now: I desire thy gracious goodness; grant me thy grace, that thou only mayst be the most pleasant and sweet meat of my heart, 
joh. 6.27. joh. 7.37.  and that my soul may always thirst for thee, the very fountain of the water of life, that when the course of this my pilgrimage is ended, I may then rejoice in thy most blessed happiness and felicity, 
2. Tim. 4.7. Psal. 17.15. Reu. 22.1.  and taste of that plentiful and everflowing flood of delights, which comes from the well of life, and of all good things else.  
I give thee thanks, most loving jesus, who hast delivered me from many and very great perils and dangers, both of soul and body, 
Psal. 68.20.  even unto this present day, without all my forecast or wisdom, when as I in the mean time, was worthy to be neglected and rejected of thee.  
I give thee thanks, that when as I lay snorting, and as it were buried in the filthiness of my sins, that thou hast waited for my repentance so long, 
Rom. 12.11.2.4.  and with such great patience, notwithstanding that I have offended thee so often, and have resisted thy holy inspirations. 
Act. 7.51.  Grant unto me, O Lord, that hereafter I may follow thee with an humble affection, and that with all readiness and obedience I may obey and embrace thy heavenly inspirations and good motions, 
Psal. 119.122.  and that I may drive out of my heart the love of all visible things, 
1. joh. 2.15.  that so being wholly occupied and employed in thy service, I may never be separated from thee hereafter.  
I give thee hearty thanks, O Lord, that (besides all these benefits thou hast done and 〈◊〉 upon me) thou hast instituted and ordained such most excellent and wonderful sacraments for my salvation, 
1. Cor. 11.25. Ephes. 4.5.  and for a remedy to cure and heal my wounds, & that thou hast visited me with so many good & holy thoughts, and inspirations. Also for the blessedness of eternal glory, 
Psal. 40.5.  which thou hast prepared for me, if I make not myself unworthy thereof, through my manifold sins and wickedness. 
2 Pet. 2.22.  These, O Lord, are but thy common benefits, which I have remembered. There are many other, which I neither remember nor know; for the which I give thee no less thanks, then for these I have now reckoned up: yea so much the greater thanks I give thee for them, as the greatness of thy goodness appears in them more manifestly. For at what time I slept, thou didst wake to defend me from a thousand dangers, 
Psal. 121.4.  and even as it were to load me with many graces: for all which (as it is meet that I should crave pardon at thy hands, 
Psal. 19.12.  not only for the forgiveness of these sins which I know, but also of those which I know not) so it is meet that I should in like sort give thee as great and bounden thanks as possibly I can, not only for the benefits I know, but also for those I know not.  
And therefore I worship thee, I praise thee, I give thanks to thee, in them, and for them all. Give me grace, O my Redeemer, that I may so learn to use all these thy benefits hereafter, 
Mat. 25.24.  that they be not occasions of pride and slothfulness in me, but of greater humility and thankfulness, and that they may kindle in me a greater desire and zeal of thy service. To thee therefore, who livest and reignest with the Father and the holy Ghost, be all honour and glory both now and for ever and ever. Amen.   

A Form of Morning Prayer taken out of Granatensis, for Christian families.  
O Lord God of Israel, which dwellest between the Cherubins, 
2. King. 19.15.  thou art the very God alone over all the kingdoms of the earth: thou hast made heaven and earth, thou hast made winter and summer, 
Psal 74.16. Gen. 1.1.  the day is thine, and the night also is thine. O Lord God our most bountiful, most merciful, and most loving Father, we most wretched sinners, here gathered together in thy most holy name, humbly prostrate ourselves before thy throne of mercy, craving pardon and forgiveness for all our sins. And although we be unworthy through our manifold iniquities, 
Luke 18.13.  to present ourselves before thy glorious Majesty, much less to offer to thee any oblation of praise, & thanksgiving, considering our own baseness & demerits: yet we know that thou art a Lord most bountiful, a God most merciful, a Father most loving, and a saviour most sweet & comfortable, 
Luk. 15.20.  whose property is ever to save and have mercy on the humble, sorrowful, & penitent persons, that come to thee in the name of thy beloved son jesus Christ. We confess, O Lord, our wretchedness: 
Psal. 32.5.  we acknowledge, O Father, our unworthiness, we are heartily sorry for our sins, we most humbly crave pardon for them, even for jesus Christ's sake: 
Esay 59.2.  we know that our sins stand before us as great huge heaps, like walls of iron, and gates of brass, which hinder our petitions, so that they cannot come before thee: 
Esa. 1.18.  we do account our sins as red as scarlet in thy sight; we feel our burden is so heavy and intolerable, that we are not able to bear it: 
Psal. 40.12.  we see in ourselves to be no free spot from the crown of the head to the sole of the foot, but all is spotted and corrupted with sores and ulcers: 
Esa. 1.6.  whose great vengeance (which they worthily deserved) would have fallen upon us long ago, 
Lam. 3.22.  but that it was stayed and kept back by thy merciful hand. We give thee, O most gracious God and loving Father, humble and hearty thanks for this thy fatherly love in the name of thy dearly beloved Son jesus Christ, beseeching thee for his sake to continue this thy love and mercy towards us all the days of our lives.  

Psal. 84.9.  O most loving Father, look not upon us, but look upon the face of this thy anointed jesus Christ, and for his sake have mercy upon us: Remove, O Lord, our sins as far from us as the East is from the West: 
Psal. 103.12.  that they be neither hindrances to let thy mercy for falling on us; or our prayers, 
Psal. 51.7.  for coming up into thy sight. Purge us with Isop, dipped, not in the blood of the lamb, but in the blood of thy Son jesus Christ, and we shall be as white as snow. O good Lord, sprinkle not only the uppermost post, 
Exod. 12.7. Rom. 10.9.  and the two side posts of the doors of our houses, but the whole houses of our hearts and souls, with that most precious blood, with the Isop of thy Gospel now preached: and we do believe verily that the destroyer shall pass over us, he shall in no wise hurt us. Ease, we beseech thee, O sweet Saviour, our burdens, as thou hast promised: 
Matt. 11.28.  who callest all to thee, that are heavy loaden and burdened. We confess, O Saviour, every one of us, that we carry on our backs the greatest burdens that ever were borne. 
1. Tim. 1.25. Heb. 13.20. Rom. 8.33. Ephes. 5.16,  And grant to us, we beseech thee, O merciful Father, that by the blood of the everlasting testament sprinkled in our hearts by a lively faith, all the inditements and accusations of Satan against us may be quite blotted out, and all his fir is darts quenched. Make this covenant with us, O sweet Saviour, that so long as we serve thee, that thou wilt be our God, 
1. Sam. 2.30 Psal. 119 32.  our guide, and protector. And grant us ever therefore thy grace, that we may be able to do thee service, and willing minds to do it with cheerfulness. 
2. Cor. 5.25.   
And because, O Lord, 
Ephes. 1.6.  the whole course and end of our life should be no other thing, but to delight to do thy will and pleasure, 
Psal. 5.3.  give us grace to begin to praise and serve thee the first thing we do in the morning, and let us account and make it the principal groundwork of all other, whereon we should lay all other businesses and affairs whatsoever.  
And that we may do it more effectually, give us the holy Ghost the seal of our salvation, 
2. Cor. 1.22.  to seal and shut up the doors of our hearts and minds, from all earthly thoughts and worldly cogitations. And close, O good Lord, 
jer. 9.21.  the windows of all our senses, from the vain appetites of the world, the concupiscence of the flesh, and the baits of the devil, first of all in the morning when we awake: so that all these being excluded and shut out of doors, our hearts and minds may be open only to thee, and to receive and admit thy Son our Saviour jesus Christ into them, before all things else. 
1. Thess. 2.13. Reu. 14.4.  That so we may offer unto thee the firstlings of this day, and of all the days of our lives.  
And here we give thee, dear Father, 
Psal. 137.2.  most humble and hearty thanks for the quiet rest and sweet sleep, that thou hast given us this night; and for that thou hast delivered us from all vain dreams, and foolish fantasies, and from all the subtle snares, and illusions of our enemy the devil, 
Psal. 91.3.  and for all other the benefits of our creation, our redemption, 
1. Cor. 1.30  our election, our justification, our sanctification, that thou hast called us unto the knowledge of thy truth, and faith in thee, 
Rom. 8.30.  that thou hast poured into us good inspirations, and good thoughts, that thou hast delivered us from that evil one, 
Matt. 6.13.  and preserved us from all perils and dangers, from sudden death, burning with fire, robbing with thieves, and such like casualties, 
job. 1 19 Luk. 13.4.  wherewith many are suddenly taken in the night unawares: that thou hast with such great patience and mercy stayed thy wrath so long from us, 
Rom. 2, 4.  & given us so large a time of repentance & amendment or life. For these and all other thy benefits, which thou hast bestowed upon us, from the first day of our birth until now, 
Psal. 105.2.  which are more in number then the hairs of our heads: we give thee, as we are most bound (O most merciful Father) in the name of thy Son jesus Christ, continual and most humble and hearty thanks.  
And we offer unto thee, O Lord, all that we go about to do or suffer to be done, 
Psal. 37.5.  all our labours, all our studies, all our exercises; in a word, all that we are to do, or wherein we shall be employed or occupied this day. And we beseech thee pour down thy blessing upon them, and prosper and give good success unto them. 
Psal. 90.17. & 118.25.   
To thee also we offer even ourselves, our souls and bodies, with all ours, 
Psal. 150.6.  that both we and all things else may show thy praises, set forth thy honour, and declare thy glory. Into thy hands we commit all our affairs, so that thou mayest do and work in all things, and dispose of all things whatsoever, as shall please thy most holy and sacred will, even as though they were thine own businesses and affairs, and none of ours. Moreover, 
Matt. 26.39.  for as much as of ourselves we are not able to do thee any service, give us (O Lord) thy grace, that we may be so strengthened therewith, 
Ephe. 3.16.  that we may think, say, or do nothing, which is not agreeable to thy most blessed will. O Lord, make our wills always agree with thy wil 
Psal. 19.14. 1. Cor. 3.5.  And we most humbly beseech thee ever to assist us with thy grace, and to give us power and strength against all kind of sins, especially against those, whereunto we are inclined of our own natures, as pride, covetousness, envy, maliciousness, gluttony, uncleanness, vain glory, idle words, & such like; so that through the power of thy might, 
Ephes. 6.10.  we may get victory against these and all sins whatsoever.  
Furthermore, for as much as man is borne to labour and travel, as the birds to fly, and thou hast ordained him the day to labour in, 
job. 5.7. Psal. 104.25.  thou wouldst not have him live idly, or spend his time vainly, endue us all (O Lord) with thy grace, that we may every one labour and study to serve thee faithfully in our callings. 
Ephe. 4.1 2. Tess. 1.11.  And that labouring for the body, and sustentation of this present life, we may yet cast away the great blindness of our minds, and carefulness of worldly things, and may always labour without all care joyfully, 
Matt. 6.33. 1. Pet. 5.7.  even as the birds fly, putting our whole trust in thee, being most assuredly persuaded that thou carest for us: and therefore, O good Father, give us grace to cast all our worldly cares upon thee. And give us always only this care, that we may put our whole study and care in keeping of thy commandments. O good Lord, 
2. Pet. 1.5. jam. 1.23.  make us not only hearers, but doers of thy word. O Lord, let us not have only a show of thy religion, but let the force and power thereof shine in our lives and conversations, 
2. Tim. 3.5. Matt. 18.7.  that we be not offences and stumbling blocks, but lights and good examples to others. And that we may daily do this, 
Matt. 5.16.  O good Lord, as it hath pleased thee to make the Sun to shine upon the earth, to give our body's light; so we most humbly beseech thee, enlighten our minds and hearts by thy holy Spirit, 
2. Pet 1.19.  that we may be evermore directed in the way of righteousness. 
Psal. 90.2.  And as this day addeth somewhat to our age, so let thy holy spirit add therein somewhat to our knowledge and faith, that so growing in the measure of thy grace daily, 
Ephes. 4 15. Luk. 1.71.  till we come to our perfection which is in Christ jesus, we may serve thee in holiness and righteousness, not only this day, but all the days of our life. Grant us these our petitions, dear Father, and all other necessary graces for us and thy whole Church, for thy dear Son jesus Christ his sake, our most blessed Saviour; to whom with thee and the holy Ghost, be all honour and glory now and for ever. Amen. Amen.   

A Form of Evening Prayer for Christian Families.  
O Almighty God, our heavenly Father, 
Psal. 47.7. & 73.24. & 139.1.  which art the great king over all the world, which governest and preservest all things, which searchest us out, & knowest us, which knowest our sitting down, and our uprising, and understandest our thoughts long before; which art about our path, and about our bed, and spiest out all our ways: We thank thee through our only Lord and Saviour jesus Christ, for blessing us this day past, in all the studies, businesses, and affairs, that we have gone about. We confess what soever we have brought well to pass, to have been thy great mercies towards us. 
Psal. 108.13.  We thank thee for saving us from all dangers of body and soul: we confess, our life, our strength, all the good things we have, 
jam. 1.17.  wholly and only to depend of thee. And now as the day which thou hast made for labour, is passed, and the night is come, 
Gen. 1.25.  which thou hast in like manner created for the refreshing of our weary bodies and minds; grant us therefore, so to take our bodily rest therein, that our souls may continually watch for thee, and our hearts be lifted up to love thee. 
Cant. 5.2.  Grant that our sleep be not excessive, but only sufficient to comfort our weak natures. Give every one of us (good Lord) we beseech thee thy grace, 
Pro. 6.9.  that before we suffer our eyes to sleep, or our eye lids to slumber, or the temples of our heads to take any rest, to examine our consciences, and to judge ourselves, and to call to remembrance all our actions, that we have done this day, whether all our thoughts, words, and works, have been agreeable to thy holy will and commandments, 
Psal. 145.2.  or no. And if we have done any thing well, to give thee in the name of jesus Christ, hearty and humble thanks for it: 
Matt. 6.12.  and if we have omitted any good work, which we might have done, to condemn our negligence, slackness, and weariness in thy service, and to crave thy grace, that we may be more zealous hereafter in all good works. 
1. Thess. 4.1 2. Pet. 3.8.  And if we have done any thing amiss, to be heartily sorry for it.  

Psal. 25.7.  And now (O Father) we most humbly beseech thee to pardon and forgive us all the sins and frailties of our youth, all the offences of this day, and of our whole life, which we have committed against thy divine Majesty. And give us grace to amend our former lives, 
2. Cor. 5.17.  and to become new creatures. And we now humbly beseech thee, that as the night darkeneth and shadoweth all things; so that thou wouldst for thy dear Son jesus Christ's sake, cover all these our sins, removing them quite from thy sight, 
Psal. 32.1. Micah. 7.19.  & assure our consciences of thy free pardon and forgiveness of them all, that as our bodies shall have the rest of sleep: so also our minds ever through hope of thy mercy may enjoy the rest of a quiet conscience. 
Esa. 57.19.20.  And so being wholly refreshed, we may awake and rise up to thy service, the next day and all the days of our lives.  
Grant that we laying our bodies down in bed to take our natural sleep, may be thereby put in mind of that our long sleep of death, and that as we do now lay down our bodies in bed: 
1. Thes. 4.13  so we may thereby be admonished that hereafter we shall be laid in our grave to be consumed to dust and earth, 
Gen. 18.2.7  from whence we were first taken: and give us grace to consider the straight and narrow room, the hard and cold lodging, the low and unpleasant situation of that our parlour, and home, and the loathsome fashion, ugly shape, 
Eccles. 7.40.  and horrible savour our bodies then shall have, that we having these before our eyes, may be stirred up in our minds to be humble and not to pass for the pomp, state, 
Ephes. 5.15. 1. Pet. 1.17.  pleasures and vanities of this world, but to walk warily in this our pilgrimage, not knowing when the time shall be of our departure.  
And (O good Lord) give us victory against death, 
2. Cor. 5.1. Phil. 1.23.  so that when death itself shall come, we be not dismayed or discouraged at it: ●●om the which it is as easy for thee to raise us, 
joh. 11.43.  as from our bodily sleep: but that we may ever rest in hope of that most joyful resurrection, wherein our bodies shall awake, 
Phil. 3.20. Reu. 21.23. Psal. 119.62.  into that everlasting day, which never shall have any night. And as often as we shall awake in the night (O Lord) give us grace to praise thee for thy benefits. O Lord, shake off all fleshly drowsiness in us, and give us grace, 
Ephes. 6.18. Col. 4.4.  even to watch in prayer, as thou hast commanded us.  
And (O good Lord) never forget us: Guide us with shine eye all the days of our lives. In the hour of death help us, 
jam. 2.13 jud. ep. ver. 21. Psal. 39.5. Psal. 99.12. Rom. 12.11 Ephes. 5.16.  and in the day of judgement be merciful unto us. We know (O Lord) our life is but short, not a span long: O give us grace to number our days, that we may apply our hearts unto wisdom, to redeem the time, to omit no opportunity or occasion of doing good. Oh Lord unless thou give us thy grace; how many opportunities of doing good will overslip us?  
And grant us now thy grace we beseech thee, that although our senses be bound this night with the chains of natural sleep, yet our minds may watch continually, 
Luke 16.37. 1. Thess. 5.6.  and look for the coming of our Saviour jesus Christ, that whether he come at midnight, or at the cockcrowing, 
Mark. 13.35.  or in the dawning of the day, he may always find us waking, ready, and prepared with our lamps of a pure faith, 
Matt. 25 8.  clearly burning in our hands, through the light of good works, that we may be wise and not foolish virgins, 
Luke 12.35.  and that the loins of our minds may be girded up; and that as good servants, that stand with their torches in their hands, still waiting when their master will return from the marriage, we may be commended and praised of him when he cometh. O Lord give us all grace so to lead our lives, as at that day we may hear that comfortable sentence spoken unto us: 
Matt. 25.34.  Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world. And that there we may reign with thee in perpetual joy together with all thy saints, and elect children, in that most blessed city, 
Reu. 21.23.  the heavenly jerusalem, where shall be no need of candle, neither of the Sun, nor of the Moon to lighten it: for the glory of the Lord shall lighten it, and the Lamb is the light of it: where our works shall be nothing else then with all the heavenly multitude continually to sing praise, and to laud the glorious Majesty of thee, O Lord God, and heavenly Father through our Lord jesus Christ in the holy Ghost. Unto the which most glorious kingdom, we beseech thee to bring us, even for jesus Christ's sake, our only Saviour and redeemer: to whom with thee and the holy Ghost, one God immortal, invisible, and only wise, be all praise, salvation, power and glory now and for ever more. Amen, Amen.    

Certain brief and familiar prayers, which every true Christian ought ever to have in his mouth.  

In the Morning.  

Psal. 3.5.  I Laid me down and slept, and rose up again: for the Lord sustained me.  

Psal 5.8.  Lead me O Lord in thy righteousness, because of mine enemies: make thy way plain before my face.   

In the beginning or doing of any work.  

Psal. 118.25.  O Lord, I beseech thee save us now: O Lord, I beseech thee send us now prosperity.  

Psal. 108.13.  Through God we shall do great acts: and it is he that shall tread down our enemies.   

In temptations of the flesh.  

Psal. 51.10.  Create a clean heart in me (O Lord) and renew a right spirit within me.   

In the Evening.  

Psal. 4.6.7.  Many say who will show us any good: O Lord lift thou up ●he light of thy countenance upon us.   

In Tribulations.  
O forsake me not, O Lord my God▪ be not thou far from me. 
Psal. 38.21.22  Haste thee to help me, O Lord God my salvation.  
I shall find trouble and heaviness, 
Psal. 116.4.  I will call upon the name of the Lord: O Lord I beseech thee deliver my soul.   

Against the assaults of the enemy.  
Thou hast thrust sore at me that I might fall, 
Psal. 118.13.  but the Lord was my help.  
The Lord is my help, I will not fear what man can do unto me. 
Heb. 13.6.    

In sorrow or heaviness.  
Why art thou so heavy, O my soul, 
Psal 43.5.  and why art thou so disquieted within me? O put thy trust in God: For I will yet give him thanks, which is the help of my countenance; and my God.  
The joy of the Lord is your strength. 
Nehe. 8.10. Rom. 15.13   
O Lord of hope, fill us with all joy and peace through faith, that we may abound in hope through the power of the holy Ghost.   

When we shall hear the clock strike, let us say:  
Blessed be the hour wherein our Lord jesus Christ was borne, and died for us.   

When as we shall have done any thing well, let us say:  
Not unto us, O Lord, not unto us: 
Psal. 115.1.  but unto thy name give the glory. For thy loving mercy, and for thy truth's sake.   

When we shall take a journey.  
I will go forth in the strength of the Lord God: 
Psal. 71.16.  and I will make mention of thy righteousness only.   

In a doubtful matter let us pray thus:  
In silence and confidence is our strength. 
Esa 30.15.    

In dangers, let us pray thus:  
Our help standeth in the name of the Lord, 
Psal. 124.8.  who hath made heaven and earth.   

For Faith let us pray thus with the Apostles.  
O Lord increase our faith. 
Luke 17.5.    

For the love of God.  
O Lord pour thy love abundantly into our hearts, 
Rom. 5.5.  by thy holy Spirit.   

For remission of sins.  
Have mercy upon me O God, after thy great goodness: 
Psal. 51.1.  according to the multitude of thy mercies do away mine offences.  

Psal. 19.13.  Who can tell how oft he offendeth? O cleanse thou me from my secret sins!  

Psal. 25.7  O remember not the sins and offences of my youth, but according to thy mercy think upon me, O Lord, for thy goodness.   

For good thoughts.  

