The True Catholic, Tract · Section 6 · Part 2

The True Catholic · Tract · Section 6 · Part 2

p. 578The manners and conuerſation of the ancient Chriſtians, drawne out of the Fathers.

IVſtine the Martyr thus deſcribes the ancient Chriſtians. Chriſtians differ not from other men, neither in countrey nor ſpeech,Iuſt. epiſt. ad Diog. nor in ciuill gouernement. They dwell in no cities by themſelues; neither vſe they anie language, that differs from the common ſpeech of other men; neither hauehave they a kinde of life which is famous for any ſingular or odde thing in it; neither doe they go about to learne any thing deuiſed of curious heads; neither are they patrons of any mans opinion, as many are: but inhabiting partly in the cities of the Grecians, and partly of the Barbarians, as euerie mans lot hath befallen him, following the maners of the people with whom they dwell, in their apparell, and liuing, and other things, which concerning this preſent life, they ſet before our eyes a wonderfull ſtate of their common wealth. They dwel in their owne countries, but as it were ſtrangers. They hauehave all things common with other men as citizens; and they diſtribute all things away, as it were ſome trauelling into another countrie. EueryEvery ſtrange region is their countrie: And all their countries are to them, as ſtrange regions and dominions. They marie wiues as other men do, and beget children; but they make not their children away, as the heathen do. They hauehave a common p. 579table, but not polluted with exceſſe. They are in the fleſh; and yet they liue not according to the fleſh. They liue here vponupon earth, but they hauehave their conuerſation in heauen. They obey lawes which are made; nay in their maner of liuing, they farre exceede and go beyond the lawes. They louelove all men, and all men perſecute them. They are not knowne what they are, and yet they are condemned to death. They are murdered, and yet they are multiplied. They are poore, & yet they make many rich. They want al things, and yet they abound in all things. They are diſhonoured, and in their ignominie their glorie ſhines. They are ſlandered, and yet all men beare record of their innocency. They are reuiled, and they giuegive good ſpeeches againe. They are iniured, and they honour their perſecutors. And when as they liue like good men, they are puniſhed as though they were wicked. And when as they are puniſhed, they reioyce; as though then they were reuiued. The Iewes make warre againſt them, as againſt ſtrangers: & the Grecians perſecute them: & they which hate them cannot tell wherfore they hate them. And that I may in one word ſay all: That which the ſoule is in the bodie; that are Chriſtians in the world. The ſoule dwelleth in the bodie; but it is not of the body: So Chriſtians dwell in the world, but they are none of the world. The inuiſible ſoule is placed in the viſible bodie, as in a garriſon: ſo Chriſtians are knowne while they liue in the world; but their diuine worſhip of God is inuiſible. The fleſh hates the ſoule, and makes war againſt it; becauſe it cannot enioy her pleaſures: And the world alſo hates Chriſtians; they reſiſt their pleaſures. The ſoule loues the fleſh, which hates her, and loueth her members: So alſo Chriſtians louelove them, which hate them. The ſoule is incloſed within the bodie, but it preſerueth the body: ſo alſo Chriſtians are kept in the world, as in a priſon; but they preſerue the world. The immortall ſoule dwelleth in a mortall tabernacle: and Chriſtians inhabite amongſt thoſe things which are corruptible, as ſtrangers looking for the immortality of heauen. The ſoule the worſe it is fed, is the better: ſo Chriſtians whiles they are daily puniſhed, are increaſed. &c. By this it appeareth how zealous in the ſeruice of God, how homely and ſimple in their apparel, what contemners of the world Chriſtians were in the beginning. Who condemne by their examples the Atheiſts and lukewarme Chriſtians in religion, the curious and couetous worldlings of our p. 580age: who are as it were wedded to this world, and take their delights and pleaſures therein, who will hauehave all things (as they ſaie) in print, both their houſes and apparell, and whatſoeuer they hauehave elſe. Surely this is not to contemne the world, as they did. Theſe former vſed the world onelie for the preſent neceſſitie, they tooke no pleaſure therein, as manie doe, and with great coſts labour to obtaine at this daie.

Athenagoras alſo a verie ancient Chriſtian, in his Apologie for the Chriſtians, Athenagor. Apol. pro Chriſtianis.ſpeaketh thus to the Emperours: When as all men through your great clemencie and benignitie hauehave their right, and cities according to their dignities, enioy their freedomes; nay the whole world by the meanes of your prouidence and wiſedome, enioyes moſt firme and ſure peace; onelyonly of vsus who are called Chriſtians, you hauehave no care. For you ſuffer vsus, who hauehave committed no euill; yea, who aboue other (as it ſhall bee declared in the progreſſe of this Defence) hauehave behaued ourſelues moſt religiouſly and obediently, both towards God and your Empire; to bee vexed, ſpoiled, baniſhed; manie bringing falſe accuſations againſt our verie names. Wherefore we were bold at this time manifeſtly to declare our cauſe vntounto you. And you ſhall perceiue by this our diſcourſe, that againſt all right and reaſon we are thus puniſhed. Wherefore we beſeech you, that you will hauehave alſo ſome care of vsus, that wee now at the laſt may ceaſe to bee murthered of thoſe our accuſers. We paſſe not for the loſſe of goods, nor for the glorie and credite of our good names; or for any ſuch like or greater things, wherein men may hurt or iniurie vsus. For although theſe things be made great account of amongſt the common people, wee are wont to deſpiſe them. For we hauehave learned, that if we be ſtricken or beaten, to abſtaine from ſtriking againe; or if any inuade or take violently away our goods, not to goe to law with them: but alſo to thoſe that hauehave giuen vsus one blow, to turne the other cheeke; and to them that will take away our coate, to offer our cloake alſo. And ſeeing wee make thus ſmall account of our liues and bodies, they ſeeke for our riches: and they babble out huge heapes of crimes againſt vsus; which neuer once ſo much as came into our minds to thinke: but which might rather be laid to their charge, and to ſuch like as they are. But if any ſhall bee able to conuict vsus, not onelyonly of any great, but of p. 581anie ſmall offence; we doe not onelyonly deſire that puniſhment may bee remitted vsus, but wee are readie to endure what puniſhment ſoeuer. But if ſo be, that we be accuſed onelyonly for our name becauſe we are called Chriſtians (for euen vntounto this day all thoſe vncertaine rumours and reports, which are ſpred abroad on vsus are lies; neither is any Chriſtian conuicted of anie hainous offence) it is your parts, O moſt wiſe and curteous Princes, by your lawes to deliuer vsus from this iniurie, that as in all the world both euerie priuate man, and all men in euerie towne, by your bountifulneſſe do enioy common peace & quietneſſe: ſo we may hauehave cauſe alſo to thanke you, that we as it were triumphing, may reioice that we alſo are deliuered frō theſe ſlaunderous accuſations. Here alſo we maie ſee the ſame Chriſtians moſt liuely painted out, which before we ſaw in Iuſtine; holy in life and conuerſation. Deſpiſers of this world, not giuen to quarrelling, or going to law, they had learned another leſſon, ſaith Athenagoras in thoſe daies: which condemnes the quarrelling and contentious Chriſtians of our age, who ſue at lawe now for euerie light trifle their brethren: When as I hauehave heard that euen in the memorie of ſome yet liuing, to hauehave a ſute in lawe in a whole towne, or to hauehave one goe to London, was counted a great ſtrange matter; euen as now it is counted to trauell to Rome, or to Conſtantinople. So peaceablie they liued in thoſe dayes. A man in all his life neuer ſawe London: that was a rare thing. But nowe our ſutes are ſo common, that they make the waie thither beaten. The former Chriſtians were not ſo contentious, as wée maie learne here by Athenagoras.

