Touchstone to Determine the True Catholic Faith, Part 10
Exhorting you that you shoulde earnestlie contend for the faith once giuen to the saints.) Faith is taken here for christian religion,Text. Act. 6.7. & 14.27.for the doctrine of the gospell, as it is taken in the Actes of the Apostles, where it is written: Manie were added to the faith, that is, to Christian religion.Gal. 1.23. 1 Tim. 1.19. & 3.9. And God opened the doore of faith to the gentiles, that is, of religion. And Paul preached the faith which hee had persecuted, that is, the religion. Here then is the sum and dryft of this Epistle, here is the grounde and foundation of true catholique religion; to striue for to maintaine with all our force and might, the faith, the religion, once giuen to the saintes: Not that faith which should be giuen hereafter, but that which was giuen alreadie: not that faith which shoulde be made by degrees, in processe of time, by the decrees of Popes and councelles; but that which was once giuen to the saintes. God gaue his lawe to the Iewes in the olde Testament, by the hand of his seruant Moses: so in the gospell he established his new Testament and league, by his sonne Iesus Christ, and his Apostles. Moses but a seruant ouer Gods house had this preheminence, much more the sonne of God, the wisdom of God the father. And of the perfection of the gospell of Iesus Christ, S. Paul writes no lesse, then Moses wrote of the perfection of his lawe, (that nothing was to be added to it,) but farre more; If we our selues (saith he) or an Angell from heauen, Gal. 1. v. 8.6.preach vntounto you besides that we hauehave preached vntounto you, (adding to it, altering in it anie thing, or departing eyther to the right hand, or to the left hand from it) Let him be accursed. Neither doth he saie this once, but he saieth it againe: no doubt mooued by Gods spirite, because men would forget this lesson, and Sathan should go about to take this séede out of their heartes especially, as we hauehave seene by experience: And therefore the Apostle, as a wise husband-man, sowes this séede twise. So that then, the first faith which was giuen absolutelie to the saintes, by Iesus Christ and his Apostles, is the true Catholique fayth. This is S. Iudes resolution, concerning this great question which troubleth so many at this day. And they which are trulie wise, will agrée with him; and will make this an vndoubted ground, & most certaine rule, to measure true catholique religion by. And this is not onlie his priuate iudgement, but it is the definitiue sentence of al the Apostles, & of our blessed sauiour himselfe: Who giuing his Apostles, and in them all ministers and pastors,Mat. 28. v. 19.20. authoritie to preach: All power (saieth he) is giuen me in heauen and earth. Go ye therefore and teach all nations, baptising them in the name of the father, of the son and of the holie ghost: Teaching them to keepe whatsoeuer I hauehave commaunded you: And beholde, I am with you alwaies, euen to the worldes end. Here is that great and large commission and authority, of preaching, committed to the ministerie of him, who hath all power in heauen and earth. I would to God our mightie men of the world, woulde remember this, whose embassadors and seruants ministers are; and then, they would not vse them as they do. They would then think nothing too deare for them. Secondlie, here is, what they ought to preach and teach, whatsoeuer Iesus Christ hath commanded them. His doctrine, his commandements, are sufficient. They maie not go beyonde their commission.2. Epist. Iohan. v. 9. And S. Iohn saieth, Whosoeuer transgresseth, or goeth beyond, and abydeth not in the doctrine of Christ, hath not God. We maie not go beyonde, or go further, then that which Iesus Christ hath taught; herein we must rest, continue and abyde: though he which teach it, be neuer so ancient, though he be a father, though he be neuer so holie, though he were an Angel, though the doctrine séeme neuer so deuoute, plausible and religious. He that continues and abydes, and settles his conscience in the doctrine of Christ: he hath both the father and the sonne. And what can be desired more? And lastlie, to them that kéepe themselues within the boundes of this their commission, Iesus Christ promiseth, that he will bee with them, euen vntounto the ende of the world. They néed to feare, neither Pope, Prince or Potentate: they hauehave one mightier then all these, that taketh their partes. S. Paul also in his first Epistle to the Corinthians testifieth the same. I thanke my God (saieth he) alwaies in your behalfe, Cap. 1. v. 4.for the grace of God which is giuen you in Iesus Christ, that in all thinges you are rich in him, in all speech and in all knowledge, as the witnesse of Iesus Christ was surelie confirmed among you: so that you wanted no gift, looking for the reuelation of our Lorde Iesus Christ. By this place it appeares, that the Corinthians had receiued this grace from God (for the which the Apostle giueth God thankes, as for a most excellent gift) that they were rich in all knowledge, and now wanted nothing, concerning their saluation, but euen now were readie and prepared for the glorious appearance of Iesus Christ to iudgment. So that their faith was perfect, there was nothing as necessary to be added vntounto it: they were sufficientlie prepared and armed against the daie of iudgement. And who will desire any more? all péeces and patches then, concerning faith and saluation, which came into the church after, were néedelesse and in vaine.Cap. 20.26 And in the Actes S. Paul taking his leaue of the Elders and pastors of the church of Ephesus: I take you to record this day, saith he, that I am innocent from the bloud of you all. For I hauehave not kept backe any thing, but declared vntounto you all the counsell of God. Who will not confesse then, that the faith once giuen to the saints was perfect: who seeth not, that what pointes of faith or of doctrin concerning saluation came in after, were not the counsel of God, but deuises of man?Psal. 3.8. And therefore in this matter vtterlie to bee reiected. For saluation (as it is in the Psalme) belongeth only to the Lord, to his wisedome, merciemercy, counsell and direction: And his blessing is vponupon his people; all the good thinges his church enioieth, procéed also from him. The same thing also saint Peter witnesseth: By Siluanus a faithfull brother, saith he, as I suppose, 1 Pet. 5.12.hauehave I written brieflie, exhorting and testifying, howe that this is the true grace of God wherein you stande: calling with S. Paul the true faith, the true way of saluation; the grace of God. So that then S. Peter himselfe witnesseth to all christians in the worlde, that that was the true grace of God, that that was the true way of saluation, in which they stood then; the which they had receiued then, and he exhorteth them with S. Iude to continue and to maintaine the same. And if that any other glad tidings, or glad newes were brought them, or any other grace of God, that it was not the true grace of God, but a false and counterfeit. For there is but one faith,Ephes. 4.5 and those giftes which come from God are perfect. They are like himselfe: as S. Iames also witnesseth.Iam. 1.17. And least any man shoulde say, that this grace of God is vncertaine, and that hee knoweth not where to find this faith once giuen to the saintes: S. Iames telleth vsus where this faith is to be found, that is in the worde of God: Receiue the word with all meekenes which is grafted in you, which is able to saue your soules. 1. Tim. 3.15And the same S. Paul teacheth Timothie: Continue in these thinges that thou hast learned and art perswaded thereof, knowing of whome thou hast learned them, and that thou hast knowne the holy scriptures of a childe, which are able to make thee wise vntounto saluation, through the faith which is in Iesus Christ. Timothie knew the scriptures euen from his childhoode: Therefore let all true christians and catholiques, not bee afraide to teach them their children, and to make them reade them also. Timothie a child knewe them: therefore it is a shame for men not to knowe them. The scriptures are able to make vsus wise to saluation: and then are they not perfect? is not this plaine? who will desire anie more? And this saluation is in them, by teaching this faith of Iesus Christ, this faith once giuen to the saintes. So that then, this faith once giuen to the saintes, is to be gathered out of the scriptures, they teach it, fullie, plainly and absolutely.