Psal. 19.14.  Let the words of my mouth, and the meditations of my heart be always acceptable in thy sight, O Lord God my strength and my redeemer.   

For good works.  

Psal. 119.122.  Make thy servant delight in that which is good: that the proud do me no wrong.   

At the hour of death.  

Psal. 31.5  Into thy hands, O Lord, I commend my spirit: for thou hast redeemed me, O Lord, thou God of truth.   

For the Church pray thus.  

Psal. 28.10.  O save thy people, & give thy blessing unto thine inheritance: feed them, and set them up for ever.  

Psal. 80.7.  Turn us again thou God of hosts: show the light of thy countenance, and we shall be saved.  

Psal. 85.4  Turn us, O God our Saviour, & let thine anger cease from us.   

In the afflictions of the Church.  

Amos 7.2.  O Lord God spare us I beseech thee, who will raise up jacob, for he is small?  

Psal. 51.18  O be favourable and gracious unto Zion: build thou the walls of jerusalem.  

Psal, 122.6, 7, 8  O pray for the peace of jerusalem, they shall prosper that love thee.  
Peace be within thy walls and plenteousness within thy palaces: for my brethren's and companions sake, I will wish thee prosperity.   

Saint Gregory his Prayer.  

Greg. post Psalmos penitent.  O good jesus, the word of the Father, the brightness of the Father's glory, on whom the Angels do desire to look, teach me to do thy will, that being led by thy good Spirit, I may come to that blessed City, where is an everlasting day, and one spirit of all men, where is certain security, and secure eternity, and eternal tranquility, and quiet felicity, and happy pleasure, and pleasant joy, where thou God livest with the Father, and the holy Ghost, for ever and ever. Amen.  
He that shall use these short prayers, no doubt as arrows they shall mount unto the skies, and enter even into the ears of God.    

A View of God's household, and of all his Servants.  
THis is set down by king David very excellently in the Psalm: They have seen, O Lord, 
Psal. 68.25.  thy doings, how thou, my God and king, hast walked in the Sanctuary. Here David teacheth us, that the Lord God, as a mighty Prince sometimes as it were, even walketh in his Sanctuary, and among the faithful in the congregation. Now followeth his train: The singers (Sharim) go before, the musicans (Nogenim) they which play with the hand on instruments of music, follow after; in the midst are virgins playing on timbrels or drums. Here is God's train: first singers, than virgins, and lastly they which play with the hand. And these may signify unto us three sorts of men in God's Church. Singers may represent Martyrs or Confessors of the faith: Virgins, those that next to them, though they have not shed their blood for the love of Christ; yet for his sake they have abandoned all the vain and fleshly delights and pleasures of this world: and therefore by good right they challenge to themselves the middle or second place. And lastly, are those cunning musicans which play with the hand: 
Gal. 5.6.  & these are those Christians, whose faith worketh through charity: Who have sown plentifully with their hands the Lords talents that he hath blessed them withal; 
2. Cor. 9.6.  as Saint Paul exhorteth them to do. And they which have done so, do receive plentifully again, as our Saviour witnesseth: 
Matt. 25.34  Come ye blessed of my Father, inherit the kingdom prepared for you from the foundations of the world: for I was an hungry, and ye gave me meat, etc.  
And how fitly agrees all these together? Martyr's may be rightly called Singers: for as Prudentius writeth of Romanus the martyr, when as the cruel persecutor had bored through his cheeks, he spoke thus to him: 
Prudent. in Rom. mart.  
O Ruler fierce I yield thee thanks,  
that for one mouth too strait;  
Now many mouths thou hast me made,  
my Christ his praise to speak.   
Virgin's may be said to play with Drums. For their praise soundeth far and wide. 
Matth. 19.12.  Of virginity Christ said: He that can comprehend it, let them comprehend it. As though he should say, it is a price propounded of me to all my disciples to run for. 
1. Cor. 7.32.  Happy is he that can attain it. And S. Paul erhorting all men to virginity, I would have you without care (saith he) But this thing can only virginity afford you. The unmarried man careth for the things of the Lord, how he may please the Lord: But he that is married careth for the things of the world, how he may please his wife. Yea there is difference between a virgin and a wife. They are not all one; the one far excelleth the other. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit: but she that is married careth for the things of the world, how she may please her husband. Here is the excellency of virginity put down, weighed as it were in a pair of balance, and compared with marriage, that every one may see the excellency and difference of the one before the other. The virgin careth only for the Lord: the married person for the world. The virgin is holy in body and soul. And so is not the married. And for this cause S Paul addeth generally to all Christian parents: That he that gives his daughter to marriage, doth well: but he that giveth her not to marriage, doth better. Besides the excellency of the gift of virginity itself, which the virgin shall enjoy: yea even the father the author thereof deserveth commendation of God. And so no doubt Philip the Evangelist had four daughters that were virgins. 
Act. 21.9.  He followed here the Apostles counsel: And therefore Ambrose on this place writes thus: To divers virtues divers wages are appointed. 
Amb. lib. 1. de vid.  Neither do we find fault with the one, that we might commend the other; but all are commended, that those that are more excellent may be preferred. Marriage therefore is honourable, but virginity is more honourable. For he that joins his virgin in marriage doth well, and he that couples her not in marriage doth better. Therefore that which is good, is not to be eschewed. And Saint Augustine writeth also thus: It is good to marry, 
Aug. de bono coniug. cap. 9 & 10.  because it is good to beget children, and to be a housekeeper: but it is better not to marry; because it is better for human society not to stand in need of this work. But I know some that murmur: What (say they) if all men should abstain from marriage, how then should mankind be maintained? I would to God (saith Augustine) all men would do this, only in charity, and from a pure heart, and from a good conscience, and not from a feigned faith: for then a great deal sooner Gods city should be filled, and the end of the world should be hastened. For what other thing seems the Apostle to mean, when as he saith, speaking thereof: I would to God that all men were as I am, or in that place? This I say brethren, because the time is short; it remaineth that they also which have wives, be as though they had none: and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; & they that buy, as though they possessed not; & they that use this world, as though they used it not; for the fashion of this world goeth away. I would have you without care. And after he addeth: He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married thinketh on the things that are of the world, how he may please his wife. Thus far out of Saint Augustine. And no doubt (as should seem) the same Apostle Saint Paul having respect to this doctrine, he exhorteth Timothy (and in him all other ministers) to labour to obtain this great gift of virginity: No man that warreth (saith he) entangleth himself with the affairs of this life; 
2. Tim. 2.4  because he would please him that hath chosen him to be a soldier. And in the verse going before, he calleth Timothy a Soldier. So that if Ministers be the Lords soldiers, by S. Paul's counsel here they ought not to entangle themselves with the cares of this life. 
vers. 3.  But those cares follow them that be married, as necessarily as the shadow doth the body; as before he hath taught the Corinthians. Therefore a Minister that will be a good Soldier of jesus Christ should strive to comprehend that notable gift of virginity. The Apostle here doth teach Timothy and all other mystically this lesson: for he addeth: Consider what I say: The Lord give thee understanding in all things. 
Vers. 7.  And in another place he saith: Not only pursue love, but with all force and zeal strive for the greatest gifts. 
1. Cor. 14.1.  Every Christian, but especially those that have given their names to fight under the Lord's banner, should strive to obtain the excellentest gifts. As God himself is the chiefest good thing in the world: so he will have all his servants as much as is possible to come near to him, and to be singular in all virtues. 
Matth. 5.48.  Chastity is a gift of God, but such a gift is not given to the slothful and sluggish, but to those that knock and pray to God for it. No doubt that gift is compreded under that ample and large promise of our Saviour: What soever ye shall ask the Father in my name, he will give it you: Even Chastity if it be expedient for them that pray for it. 
joh, 16.23.  And surely I think I may say of this excellent virtue, as Saint james saith: 
jam. 4.2.  You have not, because ye ask not. I think there be few at this day that once think on it, or once open their mouths to pray to God for it. Again, this most excellent gift is not given (as I said before) to the idle or slothful: but to those which use the means to obtain it: which Gods word teacheth us to use, that is fasting and mortification of the flesh. Ministers say not with Paul: I tame my body and bring it in subjection, 
1. Cor. 9.27.  lest that when as I have preached to others, I should be reproved myself: 
1. Cor. 7.7.  And therefore they are not such as he was, and as he wisheth not only them, but all men. widows follow not Anna her steps: 
Luke 2.37.  they frequent not the Temple; they are not ever present at prayer: they serve not God with fasting and prayers day and night: and therefore in our Church we have so few continue widows, and so few follow S. Paul's counsel, but all will marry again. They respect not that blessedness which he promiseth them. 
1. Cor. 7.40.  Young maids say not with that blessed virgin Marie, He filleth the hungry with good things: 
Luke 1.53.  but the rich he sendeth empty away. They will have their bellies full, they will not fast, and therefore we have so few virgins. 
Matth. 19.12.  Yet our Saviour himself said, He that can comprehend it, let him comprehend it. Every one is to show his force and courage herein: and if infirmity will not suffer him to obtain the principal or best game, then let necessity make him bold to use the remedy, 
1. Cor. 7.36.  as Saint Paul counsels fathers do with their daughters, whom he would wish to keep virgins. But to conclude, as none of our works, no not our knowledge, 
1. Cor. 1●. 9.  so is not our virginity perfect in this life. What Saint hath a clean heart? or what virgin a chaste eye, 
Pro. 20.9. Matth. 5.28. Psal. 119.37 2. Cor. 12.7. Greg. in glossa.  that hath not beheld vanity? or what flesh so tamed, that hath not felt that prick, which Saint Paul felt? Gregory writes very excellently concerning virginity and marriage, upon that place of Genesis, Save thyself in the mountain: Virginity is that high hill, which the Angel exhorts him to fly unto, and save himself: but he that feels himself that he cannot ascend thither, let him abide in Segor, that is, in lawful matrimony: for it is better to enjoy a mean good thing, then to be overthrown among the crags and rocks of lusts.  
And of the drums of these Virgins may that be verified, which Philippus de Diez citeth out of Athanasius: 
To. 1. dominica in pass.  Who (saith he) affirmeth that the Idolaters did so wonder at those virgins which had consecrated themselves to God, that even by force they were constrained to confess, that they were the living Temples of God; and that only among the Christians was the true worship of God. Wherefore many of them being lightened with this divine light (banishing all their idolatry) were turned to the Catholic faith. Thus far Diez. Such sounding drums had the virgins in those days, that they did rouse even Idolaters from their sleep of sin, by the rareness of their virtues.  
And as fitly also may the faithful doing good works, be compared to musicans. For musicans have their running points, and those are the sweetest music: So the faithful are ready to give. 
1. Tim. 6.18. Gen. 18 7. 2. Cor. 9.7.  They run to the beasts with Abraham for a tender young calf, for their poor strangers. They give cheerfully: and God only loveth such givers. They say not to their neighbour; Go and come again to morrow, and I will give thee, 
Pro. 3.28  if so be they have it presently. And these running points be most pleasant music in God's ears. They also keep time, which is a chief point in Music. When there was no rain on the earth three years and six months, than the widow opens her barrel, and imparts some of her little oil that was left to Elias. 
1. King. 17.12.  When the good Samaritane saw the poor man lie wounded by the high way side, than he did light off from his beast, and bound up his wounds: and though he had, as should seem, but two pence in his purse, 
Luke 10.33.  he gave it him. He passed not by him as the Priest and the Levite did. And this is to keep time. This is to be one of God's musicans. They which run very swiftly their running points on their instruments, and keep time very exactly, unless also they run here, and observe time also, they please not God with their music. These are the Singers, and Virgins and musicans that wait upon God. And if this be true, it is likely that God now walks in his Sanctuary very evil attended upon, he hath few such Singers, or Damosels, or musicans to attend upon him.  
But David stays not himself here, to let us have a view of God's waiting servants only, but of his Noblemen also. For there is no king, but he hath both these to attend upon him. And first he comes to the general duty of all these servants, which is this: Bless or praise the Lord God in the congregations from the fountain of Israel. 
Psal. 68.26.  Here is the duty of all God's servants; to bless and praise the Lord from the fountain of Israel. And what is that? Surely jesus Christ, who is the fountain of Israel. For as S. john teacheth us: He is the fountain, 
joh. 1.15.  of whose fullness all we (as empty vessels) have received even all the good things we have, & that grace for grace. Grace for grace even still all our life, as we did at the beginning. The case here is not altered, as the Papists imagine, That the first grace is given us freely: but after, with that grace, we ourselves merit the succeeding graces that we have. But Saint john here plainly teacheth them, that even as at the first, so we still receive grace for grace. And have we not great cause then to praise God always from this fountain of Israel? which yields unto us all the good things we have even daily, and that also freely. Here therefore is that in the Psalm which Saint Paul teacheth in his Epistles: Giving thanks always for all things unto God, 
Ephes. 5.20.  even the Father in the name of the Lord jesus Christ.  

vers. 27.  Now follow his Noblemen. There is little Benjamin their ruler; the Princes of judah their stone (as Arias Montanus translates it) the princes of Zabulon, and the princes of Nephthali. Here are Gods Noblemen and Princes. And surely among these, little Benjamin goeth the foremost: and that is Christian humility. For thereof also Christ himself gins his blessings in the Gospel: Blessed are the poor in spirit; 
Matth. 5.3 Matth. 11.19.  for theirs is the kingdom of God. And, Learn ye this of me, I am meek and lowly in heart. As though he had even come down from heaven to teach us this lesson. For we read not of any other virtue that he saith, Learn that of me, as he speaks here of humility. Knowledge without humility puffs up and profits not. 
1. Cor. 8.1.  And if faith have not charity and humility joined with it, it builds not, it profits not, it is as a sounding brass, 
1. Cor. 13.2  or tinkling Cymbal: nay, it is nothing.  
Then follows judah their stone: And that is faith. And therefore it may seem that our Saviour as in all his doings, 
Matt. 4 4. Matth. 21. 1●  he had a relation to the Scriptures: so also after that Peter had made that same notable confession of our Christian faith, and therefore was judah: our Saviour also called him a stone, 
Matth. 16.18  alluding to this place of the Psalm. He is not called a rock, as the Papists would have him, but Petrus or Cephas, 
joh. 1.42.  which signifies a stone; and agrees here with the Hebrew word Regem. And hence also Peter called all Christians, which now were also become judah, by confession of this true faith; 
1. Pet. 2.5.  lively stones. And surely not without cause are the faithful called stones: for they must be unmovable in the profession of their faith, though even, as against David, 
Psal. 3.6.  the Devil even with ten thousand, come against them; as no doubt he will. And therefore Saint Paul saith, Wherefore my beloved be ye surely grounded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and unmovable: that is, 
1. Cor. 15.58.  be even like stones in the profession of your faith, and abounding ever in the work of the Lord: that is, in that excellent work which the Lord jesus so often commanded: that is, Christian Charity. 
joh 13.34. Matth. 22.39. joh. 15.12. Luke 22.31. Cant. 1.5.  For Satan will sift every Christian, even as he did Peter the first Christian. He will sift narrowly all their words, works, and thoughts. They shall be like salomon's tents: they shall be set on the tenters; they shall be tried to the uttermost what they will endure.  
The next is, The princes of Zabulon. Now Zabulon signifieth a dwelling or family: and therefore I expound those to be Princes of Zabulon in God's Court, who fear God and all their household. When as God would reveal to Abraham the destruction of Sodom, he saith thus: Shall I hide from Abraham the thing which I do? God doth here even as the kings are wont to do also with their Noblemen and Princes, he imparts with him his secrets and counsels; 
Gen. 18.17.  Seeing that Abraham shall be indeed a great and a mighty nation, and all the nations of the earth shall be blessed in him. For I know him that he will command his sons, and his household after him, that they keep the word of the Lord to do righteousness and judgement, that the Lord may bring upon Abraham that he hath spoken unto him. And is not Abraham here called a prince of Zabulon by Gods own mouth? He will teach his family, I know, saith God. Such a Prince also was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joh. 4.53.  that Nobleman in the Gospel, of whom it is reported, that when his daughter was cured, he believed and all his household. Such a Prince was Cornelius, a Captain and a Centurion (who are wont commonly to be most unruly) it is reported of him, that he was a devout man, and that he feared God and all his household, 
Act. 10.2.  which gave much alms to the people, and prayed to God continually. Here are three notable properties of a good housekeeper, to instruct his family, to give much alms, and to pray continually. I would to God that all housekeepers would learn but these three good points of husbandry of him: surely they would enrich them; nay make them Princes even in the Lords Court. But what do I reckon up these examples in the new Testament? For even josuah himself did profess the same to all Israel. And if it seem evil to you to serve the Lord (saith he) choose ye this day whom you will serve, 
Ios. 24.15.  etc. I and my house will serve the Lord. It is a shame for christian's (who by reason of their long continuance in Christ's school, 
Heb. 5.12.  should now be Doctors and teachers of others, as Saint Paul writes to the Hebrews) not to learn this lesson, being now taught it by so many examples. If Abraham our Father did catechize his family, though he were a mighty man: shall any of his sons think himself too good to instruct his family? If the Noble man in the Gospel did show himself so kind for one benefit received at the hand of jesus Christ: shall not we much more, having now received so many? If Cornelius a Soldier did this, how shall a Citizen excuse himself if he do it not? And if josuah in the shadow did it, how shall a Christian in the light not do the same?  
In the last, but not in the least place, are the Princes of Nephthalie: and Nephthalie signifies a Comparison. And such a kind of Prince is he, that dare compare himself with God's enemies: nay that goes beyond them in all their moral virtues. Such Princes of Nephthalie God hath had in his Church: such as neither Roman nor Grecian in any moral virtue ever exceeded, or went beyond. But now they are dead, they are gone, to the great shame of Christians: Now Turks exceed them in virtues, to the great shame of the professors of God's word. Now many Papists go before them in good works. Saint Paul thus writeth to Titus, Let ours learn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tit. 3.14.  to excel in good works, to help poor men in their necessities; that they be not unfruitful. And our Saviour saith to all his disciples, 
Matth. 5.20.  Unless your righteousness exceed the righteousness of the Scribes and Pharisees, you shall never enter into the kingdom of heaven. And the Pharisees fasted and prayed often, 
Matth. 9.14. Luke 18.12.  as the Gospel teacheth us: Nay Saint Luke records that the Pharisie there said, that he fasted twice in the week: And he is reproved there not of lying, but of boasting. And many Christians think much now to fast once in the week. We cannot abide now no set times of fasting, which this Pharisie observed. This is that most grievous complaint that God makes against jerusalem: 
Eze. 15.48  that after so many benefits bestowed upon her even from her cradle: that Sodom and her daughters hath not done, as jerusalem and her daughters. Neither hath Samaria committed half of her sins: and that she hath justified both these her sisters. And this is that which God saith to the jews by the Prophet jeremy, 
jer. 2.10.  Go to the Isles of Chittim, and behold, and send out unto Cedar, and take diligent heed, and see whether there be such things? God here, as we may see, useth comparisons, and compareth his servants with others. And do we not think that as he did then, that he doth not so even now still also? And are we not ashamed then that Turks or Papists should go beyond us in good works? Thus we have seen a brief view of God's household: now follows their manners.   


The lives and manners of all Christians in particular, briefly drawn out of the Word of God.  
FIrst, every Christian is bound continually to meditate upon the word of God: for so God commanded the jews. 
Deut. 6.6.  And these words which I command thee this day, shall be in thy heart, and thou shalt rehearse them continually to thy children, and shalt talk of them when thou tarriest in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up: and thou shalt bind them for a sign upon thine hand; and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thine house, and upon thy gates. This commandment is general to all, not to Priests only. And it was commanded the jews, much more us Christians.  