Euſebius alſo verie excellentlie deſcribeth thus vntounto vsus the maners and conuerſation of Chriſtians in his time: De demonſt. Euang. lib. 3. cap. 8.If it be now a thing moſt certaine, that the Diſciples of our Sauiour were ſuch like, why was not then their maiſter alſo ſuch a one long before? And if you will learne of the Diſciples, what a kind of maiſter they had, you hauehave at this day innumerable ſcholers of the words of Ieſus, of whom there are manie great aſſemblies of men; who both as it were, in battell aray, ſtand and fight againſt the naturall pleaſures of the body, & alſo who keep their minds ſafe, and ſtand without anie wound frō all vnlawful affections, or luſts of the fleſh: who whē as they hauehave ſpent their whole life, euē to their old age, p. 582moſt temperately; may yeeld vntounto vsus moſt euident proofes of the information of his doctrin; & what his doctrine teacheth. Neither men only vnderunder this Schoolemaſter do teach vsus this philoſophy; but ſo manie thouſands of women thorow the whole world, which are ſo many as their number cannot bee told: who as it were certaine prieſts, worſhipping the God of the whole world, and hauing imbraced that heauenly philoſophie, and for the louelove of this heauenly wiſedome, make no account of off-ſpring and children (as of things which pertaine to the body) but with all their ſtudies and diligence, hauing a care of their ſoules, hauehave dedicated themſelues wholy both in bodie and ſoule to the king of all things, and to the God of all the whole world, that ſo they might practiſe perfect and perpetuall chaſtitie and virginitie. Behold here another notable deſcription of Chriſtians. They deſpiſed not only the world, but alſo the pleaſures of the fleſh. They embraced virginitie, & they did dedicate themſelues as ſpouſes & wiues onelie, and wholy to the king of all kings, as Saint Paule teacheth. 1. Cor. 7.34.1 Cor 7:34They ſeeke to pleaſe the Lord only, they are holy in bodie and ſpirit. So are not they, who are maried. And in thoſe daies of this ſort were thouſands; ſo manie as their numbers could not be told. How are now Chriſtians degenerated from this? Surelie now we maie ſaie, They marie, and are maried, as our Sauiour prophecieth in the Goſpell: Mat. 24.38. Luk. 17.27.Matt 24:38Luke 17:27ſo few at this time embrace virginitie in compariſon of the thouſandes in thoſe dayes.

Apolog. ca. 34Tertullian alſo a verie ancient Father, deſcribeth the conuerſation of Chriſtians in his dayes thus: Now I will declare the workes of the ſect of the Chriſtians: that ſeeing I hauehave repeated the euils wherewith they are charged, I may alſo declare the good things wherein they are occupied. Wee are all one bodie bound together with one maner of religion, with one truth of diſcipline, and with one league of hope, we meete altogether in our aſſemblies, that praying with our prayers, we may as it were euen with an armie of ſouldiers take God. And this force is pleaſant to God. We pray alſo for the Emperours, and for their officers, and for all thoſe that bee in authoritie: for the whole world, for peace, and for the ſtay of the end of the world. We meete altogether alſo, to hauehave the holy Scriptures read, as the preſent ſtate of the time forceth vsus, either to forewarne any thing to come, or to p. 583conſider anie 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 mindes the doctrine of thoſe holy precepts, by often beating vponupon them. There alſo are exhortations, corrections, and euen as it were Gods iudgement ſeat. For we pronounce ſentence there againſt ſinners moſt ſeuerely, that to others in the ſight of God, this may ſeeme to be but a preamble of Gods iudgement to come. If any offend ſo, that he bee accounted worthie to be excommunicated from the communion of prayer, and of the aſſembly, and of other holy exerciſes; certaine choſen Elders ſet in authoritie, who hauehave obtained that honour, not with anie money, but for their good report, (for none of Gods things with vsus are bought and ſold,) and they do excommunicate all ſuch. Of euerie artificer alſo we gather ſomewhat for the poore, but not anie grieuous ſumme of money, as though he ſhould pay for his religion. EueryEvery one brings his little almes eueryevery monethmonth, or when he will, & puts it according to his abilitie in the poore mens box. For with vsus, no man is compelled to do this, but eueryevery one contributes willingly. And this ſame worke of cha…itie, is a cauſe why we are euill ſpoken of ſome. See, ſay they, how they louelove one another, (whē as they hate one another) & how they are ready euen to die one for another, when as they themſelues are more readie to kill one another. But I ſuppoſe they are grieued at no one thing more, then that we call one another brethren, when as amongſt them all names of kinred (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 doe a little degenerate from the nature of men, becauſe that you are euill brethren among your ſelues. But how much more rightly are they called & accounted brethren, which acknowledge one God for their father, which hauehave drunke one ſpirit of iuſtification, which as it were from one wombe of ignorance hauehave aſpired to the ſame light of truth. But perchance therefore we are accounted leſſe brethren, becauſe no tragedy exclaimes of our brotherhood; or elſe becauſe we are as brethen in the communicating of our temporall goods, which amongſt you moſt commonly breakes this brotherhood. We which are ioyned together in ſoule and heart; make no account to communicate our riches one to another; there is p. 584no difference of anie things amongſt vsus, but of our wiues, &c. Such vnitie as members of one bodie; ſuch common prayers with faith and knowledge; ſuch hearing of the Scriptures, with puniſhments of the diſobedient; ſuch voluntarie contributions to the poore; ſuch Chriſtian charitie; ſuch a communitie of the vſe of all things were in thoſe former good Chriſtians. But with vsus almoſt all theſe are quite contrarie: ſo farre we hauehave degenerated.

And in their prayers they vſed great reuerence, in thoſe dayes they knéeled. For thus I reade in a ſermon of Beatus Caeſarius, Biſhop of Orleance: For when as verie often (as it becommeth me) I marke diligently when as the Deacon cries:Biblioth. Pat. Tom. 7. ſer. 30. Let vsus kneele downe; I ſee the greateſt part of the people to ſtand vpright like pillers; which is neither lawfull nor ſeemely, nor expedient for Chriſtians to do in the Church in the time of prayers, &c. It ſhould ſéeme that the Deacon in time of prayer cried. Let vsus kneele; as we in our prayers now ſaie, Let vsus pray; to ſtir vp the peoples minds to prayer. And that the Biſhop had a care to marke whether the people in time of prayers knéeled or no. I would all Paſtors of Churches would do the like nowe, and marke who kneeles not, and exhort them to knéele. But now no man regards this.

And in another place of the diſcipline of Chriſtians, the ſame Tertullian writes thus: LoueLove your enemies, and bleſſe them which curſe you;Tert. lib. de Pat. and pray for them which perſecute you, that you may bee the children of your heauenly Father. In this chiefe commandement all the doctrin of patience is briefly comprehended, when as we may not hurt anie (though wee hauehave a iuſt cauſe.) Now if we ſhall runne ouer all the other cauſes which may driue vsus into impatiencie; the other commandements will likewiſe fall out iuſtly in their places. If thy mind be moued to impatiencie by the loſſe of thy goods, it is admoniſhed almoſt in euerie 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 himſelfe had no riches: And, he euer iuſtifies the poore, and condemnes the rich. The former Chriſtians (as appeareth by this) did not ſo greedilie ſéeke for money and riches, as we do at this daie. They deſpiſed riches: they paſſed not for money.

p. 585Cyprian alſo condemnes this couetouſnes in Chriſtians. C… Lib 2. …pi…t. 2.But thoſe whom thou ſuppoſeſt to be rich men, ioyning field to field, and excluding the poore of their quarters, hauehave their paſtures and fields without bounds: which hauehave great ſtore of gold and ſiluer, and huge maſſes of money, or reekes it as were of ſiluer hid in the ground: theſe being afraid amongſt the middeſt of all their riches, the doubtfulneſſe of their eſtates often troubles them, leaſt the thiefe ſhould robbe them, leaſt the murtherer ſhould catch them, leaſt the malice & enuie of anie wealthier then themſelues, ſhould vexe them with trouble ſome ſutes. He ſighes euen in the middle of his banquet, though he drinke in pearle: and when as the downe and ſoft featherbed hath embraced his pined bodie, for all his good cheare ouer the eares, as it were, in her boſome; yet he cannot take any reſt for all theſe feathers. Neither doth this miſerable wretch vnderſtand, that his riches are no other thing to him then braue torments, and that he is bound with his golde, as theeues are with gyues and fetters. And that he is rather poſſeſſed of his riches, then that he ſhould poſſeſſe them. And O abominable blindneſſe of the mind of man, and deepe darkneſſe of raging couetouſneſſe! when as hee might disburden himſelfe, and alſo eaſe himſelfe of ſo great a weight, he goeth on ſtill forward to ſet all his mind vponupon theſe ſame riches, that thus vexe him; he goeth on ſtill to cleaue faſt to theſe pinching burthens. There is no beſtowing of them vponupon his poore retainers; no diſtribution to them that ſtand in need. And they call that their money, which they keepe verie carefully lockt vp in their houſes, as if it were another mans: whereof they will beſtow none vponupon their friends, no nor to their children, no nor to themſelues. They poſſeſſe theſe riches onelyonly to this end, that another ſhould not hauehave them. And what a miſnaming of things is this? They call them goods, whereof they hauehave no vſe, but to thoſe things which are naught. Or do you think that they are alſo ſafe, whom amidſt the robes of their honours and great riches; whom flouriſhing with the glorie of kings courts a great companie of armed men continually waites vponupon and guards? They are more afraid themſelues, then others are of them: he is as glad to feare himſelfe, as he is feared of others. Dignitie, & honour or auth…rity ſeemes to take puniſhment euen of the mightie man himſelfe &c. Their au…h…it… firſt maketh themſelues afraid, which make them ſo terrible to p. 586others. This account the former Chriſtians made of riches, as of fetters; and of honors, as of burthens.