Neither is this the Apostles sentence, but also the iudgment of many learned men since. And of this place of S. Iude, Nicolaus de Lira writeth thus: In this epistle S. Iude instructs al christiās ingeneral & not certain particular persōs, as did S. Iohn in his 2. former Epistles, (I hauehave need to write to you.) For heretickes springing vp: as it shal be put down after, (beseeching you to fight valiantlie, for ye faith once giuen to the saints) as though he should say, this is the cōbat of faith, that is, for ye faith giuen to ye saints, yt is, to the Apostles of Christ: once, that is perfectly, when he opened their vnderstāding, that they should vnderstand the scriptures. It is also said once, for the vnity thereof, and of the Authour thereof: There is one God, one faith, one baptisme. And here is put down the cause of this combate or warre, (for there are craftily and slilie crept in) that is, (saith he) vnderunder a shew of godlines they hauehave come in (certaine vngodly men) that is heretiques. For godlines is sometime taken for the worship of God: but heretiques vnderunder the pretence of religion and Gods worde hauehave brought in the contrary, & therfore they are called vngodly. So that then by Lirah his iudgement, this epistle concernes all men. The faith once giuen to ye saintes, was giuen by Christ to his Apostles, when he opened their vnderstādings, that they might vnderstand the scriptures. And therefore as should seeme, this faith was to bee taken out of the scriptures. And that heretiques, vnderunder a shew of worshipping of God, besides the scriptures, should corrupt the faith, and bring into the church a contrarie faith. And that this faith was giuen once, that is, perfectly. And the ordinary glosse, speaking in the person of S. Iude, expoundes this place thus: I say, beseeching you not to superadde any other faith, to your faith; but for the holy faith once giuen vntounto you, and to all the saintes by the Apostles, to fight earnestly euen vntounto death: that for it if neede bee, you should die. And therfore I hauehave written vntounto you, that I might know the state of your faith, and that I might shewe you my carefulnesse of you, and so you might be confirmed in the faith. So that Lirah saieth, that that is the true faith which Christ himselfe gaue to his Apostles, when hee opened their vnderstandings, that they might vnderstand the scriptures: And the glosse saith, that that is the true faith which the Apostles gaue to the saintes, for the which we must striue, euen to death: and therefore by their iudgementes wee are not to make any accompt of that faith, which shall come in after. That is the Antichristian and false faith.
Ferus also vponupon S. Iohns Epistle writes thus, vponupon these words,In primam epist. 10. cap. 2. (that you hauehave hearde from the beginning: let it abide in you.) Hee giues (saith he) faithfull counsell what wee must doe, when false prophets and Antichrist shall breake into the church: For otherwise hee had made mention in vaine, that such should come into the church, vnlesse he had forewarned vsus also, what wee should doe. His counsell is, that we should abide in that, wee hauehave hearde from the beginning. Excellent counsel; for as soone as we begin to doubt of that we hauehave beene taught from the beginning, wee giuegive entrance to errors. And therefore Christ inculcates these wordes to his disciples: Abide in me, and I in you: Take heede no man beguile you, saying here is Christ, or there is Christ, beleeue them not. And S. Paul, But continue thou, in those things thou hast learned, knowing of whome thou hast learned them. And againe: Be not caried away, with diuers and strange doctrines. And againe: Bee not mooued with eueryevery winde of doctrine, &c. And a little after he writes thus: yee hauehave beene taught not only what things concerne faith, but also what concerne godlines and holinesse of life. Here, saith hee, thou maiest marke, howe much christian doctrine, and the worde of God, is to bee esteemed of vsus. Hereby wee are brought to great honor, and wee reape great profit. Can there bee any honour greater, then to abide in the father and the sonne? and hee gets this honour that continues in the doctrine of Christ and his Apostles. And after, vponupon the same chapter he writes thus: whatsoeuer is necessary to saluation, that already the spirit hath made manifest to the church by the word of the gospell, and by his secret inspiration. And a little after, The Anabaptists separate the holy ghost from the scriptures, and from the externall preaching of the worde; when as this is the true meane, by the which the holy ghost doth teach vsus, that is to say, the scripture, and the outward preaching of the worde. Therefore no man ought to separate the holy Ghost from the scripture, &c. The holy ghost taught the olde prophets for most part by secret inspirations, or visions offered to their imaginations, without the outwarde preaching. It taught the Apostles, the wordes of Christ, by suggesting vntounto them, and by bringing that into their remembrances, which they had hearde of Christ: It teacheth vsus now, by the meanes of the holy scriptures and word of God. And he that despiseth these meanes, hee lookes for in vaine, anie newe or inwarde instruction of the holie ghost: yea therefore the holie scripture is giuen to vsus as a certain rule of Christian doctrine, least our owne spirit should seduce vsus. And if there were no rule of doctrine put down, who seeth not what a confusion and chaos there would bee? For, if hauing the holie scripture as a most certain rule set before our eyes, they do teach such diuers doctrines: what would come to passe, if the scriptures were taken awaie? So that by Ferus his iudgement, the holie scriptures are the most certaine rule, to measure and square all doctrines by; they are the onelyonly meanes, by which the holy spirit nowe teacheth the church, and that the spirite ought not to bee separated from them: And that in them, is the faith co…, once giuen to the saintes. And therefore, all they that …ill hauehave the true faith, and be armed against Antichrist, must looke for it, in them. That faith, that is taught besides them, which was not from the beginning, is the false faith, is the Antichristain faith. And the same Ferus is forced also to yéelde thus much to the worde of God.In praef. euan. secund. Iohan. Because (saieth he) heresies shoulde spring vp, and the doctrine of Christ, shoulde be defiled of the wicked, with mans deuises; it pleased God and our sauiour Iesus Christ, that also the bookes of the Gospell, should be written, that wee learning the truth from them, shoulde not bee deceiued, by the lyes of heretikes: but that all things as well in our lyfe, as doctrine, shoulde be ordered according to this rule, as by a touchstone. And also Serranus a papist, vponupon Ezechiell concerning the perfection of the scripture, writeth thus. And also (sayeth he) by those holie Euangelists he hath written all wisdom, In. 9. cap. Ezech.necessarie to mans saluation: and the same also, as a master giuen from God, he liuing amongst men, preached with his owne mouth: which perfection, and absolution of the diuine knowledge, this man here foresheweth; whiles he is commaunded to wryte (Tau) in euerie mans forehead that shall be saued, the last letter of the hebrew Alphabet, which by a figure called synecdoche, as S. Ierome writeth, signifieth all knowledge. This letter Tau, this lesson, that the scriptures of God conteine all doctrine necessarie to saluation: must eueryevery one that will be saued, hauehave written in their foreheads. And hereof also, it is called the word of lyfe. Arnobius a verie ancient wryter,Arnobius. in. Psal. 47. compares the two testamentes to the two breastes of the church. And shall we not thinke the mothers breastes sufficient to feede the childe? Now (saieth he) O you soules deliuered and borne againe, go about your mother Sion and sucke her two pappes, of the two testaments full of milke, and shewe to her towers the merciemercy you hauehave obtained.