Deut. 11.18.  And again: Therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a sign upon your hand; that they may be as frontlets between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.  
Men should talk of the word of God in their houses, and should teach their children the same. This is a plain commandment, without any trope or figure: and yet how hath Satan bewitched a great many, that they think it concerns them not? that will neither know it themselves, nor suffer their children to learn it.  
And not only Moses: but also David teacheth all men the same lesson. And it is his first lesson that he teacheth a man to make him blessed. 
Psal. 1.1.  Blessed is that man (saith he) that doth not walk in the counsel of the wicked, nor stand in the way of sinners, not sit in the seat of the scornful. But his delight is in the law of the Lord, and in his law doth he meditate day and night. And as he teacheth all men this lesson: so he practised it himself, though he were a king: 
Psal. 119.44.  My hands also will I lift up unto thy commandments which I have loved: And I will meditate in thy statutes. 
vers. 9●.  And again, Oh how do I love thy law? it is my meditation continually.  
And this commandment also God himself gave to josuah, being a Captain, and a man of war: 
Io●ua. ●●.  Let not this book of the law depart out of thy mouth: but meditate therein day and night, that thou mayst observe and do according to all that is written therein. For then shalt thou make thy way prosperous, and then shalt thou have good success.  
And David no doubt grounded that his great blessing, which every one that meditateth thus on the word of God should reap, (that is, that whatsoever he doth, it shall prosper) upon this great promise of God made unto josuah. 
Eph. 6. 11.1●.  For now every Christian is the Lords Captain against that spiritual enemy Satan. As Saint Paul doth also apply that same other great blessing of God, made to josuah (As I was with Moses, 
Heb. 13.5. josua. 1.5.  so will I be with thee, I will not leave thee nor forsake thee) to every Christian soldier. Let your conversation be without covetousness (saith he) and be content with such things as God presently sends (what kind soever they be) for he hath said, I will not fail thee, neither forsake thee. So that we may boldly say; The Lord is my helper, neither will I fear what man can do unto me.  
That same Eunuch of Candaces' Queen of Ethiopia, 
Act, 8.28.  no doubt moved by God's Spirit, fulfilled that commandment of Moses given to the jews, who as he was in his journey, read the Prophet Esay. If a Barbarian did this in his journey, why should not Christians do the like? 
Luke. 24.14.  Our Saviour also after his resurrection appearing to those two Disciples that travailed to Emaus, & talked of him, expounded to them the Scriptures. Hereby also no doubt, teaching even travailers what to talk on in their journeys.  
Neither was this commandment only given to the jews: but also it is as it were, 
Col. 3.16.  revived again amongst us Christians. Let the word of God (saith S. Paul) dwell amongst you plenteously, in all wisdom, teaching and admonishing your own selves in Psalms, and hymns, and spiritual songs, singing with grace in your hearts unto the Lord. 
1. joh. 2.14.  And S. john in his Epistle writes generally unto all: I writ unto you babes, because ye have known the Father. I have written to you Fathers, because ye have known him that is from the beginning. I have written unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked. Young men must know the word of God: and therefore old men. And this is their strength against that spiritual enemy Satan. And therefore as all Christians are Soldiers in this warfare against this enemy, 
Ephes. 6.10.11  as Saint Paul teacheth: so all must be endued with this strength, and armed with this sword: As our Saviour also by his example hath most manifestly taught us, that as he did, so also must we fight against all the assaults of Satan with this sword. 
Matt. 4.4.  So that then this is the first duty of all Christians, to know and meditate upon the holy Scriptures. Kings, Captains, old men, young men, travailers; and to conclude, all men in general: All the Lords faithful servants and soldiers do this.  
Secondly, every good Christian must be altogether prayer: as David wils them, & as he witnesseth of himself that he was; For my good will (saith he) they hated me, 
Psal. 109.3.  but I was prayer, Am te phillah, as it is in the Hebrew. He must pray without ceasing, as S. Paul also commands him. He must pray without weariness (although prayer of all spiritual exercises be the, 
Luke 18.1.  most troublesome, as one noteth) as our Saviour himself doth also enjoin him. Such earnest practisers of this holy exercise have all God's servants been. Daniel, who was a jew, and bore a type of them, 
Dan. 6.10.  prayed thrice every day, and that upon peril of his life. He chose rather to venture his life, then to omit his prayers: But we that are Christians, are to exceed the jews in our righteousness, 
Matt. 5.20.  and in our good works, as our Saviour teacheth: And shall not we pray so often? Nay, David also in the person of Christ, and of all Christians, saith: Evening and morning, 
Psal. 55.17  and at noon will I pray, and that instantly, and thou shalt hear my voice. 
Psal 119.164.  And in another Psalm: Seven times a day do I give thanks to thee, because of thy righteous judgements. 
Ge●. 5.22.  That is, no doubt, very often. So Enoch is said to have walked with God, That is no doubt, by the works of his hands, & by the words of his mouth especially by praying. He did all things, 
Col. 3.17  as S. Paul teacheth us to do, in the name of the Lord jesus: So no doubt, in the sight and presence of God himself, 
Gen. 24.63.  Isaak is reported to have gone into the fields every evening to pray and meditate. And Abraham praying for the Sodomites teacheth us, his perseverance in prayer for himself. 
Gen. 32.28.  jacob when as he wrestled with the Angel by prayer, obtained a new name, and was called Israel; that is, mighty with God: They that will be Israel, that is, of force and great power with God, must be earnest prayers. And of this force of prayer it was that God himself spoke to Moses: 
Exo, 32 1●. 1. Sam. 16 1.  Suffer me now that I may destroy them. And again, the Lord said to Samuel, How long wilt thou mourn for Saul, seeing I have cast him away from reigning over Israel? No doubt, this mourning was in his prayers. Such a forcible thing prayer is, that it seems even as it were, to bind God himself. 
Ios. 10.13.  So at josuah his prayer the Sun stood still. And josuah when as he was overcome of his enemies by achan's sin, 
7.6.  he and the Elders of Israel sought with prayer; and so found out the cause of their overthrow. Elias, as S. james reporteth, by prayer opened and shut heaven. 
jam. 5.17.  And as Ecclesiastical histories do testify, Saint james was such a diligent practiser of this holy exercise, 
Euseb. Eccles. hist. lib. 2. c. 23  that his knees were with often kneeling down to prayer, as hard as brawn.  
Neither must Christians only pray: but also even watch in prayer, as S. Paul often commands them. First to the Ephesians: 
Ephes. 6.18.  And pray always in all manner of prayer and supplication in the Spirit, and watch thereunto with all perseverance. And again to the Colosians, Continue in prayer, 
Col. 4.2  and watch in the same with thanksgiving. And that this his watching is literally meant, no doubt that example of our blessed Saviour, from which he derived it, plainly proves: 
Luke 6.12.  who is said to have continued all night in prayer. So that good king David saith of himself: At midnight will I arise to give thanks to thee for thy righteous judgements. And of Anna that holy widow it is said, 
Psal. 119.62. Luke 2.37.  that she served God with fastings and prayers day and night.  
And here is another holy circumstance joined to our prayers; that is, fasting. 
2. Sam. 12. 1●.  This also David joined to his prayers for his child, as we may read: nay even for his very enemies, when they were sick he put on sackcloth, 
Psal. 35.13.  and humbled his soul with fasting, and his prayer returned even to his own bosom. And shall not we then join fasting to the prayers we make for our friends, nay for ourselves? So Daniel joined prayer and fasting together those three weeks wherein no pleasant 
Dan. 10.4.  bread, nor flesh came within his mouth; and therefore his prayers were heard, as that man sent from God to him teacheth us: 
Dan. 10.12.  Fear not Daniel (saith he) for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard: & I am come for thy words. No doubt these words were his prayers. So in the Acts Cornelius a Heathen, 
Act. 10.30.  and a soldier was praying and fasting to the ninth hour of the day; and he saw an Angel appear unto him; and Peter was fasting and praying till the sixth hour (that is, 
Vers. 9  till noon) and he saw that heavenly vision of the calling of the Gentiles: and shall not we follow these holy examples, in this clear light of the Gospel? Shall we neither watch in prayer, nor join fasting to our prayers? Is this to profess the Gospel? Is this to have faith? 
2. Tim. 3.5.  This is to have a show of godliness (as Saint Paul prophesieth that some should have) but plainly to deny the force thereof. Oh let us watch in prayer, and join fasting to our prayers! Let not the Papists herein go beyond us. These are plain and manifest commandments of the Gospel, and shall we not obey them? Nay, how often saith David, 
Psal. 5.3. & 143 8. Psal. 108.2.  thou shalt hear my prayers betimes in the morning? And early in the morning I will look up, and direct my prayers unto thee. And again, Awake lute and harp, I myself will awake right early. And yet we will scant now come to prayers at nine of the clock. Surely the Papists Matins, if they had been done with understanding, had been more agreeable to God's word, than our slothful and sluggish prayers are which we now use. God will be served early in the morning: And therefore it is noted as a special mark and commendation of Abraham's faith, that when as he was commanded to offer his son Isaac, 
Gen. 22.3.  that Abraham rose up in the morning very early. If Abraham rose up so early to offer such a sorrowful sacrifice; what should we do, which offer up such a pleasant sacrifice to God, as our prayers are? Hence it is that the Christians in the Primitive Church (as hereafter shall be noted) had their assemblies before day to pray to God, and to give him thanks.  
The Scriptures also teach Christians to join another circumstance to their prayers, and that is weeping and sighing. And so no doubt Samuel prayed for Saul, as before it hath been alleged. And David often mentioneth these his tears added to his prayers: Every night will I wash my bed, 
Psal. 6.6.  and water my couch with my tears. And again, Away (saith he) from me ye wicked, for the Lord hath heard the voice of my weeping. 
vers. 8.  David's tears spoke to God. And again, Hear my prayer, O Lord, and hearken unto my cry; keep not still silence at my tears. 
Psal. 39.12.  And thus it is also recorded of Ezechias, that when as Esay the Prophet had denounced to him that heavy message from the Lord: Put thy house in order, for thou shalt die, and not live: 
2. King 20.3  that then he turned his face to the wall, and prayed to the Lord, saying, etc. And Ezechias wept sore. And after Esay was gone out of the middle of the court, The word of the Lord came to him, saying: Turn again & tell Ezechias the Captain of my people: 
vers. 5.  Thus saith the Lord God of David thy father: I have heard thy prayers, and seen thy tears: Behold I have now healed thee. No doubt, if Christians in their sickness would use these pills, to purge their heads withal, that is, their tears (as Ezechias did) God would heal them, as he did him. These tears are the best and surest purgations in the world. And for lack of these, it is likely all our other pills and potions devised of Physicians, do many times so little good. So Marry Magdalene, so Peter, 
Luke 7.38. Matt. 26.75.  in their sins wept bitterly; as the Gospel teacheth us. And who dare say that he is not as grievous a sinner, as either of them? No man living knows his secret faults. 
Psal. 19.12.  It is written thus of the people of Israel, that when as they had sinned against the Lord, that Samuel commanded to gather all the people to Mizpeh, 
1. Sam. 7.5  and that he would pray unto the Lord. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted the same day, and said there; We have sinned against the Lord. No doubt, these waters they drew and poured out before the Lord, were tears from their hearts. And here is that perfect pattern and form of repentance, which joel teacheth: 
joel 2.12.  Turn to the Lord with weeping, fasting and mourning. So these Israelits hear no doubt, turned to God. And this is that judgement which Saint Paul teacheth all Christians to use even against themselves. judge yourselves (saith he) that you be not judged of the Lord. For if we would judge ourselves, 
1. Cor. 11.31.  we should not be judged of the Lord. But now for lack of this judgement many are sick amongst you, and many sleep and are dead.  
Every Christian for the sins he hath committed against God, should now be as it were a judge against himself, & even as it were punish himself by fasting, weeping, & praying for his sins, and so turn to God, as joel counseleth. And then as Saint Paul here teacheth, without doubt he shall escape the judgements and plagues of God in this world, as sickness and such other evils, which his sins deserve. But above all other examples, especially the example of our Saviour, should move us to join these tears to our prayers; of whom we read thus: Which in the days of his flesh, did offer up prayers and supplications, 
Heb. 5.7.  with strong crying and tears, unto him that was able to save him from death. If Christ for our sakes offered up prayers and supplications with strong crying and tears, shall not we do the like for ourselves? Let us follow his example. But what speak I of shedding tears when we pray; some are now grown so stiffnecked, that they will hardly how their knees when they pray. That is now accounted of many superstition: they say it is sufficient to bow the knees of their hearts. But howsoever they say it is superstition; I say it is lack of reverence to the Majesty of God, and of devotion. O come let us worship and fall down, and kneel before the Lord our maker, 
Psal. 9●. 6  saith David. We say this every day at our prayers with our mouths, & do it not with our bodies: What is this, but even as it were to mock God? S. Paul is said to bow his knees to the father of our Lord jesus Christ; of whom is named all the families in heaven and earth. 
Ephes. 3.14.  Nay, jesus Christ himself is said to have prostrated himself upon the earth to God his Father: 
Matt. 26.39.  And shall we think much to bow our knees to him? Or is it, to stoop a little with their heads, when they pray, as some use to do, to kneel? Is that superstition which Saint Paul, and our blessed Saviour used?  
To conclude then this second duty of a Christian: Thus he is taught manifestly in the word of God; to pray continually, thrice a day at least. To watch in the night in his prayers: to pray early in the morning: and to join with his prayers fasting, weeping and kneeling. And then when he prayeth, the Lord shall hear him, as he did David; and endue his soul with much strength. 
Psal. 138.3.109.7.  Without these, let him take heed his prayers be not turned into sin.  
A third duty which concerns all Christians, is to exhort one another to good works: and to reprove their brethren, when they see them to commit sin, and especially of masters, to catechize and instruct their families. And this is that which Ecclesiasticus saith: And he said unto them, 
Eccles. 17.12  Beware of all unrighteous things. He gave also every man a commandment concerning his brother. Every man must have a care of his brother, to exhort him to goodness, and to keep him from sin. And this is that allegory of a body, which Saint Paul also useth, and teacheth us: 
Rom. 10.4.  We are all members of Christ's body. Now every member will not only labour for, and help another; but also if it be hurt will have a care to heal it again: The same care should every Christian have of his brother. And hence it is that Saint Paul saith: 
Heb. 3.12.  Take heed brethren least at any time there be in any of you an evil heart and unbelieving, to departed from the living God. But exhort one another daily while it is called to day, lest any of you be hardened by the deceitfulness of sin. No doubt, for lack of this daily exhortation, so many at this day amongst us are hardened with sin. No man now adays exhorteth his brother to do good. A man may do what he list: no man will reprove him. And the same lesson he repeats again, as a lesson worthy the learning: 
Heb. 10.24.  Let us consider one another to provoke unto love and good works, not forsaking the fellowship that we have amongst ourselves, as the manner of some is: but let us exhort one another, and that so much the more, because ye see that the day draweth near, etc. The nearer that the day of judgement approacheth, the more we stand in need of this exhortation and provocation one of another forward to good works. For then, as should seem, 
Reu. 12.12.  Satan shall labour mightily (as we find by experience) to draw all men to sin. And therefore all men had need to join hands together, and to labour against him. We fight against mighty enemies, 
Ephes. 6.12.  against principalities and powers, as the Apostle telleth us. And yet the judge being now at the very doors, 
jam. 5.9.  and the day no doubt being at hand, and this enemy being so mighty, even now raging so fiercely because he knows that he hath but a short time to reign: 
reve. 12.12.  No man almost exhorteth his brother to good works, as love and charity; but rather unto pride and covetousness, by his evil example. No man reproveth the sin of his brother. Men are now become like Cain, who said, 
Gen. 4.9.  Am I my brother's keeper? What have I to do with my brother? This is a Caines, and not a Christians voice. The holy Ghost fell upon the Apostles in the form of fifty tongues: 
Act. 2.3.  To teach all Christians (that are endued with the holy Ghost) what their duties are: they must be tongues, they must not be dumb: they must exhort; they must teach, they must speak: yea they must be fiery tongues; that is, they must reprove also. But now adays that saying of King David is verified: 
Psal. 94.16.  Who will rise up with me against the wicked? Or who will take my part against the evil doers? Perchance one (amongst an hundred) endued with this fiery zeal of God's Spirit, will rebuke sin, will stand up against the wicked: but no man will take his part, no man will join with him. And so by that means, his godly zeal doth little good. One man is no man, as the proverb is. And without many be joined and coupled together, there is no strength, there is no force.  
secondly, as every man is bound to exhort his brother: so especially every Master his family, as appeareth by Gods own speech to Abraham, when as he revealed to him the destruction of Sodom. 
Goe 18.17. etc.  And the Lord said: Shall I hide from Abraham that thing which I do? Seeing that Abraham shall be indeed a great and a mighty nation, and all the nations of the earth shall be blessed in him. For I know him that he will command his sons, and his household after him, that they keep the way of the Lord, to do righteousness and judgement, that the Lord may bring upon Abraham that he hath spoken unto him. Let us mark here, all that will be accounted Abraham's children, what God himself pronounceth of Abraham: that he will teach his sons and his family to fear God, do righteousness; and let us follow his steps: then shall all that God hath promised Abraham come unto us. Would we then be partakers of God's promises and of his blessings? let us then instruct our children and families. Here is a condition or limitation prescribed to us by Gods own mouth. All men condemn Herod that killed the Innocents': and yet they which catechize not their families and children are more cruel than he: 
Matth. 2.16.  for he killed other men's children, and these men kill their own. Nay, he killed but their bodies only; and these kill their souls. O cruel Herod's! Let all true Christians beware of this cruelty; and be rather Abraham's true children in instructing their children and families, that so all God's promises and blessings may come upon them.  
The Tiger is reported of all wild beasts to be most swift, 
Solinus cap. 17  so that they which take her whelps from her, have ships ready; and so taking ship, she cannot pursue them, nor overtake them; which otherwise could not escape from her. But when she perceives that one of her whelps is stolen from her, and that she cannot recover it again; it is written of her, that upon the sea shore, for very grief she will throw herself down headlong into the sea; punishing her own slowness with such a voluntary destruction. O the loving nature of this wild beast to her whelps! And shall not Christians show the like love to their children? If they be wicked, and given to any sin; not thieves (as those tigers whelps) but the devil hath stolen away and possessed them: and shall not this grieve them? especially when they see it with their eyes. Let all Christians be more kind to their children then Tigers: Let them teach them the fear of Lord, as David teacheth: Come ye children, & hearken unto me, 
Psal. 34.11.  & I will teach you the fear of the Lord. And then shall not that enemy steal them from them. The vessel will ever have a taste of that liquor with which it is first seasoned: Let the first liquor that enters into their children's hearts, be the fear of God: and then they will never forget it. So no doubt Abraham, although he had but one son of Sarah, yet he pampered him not (as should seem) but instructed him in the law of God. For when he went to be sacrificed, he could say, Father, here is the wood, 
Gen. 22 7.  but where is the lamb for the  offering? even being so young, he knew what a sacrifice meant: no doubt his father had taught him. So ought all Christians after his example to instruct their children in the principles of Christian religion.  
So likewise, Abraham also no doubt catechised and instructed his family; having in his family a great number (as appeareth by that rescue of Lot) Who brought forth 318. that were borne and brought up in his house, 
Gen, 14.14.  and with them pursued those kings which had taken Lot prisoner. When as God after commanded him to circumcise himself and all his family that were males, it is said, 
Gen. 17.23.  that Abraham circumcised them all the self same day. No doubt, they had been well instructed before, both in their duties and obedience towards God, and also their master: or else all of them so willingly, and so readily would not have yielded to such a painful thing, as circumcision was. So David being a king had care of his family and servants; to teach all Noblemen and Gentlemen the like care of their families. Socrates' common byword is often proved true: That most commonly in great men's houses either some great good, 
Eras. Apoph.  or some great evil is hatched. And first concerning the choice of his servants, 
Psal. 101.6  David writeth thus: Mine eyes shall be unto the faithful of the land, that they may dwell with me, and he that walketh in a perfect way, he shall serve me. And then for the keeping and correcting his servants he writes thus: There shall no deceitful person dwell within my house. He that telleth lies shall not tarry in my sight. No doubt, he did reprove both deceitful and lying servants, 
2. King. 5.25.  and which were like to Gehezi; and also other sins in his servants. And if they would not be reform, he would not keep them any longer. I would to God all Noblemen and Gentlemen would do the like: then we should have a flourishing Church and common wealth: then so much sin would not be committed, as is commonly. A Gentleman's or a Nobleman's servant will presume to sin, because of the authority of his master, or because his master he knows never minds what he doth: and sometime will not stick to tell a lie, to feed his masters humour. Such presumptuous lying, and flattering servants king David would not keep in his house. Such a care also no doubt of his family had that good ruler, whose son Christ healed. It is written of him, that after his son was healed, 
joh. 4.52, 53.  that he believed and all his household. No doubt the good master had a care to instruct all his family in that faith and way of salvation, which he believed himself. So Cornelius also hath this commendation given him: 
Act. 10.2.  There was a certain man in Caesarea called Cornelius a Captain of the band called the Italian band, a devout man, one that feared God with all his household, which gave much alms to the people, & prayed God continually. Here is a notable pattern set down of a good householder, for all Christians to follow. He feared God and all his household; he gave much alms to the people, and prayed God continually. He is not commended for the building or furniture of his house: but for his devotion; for his care of his family; for his almsdeeds; and for his daily prayers. O that we had many such housekeepers! these virtues should make them more famous, 
jer. 22.14.15.  then building stately towers, and high walls, and large windows. This is to execute judgement and to do righteousness, as jeremy teacheth that jehoiakim, that proud king of juda; & in him all other manner of men. So that good Emperor Constantine made his palace as it were a Church, in catechising his family himself, 
Euseb. de vita Const. lib. 4.  and both commanding them to pray, and also teaching them how to pray, as Eusebius in his life recordeth. Nay he told the bishops dining at a certain time with him: you will say, quoth he, that I am a Bishop: and so I am indeed; but I within, and you abroad: And in his coin, to declare what account he made of prayer, he caused himself to be pictured with his eyes looking unto heaven, as it were ever craving or requesting something of God. And these were the common money or coin that they used through all the Roman Empire, during his reign. And likewise, he was pictured at the entrance into his palace, kneeling on his knees, as some suitor; and his eyes lifted up to heaven. This Eusebius reporteth of him. O noble and Christian Emperor! that was thus zealous of God's service, both himself, and also which caused his family and subjects thus to serve God likewise. How since his days Christians are degenerated, all men may see. Now they are accounted precise, that so instruct and govern their families. But this in his days was not preciseness, but Christianity.  
And that all Christians ought to instruct their families, Chrysostome writes thus very excellently: 
Chrysost. ho. 78. in. Matt.  And surely if thou longest greatly to be with Christ; then do his will: and his will is especially that thou shouldest study to profit thy neighbour. Wilt thou have me prove this unto thee out of another place? O Peter dost thou love me? (saith he) feed my sheep. And when as he had asked him this thrice, he confirmed that this was an argument of his love. Which thing was not spoken only to Priests; but also to every one of us, to whom a little flock is committed: for because it is a very little flock; therefore it must not be neglected: for my father hath a pleasure in them. Every one of us hath a sheep, let us lead it to fat pastures. When therefore a master of a family shall rise from his bed, let him care for nothing else, then that he may do and speak those things, by which he may increase religion in his whole family. The good wife also, let her have a care of her house; but let her greatest care be concerning those things which belong to heaven; Let all the whole family do those things. For if in our worldly affairs we prefer the matters of the common wealth, before our household affairs; lest for the payment of these common taxes and subsidies we being brought before the judge, and being punished, we should incur blame & reproach: how much more in spiritual matters ought we to have a principal care of them first of all, which concern God our creator, and that great king of all kings; lest that we be drawn thither, where is gnashing of teeth? Let us therefore embrace those virtues, which are profitable to our own salvation, & also profitable to our neighbours. Thus far Chrysostome. Wherefore as first he teacheth us; that that commandment of our Saviour Christ to Peter, Feed my sheep, belongs not only to him or his successors, as the Papists now teach, but to every Christian. Every Christian is Peter; and must feed his little flock, his family that is committed unto him. 
Origen in Matt. hom. 1. in cap. 6.  As also Origen expounded that saying of our Saviour to Peter the 16. of Matth. To thee will I give the keys of the kingdom of heaven: It seems to be spoken (saith he) to all perfect Christians. For they are all Peter and Rocks, and in them all is the Church builded. And if you think that the Church was built of that one Peter; what do you say of james and john the sons of thunder, and of the other Apostles? We may note here the consent of Chrysostome and Origen in expounding these two places, concerning the Pope's primacy, otherwise then the Papists do now: And yet they would make the world believe, that all the Fathers were on their side. Secondly, Chrysostome teacheth, that every master is bound to instruct his family; yea more than to pay his subsidy to the Prince. For this is a subsidy that is due to the king of heaven, which he requires at all men's hands. And that every Christian ought to know the Scriptures, and to be able to do this, 
Chrysost. ho. 2 in cap. 1. Matt.  he writes thus in another place: Which of you, I pray you, that stand here, can say one Psalm without book, if ye were examined; or any other portion of scripture? Surely there is none. And this is not only the mischief, that you are slothful & slack to learn spiritual things, but to learn devilish things ye are more hot than fire: for if any one should ask you any vain ballads, or any such like foolish and unchaste songs and tunes, he shall find very many that are skilful in them, & that also will sing them with great pleasure and delight. But this is the common excuse of these faults: I am no Monk (saith he) I have wife and children and a family to care for. This is that which as a common plague, mars all, because you think that the reading of the Scriptures doth belong only to Monks; when as it is far more necessary for you, then for them. For they which are conversant in the world, and receive daily wound upon wound; do not they stand more in need of the salves of God? etc. Let us note here how that Chrysostome would have all men to read the Scriptures; he excepteth none: they need not seek to the Ordinary to be licenced to read them, as the Papists now teach. Nay, that this is more necessary for them, then either for Priests or Monks. And that this is God's salve to heal their daily wounds therewith, and then they need not to fear any harm thereby as the Papists now do.  
A fourth duty, which belongs to all Christians is, that they ought to despise the world, and all the vain pomps and pleasures thereof. And this we have all vowed in our Baptisms. but alas how smally is this vow amongst many, either regarded, or almost ever all their whole life after remembered? And this solemn vow & promise is grounded of the word of God: Love not the world (saith S. john) nor the things that are in the world. If any man love the world, 
1. joh. 2.15.  the love of the Father is not in him. And S james saith. He that is a friend to the world, is an opposed enemy to God. O dangerous friendship, 
jam. 4.4.  which bereaveth us of the favour of God Nay, which opposeth us as open enemies to God. And yet no man almost fears or cares for it. And lest we should be deceived, Saint john puts down plainly what the love of this world meaneth: For all that is in the world (saith he) as the lust of the flesh, the lust of the eyes, the pride of life, is not of the Father, but is of the world. As though he should say, those things which our flesh desireth, which our eyes delight in, which our life gapes after so greedily, are not of the father: but are the world's darlings. And all these must all God's children contemn, hate, and despise. And who is it not now that yields to his flesh all that it desireth? Who is it that feedeth not his vain eyes? Who is it that followeth not after the pride and state of this present life? We follow at this day that rich man, of whom our Saviour makes mention, We follow not Christ himself. 
Luke. 16.19  That rich man was clothed in purple and fine linen, and fared delicately every day. And there was a poor man named Lazarus, which lay at his gate full of sores, 
1. joh. 2.6.  etc. Here is in two words all these comprehended: The lust of the flesh, to far daintily: the state of this life, to be clothed gorgeously: and the lust of the eyes, to be covetous and unmerciful, not so much as once to look upon poor Lazarus. But these delights and desires (though we read not that he did any man wrong to maintain and fulfil them) damned him in hell. And here let all such take heed by his example, that to maintain these, do oppress and deal hardly with the poor members of jesus Christ. Christ jesus, who is the way, the truth, and the life, 
john 14, 6.  despised all these, and so must all his Christians.  
So did Saint Paul, who writes thus of himself: God forbidden that I should rejoice, but in the cross of our Lord jesus Christ; whereby the world is crucified to me, 
Gal. 6.14.  & I unto the world. What worldly pomp or delight was there in the cross of jesus Christ? but hunger, cold, nakedness, vinegar, railings, and such like. In these S. Paul rejoiced. Let the worldlings, with that rich man, delight in their brave apparel, in their dainty fare, in their state and pomp: S. Paul with his Saviour jesus Christ will despise all these; and rejoice rather in nakedness, in hunger, in reproaches, as he himself witnesseth in another place: Even unto this hour we both hunger and thirst, & are naked, 
1. Cor. 4.11.  & are buffeted, & have no certain dwelling place: no place to put our heads in. This is the cross of Christ, which Saint Paul rejoiced in. Here is a contempt of all the pleasures of the world. And in another place: We approve ourselves the ministers of God in much patience, 
2. Cor. 6.4.  in afflictions, in necessities, in distress. Here is the proof, that S. Paul was an Apostle of jesus Christ, and by the same arguments must all Christians prove themselves to be Christians. For thus our Saviour pronounceth of his Apostles, and in them of all Christians: Blessed are ye poor, 
Luke. 6.20.  for yours is the kingdom of God. Blessed are ye that hunger; for ye shall be satisfied. Blessed are ye that weep now, for ye shall laugh. Blessed are ye when men hate you, and when they separate you and revile you; and put out your name as evil, for the Son of man's sake. Rejoice you in that day and be glad: For behold your reward is great in heaven: for after this manner did their fathers to the Prophets. But woe unto you that are rich; for you have received your consolation. Woe be unto you that are full; for ye shall hunger. Woe be to you that now laugh; for ye shall wail and weep. Woe be to you when all men speak well of you; for so did their fathers to the false prophets, etc.  
Here is plainly put down Dives and Lazarus. Dives was rich, was full, rejoiced every day; was highly (no doubt) commended of all men: and Lazarus was poor, hungry, despised & contemned of all men. But mark what follows & befalls to both these: Abraham told there Dives: Son, 
Luke 16.25.  remember that thou in thy life time receivedst thy pleasures, or good things: and contrariwise, Lazarus pains, or evil things. Now therefore he is comforted, and thou art tormented. The same here our Saviour pronounceth to all those which embrace the pleasures of this present world: Woe to them that now laugh; for that they have received their consolation. And again, Blessed are they which now weep, and that despise the pleasures of this world; for that their consolation is to come. And here is plainly portrayed out unto us the cross of Christ, wherein Saint Paul gloried, hunger, weeping, revilings, and such like, to which a blessing is pronounced: But a woe and curse to the contrary.  
Let all Christians therefore (hearing this lesson at their saviours mouth; and seeing it plainly put in practice of Saint Paul and of all the rest of the Apostles: nay perceiving the terrible execution of the transgression thereof verified in that rich man) learn to despise this world, and all the pleasures and delights thereof: and only to rejoice in the cross of Christ with Saint Paul: and to remember that solemn vow they made in their Baptisms. Let them not buy repentance so dear. The money they bestow upon these vain delights and pleasures, may be far better bestowed (with Cornelius) upon almesdeeds and works of mercy. 
Act. 10.1.   
Such a despiser of the world was Abraham: 
Gen. 14.22.  Who told the king of Sodom, that he would not take of all that was his, so much as a thread, or a  latchet; when as he offered him all the spoils. We would have said, who but a fool would have refused gold, when as it was offered him? But such a fool was Abraham. We would have been sure to have taken the riches, with this flattering persuasion beguiling our own selves, as many do now adays: 
jam. 1.22.  that when we had possessed them, we would have bestowed them well. But Abraham chose the safer way, not to meddle with them at all. His like contempt of the world appears in his dealing with his brother Lot, when their herdsmen fell out. Who though he was the elder, & had the promises of God made unto him, 
Gen. 13.1, 9  yet he said; Let there be no strife I pray thee between thee and me, neither between thine herdsmen and mine herdsmen, for we are brethren. Is not the whole land before thee? Depart I pray thee from me. If thou wilt take the left hand, than I will go to the right: if thou go to the right hand, than I will take the left. If Abraham had made account of the world, he would not have yielded from his right; he would not have given Lot leave to have chosen.  
The like we read of Moses; who when as he was come to age refused to be called the son of Pharaohs daughter, 
Heb. 11.24.  & chose rather to suffer adversity with the people of God. He rejoiced rather in the cross of Christ with Saint Paul, then in worldly pleasures with Dives. Some here would have said, though I be in Pharaohs Court, I will serve God in my heart; I may do both. But Moses thought that Pharaohs delights and pleasures, and God's love and favour could not stand together. The prophet Zacharie writes thus of Christ's Church, 
Zach. 14.16  that every one that is left of all the nations which came against jerusalem, shall go up from year to year to worship the king the lord of hosts, & to keep the feast of Tabernacles. And they which will not come up &c. upon them shall be no rain. A strange law, and no less strange punishment, God seems to renew again the ceremonies of the old law, which by the coming of our Saviour are abrogated. Again, it is very strange, that omitting all the other feasts, he will have one only to remain, that is, the feast of Tabernacles. Here no doubt the Prophet teacheth us to forsake the letter: For the letter killeth. The feast of Taberbernacles was ordained (as appeareth in Exod. 23.) that the children of Israel might remember their abode in the wilderness 40. years, without any dwelling houses. And this feast though it be abolished literally, yet God will have the faithful still to observe it spiritually; that as they travailed in the wilderness those forty years: so we also in this world should be as pilgrims and strangers all the course of our life; and that we should know, that we are borne here in the world, no● that we should fix our hearts here; but that we should as it w●re travel to heaven. To this all Gods creatures do, as it were, exhort us: which show unto us the excellency of their Creator, that we should seek him alone. And when as the holy Ghost is compared to Rain, as David saith, prophesying thereof: 
Psal. 68.9.  Thou Lord shalt send a gracious Rain on thine inheritance, etc. Zacharie plainly testifieth, that upon those that do not thus celebrate this feast of Tabernacles, but are careful of these worldly affairs, that heavenly rain shall not fall. O terrible sentence! O barren souls that lack this heavenly and gracious rain!  
The like lesson God taught all men by the burning of jericho, and all that was therein; which no doubt was a type of this world, and her delights and pleasures. 
josua. 6.24.  Whereof when as Achan amongst the spoils, saw a goodly Babylonish garment, and two hundred shekels of silver, a golden tongue (as it is in the Hebrew) and coveted them, and hide them in his tent: He was stoned to death with stones for his labour. And here are those three darlings of the world again plainly described to us, which S. john mentioneth, which are not of the father: a Babylonish garment, which may signify the pride and state of this life: two hundred shekels of silver, which may signify covetousness, and the desire and lusts of the eyes: And a golden tongue, which may signify, the lust of the flesh, which must have a golden tongue, must be daily fed daintily with Dives: 
Luke 16.19. Zephanie 1.8. God will visit such as are clothed in strange apparel.  no mean diet or fare will content it. These things damned Achan. Let all true Christians despise and contemn them. Let our garment not be in the fashion, not strange, not Babylonish, but comely, and such as our own country hath used. Let our treasures be not excessive. Let not our tongue be a golden tongue, but content with simple fare, as was our Saviour, 
john. 6.9.  who is read to have had barley bread and fish for his provision.  
josuah no doubt was a figure of our Saviour jesus, and that earthly Canaan of our heavenly inheritance. 
josua 3.17.  But how brought josuah the Israelites into that Canaan? The first thing they did: they went over jordan dry shod: And what doth that teach us? but that we must also pass over the jordan of this life dry shod, so that our feet must not be dipped in the delights, pleasures, honours, desires, and affairs of this present world. 
1. Cor. 7.29.  And hereof the Apostle said: The time is but short, henceforth let them which have wives, be as though they had none: and they that weep, as though they wept not, etc. And David: 
Psal. 66.6.  They passed through the river on foot: there did we rejoice in him. The true soldiers of jesus Christ pass over the flood of this life with dry feet: but there, that is, in the life to come, we shall rejoice in him, we shall be as it were drowned in that bottomless sea of pleasures.  
The like contempt of the world josuah himself declared, who when as he had conquered all the land of Canaan, was served the last himself: 
josua. 19.49.  When as they had made an end of dividing the land by the coasts thereof, than the children of Israel gave an inheritance unto josuah the son of Nun, amongst them, according to the word of the Lord: they gave him the city which he asked, even Tymnah-serah in mount Ephraim; and he built the city, and dwelled therein. Here he was not his own carver; but the children of Israel gave him it; and it was called Tymnah serah, that is, a great image: such an account made he of his inheritance, but even as of an image, & as of a type of that heavenly inheritance. The like account made David of this world, 
Psal. 119.17. Psal. 16.2.3.  though a king. O Lord (saith he) thou art my portion. And again: Thou art my Lord, my goods are nothing unto thee. To thy Saints that are in the earth (or to the excellent) my delight is in them. All David's account was of God: he made no account of his riches: and then next upon God's Saints, that is, upon his servants, and upon the poor. He set more by the poor than he did by his riches. O that this mind were in us Christians!  