But to come neerer vsus, and to condemne our couetouſnes, Chryſoſtome telleth a ſtrange hiſtorie of two Chriſtians: I wil ſhew 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 certaine place that had treaſure hidden in it: And when as the Lord thereof knew not ſo much, he ſold the place. Hee which bought it, when as he digged it vp, that he might plant his field, and dreſſe it; he found that treaſure that was hidden in it: And when as he came to him that ſold him the field, hee would hauehave compelled him to hauehave receiued the treaſure. For he ſaid, that he bought the place, and not the treaſure. But hee on the contrarie, refuſed that which he would hauehave giuen him, ſaying: I hauehave ſolde the place, neither hauehave I now any right in it. They fell at ſtrife, the one would hauehave giuen it the other; and the other ſtriuing that he would not receiue it. And going to a certaine man, they reaſoned the matter before him: and after they asked his ſentence, to whom the treaſure was due? He would giuegive no ſentence on neither ſide. But ſaith he, I will end your controuerſie; let me hauehave it, & poſſeſſe it for you both. The which whē they had both yeelded to; he that was ſo greedie to receiue the treaſure, ſuſtained afterward a thouſand euils. And learned by experience, that they iuſtly, and not without good cauſe, had departed from it. Such contempt of riches was in thoſe dayes; and ſuch a conſcience amongſt Chriſtians: The Fathers here agree with the ſcriptures alleaged before concerning the contempt of the word.The like ſhould be amongſt vsus, if we were not growne out of kind. Such like contemners of the world were Auguſtine, Ambroſe, Cyptian, Ierom, and all the Fathers, as by reading their liues appeares. We hauehave now few ſuch Auguſtines, Ambroſes, and Ieromes. We alleage their ſayings commonlie, but neuer follow their ſteps of life: nay, it is likely we neuer read their liues; which are wel worth the reading, but much more the following, ſéeing we ſwarue ſo farfrō them

Fulgo. lib. 6.Nay, not onelyonly Chriſtians, but euen the verie Pagans teach vsus this contempt of riches. I reade of Themiſtocles, that when as he had gone to the ſea ſhore to ſee a great ouerthrow & ſlaughter of the Perſians; after he had ſeene the chaines & bracelets of them that were ſlaine, ſcattered here and there, turning himſelfe to his friend that came with him: You, ſaith he, that are not p. 587Themiſtocles, gather vp theſe things. He accounted it a diſgrace to Themiſtocles to ſtoupe downe to them: and ſhall not Chriſtians account it a much more diſgrace vntounto them; whoſe father is God, whoſe kingdome is heauen; whither no ſuch earthly or tranſitorie things ſhall hauehave anie acceſſe? They which do in this life applie their whole ſtudies and cares to the heaping vp of theſe earthlie riches, doe like as if a king ſhould go and heape vp pibble ſtones in his treaſurie; what follie were this in a king; ſéeing he ſhould hauehave no vſe of theſe in his kingdom? Such fooliſh kings are theſe worldly minded Chriſtians. And leſſe vſe ſhall they hauehave of theſe earthlie riches in their kingdome.

Hercules alſo that moſt famous Grecian,Plutarch. ex Aeſchilo hunc verſ. recitat. is thus in two words verie excellently pictured out vntounto vsus: foreign: he was outwardly a homely & rude man, but in all great exploits excellent. I would to God all Chriſtians would imitate him, that their excellencie would appeare in their excellent works, which they ſhould doe, and in the vertues of their minds; and not in outward and externall pompe and vanitie. That they would be foreign, rude & homelie outwardlie, Pſal. 4….13.Ps 4:13as he was; but inwardlie all glorious, as all Chriſts Church is.

The Romans alſo were ſuch deſpiſers of the world, and of the vaine pompe thereof, as Cicero doth teach vsus: Cic. Parad. 1.We abound (ſaith he) with domeſticall examples (and hauing re …oned vp a great number of ancient and famous Romans) …oe wee thinke (ſaith he) that all theſe did make account of anie …g all their whole liues, ſaue of that, which of it ſelfe was praiſe worthy and commendable? Let them come forth now, who …augh at this my ſpeech, and are of a contrarie iudgement: and let them giuegive ſentence euen their owne ſelues, whether they had rather be like ſome of theſe, which abound in their marble houſes, glittering with Iuorie and gold, and hauehave great ſtore of ſignes and pictures, yea engrauen of ſiluer, & gold, & of the curious works that come from Corinth: or els like Caius Fabricius, which had none of all theſe, nor would hauehave 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 piſpot, that comes from Corinth; when as he himſelfe deſpiſed all Corinth it ſelfe? Whether do you thinke, that he wold eſteem him as a notable citizē, or rather as ſome diligent p. 588porter & good doore-keeper? O that Marcus Curius, or ſome of them now were aliue again! in whoſe farme places & houſes there was nothing gliſtering, nothing braue or excellent, beſides themſelues. Thus Cicero declares to vsus the maners of the ancient Romans, euer how they deſpiſed the ſtate and pompe of the world: And ſhall not we Chriſtians? But eſpecially Seneca in this point is excellent, he deſcribes thus Scipio vntounto his friend Lucilius.

Seneca ad Lucil. ep. 87.I lying in Scipio his farme place where he dwelt (ſaith hee) write theſe things vntounto you, reuerencing the very ſpirit, and ſoule, and altar (which I ſuppoſe to be the gra…e) of ſo famous a man: I perſwade my ſelfe, that his ſoule is returned to heauen from whence it came; not becauſe he was a Captaine of great & mightie armies (for ſo was alſo furious Cambyſes, yea and alſo for all his furie had good lucke withall) but for his great moderation and pietie. Yea, and for that which was more wonderfull in him, when as he forſooke his countrie, euen then, when as he had defended it, either Scipio muſt want Rome; or elſe Rome muſt want her libertie: I will derogate nothing (ſaith he) from the lawes, nothing from the ancient cuſtomes: let all the citizens hauehave their lawfull right. O my countrie, vſe my benefit without me; I hauehave beene a cauſe to thee of thy libertie, I will alſo be an augmenter of it: I will depart, if ſo be that thou thinke that I hauehave increaſed more then I ought. Why ſhould I not wonder at this valiant mind? He went voluntarily into baniſhment, and disburdened the Citie. The matter was come to that paſſe, that either the libertie of the common wealth muſt doe ſome iniurie to Scipio, or els that hee muſt do ſome iniurie to the libertie of the common wealth. Neither was lawfull: hee gaue place to the lawes, attributing his baniſhment no more to the common wealth, then if it had beene Hannibal, or ſome open enemie that had baniſhed him. I ſee the farme where he dwelt, builded of foure ſquare ſtones, hauing a wood compaſſing it about in ſteed of a wall, & two towers built aloft on both ſides of it to defend it: hauing a great pond beneath the buildings and the paſtures, which had water enough in it to water an whole armie; and a narrow bathing place and obſcure, after the old faſhion. Our anceſtors thought nothing warme vnles it were darke and obſcure. I tooke great delight to compare Scipio his maners, and ours together. In this corner, that terrour of p. 589Carthage, whom Rome may thanke that ſhe was but once taken, waſhed his body, being now weary with going to plow. For hee was not idle, and as the cuſtome was, he went to plow himſelfe: he remained vnderunder ſuch a rude roofe, and ſuch a baſe floore bare him. But who is there now that can abide to be waſhed ſo? euerie man accounts himſelf now a poore man, & one of no account, vnleſſe his walles ſhine with great and precious ſpheres, vnleſſe his marble of Alexandria be drawne with plaiſter that comes from Numidia; and vnleſſe it bee pargetted ouer curiouſly, and after the maner of pictures; vnleſſe his chamber, for the hugeneſſe of the windowes, doe ſeeme to bee built with glaſſe: vnleſſe his fiſh pools be compaſſed about with that ſtone that is called Thaſius, which in times paſt was a rare thing to be ſeene in a Church, into which wee throw in our emptie body, waſted with immoderate ſweate; and vnleſſe ſiluer ewers powre water on his hands &c.