Augustine of the excellencie of the scriptures and of their sufficiencie writes thus;Aug. epist. 3. What disputations or writings of any of the Philosophers, what lawes of any city, are to be compared by any meanes to those two precepts; of which, Christ saieth, all the lawe and the prophets do depende: Thou shalt louelove the Lorde thy God with all thy heart, with all thy soule, and with all thy strength, and thy neighbour as thy selfe. Here are phisicks (as they terme them) because all naturall causes are in God, the creator. Here are Ethickes, because a vertuous mans lyfe, is by no other meanes framed, then when those things are loued which are to be loued, that is God and our neighbour: here is logicke, because the truth and light of the soule of man, is nothing else, but God himselfe. Here is the happie estate of the common wealth: For a happie citie is not builded or preserued, but by the foundation and bonde of fayth, and concorde; when as the common good thing is loued, which both most excellent and truest is God himselfe; and in him, when men do sincerelie one louelove another; when as for his sake they louelove one another: when as they cannot keepe secrete, for what cause they louelove one another. The manner of writing, whereby the scripture is framed, how easie is it for all men, although verie fewe can attaine to the perfection of it. Those plaine thinges which it conteineth, as a familiar friende, without all deceit, it speaketh to the capacitie or heart, of the learned or vnlearned: And those things which she hydeth in a mysterie, she extolles them not with a loftie style, that a slowe and vnlearned mynde, dare not approach vntounto them, (as a poore man dare not come to a rich) but with a lowlie speech, shee inuites all men vntounto her; whome shee will not onelie feede, with her manifest; but also exercise with her secret truth: And yet, hauing the same in a readinesse and easie, which she hath shut vppe in secret. But least they being too manifest, should be lothed, they are againe hidden; that they maie be sought for, and being sought after, they are as it were renewed: and being renewed, they are most surely disgested. By them (meaning the scriptures) both all wicked soules are corrected, and simple are increased, and great are delighted. That soule is enemy onelyonly to this doctrine, who erring, either knoweth not that it is most wholesome, or else being sicke, hateth her phisicke. What could bee more euidentlie spoken of the sufficiencie of the scriptures? Here is logicke, ethicke, and naturall philosophie; here is the happie estate of all common wealthes; here is the blessednes of all soules, rightnesse for the crooked, strength for the weake, delight of the perfect. This noble Ladie, with her most lowlie voice, inuiteth all men to her: no man néede bee afraide to come, as the poore are to the rich: her doctrine passeth not mans reach; she hath the same things manifest to feed withall, which she hath hid to exercise withall.
Lib. 12. in Ioan. cap. 68.Cyril also of the sufficiencie of the scriptures thus writeth most manifestlie: Therefore not all thinges, which the Lorde hath done are written: but what thinges they which wrote, thought to suffice, both to manners and to doctrine; that wee shining with a right faith, with workes and vertue, might come to the kingdome of heauen. And here by the way,Lib. 2. orthodox. explicat. let vsus marke how Andradius goeth about to obscure this most euident place of Cyrill: If S. Iohn (saith he) hauehave contained all thinges necessary to faith and righteousnes of life, then we must beleeue or do nothing but that which S. Iohn hath written. Then shall he not be wicked, that shall doubt whether Christ was borne in an oxe cratch or no. But Cyril speaketh not onelyonly of S. Iohns gospell, but of all the other holie writers. Not all thinges which the Lord hath done are written (saieth hee) but such as those which writ thought to suffice, to maners and doctrine; he comprehendeth all holie writers within this compasse, not S. Iohns gospell onlie. Secondlie, Andradius saith, that in the gospell are certaine principall groundes set downe of doctrines, by which the whole building of faith may arise. The which, if hee meane, that all doctrines of the church must bee confirmed out of the scriptures, or else are to be reiected; this exposition is not amisse: as Dauid saith. Her foundations are vponupon the holy hils. Psal. 17.1. Because all doctrines in the true church of God are to be grounded & hauehave their foundation in the scriptures:Luke 20. v. 37 As Christ out of the scriptures confirmed the doctrine of the resurrection, to the Sadduces. But he meanes nothing lesse then this. For he saith before, When as God would helpe the frailtie of our memories, by the writing of the gospel, Eod. lib. 29. paghee woulde hauehave so briefe compendium of his affaires and mysteries committed to writing, that the greatest part of them, as a treasure of great price, should bee reserued, to be inclosed in the minde of man. And that thereby it shoulde appeare, that the greatest part of a christians dutie should be to keepe the memory of Gods lawe and benefits. This is Andradius iudgement, far differing from the Fathers, and from the maiestie of the scriptures. But let him go with his smoke of Egypt.Cyril. lib. 5. in Leu. Cyril writes thus againe of the sufficiencie of ye scriptures; I (saith he) as far as my smal capacity can attaine do thinke, that in these two daies, the two Testamentes may bee vnderstood, wherein eueryevery worde, that concernes God, may be discussed, (for that is a sacrifice) and out of them the knowledge of all thinges is to bee receiued. If any thing remaine, which the holy scripture doth not determine, no other thirde scripture ought to bee receiued, that might be in authority amongst vsus to get knowledge, which he called here the third day: but let vsus commit that which remaines to the fire: that is, let vsus reserue it to God. For in this life God would, not hauehave vsus know all thinges, especially when as the Apostle saith, Because wee nowe knowe in part, &c. This therefore is the fire to the which wee must reserue all those thinges that remaine, and not through rash presumption, take to vsus knowledge of all thinges, that the Apostle may iustly say to vsus: not knowing what they say, nor what they affirme. Therefore, least peraduenture our sacrifice should not bee acceptable, and that same knowledge, which wee couet to hauehave out of the scriptures, be turned into sinne: let vsus keepe those measures which the spirituall law, by her law maker, shewes to vsus. See how plainly Cyrill concludes, all knowledge necessary for vsus in this life, in the scriptures. And in searching out of them, he would not hauehave vsus also to go too far, but to kéepe those limits our law giuer hath appointed: and that in this life, it is no shame to confesse our ignorance of many things: and that no third scripture whatsoeuer is to be admitted, to supplie the wants of this scripture, to teach that which it teacheth not. What can be said more plainlie for the sufficiencie of the scriptures then this?
Conc. 1. in fest. omniū sanctorū.Philippus de Dies also writes thus of the excellencie and sufficiencie of the scriptures: It was, saith he, a singular benefit of God, that he would giuegive vsus a law, by which we should be gouerned. For when man should consider his own basenes, and the infinite maiesty of God: he durst not verily serue God, if God should absolutely command him, saying, serue me; nor should declare to him, what seruice did please him. For man might thinke with himselfe, hee were neuer able to please such a master: but God establishing to vsus his law, hath deliuered vsus from this trouble. Therefore the Prophet considering this great benefit, saith: For thy law I hauehave endured or sustained thee al the day long: that is, vnlesse that thou ô Lord hadst limited and put downe the seruice which thou wouldest hauehave me to do thee, and vnlesse thou hadst giuen me thy lawe; I shoulde hauehave beene at my wits ende, and verily hauehave fainted. Considering how my basenesse might serue such a great maiesty, and establishing me this law, thou hast giuen me a heart, by which I may vnderstande, that I may easily comprehend this thing, and know what thou wouldest hauehave of me to bee done. Let vsus all therefore marke the scriptures: no man knowes what things God delights in. Those thinges which seemes excellent in our eies,Luke. 16.15 1 Sam. 15.15 1 Sam. 16.6. are abhomination to the Lord: As Sauls sacrifice, and Samuels choise among the sonnes of Isay plainely declare. Let vsus onelie do those thinges and workes, which Gods worde commands vsus: those we are sure please him. As for other bee they neuer so religious in our owne eies, so costlie, so seuere and austere, vnlesse they be warranted by the word; surely they doe not please God. And this Philippus de Dies, being forced of truth, confesseth, as most true doctrine, which ouerthroweth all popish voluntaris seruing and worshipping of God, and confirmeth euerie true christian soule, in those christian exercises, which out of the worde it practiseth.