Matt. 9.9 Rom. 13.7. Matt. 17.27.  Matthew sitting at the receipt of custom, which was a gainful and a lawful office (for as Saint Paul saith, Tribute is to be paid to whom tribute belongeth: and our Saviour paid tribute himself) yet he despised this gainful and lawful office, and followed jesus Christ. But especially that notable example of Zacheus, and that singular commendation that our Saviour yields to him for it, should teach all Christians to despise the world; As soon as Christ had entered into his house, 
Luke 19.8.  he stood forth and said unto the Lord: Behold Lord, the half of my goods I give unto the poor, and if I have taken any thing from any man by forged cavillation, I restore him four fold. What need he have given half of his goods to the poor? but that he despised them and this world, and that his delight was now upon God's Saints, as David's was? To make restitution was necessary; but the other was voluntary. And our Saviour addeth: This day is salvation come unto this house. Here are evident signs of a lively faith. This man's faith flames through charity: for as much as he is become the son of Abraham. 
Gal. 5.6. Gen. 18.1.  Such a faith had Abraham, which wrought through charity: as appeared by his sitting in his tent door, even in the heat of the day (which was extreme in those countries) to wait that he might entertain strangers. As soon as Christ entered into Zacheus his house, he stood forth, and said thus: Behold Lord, the half of my goods I give unto the poor, etc. They which lack this faith, and this charity, it is to be feared that Christ is neither yet entered into their houses, nor into their hearts: where Christ is, by and by this fire flameth.  
And surely this his liberality to the poor may seem but reasonable; that a man should give again half to God, 
Pro. 19.17. 1. Cor, 4.7. 1. Sam. 12.8.  who gave him all that he hath; and reserve but the other half for himself and his children. And it seems to be written for an example, not for us only to talk of, but for all rich men to follow. Whatsoever is written, is written for our learning, 
Rom. 15.4.  saith Saint Paul: And nothing is put down idly in the Scriptures. Christ jesus will feed the fancies or pleasures of no men, no not of kings; no not of Herod himself. 
Luke 23.9.  O that our rich men then would follow this so manifest an example! then should the poor be sufficiently relieved; and they do but their duties, and be blessed for their labours. Then should they be Abraham's sons, whose son whosoever is not, 
Rom. 4.11.  is Satan's son, and shall surely be damned.  
But to the utter confusion of all worldly minded Christians, Putiphar the Egyptian may teach them this contempt of the world. 
Gen. 39.8.  Behold (saith joseph) my master knoweth not what he hath in the house with me; but hath committed all that he hath to mine hand. Surely, if this Egyptian had made account of the world, he would have been more circumspect about his affairs; he would have known every light matter; who ate and drank in his house, etc. This Egyptian shall condemn our suspicious Christians, who will trust no body; and our covetous worldlings, who will look so narrowly to their affairs; who will not lose the parings of their nails.  

Possidon. in vita Aug.  Saint Austen never did wear or carry about either key, or ring, or signet, but committed all the care of the Church, and of his household, to some faithful clergy men: who at the years end, made him an account. And hence springs two other duties of Christians: They should give to their poor brethren; They should lend to their needy neighbours. He that despiseth the world, and riches, will be liberal to the poor, and will lend to his neighbour: but he that loves, and sets his mind on these, will neither give, nor lend freely. Saint Paul willeth Timothy to command rich men, that they be rich in good works, 
1. Tim. 6.18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ready to give, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and imparting and communicating to their brethren some part of those blessings God hath bestowed on them; not keeping all to themselves. 
Pro. 5.15.16.  Solomon compares riches to a river. Drink (saith he) of the waters of thy cistern, and of the rivers out of the midst of thine own well: Let thy fountains flow forth, and the rivers of waters in the streets. As though he should say: O thou rich man, God hath given thee a pleasant fountain; wilt thou now keep it wholly to thyself? Wilt thou dam and stop it up? No, but rather take so much thereof as will serve thine own turn, & let the rest flow into the streets: let thy neighbour also have part thereof. And do so likewise with thy riches. But Saint Paul addeth a forcible reason to move all rich men to this liberality, and readiness to distribute these their riches: Laying up in treasure (saith he) for themselves a good foundation against the time to come, 
1. Tim. 6.19.  that they may obtain everlasting life. And here he yields two excellent commendations to these riches thus distributed: they are first a man's treasure in heaven. No treasure here on earth shall so delight thee, nor so comfort thee at the day of judgement, as these their riches thus employed on the poor shall do: nay, they are a foundation, that thou mayst attain eternal life by most assuredly: 
Mat. 5.7. Jude 21.  for blessed are the merciful; for they shall obtain mercy. Upon this foundation depends all our salvations, even of God's mercy. And if we be merciful, we shall most assuredly obtain God's mercy: if we be not merciful, we shall never have God's mercy. For Saint james hath plainly foretold us, 
jam. 2.18.  that judgement shall be without mercy to him, that now showeth no mercy. So that our works of mercy grounded upon these promises of God, are a most sure foundation to us that we may attain everlasting life. They which shall do no works of mercy, shall have no mercy at God's hands, and therefore lack the very foundation of their salvation. In our earthly buildings we will be sure to lay the foundations of our houses most firmly: Let us do the same in the foundation of our salvation. Show mercy, and thou shalt be sure to have mercy: this is the only foundation thou must lean unto.  
And this also our Saviour Christ in the Gospel teacheth all rich men: Make you friends of your unrighteous Mammon, 
Luk. 16.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that * when you depart hence, and shall fail in your accounts, they may receive you into everlasting tabernacles. God calleth that last day, a day of judgement. Now in a judgement there are guilty persons, and witnesses, and pleaders, or lawyers. So in this great judgement of God, there shall be guilty persons, 
Rom. 3.19.  even all men living: All mouths there must be stopped: At that day, saith our Saviour, make the poor your friends, O you rich men! that when you shall fail in your accounts, and cannot answer one for a thousand; they may plead for you, they may witness your mercy to the judge, 
job. 9.1.  that so you may find mercy. Without this testimony of theirs, you shall never have mercy. In your other earthly actions and affairs you will diligently seek for witnesses to prove your causes: O do the same in great matters of your salvation! be sure that you have good store of witnesses, which may testify your mercy showed upon them, that you may obtain mercy. And this is that sure foundation, which S. Paul counseleth you there to lay, that you may be sure to obtain everlasting life.  