Such a pitifull man to his countrie, and plaine man in his dealings was Scipio, as here Seneca auoucheth vntounto vsus. Hée had rather be baniſht then do his countrie anie harme: he paſt not for curious buildings, coſtlie furniture, or the pompe of this world, which ſome afterward then (as in our dayes now) greedilie ſought for: ſo farre off was he to hurt or oppreſſe anie man to obtaine or maintaine this. Theſe Pagans condemne the curioſitie and pompe of the world, which now raignes amongſt vsus: They ſhall condemne vsus, vnleſſe wee repent, at the daie of iudgement. It is a ſhame for Chriſtians, that Pagans ſhould go beyond thē in anie vertue. We hauehave had Chriſtians that hauehave excelled them euen of late. Panorm. lib. 4. de reb. geſtis Alphonſ.I reade of Alphonſus king of Aragon, when as one brought him ten thouſand French crownes: And one that ſtood by perchance ſaid, O that I had ſo much gold! it would make me rich and happy. Goe thy way (ſaith the king) and take it, how much ſoeuer it is, and bee happie. Surely this Chriſtian king, and that not long ſince, He liued in the raigne of Henry the 6.excéeded all theſe Pagans: And ſhall hee hauehave no ſchollers? All Chriſtians ſhould herein be his ſchollers, ſhould learne by his example to deſpiſe the world, to deſpiſe money and gold. It is a Chriſtian and kinglie leſſon. But this Chriſtian philoſophie is now quite baniſhed, and that foreign and foreign,2. Tim. 3.2.2 Tim 3:2 that louelove of our ſelues, and louelove of money, whereof Saint Paul propheſieth p. 590are now in their kingdome, and raigne amongſt men. We will not now giuegive thouſands of Crownes, no nor of pence or ſhillings, no not to our brethren. We louelove our ſelues and mony, and gold ſo well, that no man almoſt loues his brother. The firſt Chriſtians had learned this leſſon, and therefore they laid not the rents, Act. 4.35.Acts 4:35but euen the prices of their lands at the Apoſtles feete: They gaue it not them in their hands; to declare no doubt, this contempt of the world, and their louelove to the Apoſtles. The like louelove had the Galathians to Saint Paul: I beare you record (ſaith he) that if it had beene poſſible,Gal. 4.15.Gal 4:15 you would hauehave pulled out your very eyes, and hauehave giuen them to me.Phile. verſ. 19. And he writes to Philemon, that he owes him his owne ſelf. This condemnes thoſe, that louelove the world ſo well, that now they are ſo farce from giuing anie thing to the Church, that they rather ſtudie and deuiſe how they maie take that awaie, that hath beene well giuen of others, which come not to the Church now ad offerendum, ſed ad auferendum, not to offer, but to take away. The like contempt of y^e world had thoſe Iewes, which when as Chriſt rode to Ieruſalem, Matth. 21.8.Matt 21:8ſpread their garments in the way. And no doubt they were a figure of vsus: rather then Chriſt ſhould go barefoote, we ſhould caſt euen our verie garments in the waie. But now to maintaine their ſutes of apparell, and their braue garments, manie make Chriſt in his members to go barefoot, and ill clothed, and with manie a hungrie meale: And do theſe ſpread their garments in the waie? Nay, Amos. 2.6.Amos 2:6theſe ſel the poore euen for a paire of ſhooes, as y^e Prophet ſpeaketh. They make no account of the poore members of Ieſus Chriſt. They deſpiſe not the world.

Neither hauehave the Heathen onelie taught vsus this contempt, but euen nature her ſelfe. Oyle if it be put in water, will not be mingled with it; but will ſwim aboue. Such excellent oyle ſhould Chriſtians be, whereof they take their names: They ſhould ſwimme aboue all the waters (that is, of riches, pleaſures, and delights) of this world whatſoeuer. All which maie be fitlie compared to water for their vncertaintie: they flowe like water: they are not ſtable and permanent: and for their dangers, they do drowne men, if they take not great héede of them. Caſt a trée into the water, & it will not ſinke at the firſt, but it will ſwim aloft. Such trées ſhould all the Lords trées be: p. 591though they be here placed in this world, and as it were caſt into the water; yet they ſhould ſwimme aloft alwayes: they ſhould not ſinke downe therein. But now all men almoſt ſink downe into theſe waters; they are ouer the eares in them: they ſwim not aloft; they deſpiſe them not. Where the bodie is,Luke. 17.37Luke 17:37 there will the Eagles bee, ſaith our Sauiour: comparing all his to Eagles. Now the Eagle doth mount on high: and hee compares himſelf to a bodie; becauſe he was ſlaine for our ſakes. And therefore with him in heauen ſhould the hearts, the deſires, the loues, the ſtudies of all his Eagles be, & not here on earth, Col. 3.1.Col 3:1and on theſe earthly things. Chriſtians cannot ſerue God and Mammon together.Matth. 6.24. Eſa 28.20.Matt 6:24Isa 28:20 The bed of louelove is too ſtreight (as Eſay ſaith) it cannot hold two, and the cloake or garment is too ſhort, it cannot couer two. Chriſt onelyonly muſt be in our bed, and in our boſome.

This contempt of the world & deuotion of obeying the commandement of God, Amb. lib. 1. de Abrah. cap. 1.was the firſt thing y^t Abrahā pleaſed God in, as Ambroſe noteth. Abrahā was ſurely, ſaith Ambroſe, a great & mighty man, famous in the higheſt degree for his many vertues, whom all the Philoſophers could not wiſh a man that might match him. And to conclude, it was farre leſſe that they imagined or fained in all their excellent men, then that he did indeed. And the plaine faith of the truth was greater, then the ſtately lie of eloquence. Therefore let vsus firſt conſider what kind of deuotion was in him; for this vertue 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 countrie, and of thy kinred, and of thy fathers houſe. It had beene enough to hauehave ſayd, Go ou… of thy country. For that had beene, to hauehave gone out of his kinred, and out of his fathers fathers houſe. But therefore he added eueryevery one of theſe, that hee might proue his louelove, leaſt peraduenture he ſhould hauehave ſeemed to hauehave taken a matter in hand vnaduiſedly; or elſe ſhould fraudulently hauehave fulfilled the commandements of God. But as the precepts were to be heaped one of another, leaſt hee ſhould bee ignorant of anie thing: ſo alſo rewards were ſet before him; leaſt he ſhould deſpaire. He is tried as a valiant ſouldier. He is pricked forward as a faithful ſeruant. He is challenged vntounto the combat as a iuſt man, & he went out. Here in him is that, which among thoſe ſeuen wiſe men of Greece was ſo highly commended, for a wiſe p. 592ſaying, foreign, Follow God: Abraham indeede preuented that ſaying of the wiſe men, and followed God before they were borne. Let vsus now alſo conſider by his example, what we ought to follow, leaſt perduenture that it be alſo ſaid to vsus; Go out of your country, that is, go out of this dwelling we hauehave in this body; out of which Saint Paul went alſo, who ſayd; Our conuerſation is in heauen: and out of the entiſements and pleaſures of the body, which he called as the kinred of our ſoule: which ſhe muſt endure as long as ſhe is coupled in league and fellowſhip with the bodie. Therefore we muſt goe out of this earthly conuerſation by the acts and maners of that heauenly life, in ſo much that wee muſt not change our places (as Abraham did) but euen our ſoules. If we deſire to cleaue to Chriſt, let vsus forſake all corruptible things, &c. Thus by Ambroſe iudgement euerie Chriſtian is herein to follow Abrahams ſteps; and the ſame commandement which was then giuen to Abraham, remaines euen to euerie one of vsus as yet ſtill. Depart out of thy countrie, and from thy kinred, and from thy fathers houſe: that is, forſake this world, renounce the pleaſures of the fleſh; and delight in heauenly works and pleaſures.

And this is alſo that leſſon that Dauid giueth to the whole Church of Chriſt: Pſal. 45.10.Ps 45:10Forſake thine owne people and thy Fathers houſe: ſo ſhall the king hauehave pleaſure in thy beautie. Forſake this earth, the houſe of thy father Adam: And the pleaſant apples that thy mother Eue ſo greatly longed after;Gen. 3.6.Gen 3:6 that is, all the pleaſures and delights thereof. And then ſhall the king hauehave pleaſure in thy beautie.Iam. 5.4.Jas 5:4 They which louelove the world and the pleaſures thereof, are adulterers, and doe not louelove their huſband Ieſus Chriſt, as he commandeth: and therefore he hath no pleaſure in their beautie. And alſo in that generall muſter of all Gods ſouldiers, Pſal. 108.7.Ps 108:7Manaſſes, that is, forgetfulneſſe, is one of them. God hath ſpoken in his holineſſe: I will reioyce therfore (ſaith Dauid) I will take to my lot Shechem, that is, them that ſhall ſerue me earlie, as Abraham did, when as he roſe vp early, and went to offer his ſonne Iſaac.Gen. 22.3.Gen 22:3 And I will meaſure out the vallie of Succoth; that is, humble and mercifull men, which giuegive harbor to poore trauellers, as Lot did: who ſate at the gate of Sodome in the euening to intertaine ſtrangers, Gen. 19.1.Gen 19:1who ſeeing two men come towards him, roſe vpto meete them, &c. Gilead is mine: p. 593that is, he y^t kéepeth my teſtimonies in his heart, as Marie did: Luke 2.19▪Luke 2:19But Marie kept all theſe ſayings and pondered them in her heart. And Manaſſes is mine, that is, obliuion or forgetfulneſſe, that is, he that forgetteth his fathers houſe, and his kinred, and goeth out of his countrie, as Abraham did. Ephraim is the ſtrength of my head, that is, he that is fruitfull in all good workes, as was Cornelius, a deuout man,Act. 10.2.Acts 10:2 and one that feared God with all his houſhold, which gaue much almes to the people, and prayed God continually. Iudah, that is, he that confeſſeth me, and praiſeth me with workes and words, as king Dauid did, ſhall bee my lawgiuer, ſhal be a Prince with me. Here is the Catalogue as it were, of all Gods ſouldiers. Let all Chriſtians liue ſo, and deale ſo, and fight ſo, that they maie be accepted amongſt the number of them.