Prudentius of the Canon and rule of the Scriptures sufficient to conuince all heresies, writes thus.
Hymno in Infideles.ARctam salutis vix viam discernere est,
Inter reflexas semitas.
Tam multa surgunt perfidorum compita,
Tortis polita erroribus:
Obliqua sese conferunt diuortia
Hinc inde textis orbitis.
Quas si quis errans ac vagus sectabitur,
Rectum relinquens tramitem:
Scrobis latentis pronus in foueamruet,
Quam fodit hostilis manus, &c.
Fax sola fidei est praeferenda gressibus,
Ʋt recta sint vistigia.
The which verses are thus translated into English.
THe narrow way of sauing health,
a man can scarcely find,
Yea hardly can he it discerne
from by-waies, or vnwinde
Himselfe from turning labyrinths
of sects and errors strange,
The thread is spun so fine, men hauehave
of colours so great change.
If any chance, to treade their waies,
and turnings for to follow,
He headlong runs into deepe pits,
and ditches false and hollow.
These pits and ditches, digged are
with hands of deadly foes,
That such may runne into the same,
which do the right way loose, &c.
And after,
The onelyonly lampe of shining faith
our doings must direct:
Our feete must guided be thereby,
it must by-waies detect.
The effect of which verses is this; that in the manifolde by-waies of Sathan, onelie the Torch of faith is to bee had in our handes to direct our steps. And no doubt, this torch of faith is nothing else but the word of God, as Dauid calleth it: And as S. Paul saith, faith commeth by hearing, and hearing by the word of God. And of the sufficiencie both of Christes passion, and of the Scriptures, Arnobius verie excellentlie writes thus: Hee pleased in the sacrifice of the crosse, In Psal. 68.as a young Heifer, putting forth the two hornes of the Testamentes, and the foure hoofes of the gospels, which the poore Apostles saw and reioyced. These two hornes are sufficient to dash and ouerthrow all the power of Sathan; and these foure hoofes, to trample vnderunder foote all the baites of the world and the flesh. And vponupon these wordes: let them be couered with shame as with a garment: The Deuils are couered with fourefolde confusion, when we take into our handes the fourefolde saluation of the gospell. And in another place,In Psal 117 The Iewes because they woulde hauehave continued in one wall, refused the stone which was not fit for one, but for two; But God himselfe hath put this stone in the heade of the corner, that of two testaments and two peoples, the building might rise. And againe.In Psal. 116 The handmaid of God is his holy discipline, he that can say at the day of his death: I am thy seruant, I hauehave not despised thee: And I am the sonne of thy handmaide, I hauehave obeied thy holy discipline as a sonne; his bonds shall God breake insunder. And againe: The hils are about Ierusalem, In Psal. 124.and the Lord is about his people, that is, the testimonies of the scriptures, for the defence of the simple people: And as a light in the night, In Psal. 118.do shew a man the ditches or stumbling blocks hee must auoide: so hauehave I set thy worde to my feete, to my senses. Iustine the martyr thus briefely knits vp the sum of christian religion;Epist. ad Zenonē. Let vsus be daily in praier, rich in the word, & mighty in works. Let vsus be members one of another, and for this cause, suffer with the afflicted, and reioice with the exalted, taking heed of those which are not houshoulde aforeign. Rom. 16.17 Lib. 2. hom. 15.seruants of the Law of Christ. Agreeing with S. Paul, who bids vsus also beware of those which make diuisions and offences, besides the doctrine which the Romaines had learned.
Gregorie also vponupon Ezechiell, doth excellentlie teach all Christians, that out of the scriptures are sufficient weapons to be taken, of all Christian soldiers, against all the assaltes of their enemies, whatsoeuer: as there in particular at large, hee doth most manifestlie declare. HaueHave a care, my beloued in the Lord (saith hee) to meditate in the word of God, despise not the writinges of our maker, which are sent vntounto vsus: It is an excellent thing. For by them, the minde is as it were brought, into a naturall heate; neither doth shee wax slothfull by the coldnes of her owne iniquitie: when as by them we knowe, the former righteous men to hauehave done valiantlie, we also are stirred vp, to the valiantnesse of well doing. The minde of the reader is as it were kindled, with the flames of holie examples. Shee seeth, what notable things hauehave been don by them, & she doth greatlie disdaine, because she doth not immitate the like. Wherefore it is excellentlie sayd to the spowse, by the bridgroome: Thy necke is like the tower of Dauid, which is builded with his castles; and a thousande shieldes hang about it, all the armor of the valiante: For the throte is in the necke, and in the throate is the voice: what therefore is mente by the throate of the church, but the holie worde of God? in which whyle a thousand bucklers are sayd to hang, by this perfect number, the whole number is shewed, because our whole armor is contained in the worde of God. There trulie are the commandements of God, there are the examples of righteous men. But to let passe the commandements of God, which he there vrgeth, the examples which he settes before our eyes, are worth the marking: Being hurte of thy neighbour (saieth he) hast thou a desire through humilitie of minde, to continue in innocencie? Let Abell come before thine eies, who is read to hauehave been slaine of his brother: and yet he is not read to hauehave strugled against him. Wouldst thou serue God, with a cleane heart, in the state of mariage? Set Enoch before thine eyes, who being married, walked with God, and was no more found; for God had translated him. Doest thou greatlie desire to prefer Gods commandements, before thine own present profit and commoditie? Sette Noah before thine eyes, who at Gods commandement making no great account of the care of his familie, a hundred yeeres liued occupied about building of the arke. Dost thou endeuor to take vponupon thee the yoke of obedience? Looke vponupon Abraham, who leauing his house, kinsfolkes & countrie, obeied to go out to a strange place, which he should take to be his inheritance; and he went out, not knowing whither he should go: Who was willing for the euerlasting inheritance, to hauehave killed his dearely beloued sonne, whome hee had receiued of God for his heire. Wouldest thou be a simple and plaine dealing man? set Isaac before thine eies, whose plaine dealing greatly commended him in the sight of God. Doth paines taking and great labour delight thee? remember Iacob, who after hee had learned many yeares, with great labour and trauell, in frost and heate to serue man: hee came to that strength, that he coulde not be ouercome of an Angell, wrastling with him. Hast thou a desire to ouercome the intisementes of the flesh? let Ioseph come into thy minde, who, his mistres tempting him, studied to keepe the chastitie of his bodie, with the daunger of his lyfe: whereof it came to passe, that he that knew well how to rule his members, was afterwarde made ruler ouer all Egypt. Doth patience and gentlenesse please thee? Call Moses to remembrance, who besides women and children gouerning six hundreth thousand fighting men, is reported to hauehave been the gentlest, the mildest man that euer was on the earth. Wouldst thou bee zealous in reprouing of sin, and in correcting vices? Let Phinees be set before thine eyes, who running thorowe with his sworde the two adulterers, (though they were Princes and great personages in their families) he made the people chast: and being angrie, he appeased the anger of God. Wouldest thou in thy doubtfull affaires trust of the hope and helpe of Almightie God assuredlie? Cal to remembrance Iosuah; who when he vndertooke doubtfull battelles, with an assured courage, he obtained the victorie without all doubt. Dost thou desire to laie aside, all ill will and malice from thy heart, and now to enlarge thine heart through charity? think vppon Samuel, who being now put out