Tremel. in 6. cap. Mat.  And hereof it is also, as I think, that in the Hebrew and Syriac, as Tremelius noteth, our alms is called our righteousness. And whereas the Greek text saith; Do your alms; the Hebrew and Syriake text saith, Do your righteousness, because that mercy is our inherent righteousness. 
Our righteousness is in pardoning, not in performing: in God his gracious pardon, not in the works we have performed. Jude 20.  In God's sight shall no man living be justified: But the merciful shall then obtain mercy. Mercy must be all our righteousness. And this is that which Saint Jude teacheth all Christians, in a little bundle as it were knitting up the sum of all Christian religion: But you beloved, edify yourselves in your most holy faith; praying in the holy Ghost. And keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life.  
Here is plainly put down the salvation of all Christians, even the mercy of our Lord jesus Christ. This we must all wait for: this we must trust in, and not in our own works. But now, who dare trust for any thing, or look for any thing at God's hand, but by promise? Now the promise of the mercy of jesus Christ is annexed to our merciful dealing with our brethren, as I have noted before: Therefore they which are not merciful now, may look for the mercy of jesus Christ, but they shall never obtain it: because they have no promise; they have not fulfilled this condition; they lack mercy, which in the Hebrew and Syriac tongue is called our righteousness. This is that also which we read in the Psalm (for the Scripture is a golden chain; it is all linked and knit together) He hath dispersed abroad (saith David) and given to the poor, 
Psal. 112.9.  and his righteousness endureth for ever: his horn shall be exalted with glory. Here also most manifestly to give to the poor, (and that not sparingly, but liberally, even as when men sow their seed with handfuls) is called a man's righteousness: and this righteousness shall endure for ever. Saint Paul allegeth this also to the Corinthians. 
2. Cor. 9.9.  Christian's should be scatterers; but now they are gatherers. Blessed are they that die in the Lord, 
Revel. 14.13  even so saith the Spirit: for they rest from their labours, and their works follow them. And here lest any one should doubt of the truth hereof; even the Spirit of God witnesseth this unto us: Even so saith the Spirit: And woe to all them that will not believe this witness. And what this righteousness is that endureth for ever, and what these works be that thus follow the faithful; the Gospel plainly teacheth thee: I was hungry, and you gave me meat. 
Matt. 25.35.  I thirsted, and you gave me drink, etc. These works follow every good and merciful Christian; and these shall exalt his home with glory. Here is that glorious kingdom received, which passeth all the glory of the world.  
The Scripture to persuade all men to these works of mercy; useth the most forcible reasons that can be devised: and yet how slack are men in doing of them? We could not have wished greater promises annexed to them, if all the men in the world had laid their heads together, and had devised to have some great reward promised of God to these their works: for doth not Christ plainly say: Verily I say unto you, 
Matt. 25.40  in as much as ye have done it to the least of these my brethren, ye have done it to me? O great promise! O most forcible speech! Whom will not this one word move to be merciful, but even a heart of flint? If he had said, Whatsoever you shall do to any of mine, I will thank you for it: It had been a great matter to receive thanks at God's hands: but to account it to be done to his own self; what could we have wished him to have said more? Many no doubt, which are good and loving Christians to jesus Christ, think often thus in their hearts: O that Christ were here again in the world! that I might show some courtesy to him, and entertain him as Martha and Zacheus did, and often think, 
Luke 10.38, & 19.5.  O happy Martha and Zacheus, that entertained jesus into your houses! But let such think, that they may show even now kindness unto jesus (if they will) as they did. 
joh. 12.8.  He is amongst us in his poor members, even as verily as he was in person present among them. And he accounts all that whatsoever we shall do to any of these, even as done to his own person. And left we should doubt of this his word, he hath bound it with an oath: Verily (saith he) I say unto you. And left any man's simplicity or unworthiness should hinder this our kindness or liberality, he hath not said; Whatsoever you shall do to any perfect and excellent Christian, to any that for holiness of life may be accounted a Saint: but, Whatsoever you shall do to the least of these my brethren, you have done it to me. Let no man's simple estate hinder thy liberality; 
Luke 16.20.  be he as poor and vile in open show as Lazarus was; 
Mark 16.14.  be he as weak in faith as his Apostles were before his ascension: yet I say to thee, saith jesus Christ (who cannot lie, 
1. Pet. 2.22.  and in whose mouth is no deceit) Whatsoever thou shalt do to the least of these, I will account it even done to myself. Surely we believe not this: if we believed it, we would do any thing for the poor; we would not be so hard hearted to them, as we are: Who would not do any thing that possibly he could for jesus Christ, if he were here now present amongst us? Well, he tries us by the poor; lest we should hereafter say: Lord, if it had been in our powers, if we had ever seen thee, we would have showed our love and kindness towards thee. These are but flattering speeches. He shall say, I have been amongst you, and you have daily seen me in my poor, and yet you have showed no kindness to me: And therefore as unkind to so merciful and loving a Saviour, as I have been unto you; you shall justly be condemned.  

Ser. de Eleemosyn.  Cyprian makes a challenge and comparison between the devil and his servants, and Christ and his, on this manner: Let every one (saith he) imagine that he saw the devil with his servants, that is, with the people of perdition and destruction, as it were to step forth into the middle, and to make a challenge to all Christ's people, when as he shall sit in judgement, saying on this manner: I for these (whom thou seest with me) was neither buffeted, nor whipped, not crucified, nor shed my blood; neither did I redeem this my family by the ransom of my passion on the cross; neither do I promise them the kingdom of heaven; neither having restored to them again immortality, do I call them hence again to paradise: and yet what great and precious presents (long sought for, and most stately prepared) do they offer me? laying their goods to gage, or selling them for the preparing of this my present. And if it do not answer their expectation many times, they are reviled and scoffed at, and through the rage of the people stoned to death. Show me O Christ of thine, such present-bringers to thee, even of those thy rich men, 
The worldlings and servants of the devil spend all their riches in vain shows to see, and to be seen. And surely they are like mad me●, that thus spend their riches. And the people erred greatly, that commended this their vanity.  those that abound in wealth: Thou thyself ruling and beholding all things in thy Church, do these offer thee such a present, gauging and selling their goods? yea (or changing the properties of them) translating them into heavenly treasures? In these earthly and vain gifts of men (which they bestow on me) no man is fed, no man is clothed, no man is sustained with their relief of bread or drink: all things are consumed and wasted with a vain pleasure and delight, between the madness of the shower, and the error of the beholder.  
But there (saith he) in thy church, in thy poor, thou art clothed, thou art fed, and thou promisest eternal life to them that do these things: and yet for all this, thine are scant to be compared to mine that perish: which are honoured of thee with heavenly wages and celestial rewards. What answer shall we make for these things, my brethren (saith Cyprian) or how shall we defend the souls of these rich men, which are overwhelmed as it were with a sacrilegious barrenness, and with a night of darkness? What excuse shall we make for them, who are inferior to the servants of the devil; which will not requite Christ the price of his blood and passion with our excesses, and those things which we may well enough spare? which will not give Christ for his passion so much as the parings of our nails, as we say? Thus far Cyprian. And if these things will not move Christians to despise the world, and to be liberal to the poor, I think nothing will move them.  
It is wonderful to consider, how liberal the heathen have been for vain glory; and how pinching and sparing for Christ's sake Christians are in zeal & charity one to another. When Lucullus had entertained certain Grecians many days very stately; in so much that they said, 
Plutarch in Rom. Apoph.  that they marveled that he would bestow so much cost of them: He answered: O my guests, I have bestowed something for your sakes: but the greatest part for Lucullus his sake. And shall not Christians bestow much more liberally upon Christians by jesus Christ's sake, that he may be glorified for their works? 
Ma. ser. 8.  Demosthenes' being asked what thing men had like to God? he answered, to show liberality and courtesy. wouldst thou be like to God, then show liberality: Demosthenes a pagan could teach thee this lesson. The Turks have ever in their mouths (for our good morrow) feed the hungry, 
johan. Anton. Menavinus.  and cloth the naked. And thus they are wont every one to salute another in the morning, when they first meet. I would to God this were our good morrow also, and not that only, but also our morning works.  
And here concerning the relief of the poor, how bountiful it should be; let us mark concerning this matter what the Gospel teacheth. Is not this a plain commandment of our Saviour in the Gospel? When thou makest a dinner, or a supper, 
Luke 14.12.  call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: lest they bid thee again, and recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, and the blind: and thou shalt be blessed, because they cannot recompense thee. For thou shalt be recompensed in the resurrection of the just. Who regards this commandment? Who is it now that in the great expenses, that in our age are bestowed upon feasts, makes a feast to the poor? Who will feast the maimed, the blind, or the lame? nay who almost will come near them? So little are the commandments of Christ regarded amongst us: we make ourselves better than our master: we think we may do his commandments at our pleasures. But all God's commandments must be done upon necessity: Whether he command to sacrifice or to murder; 
Gen. 22.2. 1. Sam. 15.3. 1. King. 13.9.  or to abstain from meat, or to feast: As the example of Abraham and king Saul, and of that man of God which came to Bethel, and preached against jeroboams idolatrous altars, plainly prove.  
And here that saying of Plato is verified, that a man's table is the mother of friendship. 
Sphinx Philosophica de conviviis cap. 21.  And Athenaeus saith very excellently; that wine hath force to draw men to friendship. Let all Christians then join these two commandments of our Saviour together; that is, first make the poor their friends, that when they depart hence, and shall fail in their accounts, they may receive them into everlasting tabernacles: And this also, let them feast them, and let them drink of their wine also: that so they may purchase their friendship, as Plato and Athenaeus teacheth them.  
And here to stir us up to this liberality in relieving the poor sufficiently and bountifully: let us but a little consider the sins of Sodom, for which the was condemned: the Prophet Ezechiel thus reckons them up unto jerusalem. Behold, 
Ezech. 16.49.  this was the sin of thy sister Sodom: Pride, fullness of bread, abundance of idleness was in her, and in her daughters. She also relieved her poor; they died not for hunger; she kept life and soul together, as we say: but she strengthened not their hands, saith the Prophet; she relieved them not sufficiently: She did not to them (according to that rule in the Gospel) as she would have wished to have been done to herself. 
Matth. 7.12.  And this her pinching the poor condemned her. And do not we in many places even now relieve our poor so? We pinch them, 
Let us have special care that the poor may be sufficiently relieved,  we pine them, we do not strengthen their hands: we are so far from feasting them, which our Saviour here commands. This pinching the poor was one of the causes that condemned Sodom: Let us beware therefore of it, lest it likewise condemn us.  
The Prophet Esay thus writeth of Tyrus, that after her covetousness and fornication and other sins, when she shall repent, 
Esay 23.18.  that then her merchandizing and her gain shall be even holiness itself unto the Lord. Neither shall it be laid up as treasure, nor hoardward up in store: but her merchandizing shall be to them now that dwell before the Lord, that they may eat sufficiently and have durable clothing. Here is Christian Tyrus described unto us, and under her Christ's Church. She shall not hoard up in treasure, that which she gaineth by her merchandizing: but it shall be distributed among the Saints of God, as every man stands in need, that every one in God's Church especially his Ministers and poor Saints, 
Mal. 3.10. Gal. 6.6 1. Cor. 16.1.  now may have meat sufficient, and sufficient apparel And the first Christians in the Acts of the Apostles followed this her example: They which had lands sold them, and laid the price of them at the Apostles feet, and distribution was made according to every man's necessity, and there was none that stood in need amongst them, 
Act. 2.45.  neither of meat, nor of apparel. Such relievers of their poor were the merchants of Tyrus, and the first Christians: and such relievers should we be now also. The poor are sent home to be relieved in the places where they were borne: Let all Christians remember these examples, and this counmandement of our saviours. Let them relieve them so, that they may eat sufficiently; that they may have durable clothing. The Merchants of Tyrus did this of their gain, gotten with peril of their lives: and shall not we do the like with our riches, which come more easily to us? Let there be none amongst us that want any thing. This care and provision the first Christians had in the time of persecution for their poor: and shall we not have the like now in our peace, plenty and abundance? So the Macedonians in their extreme poverty were abundantly rich in liberality to the poor, even willing above their powers, as S. Paul witnesseth: 
2. Cor. 8, 1  and shall not we in our great wealth be liberal to them? Let us not be like the men of Sodom: let us strengthen their hands: nay let us be good scholars of our heavenly master and Saviour. Let us even feast them; and our expenses (cost our dinner or supper we shall make them, never so much) they shall not be lost; we shall receive a reward at the resurrection of the just. 
Luke 14.14.  O happy feastmaker, that then shall be recompensed! At that day, to have only the loving countenance of that great and mighty king, what a joy or comfort shall it be? but to receive a recompense at his hands, the joy thereof shall be to our poor hearts then, no doubt, unspeakable. O let us not despise it: Let us believe this promise of our Saviour. Let us make some such feasts, that at that day (when all such as feast themselves with Dives shall quake) we may then rejoice.  

Eccles. 11.1.  This is that which Solomon also teacheth us: Cast thy bread upon the face of the waters, & after many days thou shalt find it. As though he should say, that which our Saviour here saith; Cast thy bread away, bestow it on them, who are never likely to make she any recompense. Throw it not on the earth where some may find it, and it may perchance do them some good; and they may thank thee for it: but throw it on the waters, that it may seem to be quite lost and cast away; and yet after many days, 
Luke 10.38.  that is, at the resurrection of the just, thou shalt find it. So that here we may see this doctrine of our Saviour is no strange or new doctrine, even Solomon as it were in a shadow, 
Gen. 18.1.  and obscurely taught the same. So Abraham sat at his tent door (as I have noted before) to wait for strangers, that he might feast them. So Martha entertained & feasted jesus Christ. 
Luke 22.11.  So that citizen of jerusalem (whatsoever he was) entertained jesus Christ, when as he should eat his passover: He not only lent him his house, & the best room in it, but also gave him a lamb, and wine and bread, and all things that belonged thereunto: condemning all those that will not suffer Christ to come within their houses. The poor must lie at their gates, 
Luke 16. ●0.  as Lazarus did at the gates of Dives: but they may not put foot over the threshold, either to entertain them or relieve them. It were more Christianlike, that they were even admitted within their houses, and even feasted, as Christ commands; and these good Christians practised. This our liberality would cause the poor to speak well of us. 
Pet. Gregor. de repub. lib. 22. cap. 13.  When as one Smicythus told king Philip of Macedonia that Nicanor continually spoke evil of him: Well saith Philip, Nicanor is not the worst subject I have, and it may be the fault is in me. And when as he understood that he was a very poor man, and that he never did give him any thing; he commanded that something should be given him: which when it was done, than Smicythus told the king that Nicanor commended him highly to all men. Thou mayst see, saith Philip, that it is in our power either to be well or evil reported of. This liberality should make the poor not only to praise, but to pray for the rich: which is the greatest and best thing in the world. God heareth the prayers of the poor. And one saith very excellently, that a Christians weapons, are tears and prayers; 
Exod. 5.22.23.  and that therefore if the poor do cry out against any man, they fight and prevail more against him, with their prayers, then if an host of armed men besieged him.  
Christian's should not only be thus liberal in giving and relieving the poor, but also in lending: 
Psal. 112.5.  A good man (saith David) is merciful and dareth, and will guide his words with discretion. And again, I have been young, and now am old, yet saw I never the righteous forsaken, 
Psal. 37.25.  nor his seed begging their bread. But he is ever merciful and dareth, and his seed enjoyeth the blessing. Here are notable descriptions of good men: And in them both this is a principal part, that they are merciful to the poor; which is the thing that I have touched before; and are merciful to their brethren, and will lend: which is the thing I do now mean to handle by God's grace. And here first is a great blessing promised to all lender's: Their seed shall never beg their bread: their seed shall never be forsaken. Who would not purchase such a benefit for his children, though he gave for it all the goods he had? Surely for the lack of this lending and charity to their poor brethren, no doubt, the heirs of many great purchasers do go a begging, and after their father's deaths come to great penury. The just man's seed is never forsaken; never goeth a begging: but his father is ever merciful and lendeth. wouldst thou not have thine heirs come to beggary then? nor be forsaken of God? Be thou never so rich, it is not thy great purchasing of lands, or heaping up treasures together for them, that shall bring this to pass: But rather be merciful and lend to thy needy neighbour, & no doubt (as God hath spoken it by the mouth of king David) thy children shall never be forsaken, nor beg their bread. Some will put an hundredth pound in some men's hands, for a yearly annutie to be paid thereof to their children: but that is but a kind of cloaked usury, and it is as much as to make their children drone Bees, and not to labour in any vocation. But let it be lent to their brethren rather, and here is promised a certain and everlasting annuity for them.  
And the manner how every Christian ought to lend, our Saviour also teacheth; If you lend, of whom you hope to receive again, 
Luke 6.34.  what thanks have you? for sinners lend to sinners; that they may receive the like again. But love your enemies, and do good, and lend, looking for nothing again: and your reward shall be great, and you shall be the sons of the highest, for he is kind both to the unthankful and wicked. Our Saviour no doubt, here commands all Christians to excel the wicked infidels. But they lend to their friends only, and of whom they look for like courtesy again: But (saith he) Lend you even to your enemies, 
M.D. Fulke in his notes upon the Rem. testam. expounds this place thus.  looking for nothing again. That is, if thy brother be not able to pay thee; being thus resolved in thy mind, when thou lendest him, that thou art content to lose the principal for God's cause, for whose sake thou lendest. But if any will say, that this is a hard doctrine: let such but mark that the words import it. The wicked when they lend, look for like courtesy again: but thou, look for nothing again: saith our Saviour. And again, God may command this, who lends thee freely all that thou hast. And wilt not thou be content at his request, 
1. Cor. 4.7.  to lend that which thou mayest well spare? So that the commandment is but even in man's reason just & good: nay if the commandment were hard & against reason, yet the reward which is annexed to this kind of free lending, should even force us to it: And your reward shall be great in heaven (saith our Saviour) and you shall be the sons of the most Highest. He doth not say only we shall be rewarded in heaven; but that our reward shall be great in heaven. What wise man will not prefer a reward in heaven, before all the usury and gain in the world? much more a great reward. They which are not thus minded, in truth are plain infidels, and do not know what heaven meaneth, whatsoever they say with their mouths. Nay, who would not be God's son? Surely they which lend so shall be God's sons, as the Son of God himself here telleth them: and do we not respect this great dignity? Surely they which will not lend without great usury, and respect not this great promise (no doubt) say in their hearts, 
Psal. 14.1.  as that foolish man doth, whereof David speaketh: The foolish body hath said in his heart that there is no God. What greater rewards could have been promised then these? To have a great reward in heaven, and to be the sons of the most Highest? And shall not these make us lend freely? And here let no man's unthankfulness, or wickedness hinder any man from this charitable act: God himself (saith our Saviour) is kind both to the unthankful and wicked: And shall not we follow his steps?  
And here our Saviour seems to have relation to that shadow of the law: The sun comforteth, but the shadow no less delights: 
Matt. 5.20,  The charity and righteousness of Christians towards their brethren, should exceed the charity of the jews towards their brethren: they were but as children under a school master; we are perfect men, as S. Paul teacheth. 
Gal. 4.1.  It is a shame for a man not to know so much, nor to go so far forward in the way of godliness, as a child doth. 
Deut. 15.1.  At the end of seven years thou shalt make a remission or forgiveness, faith God: and this is the word of forgiveness, that every Lord or owner shall forgive that his hand or ability hath lent. He that hath lent to his neighbour, shall not ask it of his companion, & of his brother, when as that year is called, The forgiveness of the Lord. Of a stranger thou mayst require it; but that which shall be between thy brother and thee, thy hand shall forgive. 
Luke 4.21. Col. 2.17. Phil. 3.1.  What can be plainer than this? The jews every seventh year, were commanded to forgive their brethren their debts: And now to us Christians every year is a Sabbath, and a year of jubilée, and every man is our brother: Therefore if our brethren were not able to pay us, we should every year forgive them. And so lend as that we looked for nothing again; as our Saviour here teacheth. And then it followeth: The Lord shall bless thee in the land, which the Lord thy God giveth thee for an inheritance to possess it. So that thou harken unto the voice of the Lord thy God, to observe and do all these commandments, which I command thee this day. We must not do God's commandments at our pleasures (as many think that they may do) and specially this commandment of lending: but we must do all God's commandments; and than God shall bless us in our land, and in all our businesses and affairs. A Prophet (saith Moses) shall God raise up unto you like to me, him ye shall hear (not in some principal matters of faith, 
Deut. 18.15. & 7.37. Act. 3.22.  as the most men do) but in all things, in matters of manners also. And every soul that will not hear that Prophet, his soul shall be rooted out from among his people. This prophesy is first delivered by Moses, and after repeated by Saint Peter: and shall we not believe it? It is terrible, let us mark it well. The soul that fulfils not all things that that Prophet shall speak, shall be rooted out from amongst his people: And dare usurers than take usury against the express commandment of their Saviour? Do they not hear the danger of their souls? To be rooted out from among God's people. What will all their usuries profit them? 
Luke 9.25.  Nay, if they should gain all the whole world, if so be that they should lose their souls.  
But here I know some will say: If the case stand so, they will not lend at all, unless they might gain something by this their lending. But to such I answer: Let them take heed, how they hide their talents, though it be never so cunningly and finely, and lap it up in a napkin. The owner thereof will not like well of that at their hands. God's will is, that all his talents should be employed. 
Matt. 25.28.30  Take (saith he) his talon from him, and cast therefore that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth. O terrible sentence! And here let every one mark that he saith not, Cast that wicked, but that unprofitable servant into utter darkness. God will have all his servants painful and profitable servants: They must not only eschew evil, but they must also do good. 
Psal. 34.14.  The fig tree which brought forth no fruit, but troubled the ground, was therefore threatened to be taken away. The rich man must lend, if he be able: he must not by any excuse whatsoever, hide his talon. God is the searcher of hearts; much more of chests. 
Act. 1.24. & 15.8.  He knows what is in thy chest; whether thou be able to lend or no. If thou shalt pretend inability to thy brother, when as thou art able; he that seethe and knows what is in thy chest, be thou sure he will punish thee for it. Beware thou be not an unprofitable servant. Mark well the punishment, Cast him into utter darkness, saith our Saviour, there shall be weeping and gnashing of teeth. O use thy talents, whosoever thou art! beware of this terrible sentence.  
The Fathers to exhort men to this liberal kind of lending, are very plentiful: 
August. in Psal. 36.  If (saith Augustine) thou hadst given one a little money to lone, and he to whom thou hadst given this money, for thy little money, should give thee a farm, which were far better than it: how wouldst thou thank him? how glad wouldst thou be? But see what an excellent possession, he will give thee to whom thou hast lent: Come ye blessed of my father, receive ye: What? that which you have given? God forbidden: you have given earthly things, which if you had not given would have putrefied in the earth: For what wouldst thou have done with it, if thou hadst not given it? that which would have perished in the earth, is preserved in heaven. Therefore that which is preserved we shall receive. Thy desert is preserved: thy merit is become a treasure. For mark what thou shalt receive: Receive ye the kingdom, that was prepared for you from the beginning of the world. On the contrary, they, that would not lend, what shall they hear? Go ye into everlasting fire, which is prepared for the devil and his Angels. Thus far Augustine. Where he plainly sets down the great blessing that the merifull lender shall obtain at God's hands; and the terrible punishment, which not the usurer only; but he that will not lend, shall be sure to have.  
I would to God all Christians would but mark what censures the very Heathens have given concerning usury. When as one asked Cato Censorius, 
Cic. lib. 2. Off.  what were the chief points of good husbandry? He answered, To feed well, to  well, and to till well. And to him that asked, What is it to commit usury? Is not that also a point of good husbandry? Cato answered, What is it, to kill a man? He thought that an usurer sinned as greatly as a murderer. Did Cato judge thus of usury by the light of nature, and shall Christians profess it; or think better of it in the light of the Gospel? 
Panor. lib. 4.  Alphonsus' king of Arragon compared usurers to greedy birds, which snatched & catched all things. And surely no doubt, very justly. For usurers are the cruelest Kites and vultures in the world. They consume men's patrimonies, they often kill their bodies, and undo their heirs. And this they do to their brethren, to whom they were bound to open, even their very hearts and bowels to do them good, 
1. joh. 3.17.  as Saint john teacheth. And will not then, these cruel hearted men open to them their coffers or purses? Another compares Usurers to the devil: for what else (saith he) do Usurers, but that which the devil persuaded Christ to have done? (when as he would have had him to have made stones bread) for by their lending, 
Pet. Greg. de Rep. lib. 2. cap. 20.  they gain of stones and metals that which nature cannot bring forth. For naturally a piece of gold, or any other money, engendereth not money. O wicked age that we live in! now usury amongst some is accounted the gainfullest, and surest trade of living. And whereas lending was commanded of God to profit our brethren, now the usurer thereby (perverting this order of God) profits himself.  
To conclude, that interpretation (of the two edged sword in the Revelation) of Victorinus an ancient Bishop, 
Victor. in Apocal.  is worth the marking, By the twoedged sword glistering out of his mouth, is meant, that it is he, that now showed to the world the glad tidings of the Gospel: and by Moses the knowledge of the law. But because, by the same word he shall judge hereafter all mankind, that were both under the law, and under the Gospel: therefore it is said to be a two edged sword. A sword arms a soldier, kills a man's enemy, and punisheth a revolter or a turnecoate. And that he might show his Apostles that he preached judgement, he saith, I came not to send peace into the world, but a sword. And after that, he had ended his parables, he saith unto them: Have you understood all these things? And they said, yea. Therefore every Scribe learned in the kingdom of God, is like to a householder bringing out of his treasure new and old things: that is, the new words of the Gospel, and the old of the law and Prophets. And that these come out of his mouth: He said to Peter, Go to the sea, and cast in an angle, and the fish that thou shalt first take, opening his mouth, thou shalt find a staure (that is two pence) give it for me and thee. And David also by the holy Ghost saith: God hath spoken once: I have heard these two things: That God hath once determined, that in the beginning, that shall continue to the end. To conclude, when as he is appointed of his Father to be judge, he minding to show that through the word, which is preached to them, men should be judged, he saith, Do you think that I will judge you in the last day? But the word which I have spoken unto you, that shall judge you in the last day. And Paul against Antichrist saith to the Thessalonians: 
2. Thes. 2.8.  Whom the Lord shall kill with the spirit of his mouth. This is therefore that twoedged sword proceeding out of his mouth, etc. I would to God all men would mark this exposition: By God's word all men at the last day shall be judged, whether they have directed their lives according to that which they have heard with their ears, or no? And therefore our Saviour saith so often: 
Matt. 11.15. & 13.9.43. Mark. 4.24.  He that hath ears to hear, let him hear. And again, Take heed what you hear: As though he should say; one day ye shall give an account of it. And here that is verified, that our Saviour saith, You are clean, for the word that dwelleth in you. 
joh. 15.3.  God's word maketh our faith and religion pure and clean, and also our lives clean. But we must not be like those that can say, Lord, Lord, 
Mat. 7.22.  and have done wickedly; which have professed Christ with their mouths, and have denied him with their works. We must not only embrace the promises of salvation, which the Gospel teacheth us, but also the precepts of life. We must eat the whole Paschal Lamb, or else it will do us no good: 
Exod. 12.9.  As well the feet as the head and purtnance. Many at this day, eat greedily the head and purtnance of Christ, that is, his divine promises, and his heavenly miracles; they are very desirous to eat these: but few eat the feet, that is, his precepts and commandments. 
Matt. 24.14.  To such the Gospel shall be preached as a testimony of their condemnation, at that day of judgement, and not of their salvation. Let us beware that we be not hearers, but doers; 
jam. 1.22.  and not only desirous to eat the head and purtnance, but also the feet of Christ; and let us as willingly learn his precepts and commandments and do them, as we are content to believe his promises, and remain in them.  
These are the ways which Gods word teacheth all Christians to walk in. These are plain ways, here are no tropes or figures; & yet many which will seem to profess God's word, make no account of these: let such take heed, at the day of judgement they stand not among those to whom God shall say, Why didst thou preach my laws, 
Psal 50.16  or take my covenant in thy mouth? Why didst thou profess my word, and wouldst not be reform by it? All such hypocrites shall then be condemned.   