Granatenſis by certaine excellent ſimilitudes deſcribeth vntounto vsus the contrarietie betwixt the louelove of God, Granat. de perf. amoris dei lib. 1. ca.and the louelove of the world: If a table (ſaith he) hauehave any image grauen in it, how can it receiue another, vnleſſe the former be blotted out? How can the land which y^e husbandman hath ſown with barley bring forth wheat? So how can the ſoule, which is in louelove with y^e world, contain in it alſo the louelove of God, which is quite contrarie to it? Wherfore it is excellently ſaid of Seneca: He that loues indeed, can louelove but one thing. And againe, Ibid.Imagine (my brother) louelove to be as it were a hand, which if it hold any thing, cannot receiue another thing: And that it may receiue any other thing, it is neceſſarie that it firſt let that go which it held firſt: So he that loueth the world, cannot louelove God; for the hand of his ſoule is full now already with that louelove.Ibid. Theſe two loues therefore are like a paire of ballance: whereof if the one skale do deſcend, the other muſt needs aſcend; if the one be lifted vp, it cānot chuſe but the other muſt deſcend downe: Euen ſo how much the more the louelove of our ſelues encreaſeth, ſo much the more the louelove of God decreaſeth in vsus: And how much more the louelove of God increaſeth in vsus, ſo much more the louelove of our ſelues is diminiſhed, &c. And after. Euen as a waxe candle being put into water,Cap. 7. is taken out from thence as drie as it was before: ſo the heart of the ſeruant of God, although he liue in the midſt of the world; yet he taſteth no more of worldly things then fiſhes do of the ſea.

And after, Plotinus a Platoniſt maketh three, as it were,Cap. 10. ſteps p. 594or degrees to climbe vp to God by: firſt to abſtaine from euill; then to abſtaine from all earthly and vile things: and laſtly not to meddle with manie matters, &c. This meddling with mani… matters hinders vsus ſo, that we can hauehave no time to ſerue God. And ſurely this is a great policie that Sathan vſeth; …with he entangleth the men of our age: they muſt hauehave manie things in their hands; & then when they hauehave them, they flatter themſelues with this conceit, that they muſt néedes looke vntounto them: And ſo they hauehave almoſt no time to ſpend in the ſeruice of God. O that the couetous Chriſtians of our age would but marke this, which will not be content with ſufficient liuings, as their forefathers were! Eccleſiaſticus teacheth them a good leſſon: Eccle. 11.10.Eccl 11:10O my ſonne (ſaith he) meddle not with many matters. Plato his ſcholler had this opinion of the things of the world: And ſhall Chriſts ſchollers thus buſie themſelues with them? And after Granatenſis writeth, that in the Scriptures the iuſt men are called heauen;Lib. de perfect. amoris Dei. cap. 12. becauſe they are freed from the imperfections and paſſions of this life. And againe. For the ſame cauſe it is ſaid in the Pſalme, that God maketh his miniſters and ſeruants a flaming fire. For euen as the flame euer burneth vpward: ſo the iuſt men euer pant or breath, & are caried alſo as a burning flame, to thoſe good things of that heauenly reſt.

cap. 14.And in another place, he ſaith: Let the ſeruant of God perſwade himſelfe, that hee is (as hee is indeed) the liuely temple of God; and as that place is kept ſhut from all buying and ſelling, and prophane buſineſſes and affaires, becauſe it is conſecrated to God alone: ſo let him alſo thinke of his heart. And after. The children of Iſrael had not Manna giuen them from heauen,cap. 20. till all their meale and flower that they brought out of Egypt, were conſumed. Neither ſhall any man hauehave the ſweetneſſe of Gods louelove, but he that hath firſt renounced quite the delights of the louelove of this world. And the Prophet meant both theſe, when as he ſaid: Shake off this duſt, ariſe, and ſit now, O Ieruſalem. By which words, the Prophet meanes, that firſt ſhe muſt ſhake off the duſt of all earthly things; and that all the ſnares of worldly affections muſt be takē from her neck: the which things being done; then wee may without any let ariſe to the contemplation of heauenly things, and ſit downe in the reſt and comfort of them. Saint Paul propheſieth of ſome,1. Tim. 3.5.1 Tim 3:5 that in the latter times ſhal hauehave a ſhew p. 595of godlines, but hauehave denied the power thereof. Which propheſie I feare me toucheth many at this time, who make a ſhew of Chriſtian religion in words, but hauehave denied y^e power thereof; which is, as members to ioyne vsus to Chriſt our head in heauen (what member would not long to bee with the head?) and to hauehave vsus vnited as ſpouſes to Ieſus Chriſt our heauenly huſband (what wife would not long to be with her huſband?) and to draw men from the louelove of this world, to account this world but as an Inne in a mans iourney, and to account heauen their countrey. Our exceſſiue purchaſing of land, our couetouſneſſe 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 buſie in his Inne, where he was to lodge but a night, as men do now on the earth? Our Sauiour hath ſaid, It is as hard for a rich man to goe to heauen,Matt. 19.24.Matt 19:24 as for a camell to go thorough a needles eye. But now all men ſtudie to be rich, & many times they paſſe not how: As though he had ſaid; It is as eaſie for a rich man to go to heauen, as for a twine thréed to go thorowe a néedles eye. But let all ſuch worldly minded rich men take héede, they ſhall one daie finde his ſaying true; what excuſes and pretence ſoeuer they make now. And Saint Paul alſo ſaith: They that will bee rich,1. Tim. 6.….1 Tim 6 ſhall fall into temptations and ſnares of the diuell. He doth not ſay, they that deale hardly with their brethren to become rich; And how will hard dealing landlords here créepe out? Who would fall into the hands but euen of a mortall Prince? but to fall into the ſnares of the diuell, what a madnes is it? Surely we beleeue not Saint Paules words; for if we did, we would not do as we do.

And againe, the ſame Granatenſis writes thus: Although the affaires of this world (ſaith he) do ſomtimes draw thy mind down to theſe earthly things:cap. 11. yet by and by the ſpirit which is in it rebounds backe againe, and is againe lift vp to heauen: no otherwiſe then wood that is violently kept vnderunder the water; yet by and by according to the naturall lightneſſe that is in it, it will appeare and ſwimme aloft againe. That which nature doth here, good conditions and the grace of God ſhould work there, which are of faire greater power then nature.

And here is a doubt reſolued, which perchance in reading the p. 596Scriptures may trouble ſome. Sphinx Philoſophica cap. 39.Often times you will thinke that in the Scriptures the anſweres which are there made, do not concerne the matter propoſed, or doe not fully anſwer the queſtion, & are nothing to the purpoſe; becauſe indeed they anſwer not to thoſe things which we enquire for, but to thoſe things that we ought to hauehave enquired for. Chriſt being asked of the reſtoring againe of the kingdome of Iſrael,Act. 1.7.Acts 1:7 anſwered of the heauenly kingdome. We are troubled about the cares of this life: but wee are inſtructed of the life to come. If at anie time the Prophets do make mention of the calling of the people backe againe from Babylon, of reſtoring the kingdom of Iſrael, or of the repairing of the Temple; by and by as it were forgetting themſelues, they are rapt to ſpeake of the ſpirituall deliuerance from the yoke of Sathan, of the kingdom of Chriſt, and of the deſcription of the true Temple, that is, of the Church. Hereby ſignifying vntounto vsus, that wee muſt not cleaue to, and reſt in theſe momentarie and tranſitorie things, which are nothing elſe, but a ſhadow; and that we ſhould not hauehave our kingdome here in this world: but that Chriſt ſhould raigne in vsus, by the ſcepter of his word, and power of his ſpirit. This leſſon theſe impertinent anſwers in the Scriptures do teach vsus.