of his office, by the people, and remoued from his princely authority, when as the same people requested him, that he woulde praie to God for them: God forbid (saith he) that I shoulde cease to praie for you. The holie man thought, hee shoulde hauehave done a great fault, if to those, who were his enimies, euen to put him out of his kingdome, hee had not requited this fauour of praying for them. Who againe, when as he was sent of God to annoint Dauid king, answered, how shall I go? For if Saul shall find me: he will kill me. And yet because he knew God was angrie with Saul, he wept so greatlie for him, that the Lorde saide to him being alone: How long wilt thou weepe for Saul, seeing I hauehave cast him from mee? Let vsus consider, what a heat of charitie had inflamed his hearte, that wept for him, which would hauehave slaine him. We will beware of him, whom we are afraid of, and perchance (if occasion serue) we will requite euill, for euill, to him we flie from. But let vsus set Dauid before our eyes, who found the king that persecuted him, at such aduantage, that he might hauehave killed him; and yet in this aduantage he did to him the dutie he owed him, and not the euill he deserued: Saying; God forbid that I should laie my hand on the Lords annointed. And when the same Saul after was slaine of his enimies: him whom he had his persecutor as long as he liued, he lamented when he was slaine. Are we resolued to speake boldly to the mightie men of this world, when they doe amisse? let the authority of Iohn Baptist be called to our remembrance, who reprehending the wickednesse of Herod, for the vprightnesse of truth feared not death: and because Christ is truth, therfore, for Christ (that is for truth) he ventured his life. Do we earnestly desire to die for the Lord? Let vsus remember Peter, who reioyced when he was whipped, being beaten he resisted the Princes, & for life he despised his life, with a longing for of death. Do we desire to despise all aduersities? Let vsus remember Paul, who not onelyonly being readie to be bound, but to die for Christ, he accompted not his soule more pretious then him. Do we desire to hauehave our harts scorched with the heate of charity? Let vsus way well the wordes of S. Iohn, of whom eueryevery word that he spake, was (as it were) tanned with the fire of charity. Because in the word of God we seeke for the bulwarke of eueryevery vertue: therfore there hanges in it, for young men, a thousand bucklers, all the armor of the valiant. For if wee will fight against the spirituall powers of wickednesse, let vsus seeke for weapons of our defence, in the neck of the Church, which is built to vsus as the tower of Dauid, that is, in the word of God, that by the direction of the commandement, the aide of helpe may bee obtained against vices. Behold, we desire greatly eueryevery one of vsus, to be strong against the powers of the aire; in this tower, we finde the armour of our soule: that from thence, we may take the precepts of our maker, and the examples of our forefathers, by the which we may be most assuredly armed, against our enemies. For whilst thou mindest to vndertake any vertue, and seest there, the same fulfilled of thy forefathers, there thou findest armor, by which thou maiest be defended against all spirituall warres. There hang shields on hie, that if any desire to fight, let him take them; and out of it, let him arme his heart with courage, and shoote out dartes of wordes. Thus far Gregory, teaching all Christians that the armour and weapons, not onelie against vices, but against our spirituall enemies: (whose chiefe assaults now are by heresies, to impugne the Church of Christ) are to be taken out of the scriptures. The faith which they teach, was the first faith, it was the Catholique faith: But the faith, which nowe many accompt for Catholique in our daies, and doe earnestlie embrace; was not the first faith, once giuen to the Saintes.
And Gregory may seeme, to ground his opinion, not onelie of that mysticall sentence of Salomon in the Canticles: but also of the plaine testimonie of S. Paul, which thus writes to the Ephesians. We are not to wrastle against flesh and bloud: Ephes. 6.12.but against rule and power, against the rulers of the darkenes of this world, against the spirituall powers of wickednes, in heauenly places, which are alofte. Therefore take vntounto you the whole Armor of God, that you may be able to resist them in that euill day, and stand, hauing quite vanquished all things. Let vsus marke here first, howe the Apostle doeth teach all Christian soldiours, the whole armor of God. And hee calles it so twise, and he counsels them to take it to them, and to hauehave it in a readines. Secondly, howe he shewes the force of it, euen against all the darkenes and thicke mists, that the Prince of this world, shall cast vponupon true Religion, and against all the sleightes and baites, wherewith he shall drawe vsus to any firme: it shall be able to daunt all these assaultes, all these his dartes. And what would we hauehave more? These two onelyonly are the Christian bulwarkes, that sathan layeth siege against: Christian Religion and Christian life. And this heauenly armor, which the holie scripture here teacheth vsus, is not combrous or costly: it consistes but of seauen partes. The first is a girdle of trueth, though the profession thereof pinch vsus, as it did Iohn Baptist, we ought to hate lying and dissimulation in our dealings. The second is a brest plate of righteousnes, to deale iustlie with all men, to giuegive euerie one that is due vntounto him. The third is, shooes on our feet in the preparation of the gospell of peace, that is, through the comfort of the gospell, to be armed against all the sharp pricks and thornes of this life. Fourthlie, aboue all, to put on the shield of faith, wherby we may be able to extinguish all the fierie dartes of the wicked. That is, in one worde, that which Dauid saith,Psal. 38.15. Psal. 130.3. Thou shalt answere for me O Lord my God: Whereas we are all bankerupts, we runne to Iesus Christ, and say thou shalt answere for me, O Lord my God. If thou Lord wilt be extreame, to marke what is done amisse, who is able to abide it? And this shield is able to quench all the fierie dartes of the wicked. What force soeuer Sathan layeth to our charge, Christes death is of more force. In him he could finde nothing:Io. 14.30. he can charge vsus with no debt, but he hath performed it. Fiftlie, a helmet of saluation: that is, an assured hope of our saluation. Who will not endure any thing, if he hope that he shall be saued? Euen as a soldiour, hauing a helmet on his head will despise all blowes. Hereof saluation is called the wals and bulwarkes of the Church, Esay 60.18. which repels and puts to confusion all the inuasions and assaults of the enemy. And of these wals and bulwarkes consisteth the strength of the cittie. Sixtlie, the sword of the spirit, which is the word of God. We must not onelie be armed to saue our selues, but also to wound our enemies: and that we may doe, with the worde of God. The which sword, how we should vse against him, our Sauiour Iesus in his combat with him, hath taught all his soldiours. And these thrée, we must hauehave aboue all thinges. First, the shielde of faith. Secondlie, the helmet of saluation. And thirdlie, the word of God, which all the Church of Rome almost hath quite taken from vsus: as let any indifferent man iudge, looking into the daies of our fathers. And lastly, we must be not onelyonly with our handes fighting, but also with our voice shouting and crying to God, against this enemie, with all manner of praier and supplication. This is the complete harnesse of euerie true Christian soldiour. He that is thus armed, needes not feare Sathan. He that lacketh this, (whatsoeuer hee hath besides) it will not serue his turne: not holy water nor agnus dei; not holy bread, nor holy bell, nor any such externall thing: We fight against spirits, and therefore we must thinke, that corporall things will not hurt them; no more than wooll will pierce yron.