The manners and conversation of the ancient Christians, drawn out of the Fathers.  
IVstine the Martyr thus describes the ancient Christians. Christians differ not from other men, neither in country nor speech, 
Iust. epist. ad Diog.  nor in civil government. They dwell in no cities by themselves; neither use they any language, that differs from the common speech of other men; neither have they a kind of life which is famous for any singular or odd thing in it; neither do they go about to learn any thing devised of curious heads; neither are they patrons of any man's opinion, as many are: but inhabiting partly in the cities of the Grecians, and partly of the Barbarians, as every man's lot hath befallen him, following the manners of the people with whom they dwell, in their apparel, and living, and other things, which concerning this present life, they set before our eyes a wonderful state of their common wealth. They dwell in their own countries, but as it were strangers. They have all things common with other men as citizens; and they distribute all things away, as it were some traveling into another country. Every strange region is their country: And all their countries are to them, as strange regions and dominions. They marry wives as other men do, and beget children; but they make not their children away, as the heathen do. They have a common table, but not polluted with excess. They are in the flesh; and yet they live not according to the flesh. They live here upon earth, but they have their conversation in heaven. They obey laws which are made; nay in their manner of living, they far exceed and go beyond the laws. They love all men, and all men persecute them. They are not known what they are, and yet they are condemned to death. They are murdered, and yet they are multiplied. They are poor, & yet they make many rich. They want all things, and yet they abound in all things. They are dishonoured, and in their ignominy their glory shines. They are slandered, and yet all men bear record of their innocency. They are reviled, and they give good speeches again. They are injured, and they honour their persecutors. And when as they live like good men, they are punished as though they were wicked. And when as they are punished, they rejoice; as though then they were revived. The jews make war against them, as against strangers: & the Grecians persecute them: & they which hate them cannot tell wherefore they hate them. And that I may in one word say all: That which the soul is in the body; that are Christians in the world. The soul dwelleth in the body; but it is not of the body: So Christians dwell in the world, but they are none of the world. The invisible soul is placed in the visible body, as in a garrison: so Christians are known while they live in the world; but their divine worship of God is invisible. The flesh hates the soul, and makes war against it; because it cannot enjoy her pleasures: And the world also hates Christians; they resist their pleasures. The soul loves the flesh, which hates her, and loveth her members: So also Christians love them, which hate them. The soul is enclosed within the body, but it preserveth the body: so also Christians are kept in the world, as in a prison; but they preserve the world. The immortal soul dwelleth in a mortal tabernacle: and Christians inhabit amongst those things which are corruptible, as strangers looking for the immortality of heaven. The soul the worse it is fed, is the better: so Christians whiles they are daily punished, are increased. etc. By this it appeareth how zealous in the service of God, how homely and simple in their apparel, what contemners of the world Christians were in the beginning. Who condemn by their examples the Atheists and lukewarm Christians in religion, the curious and covetous worldlings of our age: who are as it were wedded to this world, and take their delights and pleasures therein, who will have all things (as they say) in print, both their houses and apparel, and whatsoever they have else. Surely this is not to contemn the world, as they did. These former used the world only for the present necessity, they took no pleasure therein, as many do, and with great costs labour to obtain at this day.  
Athenagoras also a very ancient Christian, in his Apology for the Christians, 
Athenagor. Apol. pro Christianis.  speaketh thus to the Emperors: When as all men through your great clemency and benignity have their right, and cities according to their dignities, enjoy their freedoms; nay the whole world by the means of your providence and wisdom, enjoys most firm and sure peace; only of us who are called Christians, you have no care. For you suffer us, who have committed no evil; yea, who above other (as it shall be declared in the progress of this Defence) have behaved ourselves most religiously and obediently, both towards God and your Empire; to be vexed, spoiled, banished; many bringing false accusations against our very names. Wherefore we were bold at this time manifestly to declare our cause unto you. And you shall perceive by this our discourse, that against all right and reason we are thus punished. Wherefore we beseech you, that you will have also some care of us, that we now at the last may cease to be murdered of those our accusers. We pass not for the loss of goods, nor for the glory and credit of our good names; or for any such like or greater things, wherein men may hurt or injury us. For although these things be made great account of amongst the common people, we are wont to despise them. For we have learned, that if we be stricken or beaten, to abstain from striking again; or if any invade or take violently away our goods, not to go to law with them: but also to those that have given us one blow, to turn the other cheek; and to them that will take away our coat, to offer our cloak also. And seeing we make thus small account of our lives and bodies, they seek for our riches: and they babble out huge heaps of crimes against us; which never once so much as came into our minds to think: but which might rather be laid to their charge, and to such like as they are. But if any shall be able to convict us, not only of any great, but of any small offence; we do not only desire that punishment may be remitted us, but we are ready to endure what punishment soever. But if so be, that we be accused only for our name because we are called Christians (for even unto this day all those uncertain rumours and reports, which are spread abroad on us are lies; neither is any Christian convicted of any heinous offence) it is your parts, O most wise and courteous Princes, by your laws to deliver us from this injury, that as in all the world both every private man, and all men in every town, by your bountifulness do enjoy common peace & quietness: so we may have cause also to thank you, that we as it were triumphing, may rejoice that we also are delivered from these slanderous accusations. Here also we may see the same Christian's most lively painted out, which before we saw in justine; holy in life and conversation. Despisers of this world, not given to quarreling, or going to law, they had learned another lesson, saith Athenagoras in those days: which condemns the quarreling and contentious Christians of our age, who sue at law now for every light trifle their brethren: When as I have heard that even in the memory of some yet living, to have a suit in law in a whole town, or to have one go to London, was counted a great strange matter; even as now it is counted to travel to Rome, or to Constantinople. So peaceably they lived in those days. A man in all his life never saw London: that was a rare thing. But now our suits are so common, that they make the way thither beaten. The former Christians were not so contentious, as we may learn here by Athenagoras.  
Eusebius also very excellently describeth thus unto us the manners and conversation of Christians in his time: 
De demonst. evang. lib. 3. cap. 8.  If it be now a thing most certain, that the Disciples of our Saviour were such like, why was not then their master also such a one long before? And if you will learn of the Disciples, what a kind of master they had, you have at this day innumerable scholars of the words of jesus, of whom there are many great assemblies of men; who both as it were, in battle array, stand and fight against the natural pleasures of the body, & also who keep their minds safe, and stand without any wound from all unlawful affections, or lusts of the flesh: who when as they have spent their whole life, even to their old age, most temperately; may yield unto us most evident proofs of the information of his doctrine; & what his doctrine teacheth. Neither men only under this Schoolmaster do teach us this philosophy; but so many thousands of women thorough the whole world, which are so many as their number cannot be told: who as it were certain priests, worshipping the God of the whole world, and having embraced that heavenly philosophy, and for the love of this heavenly wisdom, make no account of offspring and children (as of things which pertain to the body) but with all their studies and diligence, having a care of their souls, have dedicated themselves wholly both in body and soul to the king of all things, and to the God of all the whole world, that so they might practise perfect and perpetual chastity and virginity. Behold here another notable description of Christians. They despised not only the world, but also the pleasures of the flesh. They embraced virginity, & they did dedicate themselves as spouses & wives only, and wholly to the king of all kings, as Saint Paul teacheth. 
1. Cor. 7.34.  They seek to please the Lord only, they are holy in body and spirit. So are not they, who are married. And in those days of this sort were thousands; so many as their numbers could not be told. How are now Christians degenerated from this? Surely now we may say, They marry, and are married, as our Saviour prophesieth in the Gospel: 
Mat. 24.38. Luk. 17.27.  so few at this time embrace virginity in comparison of the thousands in those days.  

Apolog. ca 34  Tertullian also a very ancient Father, describeth the conversation of Christians in his days thus: Now I will declare the works of the sect of the Christians: that seeing I have repeated the evils wherewith they are charged, I may also declare the good things wherein they are occupied. We are all one body bound together with one manner of religion, with one truth of discipline, and with one league of hope, we meet altogether in our assemblies, that praying with our prayers, we may as it were even with an army of soldiers take God. And this force is pleasant to God. We pray also for the Emperors, and for their officers, and for all those that be in authority: for the whole world, for peace, and for the stay of the end of the world. We meet altogether also, to have the holy Scriptures read, as the present state of the time forceth us, either to forewarn any thing to come, or to consider any thing that is past. We feed as it were our faith, with that most holy word; we strengthen our hope therewith, as with an anchor we make sure our confidence. And we also print deeply into our minds the doctrine of those holy precepts, by often beating upon them. There also are exhortations, corrections, and even as it were God's judgement seat. For we pronounce sentence there against sinners most severely, that to others in the sight of God, this may seem to be but a preamble of God's judgement to come. If any offend so, that he be accounted worthy to be excommunicated from the communion of prayer, and of the assembly, and of other holy exercises; certain chosen Elders set in authority, who have obtained that honour, not with any money, but for their good report, (for none of God's things with us are bought and sold,) and they do excommunicate all such. Of every artificer also we gather somewhat for the poor, but not any grievous sum of money, as though he should pay for his religion. Every one brings his little alms every month, or when he will, & puts it according to his ability in the poor men's box. For with us, no man is compelled to do this, but every one contributes willingly. And this same work of charity, is a cause why we are evil spoken of some. See, say they, how they love one another, (when as they hate one another) & how they are ready even to die one for another, when as they themselves are more ready to kill one another. But I suppose they are grieved at no one thing more, then that we call one another brethren, when as amongst them all names of kindred (through pride and ambition) are but counterfeit. We are your brethren by the law of nature, as it were of one mother: although you in this point do a little degenerate from the nature of men, because that you are evil brethren among yourselves. But how much more rightly are they called & accounted brethren, which acknowledge one God for their father, which have drunk one spirit of justification, which as it were from one womb of ignorance have aspired to the same light of truth. But perchance therefore we are accounted less brethren, because no tragedy exclaims of our brotherhood; or else because we are as brethrens in the communicating of our temporal goods, which amongst you most commonly breaks this brotherhood. We which are joined together in soul and heart; make no account to communicate our riches one to another; there is no difference of any things amongst us, but of our wives, etc. Such unity as members of one body; such common prayers with faith and knowledge; such hearing of the Scriptures, with punishments of the disobedient; such voluntary contributions to the poor; such Christian charity; such a community of the use of all things were in those former good Christians. But with us almost all these are quite contrary: so far we have degenerated.  
And in their prayers they used great reverence, in those days they kneeled. For thus I read in a sermon of Beatus Caesarius, Bishop of Orleans: For when as very often (as it becometh me) I mark diligently when as the Deacon cries: 
Biblioth. Pat. Tom. 7. ser. 30.  Let us kneel down; I see the greatest part of the people to stand upright like pillars; which is neither lawful nor seemly, nor expedient for Christians to do in the Church in the time of prayers, etc. It should seem that the Deacon in time of prayer cried. Let us kneel; as we in our prayers now say, Let us pray; to stir up the people's minds to prayer. And that the Bishop had a care to mark whether the people in time of prayers kneeled or no. I would all Pastors of Churches would do the like now, and mark who kneels not, and exhort them to kneel. But now no man regards this.  
And in another place of the discipline of Christians, the same Tertullian writes thus: Love your enemies, and bless them which curse you; 
Tert. lib. de Pat.  and pray for them which persecute you, that you may be the children of your heavenly Father. In this chief commandment all the doctrine of patience is briefly comprehended, when as we may not hurt any (though we have a just cause.) Now if we shall run over all the other causes which may drive us into impatiency; the other commandments will likewise fall out justly in their places. If thy mind be moved to impatiency by the loss of thy goods, it is admonished almost in every place of the Scriptures, that it ought to despise the world. Neither can there be any greater exhortation to despise money, then that the Lord himself had no riches: And, he ever justifies the poor, and condemns the rich. The former Christians (as appeareth by this) did not so greedily seek for money and riches, as we do at this day. They despised riches: they passed not for money.  
Cyprian also condemns this covetousness in Christians. 
C●● Lib 2. ●pi●t. 2.  But those whom thou supposest to be rich men, joining field to field, and excluding the poor of their quarters, have their pastures and fields without bounds: which have great store of gold and silver, and huge masses of money, or reeks it as were of silver hid in the ground: these being afraid amongst the midst of all their riches, the doubtfulness of their estates often troubles them, lest the thief should rob them, lest the murderer should catch them, lest the malice & envy of any wealthier than themselves, should vex them with trouble some suits. He sighs even in the middle of his banquet, though he drink in pearl: and when as the down and soft featherbed hath embraced his pined body, for all his good cheer over the ears, as it were, in her bosom; yet he cannot take any rest for all these feathers. Neither doth this miserable wretch understand, that his riches are no other thing to him then brave torments, and that he is bound with his gold, as thieves are with gives and fetters. And that he is rather possessed of his riches, then that he should possess them. And O abominable blindness of the mind of man, and deep darkness of raging covetousness! when as he might disburden himself, and also ease himself of so great a weight, he goeth on still forward to set all his mind upon these same riches, that thus vex him; he goeth on still to cleave fast to these pinching burdens. There is no bestowing of them upon his poor retainers; no distribution to them that stand in need. And they call that their money, which they keep very carefully locked up in their houses, as if it were another man's: whereof they will bestow none upon their friends, no nor to their children, no nor to themselves. They possess these riches only to this end, that another should not have them. And what a misnaming of things is this? They call them goods, whereof they have no use, but to those things which are nought. Or do you think that they are also safe, whom amidst the robes of their honours and great riches; whom flourishing with the glory of kings courts a great company of armed men continually waits upon and guards? They are more afraid themselves, than others are of them: he is as glad to fear himself, as he is feared of others. Dignity, & honour or authority seems to take punishment even of the mighty man himself etc. Their au●h●●it●● first maketh themselves afraid, which make them so terrible to others. This account the former Christians made of riches, as of fetters; and of honours, as of burdens.  
But to come nearer us, and to condemn our covetousness, Chrysostome telleth a strange history of two Christians: I will show you (saith he) a thing that was done amongst our forefathers, 
Ho. 30. ad Pop. Ant.  not concerning anger, but concerning money. There was a certain place that had treasure hidden in it: And when as the Lord thereof knew not so much, he sold the place. He which bought it, when as he digged it up, that he might plant his field, and dress it; he found that treasure that was hidden in it: And when as he came to him that sold him the field, he would have compelled him to have received the treasure. For he said, that he bought the place, and not the treasure. But he on the contrary, refused that which he would have given him, saying: I have sold the place, neither have I now any right in it. They fell at strife, the one would have given it the other; and the other striving that he would not receive it. And going to a certain man, they reasoned the matter before him: and after they asked his sentence, to whom the treasure was due? He would give no sentence on neither side. But saith he, I will end your controversy; let me have it, & possess it for you both. The which when they had both yielded to; he that was so greedy to receive the treasure, sustained afterward a thousand evils. And learned by experience, that they justly, and not without good cause, had departed from it. Such contempt of riches was in those days; and such a conscience amongst Christians: 
The Fathers here agree with the scriptures alleged before concerning the contempt of the word.  The like should be amongst us, if we were not grown out of kind. Such like contemners of the world were Augustine, Ambrose, Cyptian, jerom, and all the Fathers, as by reading their lives appears. We have now few such Augustine's, Ambroses', and Ieromes. We allege their sayings commonly, but never follow their steps of life: nay, it is likely we never read their lives; which are well worth the reading, but much more the following, seeing we serve so farfrom them  

Fulgo. lib. 6.  Nay, not only Christians, but even the very Pagans teach us this contempt of riches. I read of Themistocles, that when as he had gone to the sea shore to see a great overthrow & slaughter of the Persians; after he had seen the chains & bracelets of them that were slain, scattered here and there, turning himself to his friend that came with him: You, saith he, that are not Themistocles, gather up these things. He accounted it a disgrace to Themistocles to stoop down to them: and shall not Christians account it a much more disgrace unto them; whose father is God, whose kingdom is heaven; whither no such earthly or transitory things shall have any access? They which do in this life apply their whole studies and cares to the heaping up of these earthly riches, do like as if a king should go and heap up pebble stones in his treasury; what folly were this in a king; seeing he should have no use of these in his kingdom? Such foolish kings are these worldly minded Christians. And less use shall they have of these earthly riches in their kingdom.  
Hercules also that most famous Grecian, 
Plutarch. ex Aeschilo hunc vers. recitat.  is thus in two words very excellently pictured out unto us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he was outwardly a homely & rude man, but in all great exploits excellent. I would to God all Christians would imitate him, that their excellency would appear in their excellent works, which they should do, and in the virtues of their minds; and not in outward and external pomp and vanity. That they would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rude & homely outwardly, 
Psal. 4●. 13.  as he was; but inwardly all glorious, as all Christ's Church is.  
The Romans also were such despisers of the world, and of the vain pomp thereof, as Cicero doth teach us: 
Cic. Parad. 1.  We abound (saith he) with domestical examples (and having reckoned up a great number of ancient and famous Romans) ●oe we think (saith he) that all these did make account of any ●●g all their whole lives, save of that, which of itself was praise worthy and commendable? Let them come forth now, who ●augh at this my speech, and are of a contrary judgement: and let them give sentence even their own selves, whether they had rather be like some of these, which abound in their marble houses, glittering with ivory and gold, and have great store of signs and pictures, yea engraven of silver, & gold, & of the curious works that come from Corinth: or else like Caius Fabricius, which had none of all these, nor would have none of them. And after. 
Parad. 5.  What think you if Lucius Mummius should see any of these, that make now so great account of a pisspot, that comes from Corinth; when as he himself despised all Corinth itself? Whether do you think, that he would esteem him as a notable citizen, or rather as some diligent porter & good doorkeeper? O that Marcus Curius, or some of them now were alive again! in whose farm places & houses there was nothing glistering, nothing brave or excellent, besides themselves. Thus Cicero declares to us the manners of the ancient Romans, ever how they despised the state and pomp of the world: And shall not we Christians? But especially Seneca in this point is excellent, he describes thus Scipio unto his friend Lucilius.  