Orat. adhort. ad gentes.Clemens Alexandrinus thus alſo deſcribeth a Chriſtians conuerſation: Come to me all yee that be wearie and laden, and I will refreſh you. Take my yoke vponupon you, and learne of me: for I am meeke and humble in heart, and yee ſhall find rest for your ſoules: for my yoke is pleaſant, and my burthen is light. Let vsus that are religious, and like to the word of God, make haſte and runne. O men! O his images! let vsus make haſte, let vsus runne. Let vsus take his yoke vponupon vsus; let vsus take vponupon vsus incorruption. Let vsus louelove Chriſt that moſt excellent carter and driuer (as it were) of men: hee yoked the foale and the old Aſſe vnderunder one yoke together; and likewiſe he made two yokes of men, and he driues his chariote to immortalitie, making haſte to God; that hee might now euidently fulfill that, that myſtically before he ſignified in Ieruſalem; doing now the ſame in heauen. The eternall Sonne being a Conquerour, is the braueſt ſhew that can be to God the Father. Therefore let vsus with great ſtudie and zeale be caried to thoſe things which are vertuous; and let vsus become holy and religious men; and then wee ſhall obtaine the chiefeſt of p. 597all thoſe thinges which are free from all affections and perturbations; that is God, and immortall life. The Word is our helper; and therefore let vsus be of good comfort, and let vsus put all our confidence in him. Let neuer the deſire of ſiluer and gold ſo poſſeſſe vsus, 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 eſteeme follies, ignorances, idleneſſe, pleaſures, idolatrie, manifeſt ſhame and reproofe and extreame wickedneſſe: The verie Philoſophers verie iuſtly ſay, whatſoeuer fooles doe thinke, that they doe wickedly, and iudge them wicked for their labours. And alſo defining ignorance to be a kind of madneſſe, what doe they els, but teach that manie are mad? Therefore the word will ſay (there is no doubt) whether of theſe be better, to bee wiſe and ſober, or to be mad? Therefore we muſt, cleauing to the truth, valiantly followe God with all our ſtrength, behauing our ſelues 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 poſseſſe God: let vsus commit our ſelues vntounto God, louing the Lord God, and accounting this to be our dutie all our whole life. And if amongſt friends all things bee common; and by the meanes of the word, the godly man is now become Gods friend; now all things are mans, 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 louelove God all his life, and to become as it were a friend with God, and ſo to hauehave all things common with God, and to deſpiſe theſe worldly things.Zuinger. in theatro. vol. 13. pa. 2822.

There is extant an epiſtle of Plinie the younger (who was Gouernour of Aſia) to Traian, wherein hee asketh his aduiſe, what he thought beſt to be done to the Chriſtians, in whom he perceiued no ſuch fault, as to be worthy of ſo extreme puniſhments. They confeſſe (ſaith he) that this is the ſumme of their fault, or of their errour, that they were woont at one appointed day, to meete together before the Sunne ariſe, and to ſing all together a Pſalme vntounto Chriſt, as vntounto God. And to bind themſelues all together with a ſolemne oath, not to any hainous act, but that they ſhould not cōmit theft, robberies, or adulteries; that they ſhould not beguile any man; that they ſhould not withhold p. 598any mans pledge, when as it was demanded of them. The which things being done, their maner was to depart aſunder againe: and after to meete againe to eate their meate in common, earned or obtained without anie mans harme. The which thing they ſurceaſed to do after my proclamation: wherein according to your commandements, I forbad ſuch fellowſhips or meetings. This teſtimonie Plinie giues of Chriſtians being a Pagan. And theſe were then their maners, euen with a ſolemne oth to bind themſelues from hurting or defrauding anie. It were to bee wiſhed that amongſt the oaths of Chriſtians (now ſo common amongſt many) theſe kinds of oathes were vſed alſo. Such then were the oathes of Chriſtians, to ſweare againſt ſinne.

Tatian a verie ancient writer, thus alſo deſcribes the maners of Chriſtians. Orat. contra Graecos.Firſt teaching the obedience that they yeeld to Princes and ciuill Magiſtrates, he writeth thus of himſelf. And why, if I will not giuegive my conſent to your lawes, am I as a moſt hainous offender, hated of all men? But if the king command me to ſerue and waite, I acknowledge my ſeruice due vntounto him, becauſe man is to be reuerenced after the maner of men. But God is onelyonly to be feared, who is not ſeene with any mans eyes, nor contained or comprehended by any arte. If any man ſhall command me to denie him alone, I will not obey him: but I will die rather, leaſt that I ſhould be found a liar, and vnthankefull. He acknowledgeth ſeruice and obedience due to Princes. And that no image can be made of God. He ſéemes to condemne Images in the worſhip of God. whom (he ſaith) no arte or cunning of the workman can expreſſe. And that he was readie to do anie thing (ſauing to denie his God) that the Prince commanded. And after. I will not be a king, I paſſe not for riches; I deſpiſe the fauour and curteſie of the Emperour, I hate fornication; I will not ſaile on the ſeas through couetouſneſſe; I long not for the crowne of your maſteries or games; I am free from mad ambition; I deſpiſe death; I am a conquerour of all kinds of ſickneſſes; ſorrow neuer grieues my mind. If I bee in bondage, I endure my ſeruitude patiently; if I be a free man, I bragge not of my gentilitie or freedom. I ſee that there is one Sun that ſhineth to all men; and that there is alſo one death common to all, which commeth as well in abundance and exceſse of all things, as in pouertie. The rich ſowe their land; and ſo do the poore alſo. The p. 599richeſt of all die: & beggers alſo hauehave the ſame end of their liues. The rich men ſtand in greater neede, and becauſe many attend vponupon them, therefore they become glorious; but the poore and meane man deſiring onelyonly thoſe things which concerne his eſtate and degree, more eaſilie obtaineth them Why doeſt thou beſides thy lot and deſtinie aſſigned thee of God, watch through couetouſnes? who whileſt thou deſireſt many things beſides thy lot; in the meane time thou dieſt. O rather die vntounto the world, quite reiecting from thee the madnes therof, and liue to God by knowing thy ſelfe, forſaking thy old kind of life &c.

Here Tatian in his owne perſon, deſcribeth plainely the affections of all Chriſtians in his daies: 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 earthlie riches, and theſe vaine honours, it would make vsus deſpiſe death alſo. But now while mē are (as it were) wedded to this world ſo much, it maketh them loth to go out of it.Eccl. 41.1Sir 41:1 They hauehave ſome parts of their hearts fixed here. And euen as a brier though it hold but one part of a mans garment; yet it will ſtay the whole man (you muſt not let the brier touch you at all, if you meane to go quietly awaie by it:) ſo the world it is a brier, if you will depart hence quietly, you muſt let no part of this brier touch you; if it do neuer ſo little, it will ſtaie the whole man. Naie this louelove makes God not to louelove vsus; and ſo he withdrawing his grace from vsus, we die ſorrowfully: the world, wherein we ioyed, at that day cannot helpe vsus.

And after he writes thus: With vsus vaine glorie is not ſought for, neither hauehave we many and diuers opinions amongſt vsus, but being ſeparated from theſe earthly things, which the world ſo highly eſteemes: and giuing our ſelues wholy to the commandements of God, and following the law of immortalitie, which our father hath giuen vsus: Whatſoeuer belongeth to the glorie of this world, we loath and deteſt. Not only rich men with vsus, doe play the Chriſtian Philoſophers; but the poore alſo are inſtructed freely. For the doctrine of God is more exellent, then that it can be requited with any giftes of man, for the teaching of it: And therefore we admit all that are deſirous to learne, both old and yong. To conclude, eueryevery age is dutifully honoured of vsus; and wantonnes is quite baniſhed. And in our ſpeech alſo we vſe not to lie, &c. p. 600Here againe are the maners of true Chriſtians ſet downe, contempt of the glorie of this world, knowledge of the lawe of God in generall of all men; and trueth (lying being deteſted) in all their ſpéeches and dealings.

Anaſtaſius Epiſc. Nicen. quaeſt. 1Another writes thus: What is the ſigne of a true Chriſtian? A right faith and good workes: for a Chriſtian is the true houſe of Chriſt, conſiſting of good works & of holy opinions. A true faith therfore is proued by works, becauſe faith without works is dead; as alſo works without faith. Wherfore we muſt with al our ſtrēgth firmely and conſtantly keepe our ſelues from filthy works, leaſt that be ſaid vntounto vsus: They confeſſe that they know God, but they denie him with their deeds. And our Sauiour ſaith: If anie man louelove me, he will keepe my word, and my Father will louelove him: and we wil come to him, and we will dwell with him.

Of the excellencie of faſting.And here to ſay ſome thing in the commēdation of that notable Chriſtian work of faſting, Be not like the Phariſies (ſaith our Sauiour to all Chriſtians) when you faſt. But thou when thou faſteſt annoint thy head, and waſh thy face, that thou ſeeme not to men to faſt; but vntounto thy Father which is in ſecret: and thy Father which ſeeth in ſecret will reward thee openly.Matth. 6.17.Matt 6:17 If an earthly Prince ſhould promiſe a reward for anie notable exploit to be done, how manie, and how earneſtly would they ſtriue to obtaine it? And here in this moſt certaine, & vnſpeakable reward of God, promiſed to this excellent vertue, how ſlow and ſlacke are all men?