This may be the meaning of that which God taught Iob. Iob 40. ver. 20.21.22.Canst thou drawe out Leuiathan with an hooke, and with a line, which thou shalt cast downe vntounto his tongue? Canst thou cast a hooke into his nose? Canst thou pierce his iawes with an angle? Will he make many praiers vntounto thee, or speake thee faire? Will he make a couenant with thee, and wilt thou take him as a seruant for euer? &c. That is, that as that great Leuiathan in the sea, cannot be taken by mans strength or cunning: much lesse sathan whose image he is. The Lords hand, and armor, & power, must confound him, and tread him vnderunder our féet. This is that which S. Peter teacheth.1. Pet. 5.8. Be sober and watch, for your aduersary the diuell, as a roaring lyon, walketh about, seeking whom he may deuour, whom resist stedfast in the faith. Nothing but faith can withstand the Diuell: and this faith springeth out of the word of God, as S. Paul teacheth.
And here first generally, concerning this first faith and religion, let vsus marke how the scriptures hauehave most euidentlie set it downe to vsus and let vsus consider howe all our forefathers, in all ages, wi… …home God was pleased, hauehave kept it: and how Sathan hath still gone about to depraue and corrupt it. God gaue Adam in paradise this first faith,Gen. 2.15. contained in his word: God put Adam in the garden, that he might dresse and keepe it: and the Lord commanded the man, saying: Thou shalt eat of eueryevery tree in the garden, but of the tree of the knowledge of good and euill, thou shalt not eate of it. For in the day thou eatest thereof, thou shalt die the death. Here was the first faith, here was Adams religion or worshippe of God. If he had kept this word, he, and all his posterity, had béene in paradise, till this day. But the subtill serpent, craftilie créeping in, by withdrawing him from this word, by persuading Eue shee should not die, shée should be a God: corrupted this first faith, and laide the corner stone of all Idolatrie, (which is, to depart from the word of God for any cause whatsoeuer) and banished man out of paradise, and all his progenie. Here you may plainlie see the first faith, and the false faith, which craftily crept in, yea the selfe same day as some thinke.
In the 32. v. 8. of Exodus, they made a calfe and worshipped it, euen by and by after the law was giuen. And they cried a holiday vntounto the Lord, and they remembred their deliuerance out of Egypt. Here were faire shewes, and here was golde, and a holiday to the Lord, and great zeale, euen the pulling off of their earrings: but all this displeased God, they departed from his worde, he looked for no such seruice at their handes, hee condemned this their blinde zeale, because it was against his plaine and manifest commandement. When God had deliuered Israell out of Egypt, (which example the Apostle Iude hereafter toucheth) and had drowned their enemies, and had fed them with Mannah, and had marueilously shewed his wonders amongst them, and brought them to the borders of the land of Canaan: yet they which beléeued not his worde, they which cleaued not wholly to it: were destroied, and neuer entred into it. He promised that lande first to Abraham, then to Isaac and Iacob: Ioseph dying, being now setled in Egypt, in great dignitie and securitie; yet he beléeued this promise, and hoped no doubt assuredlie of the possession of it, and therefore gaue commandement, that his bones should be carried out with them, when they went. But this word, this promise afterwarde, his posterity beléeued not: euen then when they were come to the verie entrance and taking possession of it. Iosuah and Caleb onelyonly,Num. 13.31. who of the twelue spies that they sent to search the land, beléeued the promise of God, and encouraged them to go vp, and to fight against it: entred into it. But they beléeued the other tenne, against the word of God, who though they came home laden with the fruit of the land, persuaded them, that there were giants there, and great walled citties, and that they were not able to conquere it, and so they neuer entred into it. And were not the couetous, and faithlesse pastors and priests in popery, like these spies? Who had their backs laden with tenthes and commodities, as they had with grapes and figges: but they discouraged the hearts of their brethren; as these did. They taught them not to ground their faithes vponupon the worde and promise of God, for the saluation of their soules, and obtaining of the kingdome of heauen. They taught them, as these did the Israelites, that their enemies were so mightie, & that sathan was so strong, and that their sins were so great (which in many places of scripture are compared to wals or castles) that vnlesse they bought their masses, or gaue something to their Monasteries, they could not bee saued. Derogating and disabling that great promise of God concerning our saluation: that, whosoeuer beleeueth in Iesus Christ, hath eternall life, Io. 3.16. 1. Io. 5.12.and shall enter into the true Canaan: though the walles of his sins he hath built, be as great as Paules, or as Peters, or as Mary Magdelens. 1. Ti. 1.15.16. Luk. 22.61. Luk. 7.37. Psal. 18.27. Esa 49.2. Ephes. 2.14.Of these walles of sinnes, Dauid speaketh, with the helpe of my God I shall leape ouer the wall. And the Prophet Esay, your sinnes hauehave separated, or made a partition betwixt you & me. And S. Paul, Iesus Christ is our peace, which hath made of both one, and hath broken the stoppe of the partition wall. And of these buildings and strong holdes S. Paul speaketh:Gal. 2.18. 2. Cor. 10.4. If I build againe the thinges I hauehave destroied, I shall make my selfe a trespasser. And againe, the weapons of our warfare, are not carnall, but mighty through God, to pull downe strong holdes, that is sinne, be it neuer so mightie, or statelie. Here is sathans sleight, here is the false faith, here is the subuerting of the faith once giuen to the saints. So that, to depart from gods word, not to cleaue to it alone; seem it neuer so strange, neuer so hard, neuer so much against our sence and reason; is the false faith. They had tenne against two, they had their eies to perswade them, they sawe giants and walled citties: but they lacked faith, and so they died all in the wildernesse.
1. King. 13. v. 1.That same historie of the man of God, most strange and terrible in the booke of kings: is no doubt set downe for our learning. He was sent to Bethel, to preach euen to the King himselfe, against the Idolatrous Altar, and worshippe of God done there: and hee did this his message verie boldlie, hee refused the kinges dinner, and reward very constantlie: and yet being beguiled by an olde lying Prophet, that dwelt there, who went after him, and tolde him that an Angell had appeared vntounto him, and commanded him to bring him backe againe, and to eate bread in that place; because he beléeued this lying Prophet, and against gods word reueiled to him, went backe againe with that Prophet, and eate bread in that place: he was after torne in pieces of a Lyon. This is a terrible and fearefull example, to teach all men obedience to Gods word. The same God, which saide to the man of God, thou shalt not eate bread or drinke water in this place, hath saide to vsus:Exod. 20.4. Psal. 50.15. Thou shalt make no grauen Image, thou shalt not fall downe to it or worshippe it. And againe, call vponupon me in the time of thy trouble, and I will heare thee, and thou shalt glorifie me. And againe,Psal. 1.2. Psal. 47.7. 1. Cor. 14.15. 1. Io. 2.1. Let my law neuer depart out of thy mouth, meditate therin day and night. And againe, sing praises with vnderstanding, and I will pray with my spirit, I will pray with my vnderstanding (as saieth S. Paul.) And againe, if any man sin we hauehave an aduocat Iesus Christ, he is the propitiation for our sinnes. And dare we breake these his commandements? dare we set vp an Image, and knéele downe to it? dare we call on saints? neglect the hearing of his worde? praie without vnderstanding? make other intercessors to him, then Iesus Christ?Renas. lib. 3. stromas. bib. as though he loued vsus not, whose louelove (as one of the papists is forced to confesse) is more to vsus warde, then all the loues of the saintes in heauen ioyned together. Surely, if we doe, without all doubt, not a Lyon of the forrest, but that raging Lyon the Diuell, shall deuour vsus, shall teare our soules in pieces. And here, neither the gray head of the prophet, nor his great paines and trauell in riding after him, nor the reuelation of an Angell, much lesse, neither father, nor pope, nor councell, will excuse vsus. Gods word must be kept and obserued. This is true religion, thus much this historie teacheth as.