Seneca ad Lucil. ep. 87.  I lying in Scipio his farm place where he dwelled (saith he) writ these things unto you, reverencing the very spirit, and soul, and altar (which I suppose to be the gra●e) of so famous a man: I persuade myself, that his soul is returned to heaven from whence it came; not because he was a Captain of great & mighty armies (for so was also furious Cambyses, yea and also for all his fury had good luck withal) but for his great moderation and piety. Yea, and for that which was more wonderful in him, when as he forsook his country, even then, when as he had defended it, either Scipio must want Rome; or else Rome must want her liberty: I will derogate nothing (saith he) from the laws, nothing from the ancient customs: let all the citizens have their lawful right. O my country, use my benefit without me; I have been a cause to thee of thy liberty, I will also be an augmenter of it: I will departed, if so be that thou think that I have increased more than I ought. Why should I not wonder at this valiant mind? He went voluntarily into banishment, and disburdened the City. The matter was come to that pass, that either the liberty of the common wealth must do some injury to Scipio, or else that he must do some injury to the liberty of the common wealth. Neither was lawful: he gave place to the laws, attributing his banishment no more to the common wealth, then if it had been Hannibal, or some open enemy that had banished him. I see the farm where he dwelled, builded of four square stones, having a wood compassing it about in steed of a wall, & two towers built aloft on both sides of it to defend it: having a great pond beneath the buildings and the pastures, which had water enough in it to water an whole army; and a narrow bathing place and obscure, after the old fashion. Our ancestors thought nothing warm unless it were dark and obscure. I took great delight to compare Scipio his manners, and ours together. In this corner, that terror of Carthage, whom Rome may thank that she was but once taken, washed his body, being now weary with going to plow. For he was not idle, and as the custom was, he went to blow himself: he remained under such a rude roof, and such a base floor bore him. But who is there now that can abide to be washed so? every man accounts himself now a poor man, & one of no account, unless his walls shine with great and precious spheres, unless his marble of Alexandria be drawn with plaster that comes from Numidia; and unless it be pargetted over curiously, and after the manner of pictures; unless his chamber, for the hugeness of the windows, do seem to be built with glass: unless his fish pools be compassed about with that stone that is called Thasius, which in times past was a rare thing to be seen in a Church, into which we throw in our empty body, wasted with immoderate sweat; and unless silver ewers power water on his hands etc.  
Such a pitiful man to his country, and plain man in his dealings was Scipio, as here Seneca avoucheth unto us. He had rather be banished then do his country any harm: he passed not for curious buildings, costly furniture, or the pomp of this world, which some afterward then (as in our days now) greedily sought for: so far off was he to hurt or oppress any man to obtain or maintain this. These Pagans condemn the curiosity and pomp of the world, which now reigns amongst us: They shall condemn us, unless we repent, at the day of judgement. It is a shame for Christians, that Pagans should go beyond them in any virtue. We have had Christians that have excelled them even of late. 
Panorm. lib. 4. de reb. gestis Alphons.  I read of Alphonsus' king of Arragon, when as one brought him ten thousand French crowns: And one that stood by perchance said, O that I had so much gold! it would make me rich and happy. Go thy way (saith the king) and take it, how much soever it is, and be happy. Surely this Christian king, and that not long since, 
He lived in the reign of Henry the 6.  exceeded all these Pagans: And shall he have no scholars? All Christians should herein be his scholars, should learn by his example to despise the world, to despise money and gold. It is a Christian and kingly lesson. But this Christian philosophy is now quite banished, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Tim. 3.2.  that love of ourselves, and love of money, whereof Saint Paul prophesieth are now in their kingdom, and reign amongst men. We will not now give thousands of Crowns, no nor of pence or shillings, no not to our brethren. We love ourselves and money, and gold so well, that no man almost loves his brother. The first Christians had learned this lesson, and therefore they laid not the rents, 
Act. 4.35.  but even the prices of their lands at the Apostles feet: They gave it not them in their hands; to declare no doubt, this contempt of the world, and their love to the Apostles. The like love had the Galathians to Saint Paul: I bear you record (saith he) that if it had been possible, 
Gal. 4.15.  you would have pulled out your very eyes, and have given them to me. 
Phile. vers. 19  And he writes to Philemon, that he owes him his own self. This condemns those, that love the world so well, that now they are so farce from giving any thing to the Church, that they rather study and devise how they may take that away, that hath been well given of others, which come not to the Church now ad offerendum, sed ad auferendum, not to offer, but to take away. The like contempt of the world had those jews, which when as Christ road to jerusalem, 
Matth. 21.8.  spread their garments in the way. And no doubt they were a figure of us: rather than Christ should go barefoot, we should cast even our very garments in the way. But now to maintain their suits of apparel, and their brave garments, many make Christ in his members to go barefoot, and ill clothed, and with many a hungry meal: And do these spread their garments in the way? Nay, 
Amos. 2.6.  these sell the poor even for a pair of shoes, as the Prophet speaketh. They make no account of the poor members of jesus Christ. They despise not the world.  
Neither have the Heathen only taught us this contempt, but even nature herself. Oil if it be put in water, will not be mingled with it; but will swim above. Such excellent oil should Christians be, whereof they take their names: They should swim above all the waters (that is, of riches, pleasures, and delights) of this world whatsoever. All which may be fitly compared to water for their uncertainty: they flow like water: they are not stable and permanent: and for their dangers, they do drown men, if they take not great heed of them. Cast a tree into the water, & it will not sink at the first, but it will swim aloft. Such trees should all the Lords trees be: though they be here placed in this world, and as it were cast into the water; yet they should swim aloft always: they should not sink down therein. But now all men almost sink down into these waters; they are over the ears in them: they swim not aloft; they despise them not. Where the body is, 
Luke. 17.37  there will the Eagles be, saith our Saviour: comparing all his to Eagles. Now the Eagle doth mount on high: and he compares himself to a body; because he was slain for our sakes. And therefore with him in heaven should the hearts, the desires, the loves, the studies of all his Eagles be, & not here on earth, 
Col. 3.1.  and on these earthly things. Christian's cannot serve God and Mammon together. 
Matth. 6.24. Esa 28.20.  The bed of love is too straight (as Esay saith) it cannot hold two, and the cloak or garment is too short, it cannot cover two. Christ only must be in our bed, and in our bosom.  
This contempt of the world & devotion of obeying the commandment of God, 
Amb. lib. 1. de Abrah. cap. 1.  was the first thing that Abraham pleased God in, as Ambrose noteth. Abraham was surely, saith Ambrose, a great & mighty man, famous in the highest degree for his many virtues, whom all the Philosophers could not wish a man that might match him. And to conclude, it was far less that they imagined or feigned in all their excellent men, then that he did indeed. And the plain faith of the truth was greater, than the stately lie of eloquence. Therefore let us first consider what kind of devotion was in him; for this virtue is the first in order, and the foundation of the rest. And by good right God requires this of him, saying: Go out of thy country, and of thy kindred, and of thy father's house. It had been enough to have said, Go ou● of thy country. For that had been, to have gone out of his kindred, and out of his father's father's house. But therefore he added every one of these, that he might prove his love, lest peradventure he should have seemed to have taken a matter in hand unadvisedly; or else should fraudulently have fulfilled the commandments of God. But as the precepts were to be heaped one of another, lest he should be ignorant of any thing: so also rewards were set before him; lest he should despair. He is tried as a valiant soldier. He is pricked forward as a faithful servant. He is challenged unto the combat as a just man, & he went out. Here in him is that, which among those seven wise men of Greece was so highly commended, for a wise saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fellow God: Abraham indeed prevented that saying of the wise men, and followed God before they were borne. Let us now also consider by his example, what we ought to follow, lest perduenture that it be also said to us; Go out of your country, that is, go out of this dwelling we have in this body; out of which Saint Paul went also, who said; Our conversation is in heaven: and out of the enticements and pleasures of the body, which he called as the kindred of our soul: which she must endure as long as she is coupled in league and fellowship with the body. Therefore we must go out of this earthly conversation by the acts and manners of that heavenly life, in so much that we must not change our places (as Abraham did) but even our souls. If we desire to cleave to Christ, let us forsake all corruptible things, etc. Thus by Ambrose judgement every Christian is herein to follow Abraham's steps; and the same commandment which was then given to Abraham, remains even to every one of us as yet still. Depart out of thy country, and from thy kindred, and from thy father's house: that is, forsake this world, renounce the pleasures of the flesh; and delight in heavenly works and pleasures.  
And this is also that lesson that David giveth to the whole Church of Christ: 
Psal. 45.10.  Forsake thine own people and thy Father's house: so shall the king have pleasure in thy beauty. Forsake this earth, the house of thy father Adam: And the pleasant apples that thy mother Eve so greatly longed after; 
Gen. 3.6.  that is, all the pleasures and delights thereof. And then shall the king have pleasure in thy beauty. 
jam. 5.4.  They which love the world and the pleasures thereof, are adulterers, and do not love their husband jesus Christ, as he commandeth: and therefore he hath no pleasure in their beauty. And also in that general muster of all God's soldiers, 
Psal. 108.7.  Manasses, that is, forgetfulness, is one of them. God hath spoken in his holiness: I will rejoice therefore (saith David) I will take to my lot Shechem, that is, them that shall serve me early, as Abraham did, when as he rose up early, and went to offer his son Isaac. 
Gen. 22.3.  And I will measure out the valley of Succoth; that is, humble and merciful men, which give harbour to poor travelers, as Lot did: who sat at the gate of Sodom in the evening to entertain strangers, 
Gen. 19.1.  who seeing two men come towards him, rose up to meet them, etc. Gilead is mine: that is, he that keepeth my testimonies in his heart, as Marie did: 
Luke 2.19.  But Marie kept all these sayings and pondered them in her heart. And Manasses is mine, that is, oblivion or forgetfulness, that is, he that forgetteth his father's house, and his kindred, and goeth out of his country, as Abraham did. Ephraim is the strength of my head, that is, he that is fruitful in all good works, as was Cornelius, a devout man, 
Act. 10.2.  and one that feared God with all his household, which gave much alms to the people, and prayed God continually. judah, that is, he that confesseth me, and praiseth me with works and words, as king David did, shall be my lawgiver, shall be a Prince with me. Here is the Catalogue as it were, of all God's soldiers. Let all Christians live so, and deal so, and fight so, that they may be accepted amongst the number of them.  
Granatensis by certain excellent similitudes describeth unto us the contrariety betwixt the love of God, 
Granat. de perf. amoris dei lib. 1. ca  and the love of the world: If a table (saith he) have any image graven in it, how can it receive another, unless the former be blotted out? How can the land which the husbandman hath sown with barley bring forth wheat? So how can the soul, which is in love with the world, contain in it also the love of God, which is quite contrary to it? Wherefore it is excellently said of Seneca: He that loves indeed, can love but one thing. And again, 
Ibid.  Imagine (my brother) love to be as it were a hand, which if it hold any thing, cannot receive another thing: And that it may receive any other thing, it is necessary that it first let that go which it held first: So he that loveth the world, cannot love God; for the hand of his soul is full now already with that love. 
Ibid.  These two loves therefore are like a pair of balance: whereof if the one scale do descend, the other must needs ascend; if the one be lifted up, it cannot choose but the other must descend down: Even so how much the more the love of ourselves increaseth, so much the more the love of God decreaseth in us: And how much more the love of God increaseth in us, so much more the love of ourselves is diminished, etc. And after. Even as a wax candle being put into water, 
Cap. 7.  is taken out from thence as dry as it was before: so the heart of the servant of God, although he live in the midst of the world; yet he tasteth no more of worldly things than fishes do of the sea.  
And after, Plotinus a Platonist maketh three, as it were, 
Cap. 10.  steps or degrees to climb up to God by: first to abstain from evil; then to abstain from all earthly and vile things: and lastly not to meddle with many matters, etc. This meddling with many matters hinders us so, that we can have no time to serve God. And surely this is a great policy that Satan useth; ●●●●with he entangleth the men of our age: they must have many things in their hands; & then when they have them, they flatter themselves with this conceit, that they must needs look unto them: And so they have almost no time to spend in the service of God. O that the covetous Christians of our age would but mark this, which will not be content with sufficient livings, as their forefathers were! Ecclesiasticus teacheth them a good lesson: 
Eccle. 11.10.  O my son (saith he) meddle not with many matters. Plato his scholar had this opinion of the things of the world: And shall Christ's scholars thus busy themselves with them? And after Granatensis writeth, that in the Scriptures the just men are called heaven; 
Lib. de perfect. amoris Dei. cap. 12.  because they are freed from the imperfections and passions of this life. And again. For the same cause it is said in the Psalm, that God maketh his ministers and servants a flaming fire. For even as the flame ever burneth upward: so the just men ever pant or breath, & are carried also as a burning flame, to those good things of that heavenly rest.  

cap. 14.  And in another place, he saith: Let the servant of God persuade himself, that he is (as he is indeed) the lively temple of God; and as that place is kept shut from all buying and selling, and profane businesses and affairs, because it is consecrated to God alone: so let him also think of his heart. And after. The children of Israel had not Manna given them from heaven, 
cap. 20.  till all their meal and flower that they brought out of Egypt, were consumed. Neither shall any man have the sweetness of God's love, but he that hath first renounced quite the delights of the love of this world. And the Prophet meant both these, when as he said: Shake off this dust, arise, and sit now, O jerusalem. By which words, the Prophet means, that first she must shake off the dust of all earthly things; and that all the snares of worldly affections must be taken from her neck: the which things being done; then we may without any let arise to the contemplation of heavenly things, and sit down in the rest and comfort of them. Saint Paul prophesieth of some, 
1. Tim. 3.5.  that in the latter times shall have a show of godliness, but have denied the power thereof. Which prophesy I fear me toucheth many at this time, who make a show of Christian religion in words, but have denied the power thereof; which is, as members to join us to Christ our head in heaven (what member would not long to be with the head?) and to have us united as spouses to jesus Christ our heavenly husband (what wife would not long to be with her husband?) and to draw men from the love of this world, to account this world but as an Inn in a man's journey, and to account heaven their country. Our excessive purchasing of land, our covetousness about this vile earth, our great cost spent thereon, argues plainly, that we are not so affected towards it. Would a man bestow so much cost, or be so busy in his Inn, where he was to lodge but a night, as men do now on the earth? Our Saviour hath said, It is as hard for a rich man to go to heaven, 
Matt. 19.24.  as for a camel to go through a needle's eye. But now all men study to be rich, & many times they pass not how: As though he had said; It is as easy for a rich man to go to heaven, as for a twine thread to go thorough a needles eye. But let all such worldly minded rich men take heed, they shall one day find his saying true; what excuses and pretence soever they make now. And Saint Paul also saith: They that will be rich, 
1. Tim. 6. ●.  shall fall into temptations and snares of the devil. He doth not say, they that deal hardly with their brethren to become rich; And how will hard dealing landlords here creep out? Who would fall into the hands but even of a mortal Prince? but to fall into the snares of the devil, what a madness is it? Surely we believe not Saint Paul's words; for if we did, we would not do as we do.  
And again, the same Granatensis writes thus: Although the affairs of this world (saith he) do sometimes draw thy mind down to these earthly things: 
cap. 11.  yet by and by the spirit which is in it rebounds back again, and is again lift up to heaven: no otherwise then wood that is violently kept under the water; yet by and by according to the natural lightness that is in it, it will appear and swim aloft again. That which nature doth here, good conditions and the grace of God should work there, which are of fair greater power than nature.  
And here is a doubt resolved, which perchance in reading the Scriptures may trouble some. 
Sphinx Philosophica cap. 39  Often times you will think that in the Scriptures the answers which are there made, do not concern the matter proposed, or do not fully answer the question, & are nothing to the purpose; because indeed they answer not to those things which we inquire for, but to those things that we ought to have inquired for. Christ being asked of the restoring again of the kingdom of Israel, 
Act. 1.7.  answered of the heavenly kingdom. We are troubled about the cares of this life: but we are instructed of the life to come. If at any time the Prophets do make mention of the calling of the people back again from Babylon, of restoring the kingdom of Israel, or of the repairing of the Temple; by and by as it were forgetting themselves, they are rapt to speak of the spiritual deliverance from the yoke of Satan, of the kingdom of Christ, and of the description of the true Temple, that is, of the Church. Hereby signifying unto us, that we must not cleave to, and rest in these momentary and transitory things, which are nothing else, but a shadow; and that we should not have our kingdom here in this world: but that Christ should reign in us, by the sceptre of his word, and power of his spirit. This lesson these impertinent answers in the Scriptures do teach us.  

Orat. adhort. ad gentes.  Clemens Alexandrinus thus also describeth a Christians conversation: Come to me all ye that be weary and laden, and I will refresh you. Take my yoke upon you, and learn of me: for I am meek and humble in heart, and ye shall find rest for your souls: for my yoke is pleasant, and my burden is light. Let us that are religious, and like to the word of God, make haste and run. O men! O his images! let us make haste, let us run. Let us take his yoke upon us; let us take upon us incorruption. Let us love Christ that most excellent carter and driver (as it were) of men: he yoked the foal and the old Ass under one yoke together; and likewise he made two yokes of men, and he drives his chariot to immortality, making haste to God; that he might now evidently fulfil that, that mystically before he signified in jerusalem; doing now the same in heaven. The eternal Son being a Conqueror, is the bravest show that can be to God the Father. Therefore let us with great study and zeal be carried to those things which are virtuous; and let us become holy and religious men; and then we shall obtain the chiefest of all those things which are free from all affections and perturbations; that is God, and immortal life. The Word is our helper; and therefore let us be of good comfort, and let us put all our confidence in him. Let never the desire of silver and gold so possess us, as of the word of truth. For we greatly displease God if so be we make no account of those things which are precious; and if we shall highly esteem follies, ignorances, idleness, pleasures, idolatry, manifest shame and reproof and extreme wickedness: The very Philosophers very justly say, whatsoever fools do think, that they do wickedly, and judge them wicked for their labours. And also defining ignorance to be a kind of madness, what do they else, but teach that many are mad? Therefore the word will say (there is no doubt) whether of these be better, to be wise and sober, or to be mad? Therefore we must, cleaving to the truth, valiantly follow God with all our strength, behaving ourselves soberly, and to account all his things such, as they are indeed. And further, when as we shall know that it is the greatest and gloriousest thing in the world to possess God: let us commit ourselves unto God, loving the Lord God, and accounting this to be our duty all our whole life. And if amongst friends all things be common; and by the means of the word, the godly man is now become God's friend; now all things are man's, because all things are Gods; & all things are now common also to these two friends God and man. Thus Clemens described a Christians life, to love God all his life, and to become as it were a friend with God, and so to have all things common with God, and to despise these worldly things. 
Zuinger. in theatro. vol. 13. pa. 2822.   
There is extant an epistle of Pliny the younger (who was Governor of Asia) to trajan, wherein he asketh his advise, what he thought best to be done to the Christians, in whom he perceived no such fault, as to be worthy of so extreme punishments. They confess (saith he) that this is the sum of their fault, or of their error, that they were wont at one appointed day, to meet together before the Sun arise, and to sing all together a Psalm unto Christ, as unto God. And to bind themselves all together with a solemn oath, not to any heinous act, but that they should not commit theft, robberies, or adulteries; that they should not beguile any man; that they should not withhold any man's pledge, when as it was demanded of them. The which things being done, their manner was to departed asunder again: and after to meet again to eat their meat in common, earned or obtained without any man's harm. The which thing they surceased to do after my proclamation: wherein according to your commandments, I forbade such fellowships or meetings. This testimony Pliny gives of Christians being a Pagan. And these were then their manners, even with a solemn oath to bind themselves from hurting or defrauding any. It were to be wished that amongst the oaths of Christians (now so common amongst many) these kinds of oaths were used also. Such than were the oaths of Christians, to swear against sin.  
Tatian a very ancient writer, thus also describes the manners of Christians. 
Orat. contra Graecoes.  First teaching the obedience that they yield to Princes and civil Magistrates, he writeth thus of himself. And why, if I will not give my consent to your laws, am I as a most heinous offender, hated of all men? But if the king command me to serve and wait, I acknowledge my service due unto him, because man is to be reverenced after the manner of men. But God is only to be feared, who is not seen with any man's eyes, nor contained or comprehended by any art. If any man shall command me to deny him alone, I will not obey him: but I will die rather, lest that I should be found a liar, and unthankful. He acknowledgeth service and obedience due to Princes. And that no image can be made of God. He seems to condemn Images in the worship of God. whom (he saith) no art or cunning of the workman can express. And that he was ready to do any thing (saving to deny his God) that the Prince commanded. And after. I will not be a king, I pass not for riches; I despise the favour and courtesy of the Emperor, I hate fornication; I will not sail on the seas through covetousness; I long not for the crown of your masteries or games; I am free from mad ambition; I despise death; I am a conqueror of all kinds of sicknesses; sorrow never grieves my mind. If I be in bondage, I endure my servitude patiently; if I be a free man, I brag not of my gentility or freedom. I see that there is one Sun that shineth to all men; and that there is also one death common to all, which cometh as well in abundance and excess of all things, as in poverty. The rich sow their land; and so do the poor also. The richest of all die: & beggars also have the same end of their lives. The rich men stand in greater need, and because many attend upon them, therefore they become glorious; but the poor and mean man desiring only those things which concern his estate and degree, more easily obtaineth them Why dost thou besides thy lot and destiny assigned thee of God, watch through covetousness? who whilst thou desirest many things besides thy lot; in the mean time thou diest. O rather die unto the world, quite rejecting from thee the madness thereof, and live to God by knowing thyself, forsaking thy old kind of life etc.  
Here Tatian in his own person, describeth plainly the affections of all Christians in his days: they despised the world; they passed not for riches, nor for honours, no nor for death. And surely if we would follow their steps, and despise these earthly riches, and these vain honours, it would make us despise death also. But now while men are (as it were) wedded to this world so much, it maketh them loath to go out of it. 
Eccl. 41.1  They have some parts of their hearts fixed here. And even as a brier though it hold but one part of a man's garment; yet it will stay the whole man (you must not let the brier touch you at all, if you mean to go quietly away by it:) so the world it is a brier, if you will departed hence quietly, you must let no part of this brier touch you; if it do never so little, it will stay the whole man. Nay this love makes God not to love us; and so he withdrawing his grace from us, we die sorrowfully: the world, wherein we joyed, at that day cannot help us.  
And after he writes thus: With us vain glory is not sought for, neither have we many and divers opinions amongst us, but being separated from these earthly things, which the world so highly esteems: and giving ourselves wholly to the commandments of God, and following the law of immortality, which our father hath given us: Whatsoever belongeth to the glory of this world, we loath and detest. Not only rich men with us, do play the Christian Philosophers; but the poor also are instructed freely. For the doctrine of God is more excellent, then that it can be requited with any gifts of man, for the teaching of it: And therefore we admit all that are desirous to learn, both old and young. To conclude, every age is dutifully honoured of us; and wantonness is quite banished. And in our speech also we use not to lie, etc. Here again are the manners of true Christians set down, contempt of the glory of this world, knowledge of the law of God in general of all men; and truth (lying being detested) in all their speeches and dealings.  