Cyril. lib. 10. in Leu.The Primitiue Church (as appeareth by Cyrill) diligently obſerued this commandement, and the great reward of God. They faſt (ſaith he) that hauehave loſt the Bridgroome. But we which hauehave the Bridegroome with vsus, cannot faſt. Neither (ſaith he) do I ſpeake this, that I may looſe the reines of Chriſtian abſtinence: for we hauehave the dayes of Lent conſecrated to faſting: we hauehave the fourth and ſixt dayes of the weeke (that is our wedneſday and friday) wherein wee faſt ſolemnely. It is free for a Chriſtian to faſt at all times, not for any ſuperſtition of the obſeruation: but for the vertue of chaſtitie. For els how could chaſtitie be kept amongſt them vncorrupted? vnleſſe it were vnderpropped with the pinching poſts and props of continencie. How could they ſtudie the Scriptures? how could they apply themſelues to the knowledge of wiſdome, but by the pinching of their belly p. 601and gluttonie? How can one geld himſelfe for the kingdome of heauen? vnleſſe he cut quite away this abundance of meate, and vſe abſtinence, as his waiting ſeruant, &c. This is the reaſon whie Chriſtians faſt: I would to God at this daie that all Chriſtians would not ſlackely, or at their owne pleaſures, but euen willinglie and ſolemnly euerie weeke faſt Wedneſdaie and Fridaie, as thoſe former good Chriſtians did: No doubt God, who ſaw them in ſecret, would then reward them openly. This faſting would be a meanes to maintaine chaſtitie amongſt vsus, to increaſe knowledge and learning. How can they ſtudie the Scriptures and increaſe in knowledge (ſaith Cyrill) that faſt not? The zealous and learned bookes of manie that profeſſe the Popes religion, reliſh of this vertue of faſting: it is to be feared that ours want it. And yet here Cyrill condemnes ſuperſtition in faſting, as though we were ſo bound vntounto it, that vponupon paine or perill of death, vponupon no occaſion, we might not breake theſe dayes: but onlie the bond thereof is chaſtitie. In conſideration wherof, a man is bound wéekely to obſerue them, or elſe he ſhall verie hardly entertaine that Lady & princely vertue. Let all Chriſtians therfore learne of Cyrill the order, which the Primitiue Church obſerued in their faſting: & as we follow it in other things; ſo let vsus follow it in this alſo. Let vsus obſerue the faſt of Lent, & of wedneſdaies & Frydayes. We ſhall find euen the beſt of vsus all, how y^e our rebellious fleſh ſtādeth in need of theſe bridles, euen wéekly. The etymologie of the Gréeke word foreign, which ſignifieth cleane or chaſt, may teach vsus thus much; it is deriued of foreign, which ſignifieth to drie, ſo that if we would be foreign, if wee would be chaſt, we muſt by faſting drie our bodies.

Ambroſe alſo a Father of the Latine Church, agrées with Cyrill a Patriarch of the Greeke Church, concerning the faſt of Lent. And alſo he ſheweth vsus the reaſon of it, and maner of faſting which was then vſed in the Church, and the vertue alſo thereof. So that then Lent was obſerued, thorough the whole Church. He writes thus: Chriſt wrought not our ſaluation by riote, but by faſting; and▪ he faſted not, to deſerue grace to himſelf, but for our inſtruction. Neither was he ouercome through the infirmitie of his bodie, that he ſhould bee hungrie; but by being hungrie, he proued the truth of his body: that he might teach, p. 602that he took vpō him not only our body, but alſo the infirmities of our bodie, &c. And in another place. And becauſe theſe ſay, that we muſt not faſt;To. 3. lib. epiſt. 10. epiſt. 82. let them ſhew why Chriſt faſted, but that his faſting ſhould be an example vntounto vsus. So that by Ambroſe opinion moſt manifeſtlie, the faſt of Lent was grounded vponupon Chriſts faſt. And this was the reaſon why the firſt Chriſtians vſed it: They would follow Chriſt as neere as they could. And therefore in another place he writes thus: My brethren, it is no ſmall offence, to breake Lent, appointed of the Lord; & through the greedineſſe of the belly, to diſſolue the conſecrated faſtes. Hee that ſaith that he abides in Chriſt,Tom. 3. ſer. 25. de quadrageſ. ought to walke as he hath walked. Therefore if thou wilt be a Chriſtian, thou oughteſt to do as Chriſt did. He which had no ſinne faſted Lent; and wilt not thou which art a ſinner, faſt Lent? He I ſay had no ſinne; but faſted for our ſinnes: what kind of Chriſtian art thou in thine owne conſcience, that when as Chriſt faſted for thee, thou wilt dine? that whereas Chriſt faſted for thee, thou wilt hauehave thy meales? Therfore I ſay, it is no ſmall offence to breake that faſt which is enioyned vsus.

Here we maie learne two things. Firſt that the Fathers grounded their faſt of Lent, vponupon the example of our Sauior Chriſt: Let them ſhew any other reaſon which refuſe to faſt (ſaith Ambroſe) why Chriſt faſted fortie dayes, but for our learning, and to giuegive vsus an example? Againe, it ſéemed to them a verie abſurd thing, that Chriſt ſhould faſt fortie daies for vsus: and that wee (as néere as we could) ſhould not follow him, and faſt fortie dayes for our ſelues. Secondly, that when they faſted, they dined not, but deferred their dinners till night: and that which ſhould hauehave béene for their dinners, they vſed to giuegive to the poore: As appeareth by another place, where he ſpeaks at large of the maner of their faſting.

We muſt know (my brethren) that this faſt is acceptable to God, not onelyonly that we ſhould tame our bodies through abſtinence,Tom. 3. ſer. 33. but alſo that we ſhould put humilitie vponupon our ſoules. Let vsus be gentle to our ſeruants, curteous to ſtrangers, mercifull to the poore. Riſing verie early, let vsus make haſte to go to the Church: let vsus giuegive God thankes: let vsus aske pardon for our ſinnes, crauing merciemercy for thoſe which are paſt, and watchfulneſſe and carefulneſſe, and a taking heed for our ſins to come. Let vsus ſpend all the p. 603day either in prayer, or reading: he that cannot reade, let him ſeeke out ſome holy mā, by whoſe talk he may be edified. Let no worldly works hinder the works of God. Let not playing at tables withdraw thy mind, nor the pleaſure of thy dogges abſtract thy ſenſes, nor the greedines of the gaine of any matter peruert thy ſoule. For whatſoeuer thou ſhalt do beſide the commandement of God, although thou abſtaine, thou faſteſt not. For this is a wholſom faſt, that as thy body abſtaines from delights, ſo alſo that thy ſoul be brideled from vices. This alſo (my brethren) which is required to the perfection of faſting, is not to be paſſed ouer in ſilence, that wee which abſtaine, and doe not dine at this time, ſhould beſtow our dinners vponupon the poore: for this is true righteouſneſſe, that when as thou art hungrie, another be refreſhed with thy meate: and when as thou prayeſt God with thy foreſaid faſtings, hee being filled, obtaines thy ſutes for thee: Both theſe profiting thee, both thine owne hunger, and the beggers belly being well filled. But he that faſts ſo that he imparts nothing to the poore of his good cheare, ſeems to hauehave made a gaine 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 ouer much, &c. This place teacheth vsus how we ought to ſpend our faſting daies, in ſtudying the ſcriptures, & in prayer: and that when we faſt, we ſhould not dine, but beſtow our dinners vponupon y^e poore. For he that breakes his faſt in the morning with bread & drinke, and after at noone dines, and at night hath his bellie full of bread and drinke againe (as the moſt vſe to do when they faſt) doth this man faſt? No verily. But he faſts that eates nothing till night, if he be not hindred, through infirmitie of bodie, or ſickneſſe. So Cornelius faſted till the ninth houre of the day,Act. 10.30.Acts 10:30 that was till three a clocke, and then the Angell appeared vntounto him: No doubt he continued his faſt after, euen till night.