Among many kings in Israell and Iudah, there were not past three or foure commended of God. As Dauid, Iosaphat, Ezechias and Iosias: and what was the cause, that these were preferred before the rest? but because they loued Gods word, they caused their people to worship God, according to the same: as we maie reade in their histories. Dauid thus much testifieth of himselfe, in the booke of Psalmes in many places:Psal. 119.29. Take from me the waie of lying, and grant me gratiously thy lawe: Verse 30. Psal. 31.7.I hauehave chosen the way of truth, and thy iudgments hauehave I laide before me: and I hauehave hated them that hold of superstitious vanities, and my trust is in the Lord. Here was Dauids religion the law of God, the way of truth. Iosaphat also king of Iudah, in the third yeare of his raigne, 2. Chron. 17.7.sent his noblemen, with Priests and Leuits, throughout all Iewry, which should teach the booke of the lawe: Cap. 19.4.yea he himselfe being now confirmed and established in his kingdome, exhorted the people to the true worshippe of God, from Béersheba to mount Ephraim: he exhorted the iudges, to deale in their offices vprightly, and he saide to the iudges, Take heede what ye doe, Verse 6.for ye execute not the iudgment of man, but of God: and he will be with you, in the cause and in iudgment. Wherfore now let the feare of the Lord be vponupon you, take heede, and doe it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiuing of rewards. Moreouer in Ierusalem he set of the Leuites and of the Priests, for the iudgement and cause of the Lord, and he charged them saying: Thus shall yee doe in the feare of the Lorde faithfully, and with a perfect heart: and therefore he prospered and grew, and such a terrour fell vponupon all his neighbours, that none durst make warre against him, Cap. 17. v. 10.and the Arabians paied him tribute. Ezechias also is thus commended, He trusted in the Lord God of Israell, 2. Kin. 18.5.and there was none after him like vntounto him, among all the kings of Iudah: neither were there any such before him. A great and wonderfull commendation; and the cause followeth: He claue vntounto the Lord, and departed not from him: but kept his commandements, which the Lord had commanded Moses. This short sentence containeth the cause of this great praise, the effect whereof was this: That (as it is reported before) in reforming the Church, in taking away the high places, and in breaking the images, and in breaking in pieces the brasen serpent; and also, in his owne life and conuersation in his faith and religion: he had kept the lawe of God, he had done after it: in the word of God alone he trusted. And this his trust or confidence in the lawe of God, was obiected to him, as a reproch of the Syrians, as nowe a daies the papists obiect the word of God to vsus in contempt, calling vsus gospellers, that professe the gospell. For thus Rabsakeh saieth:2. King. 18.20. Tell ye Ezechias I pray you, thus saieth the great king, euen the king of Assur: What confidence is this, wherin thou trustest? Thou hast saide: Surely the word of his lips. Forth the wordes are in the Hebrewe: and can hauehave no other proper sence but this; That Ezechiah trusted in the worde of God, in the words of Gods mouth. This was his first and principall trust and confidence: but against this Rabsakeh replieth. But counsell and strength, are for the warre. As though hee should saie: It is not trust in God, nor in his words, but pollicie and strength, that shall preuaile: speaking like an heathenish Atheist. Thus we may sée, Ezechias rule to reforme the church by, his staffe of faith to lean vponupon, for his owne soules health, his confidence in warre, against his enemies; onelie God and his word. And this confidence the heathen laugh to scorne, euen as at this daie, they opprobriously scoffe and iest at vsus, that trust in God, and his worde, and despise our small powers and armies.Psal. 20.7. But we saie with Dauid: Some put their trust in chariots, and some in horses: but we will remember the name of the Lord our God; and by obeying his word, he shall fight for vsus, he shall preserue vsus. They are brought on their knees, and fall downe, 2. Chron. 30.1.but we are risen, and stand vpright. Ezechiah also commanded all Israell to keepe the passeouer, vntounto the Lord in Ierusalem: euen as our prince nowe, by her godly iniunctions, commands euerie subiect to communicate foure times by the yeare. He also did prouide,Cap. 31.11. that the Leuites, and priests, should hauehave sufficient liuing and maintenance: as our gratious prince hath by her statutes prouided the same; but that the couert and couetous dealing of patrones, peruerteth these her gratious lawes: which now though they doe to their great gaine, wil be one day, to their great shame and confusion.
2. King. 21.1. 2. Chron. 33.1.After Ezechiah raigned Manasses; and he did euill in the sight of the Lord: he forsooke the lawe, and cared not for it, he raigned fiftie fiue yeares. In his daies the booke of the law of God, was made no accompt of.2. King. 22.3.8. For in the eightéenth yeare of Iosiah, when as ye temple was in repairing, which no doubt, all the fifty yeares of Manasses had small looking to, the booke of the law (as it should séeme) stopt in some part of the wall, in the temple, was founde, and brought to Iosiah: Verse 11.And the ignorance thereof was so great, that the king knewe not the contents thereof, till he had heard it read. And therefore when he had heard the booke read; being amased at the transgression of the whole land, howe wickedly they had broken the lawe of God, he rent his clothes,Verse. 13. and sent to enquire of the Lord for himselfe, and his people. For great (saith he) is the wrath of the Lord, that is kindled against vsus: because our fathers hauehave not obeied the words of this booke, to doe according to all that is written therein, for vsus. And after this, good king Iosiah, 2. Kin. 23.1.2.gathered to him all the elders of Iudah, and Ierusalem, and the king went vp into the house of the Lord: and all the men of Iudah, and all the inhabitants of Ierusalem with him, and the priestes and prophets, and all the people, both small and great; and he read in their eares, all the wordes of the booke of the couenant, which was found in the house of the Lord: And the king made a couenant before the Lord, that they should walke after the Lorde, and keepe his commandements, and his testimonies, and his statutes, with all their hart, and with all their soule, that they might establish, and make good the wordes of the couenant, written in this booke: and all the people ratified, and established this couenant. Here is first the lawefull authority of princes, to cause Gods worde to be preached and taught, and to cause the priests to doe their dueties: euen to make the people sweare, and make a couenant with God, that they will neuer forsake his word, but will euen worshippe him, as his word commandeth. He did this according to the lawe Deut. 31.12. where God commanded that the lawe should be read to men, women and children. This authoritie our prince hath: she may compell our recusants to come and heare the lawe of God read, and preached, as this good king Ezechiah did; if it please her maiestie. For no doubt, many in Iosias time, that had béene nourished in idolatrie and superstition, those seauentie yeares after the death of Ezechias, and delighted in those high places they had built, and in that golden groue or wood, as is likelie,Verse. 6. which was placed in the temple, which Iosiah burnt, and stamped to powder; came vp to heare the lawe read, against their wils. But here the kings authoritie preuailed, and ouerruled them: and euen such authoritie, should al true catholiques acknowledge, euen now all kings, and also our gratious soueraigne to hauehave. And should, as these men of Iudah and Ierusalem did, obey her godly lawes and commandements, and come to the Church, without any resistance, and heare the lawe of God read and taught them. She doeth command them no more, then here, as eueryevery one may sée, Iosiah commanded these his subiects: That is, to beare the law of God. His subiects obeyed him, and why should not they obey her?