Anastasius Episc. Nicen. quaest. 1  Another writes thus: What is the sign of a true Christian? A right faith and good works: for a Christian is the true house of Christ, consisting of good works & of holy opinions. A true faith therefore is proved by works, because faith without works is dead; as also works without faith. Wherefore we must with all our strength firmly and constantly keep ourselves from filthy works, lest that be said unto us: They confess that they know God, but they deny him with their deeds. And our Saviour saith: If any man love me, he will keep my word, and my Father will love him: and we will come to him, and we will dwell with him.  

Of the excellency of fasting.  And here to say some thing in the commendation of that notable Christian work of fasting, Be not like the pharisees (saith our Saviour to all Christians) when you fast. But thou when thou fastest anoint thy head, and wash thy face, that thou seem not to men to fast; but unto thy Father which is in secret: and thy Father which seethe in secret will reward thee openly. 
Matth. 6.17.  If an earthly Prince should promise a reward for any notable exploit to be done, how many, and how earnestly would they strive to obtain it? And here in this most certain, & unspeakable reward of God, promised to this excellent virtue, how slow and slack are all men?  

Cyril. lib. 10. in Leu.  The Primitive Church (as appeareth by Cyrill) diligently observed this commandment, and the great reward of God. They fast (saith he) that have lost the Bridegroom. But we which have the Bridegroom with us, cannot fast. Neither (saith he) do I speak this, that I may lose the reins of Christian abstinence: for we have the days of Lent consecrated to fasting: we have the fourth and sixth days of the week (that is our wednesday and friday) wherein we fast solemnly. It is free for a Christian to fast at all times, not for any superstition of the observation: but for the virtue of chastity. For else how could chastity be kept amongst them uncorrupted? unless it were underpropped with the pinching posts and props of continency. How could they study the Scriptures? how could they apply themselves to the knowledge of wisdom, but by the pinching of their belly and gluttony? How can one geld himself for the kingdom of heaven? unless he cut quite away this abundance of meat, and use abstinence, as his waiting servant, etc. This is the reason why Christians fast: I would to God at this day that all Christians would not slackly, or at their own pleasures, but even willingly and solemnly every week fast Wednesdaie and friday, as those former good Christians did: No doubt God, who saw them in secret, would then reward them openly. This fasting would be a means to maintain chastity amongst us, to increase knowledge and learning. How can they study the Scriptures and increase in knowledge (saith Cyrill) that fast not? The zealous and learned books of many that profess the Pope's religion, relish of this virtue of fasting: it is to be feared that ours want it. And yet here Cyrill condemns superstition in fasting, as though we were so bound unto it, that upon pain or peril of death, upon no occasion, we might not break these days: but only the bond thereof is chastity. In consideration whereof, a man is bound weekly to observe them, or else he shall very hardly entertain that Lady & princely virtue. Let all Christians therefore learn of Cyrill the order, which the Primitive Church observed in their fasting: & as we follow it in other things; so let us follow it in this also. Let us observe the fast of Lent, & of wednesdays & fridays. We shall find even the best of us all, how the our rebellious flesh standeth in need of these bridles, even wéekly. The etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth clean or chaste, may teach us thus much; it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to dry, so that if we would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we would be chaste, we must by fasting dry our bodies.  
Ambrose also a Father of the Latin Church, agrees with Cyrill a Patriarch of the Greek Church, concerning the fast of Lent. And also he showeth us the reason of it, and manner of fasting which was then used in the Church, and the virtue also thereof. So that then Lent was observed, through the whole Church. He writes thus: Christ wrought not our salvation by riot, but by fasting; and▪ he fasted not, to deserve grace to himself, but for our instruction. Neither was he overcome through the infirmity of his body, that he should be hungry; but by being hungry, he proved the truth of his body: that he might teach, that he took upon him not only our body, but also the infirmities of our body, etc. And in another place. And because these say, that we must not fast; 
To. 3. lib. epist. 10. epist. 82.  let them show why Christ fasted, but that his fasting should be an example unto us. So that by Ambrose opinion most manifestly, the fast of Lent was grounded upon Christ's fast. And this was the reason why the first Christians used it: They would follow Christ as near as they could. And therefore in another place he writes thus: My brethren, it is no small offence, to break Lent, appointed of the Lord; & through the greediness of the belly, to dissolve the consecrated fasts. He that saith that he abides in Christ, 
Tom. 3. ser. 25. de quadrages.  aught to walk as he hath walked. Therefore if thou wilt be a Christian, thou oughtest to do as Christ did. He which had no sin fasted Lent; and wilt not thou which art a sinner, fast Lent? He I say had no sin; but fasted for our sins: what kind of Christian art thou in thine own conscience, that when as Christ fasted for thee, thou wilt dine? that whereas Christ fasted for thee, thou wilt have thy meals? Therefore I say, it is no small offence to break that fast which is enjoined us.  
Here we may learn two things. First that the Fathers grounded their fast of Lent, upon the example of our Saviour Christ: Let them show any other reason which refuse to fast (saith Ambrose) why Christ fasted forty days, but for our learning, and to give us an example? Again, it seemed to them a very absurd thing, that Christ should fast forty days for us: and that we (as near as we could) should not follow him, and fast forty days for ourselves. Secondly, that when they fasted, they dined not, but deferred their dinners till night: and that which should have been for their dinners, they used to give to the poor: As appeareth by another place, where he speaks at large of the manner of their fasting.  
We must know (my brethren) that this fast is acceptable to God, not only that we should tame our bodies through abstinence, 
Tom. 3. ser. 33.  but also that we should put humility upon our souls. Let us be gentle to our servants, courteous to strangers, merciful to the poor. Rising very early, let us make haste to go to the Church: let us give God thanks: let us ask pardon for our sins, craving mercy for those which are past, and watchfulness and carefulness, and a taking heed for our sins to come. Let us spend all the day either in prayer, or reading: he that cannot read, let him seek out some holy man, by whose talk he may be edified. Let no worldly works hinder the works of God. Let not playing at tables withdraw thy mind, nor the pleasure of thy dogs abstract thy senses, nor the greediness of the gain of any matter pervert thy soul. For whatsoever thou shalt do beside the commandment of God, although thou abstain, thou fastest not. For this is a wholesome fast, that as thy body abstains from delights, so also that thy soul be bridled from vices. This also (my brethren) which is required to the perfection of fasting, is not to be passed over in silence, that we which abstain, and do not dine at this time, should bestow our dinners upon the poor: for this is true righteousness, that when as thou art hungry, another be refreshed with thy meat: and when as thou prayest God with thy foresaid fastings, he being filled, obtains thy suits for thee: Both these profiting thee, both thine own hunger, and the beggars belly being well filled. But he that fasts so that he imparts nothing to the poor of his good cheer, seems to have made a gain of his fasting, & a good market (as we say) by his sparing: for to that end he abstained, not that he might please God, but that he should not spend over much, etc. This place teacheth us how we ought to spend our fasting days, in studying the scriptures, & in prayer: and that when we fast, we should not dine, but bestow our dinners upon the poor. For he that breaks his fast in the morning with bread & drink, and after at noon dines, and at night hath his belly full of bread and drink again (as the most use to do when they fast) doth this man fast? No verily. But he fasts that eats nothing till night, if he be not hindered, through infirmity of body, or sickness. So Cornelius fasted till the ninth hour of the day, 
Act. 10.30.  that was till three a clock, and then the Angel appeared unto him: No doubt he continued his fast after, even till night.  
And in another place he describes to us the force of fasting thus: Our fastings are our tents which do defend us from the assaults of the devil. They are also called standings, or aboades, because that standing & continuing in them, we overcome our enemies assaulting us. 
He compares our fasting in the lent to the ●o mansions of the children of Israel.  Without all doubt, fastings are the tents of all Christians, out of which if any wander or stray, he is either invaded of that spiritual Pharaoh, or else he is devoured of the wilderness of his sins. He must needs have even a wilderness of sins, that forsakes the society of the Saints (and will not fast with them) Fasting therefore is a wall unto a Christian, which the devil can never assault, nor the enemy ever climb over. For what Christian ever fasted & was taken? who ever remained sober and was overcome? The devil assaults the drunkard, & the enemy lays siege to the riotous person: but when as he sees one fasting, he flies away; he fears, he is afraid, he is terrified with his pale countenance, his hunger weakens him, & his weakness quite overthroweth him. He is overthrown, I say, by his weakness, because Christian weakness is fortitude. Wherefore the Apostle saith, When I am weak, 
2. Cor. 12.  than I am strong. But some will demand, how can infirmity be strong? Then is infirmity strong, when as the flesh is lean with fasting; but the soul is fat with purity. For as much as you take from that the juice of meats, so much the virtue of righteousness is increased in this. Then a man is weak to worldly works, but strong to the works of God: then he more seriously thinks of God, than he fears his judgement, them he overcomes his enemy. 
Matt. 17.  Our Saviour saith of the devil: This kind is not cast out but by fasting & prayers. He saith verily that he which is possessed of the devil, cannot be purged, but by fastings. Mark well therefore what great force is in fasting, & what great grace she affordeth to the man himself whom she dwelleth in, which yields such a forcible medicine to another man: how she sanctifies her own man, which doth thus purify another man. It is a strange thing, one man fasts, & another reaps the commodity of his fasting: Therefore (my brethren) let us not lay aside the weapons of our abstinence, & let us have a care to keep the fastings of our 40. days, without any intermission: for this is a perfect number to overcome withal. For the Lord overcame the devil, after that he had fasted 40. days; not but that he could have overcome him also before his fasting, but that he might show us, that then we are able to be conquerors of the devil, when as we have been conquerors of our carnal lusts by fasting 40. days, & that he that hath violated this holy number, through the excess of gluttony, as a weakling and a wretch he may be easily overcome of the enemy: for how can he overcome the malice of the devil in another, which hath not overcome the unruliness of gluttony in himself? Therefore (O man) be first a conqueror of thyself, that thou mayst be a conqueror of another. For thou hast thy proper enemies within thee, which daily do assault thee. Behold covetousness with the ambition of riches undermines thee: Riot with her pleasant banquets takes thee prisoner; and heresy with her froward knowledge overthrows thee. Overcome therefore these thy proper enemies, that thou mayst be able to overcome other men's, etc. Here we may learn the necessity of fastings: by Ambrose judgement, they are the only tents of Christian soldiers; he that abideth not in them, shall be soon snatched up of the enemy. And their force is such, that they prevail even against the devil himself. I have been more large in handling this point, because of a slander that the enemies of the Gospel lay to our charge. One of them writes thus of us:  

Michael. ab Isselt. epist. dedicat. ducis Priet. Granat.  If there be any among them which teach any thing of the new obedience (as they term it) and with strange & flaunting words do commend newness of life; they do that very coldly: and when as they show the way of virtue, they lend not men their hands, nor they prescribe not the means whereby they may attain unto it. Such like teachers Plutarch compares to them which light a candle or a lamp, & pour in no oil, etc. And after. Which of them ever hath written any book of the contempt of the world, of the narrow and straight way of salvation, of perpetual chastity, of the poverty of the Gospel, of true obedience, of loving our enemies: who of humility, & poorness of spirit? And what marvel is it? when as they themselves being altogether drowned in this world, are carried very earnestly by the broad way, to the pleasures of the flesh, & riches of this world, being accustomed to obey no body, being desirous of revenge, ambitious, etc.  
These stumbling blocks, as much as in him lieth, every good Christian must endeavour to take out of the way. We must not only commend & praise virtue with our mouths, but also embrace the means by the which we may attain the same; which are, contempt of the world, hearty & earnest prayer, fasting, & such like. That holiness of life, which flourished amongst all sorts of men in the Primitive Church appears not in our days, because we use not those means of fasting and prayer which they used. If we would use the like tillage to the grounds of our hearts, which they then used; without all doubt we should have the same fruits of righteousness. Can even the best land bring forth good corn without tillage? Sow to yourselves in righteousness (saith the Prophet) and reap after the measure of mercy: Break up your fallow ground. 
Hos. 10.12.  Fasting no doubt is this spiritual ploughing and breaking up of our fallow ground, & mercy is that spiritual sowing which the Prophet here speaks of. They which will have the land of their hearts bear good corn plentifully, and be fruitful in all good works let them use these means: let them use this husbandry. Many amongst us at this day, are like the jews, which rely only on the word of God, and search out therein many high points, 
Rom. 2.17.  those things which differ, & are most excellent: but those works of charity to their neighbours, of contempt of the world, of mercy to the poor, of watching in prayer, of fasting, which so manifestly almost every where it commends to us & commands; they practise not. And is this to profess God's word? This is plainly to do as the jews did: to brag of it, and not to follow it. The which if we do, 
Rom. 2.23.  it shall no more profit us, than it did them. For they were (as S. Paul there saith) catechised & instructed in the law, even as well as we are, and knew the will of God.  
And here I would to God all Christians would mark what Basill writeth concerning another Christian exercise; which is watching in prayer (which point also I have handled before out of the Scriptures) But as concerning that matter that we are accused of, 
Basil. epist. 63.  that is, for the singing of Psalms; by which thing they chief terrify the simpler sort, which slander us: yet this I have to answer, that the customs which now are used, are correspondent, and agreeable to all the Churches of God. The people rising in the night, go to the house of prayer, & making a confession to God, in labours and vexation of mind and continual tears; at length rising from prayer, they are appointed to sing Psalms, and being divided into two parts, they sing, one part answering another; & after that, they strengthen themselves with exercising & meditation of the word of God, & they prepare to their hearts thereby attention, and (having rejected all vain cares) soundness & constantness. Then one of them hath this office committed to him, to begin the Psalm, & all the rest sing after him; and so they pass over the night with variety of singing of Psalms, prayers being intermingled: at the break of the day they altogether, as being one man, with one mouth, & with one heart, offer to God a psalm of confession; and they profess repentance every man with his own words. If you fly from us for these things, you must also fly from Egypt, you must also fly from both Libyas, from the Thebans, Palestines, Arabians, Phoenicians, Syrians, & they that dwell by Euphrates; & that I may say all in one word, all those with whom watchings, & prayers, & common singing of Psalms are of great account.  
Here is plainly set down the form of common prayers, used in the Primitive Church. They rose to prayer before day, they made a general confession, as we do, all together of their sins; but with tears, which we leave out. They read the Scriptures, & with them strengthened their faith. They sang Psalms all together sometimes, and other sometimes prayed. Thus they spent their nights: and this was the common practice of all the Churches in those days: but now we cannot abide either to weep, or to watch in prayer. Let us follow their holy footsteps, which agree with the Scriptures, as before hath been declared.  
They which bear the names of Christians, & are not true Christians indeed, are like to counterfeit coin, which although it have as it were the Princes image & stamp upon it, yet is none of his, but is forged of some rebel or enemy: so these although they have the outward stamp of the sacraments, are not pure gold within, but dross: They are not gold, but copper. Gold is a soft thing, & pliable, and comfortable, & restorative, as Physicians say: but copper is stiff, hard, & hurtful to man. These lack the true gold of faith: Their faith worketh not by charity: they are not merciful, 
Gal. 5.6. 2. Tim. 3.3.  they are not comfortable to their brethren. Their belief is a counterfeit belief; it is of copper: they are not loving & kind: they deal hardly with their brethren: They speak Gnathok (as it is in the Hebrew, 
Psal. 93 4  which signifies any thing that is old; & old things are commonly stiff & stubborn) that is, stubbornly & roughly to their brethren: 
Luke 16.24.  they comfort them not: they kill their hearts. And though such Hypocrites, can say to Abraham with that same rich man, father Abraham, & to our Saviour Christ with many Christians at the day of judgement. Lord, Lord, open unto us; we have eaten at thy table, 
Luke 13.26.  we have received thy Sacraments, & we have heard thee preach, not seldom but often, even every Sabbath plentifully, even in our streets. Yet the Lord at his coming (for all these external religious works, of invocation of his name alone, and receiving his sacraments, and of hearing him preach) shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall punish to the example of all others such counterfeit Christians, which have wrought iniquity, and he shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Matt. 25.32. Luk. 12.46.  cut them in the middle, because they have but half served him, & their part shall be with hypocrites. For that servant which knew his masters will, & prepared not himself, not did according to his will, shall be beaten with many stripes. But he that knew it not, & yet did commit things worthy of stripes, shall be beaten with few stripes: For unto whomsoever much is given, of him shall be much required: and to whom men much commit, the more of him will they ask. O terrible sentence! The hypocritical Christian is in worse case than the infidel and Pagan. For he not knowing Gods will, and yet sinning, shall be punished but with a few stripes: but the other which knew his masters will, and yet offended, shall be punished with many stripes. And woe be to him that shall be punished with many stripes at God's hand, who is not able 〈◊〉 ●ndure one!  
There is a parable in th●●●spel of a father and two sons, and he came and said to the elder Son, go & work to day in my vineyard. And he answered and said, I will not: 
Matt. 21.28  yet afterward he repent himself and went. Then came he to the second, & said likewise. And he answered and said: I will Sir (or as it is in the Greek) I, Lord, (I will work in thy vineyard.) He made a great show of willingness, but he went not. What think ye, saith our Saviour? Even in man's reason, the former is preferred, and this younger with his great shows is condemned. This parable was then verified among the jews, of the bragging and learned pharisees, and repenting and ignorant sinners: and I pray God it be not verified likewise in our days of some vain protestants puffed up with knowledge, and of some ignorant and repenting Papists.  
That same parable also of the virgins was never more truly verified then now: 
Matt. 25.11.  it is to be feared, many that be virgins, and hate the spiritual fornication of the whore of Babylon, & have lamps of faith: 
revel. 17.5.  yet for want of the oil of mercy, and light of good works shall be excluded, though they knock and pray, saying, 
Matt. 5.16.  Lord, Lord, open unto us. Let your light so shine before men (saith our Saviour) that men may see your good works, and glorify your father which is in heaven. This lesson is general to all Christ's disciples: Our works should be seen. Many Christians worldly & stately works at this day are seen, but their good works are not seen. 
revel. 14.13.  Blessed are they that die in the Lord (saith the Spirit) they rest from their labours, & their works follow them. Many do such works now as cannot follow them, but remain behind them: But such works shall not profit them. 
Phil. 2.15.  That ye (saith Saint Paul to the Philippians) may be blameless and pure, and the sons of God, without rebuke in the midst of a naughty and crooked generation, amongst whom ye shine as lights in the world. Such should all Christians be: They should be blameless. But now one shall hardly hear any one spoken of, but that he shall be blamed for some thing. They should be lights giving good examples in the midst of a crooked generation: but now almost all men give evil example to their brethren.  

Eph. 4. Luke 15.8. Exod. 19.5 Rom. 4, 11, 24 Matth. 25.1 Phil. 2.15. Luke 12.37. 2. Tim. 1.17.  The Lord jesus give all Christians grace to walk worthy of their callings, & of that most honourable name wherewith they are called, that they may be the Lords tr●●ne & his jewels, that they may be Abraham's sons, and wise ●ins, that they may be blameless, and as shining torches in the add'st of this wicked world, and froward generation: That jesus Christ at his coming may acknowledge them for his obedient and watchful servants, for his glorious names sake: to whom with the Father, and the holy Ghost, one God immortal, invisible, and only wise, be all praise, honour and glory, power, and salvation, both now and for ever Amen.    
FINIS.