Secondly, here is the true religion, to worship God according to his word, vtterly to abolish all buildings, foundations, works, vessels, be they neuer so costlie, or stately, which hauehave béene ordained, yea of kings, against the lawe of God. And this reformation is the part of kings to doe, it is the chiefe thing, they are to looke to: yea & euen to require an oath of their subiects, to maintaine this religion for euer. And that this was the true religion before the captiuity, these histories of truth doe plainlie teach vsus. And for the departing from this faith, for corrupting of this religion, for breaking of this couenant and oth made: they were afterwards carried prisoners to Babylon, as appeareth by the booke of the Kinges and by the prophecie of Ieremie.
Nehe 8.1.But after their returne, God restored againe the same religion and worship, by Nehemiah and Esrah. All the people assembled thēselues together, & they spake vntounto Esrah the scribe, that he would bring the booke of the lawe of Moses, which the Lord had commanded to Israell. Oh that the like willing mindes were in the people nowe a daies that they would cal for the word of God, & …e desirous to heare it. And Esrah the priest brought the law of God before the congregation both of men & women, and all that would heare and vnderstand it.
Here againe we maie sée, who must know the worde of God; men, women, and children. And he read therein from morning to midde daie, before men and women and they that vnderstood it, and the eares of all the people hearkened to the word of the lawe. Hereby also it is plaine,Verse 4. that the lawe was in a tongue the people vnderstood. And Esrah the scribe stood vponupon a pulpit of wood, which he had made for the preaching: and Esrah opened the booke, before all the people, for he was aboue all the people. And when he had opened it, all the people stood vp, and Esrah praised the Lord the great God, and all the people answered Amen, with lifting vp their hands: and they bowed themselues, and worshipped the Lord with their faces toward the ground. Verse 7.Also Ieshua and Bani and diuers others, with the Leuites: caused the people to vnderstand the law. And they read in the booke of God distinctly, and gaue the sence, and caused them to vnderstand the reading. Here is the true religion, here is the true seruice of God. Here is that seruice and religion, which many Recusants at this daie, refuse to be present at, as plainlie set downe as maie be: That is, reading of the word to all, to men, women and children, a pulpit of wood ordained for the preaching and expounding of the same, and praiers and praises to God, with vnderstanding, in a knowne tongue; so that the people cryed, Amen, Amen. What can be more plaine than this? Is not this the very forme of seruice and praier, which our Church vseth at this daie? and yet some are offended at it. And Nehemiah and Esrah the priest and scribe, and the Leuites, that instructed the people, said to all the people: This day is holy to the Lord: Mourne not, Verse 9.neither weepe. For all the people wept, when they had heard the words of the lawe. He said also to them: Go and eate of the fat, and drinke of the sweete, and send part to them, for whom none is prepared: Verse 10.for this day is holy vntounto our Lord, be ye not sory therefore: for the ioy of the Lord is your strength. Here are also two notable lessons, concerning the Lords Sabaoth, for all Christians to learne. First to reioyce in the Lord, and in his word, that they hauehave heard: to meditate vponupon it, and to receiue it with ioy. Let all Christians beware of wordlie carefulnesse, of sorrowe: For the ioy of the Lord, Heb. 13.9.is their strength. It is not gellies or preseruatiues, or meates; that maketh man strong: but the ioye of the Lord. Secondlie, in the Sabaoth, they should hauehave care on the poore: euerie one should bid his poore neighbour to dinner with him, for whom nothing is prepared, or else send him something; if he hauehave but one dish, to send somewhat thereof to the poore. So did Iob, Iob. 31.17.who neuer eat his morsell (that is as we terme it, his small pittance) alone: but the poore, the widowe, not on the sabaoth onlie, but also on other daies, had part of it with him.
The like religion and forme of seruice was vsed in our sauiour Christes time. For thus wee read: And hee came to Nazareth, Luk. 4.16.where he had been brought vp, and as his custome was, he went into the synagogue on the Sabaoth day, and stood vp to read, and there was deliuered him, the booke of the Prophet Esay. Here we may learne first, that Christ himselfe went to the Church, and that the scriptures were read and expounded to the people, and that this was a chiefe part of their seruice; and that euerie Sabaoth day, it was his custome, to preach and teach the people. And here also, this custome of our sauiour, to preach euerie sabaoth, should all faithfull and true pastors learne, amongst their other customes of tithes and dueties, which they narrowly looke after. The same forme of seruice was continued in the Church in the Apostles time: for thus we reade of the whole Church of Christ, which were conuerted by the Apostles to the faith.Act. 3.42. And they continued in the Apostles doctrine, fellowship or communion, and breaking of bread and praiers. Here are the chiefe parts of Gods religion, faith to the word preached; communication of things necessarie, or christian charity, to their brethren, as well preachers as others; receiuing the sacraments, and praiers. And that their praiers were in a tongue knowne,Act. 4.24. we read thus: That when they were comen from the councell, they tolde their fellowes, all that the priestes and elders had said vntounto them. And when they heard it, they lift vp their voices, with one accord: and said, &c. How could they hauehave praied with one accorde, if they had not knowne, what they praied? And that the reading of the scriptures in a knowne tongue, and preaching of them to the people after also continued, thus we read. And after the lecture of the lawe and prophets, Act. 13.15.the ruler of the synagogue, sent vntounto them saying: ye men and brethren, if ye hauehave any word of exhortation to the people, say on. Here is the lawe and prophets first read, and afterward preached and expounded. And S. Paul after in his exhortation vntounto them, affirmeth the same: for (saith he) the inhabitants of Ierusalem and their rulers, Verse 27.because they knew him not; nor yet the wordes of the prophets which are read eueryevery sabaoth day, they hauehave fulfilled them, in condemning him. And the Apostle S. Iames confirmeth the same, that this hath beene an auncient custome to heare the scriptures reade and expounded to the people.Act. 15.21. For Moses (saith he) of olde, in eueryevery citty hath them which preach him, being read eueryevery sabaoth day in their synagogues. So that then this is the ancient and true Catholique religion, to hauehave the scriptures read and taught vntounto the people: and yet they which pretend the name of Catholiques, accompt this the newe religion, wil not heare the scriptures, will not come to that church where they are read and preached.
That last fare well of Iosua to the Rubenites, Gadits, and halfe tribe of manasses,Ios. 22.5. when hee sent them home, is worth the marking. Now (saith he) returne and go to your tabernacles, to the land of your possession, which the seruant of the Lord Moses, gaue you beyond Iordane. OnelyOnly marke diligently, that you doe the precepts and the law, which Moses the seruant of the Lord commanded: that you louelove the Lorde your God, that you walke in all his waies, and that you keepe his commandements, and that you cleaue to him, and that you serue him with all your heart, and with all your soule: And Iosuah blessed them, and sent them away. Here is liuelie set down the office of the magistrate, to command that his subiectes obey the law of God: Here is the platforme of true religion; to obey the law of God onelyonly; there néedes no more. And this law cannot be kept, vnlesse it be taught and heard: and therefore the preaching and hearing is here also necessarily inferred.
And here to come to particulars. Their praier in an vnknown tongue 1. Images 2. pardons 3. purgatorie 4. inuocation of saintes 5. transubstantiation 6. communion vnderunder one kinde 7. was not that faith once giuen to the saintes by Christ and by his Apostles: nay in the fathers daies it was not receiued; but came in after, as hereafter God willing, shall be prooued; and as many of themselues hauehave confessed.