And in another place he deſcribes to vsus y^e force of faſting thus: Our faſtings are our tents which do defend vsus from the aſſaults of the diuell. They are alſo called ſtandings, or aboades, becauſe that ſtanding & continuing in them, we ouercome our enemies aſſaulting vsus.He compares our faſting in the lēt 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 inuaded of that ſpirituall Pharaoh, or els he is deuoured of the wildernes of his ſins. He muſt needs hauehave euen a wildernes of ſins, that forſakes the ſociety of the Saints (and wil not faſt with them) Faſting therefore is a wall vntounto a Chriſtian, which the diuell can neuer aſſault, nor the enemie euer climbe ouer. For what Chriſtian euer faſted & was taken? who euer remained ſober and was ouercome? The diuell aſſaultes p. 604the drunkard, & the enemy laies ſiege to the riotous perſon: but when as he ſees one faſting, he flies away; he feares, he is afraid, he is terrified with his pale countenance, his hunger weakens him, & his weaknes quite ouerthroweth him. He is ouerthrowne, I ſay, by his weakneſſe, becauſe Chriſtian weaknes is fortitude. Wherefore the Apoſtle ſaith, When I am weak,2. Cor. 12.2 Cor 12 then I am ſtrong. But ſome wil demaund, how can infirmitie be ſtrong? Then is infirmity ſtrong, whē as the fleſh is leane with faſting; but the ſoule is fat with purity. For as much as you take from that the iuyce of meats, ſo much the vertue of righteouſnes is increaſed in this. Then a man is weake to worldly works, but ſtrong to the works of God: then he more ſeriouſly thinks of God, then he feares his iudgement, thē he ouercomes his enemie.Matt. 17.Matt 17 Our Sauior ſaith of the diuel: This kind is not caſt out but by faſting & prayers. He ſaith verily that he which is poſſeſſed of the diuel, cannot be purged, but by faſtings. Marke wel therefore what great force is in faſting, & what great grace ſhe affordeth to the man himſelfe whom ſhe dwelleth in, which yeelds ſuch a forcible medicine to another man: how ſhe ſanctifies her owne man, which doth thus purifie another man. It is a ſtrange thing, one man faſts, & another reaps the cōmoditie of his faſting: Therefore (my brethren) let vsus not lay aſide the weapons of our abſtinence, & let vsus hauehave a care to keep the faſtings of our 40. dayes, without any intermiſsion: for this is a perfect number to ouercom withall. For the Lord ouercame the diuel, after that he had faſted 40. daies; not but that he could hauehave ouercome him alſo before his faſting, but that he might ſhew vsus, that then we are able to be conquerors of the diuel, when as we hauehave beene conquerors of our carnall luſts by faſting 40. dayes, & that he that hath violated this holy number, through the exceſſe of gluttonie, as a weakling and a wretch he may be eaſily ouercome of the enemie: for how can he ouercome the malice of the diuell in another, which hath not ouercome the vnrulineſſe of gluttony in himſelfe? Therfore (O man) be firſt a conqueror of thy ſelf, that thou maiſt be a conqueror of another. For thou haſt thy proper enemies within thee, which dayly do aſſault thee. Behold couetouſneſſe with the ambition of riches vndermines thee: Riot with her pleaſant banquets takes thee priſoner; and hereſie with her froward knowledge ouerthrowes thee. Ouercome therefore theſe thy proper enemies, that y^u maiſt be able to ouercome other mens, &c. Here we maie learne the neceſſitie of faſtings: by Ambroſe iudgement, they are the onlie tents of Chriſtian ſouldiers; he y^t abideth not in them, ſhall be ſoone ſnatched vp of the enemie. And their force is ſuch, that they preuaile euen againſt the diuell himſelfe. I hauehave béene more large in handling this point, becauſe of a ſlaunder that the enemies of the Goſpell laie to our charge. One of them writes thus of vsus:

Michael. ab Iſſelt. epiſt. dedicat. ducis Priet. Granat.If there be any among them which teach any thing of the new obedience (as they tearm it) and with ſtrange & flaunting words do commend newneſſe of life; they do that very coldly: and when as they ſhew the way of vertue, they lend not mē their hands, nor they preſcribe not the means p. 605whereby they may attaine vntounto it. Such like teachers Plutarch compares to thē which light a candle or a lampe, & poure in no oile, &c. And after. Which of thē euer hath written any booke of the contempt of the world, of the narrow and ſtreight way of ſaluation, of perpetuall chaſtitie, of the pouertie of the Goſpel, of true obedience, of louing our enemies: who of humility, & pooreneſſe of ſpirit? And what maruel is it? whē as they thē ſelues being altogether drowned in this world, are caried very earneſtly by the broad way, to the pleaſures of y^e fleſh, & riches of this world, being accuſtomed to obey no body, being deſirous of reuēge, ambitious, &c.

Theſe ſtumbling blockes, as much as in him lyeth, euerie good Chriſtian muſt endeuour to take out of y^e waie. We muſt not onlie commend & praiſe vertue with our mouthes, but alſo embrace the meanes by the which we maie attaine y^e ſame; which are, contempt of the world, heartie & earneſt prayer, faſting, & ſuch like. That holineſſe of life, which flouriſhed amongſt all ſorts of men in the Primitiue Church appeares not in our daies, becauſe we vſe not thoſe means of faſting and prayer which they vſed. If we would vſe the like tillage to the grounds of our hearts, which they then vſed; without all doubt we ſhould hauehave y^e ſame fruits of righteouſneſſe. Can euen the beſt land bring forth good corne without tillage? Sow to your ſelues in righteouſnes (ſaith the Prophet) and reap after the meaſure of merciemercy: Break vp your fallow ground.Hoſ. 10.12.Hos 10:12 Faſting no doubt is this ſpirituall ploughing and braking vp of our fallow ground, & merciemercy is that ſpirituall ſowing which the Prophet here ſpeaks of. They which will hauehave the land of their hearts beare good corne plentifullie, and be fruitfull in all good workes let them vſe theſe meanes: let them vſe this huſbandrie. Manie amongſt vsus at this daie, are like the Iewes, which relie onlie on the word of God, and ſearch out therein manie high points, Rom. 2.17.Rom 2:17thoſe things which differ, & are moſt excellent: but thoſe works of charity to their neighbors, of contempt of the world, of merciemercy to y^e poore, of watching in prayer, of faſting, which ſo manifeſtlie almoſt euerie where it commends to vsus & commands; they practiſe not. And is this to profeſſe Gods word? This is plainlie to doe as the Iewes did: to brag of it, and not to follow it. The which if we do, Rom. 2.23.Rom 2:23it ſhall no more profite vsus, then it did thē. For they were (as S. Paul there ſaith) catechized & inſtructed in the law, euen as well as we are, and knew the will of God.

And here I would to God all Chriſtians would marke what Baſill writeth concerning another Chriſtian exerciſe; which is watching in prayer (which point alſo I hauehave handled before out of p. 606the Scriptures) But as concerning that matter that we are accuſed of,Baſil. epiſt. 63. that is, for the ſinging of Pſalmes; by which thing they chiefly terrifie the ſimpler ſort, which ſlaunder vsus: yet this I hauehave to anſwer, that the cuſtomes which now are vſed, 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 continuall teares; at length riſing from prayer, they are appointed to ſing Pſalmes, and being deuided into two parts, they ſing, one part anſwering another; & after that, they ſtrengthē thēſelues with exerciſing & meditation of the word of God, & they prepare to their hearts thereby attention, and (hauing reiected all vaine cares) ſoundnes & conſtantneſſe. Then one of them hath this office committed to him, to begin the Pſalme, & al the reſt ſing after him; and ſo they paſſe ouer the night with varietie of ſinging of Pſalmes, prayers being entermingled: at the breake of the day they altogether, as being one man, with one mouth, & with one hart, offer to God a pſalme of confeſſion; and they profeſſe repentance euerie man with his own words. If you flie frō vsus for theſe things, you muſt alſo fly frō Egypt, you muſt alſo fly from both Libyas, from the Thebans, Paleſtines, Arabians, Phoenicians, Syrians, & they that dwell by Euphrates; & that I may ſay all in one word, all thoſe with whō watchings, & prayers, & cōmon ſinging of Pſalmes are of great account.

Here is plainlie ſet downe the forme of common prayers, vſed in the Primitiue Church. They roſe to praier before daie, they made a general confeſſion, as we do, all together of their ſinnes; but with teares, which we leaue out. They read the Scriptures, & with them ſtrengthened their faith. They ſang Pſalmes all together ſometimes, and other ſomtimes prayed. Thus they ſpent their nights: and this was the common practiſe of all the Churches in thoſe daies: but now we cannot abide either to wéepe, or to watch in prayer. Let vsus follow their holie footſteps, which agree with the Scriptures, as before hath béene declared.

They which beare y^e names of Chriſtians, & are not true Chriſtians indéed, are like to counterfeit coin, which although it hauehave as it were y^e Princes image & ſtamp vpō it, yet is none of his, but is forged of ſome rebel or enemie: ſo theſe although they hauehave y^e outward ſtamp of y^e ſacraments, are not pure gold within, but droſſe: They are not gold, but copper. Gold is a ſoft thing, & pliable, and comfortable, & reſtoratiue, as Phiſitians ſaie: but copper is ſtiffe, p. 607hard, & hurtfull to man. Theſe lacke the true gold of faith: Their faith worketh not by charitie: they are not mercifull, Gal. 5.6. 2. Tim. 3.3.Gal 5:62 Tim 3:3they are not comfortable to their brethren. Their beleefe is a counterfeit beléefe; it is of copper: they are not louing & kind: they deale hardlie with their brethren: They ſpeak Gnathok (as it is in the Hebrew, Pſal. 93 4Ps 93:4which ſignifies anie thing that is old; & old things are commonly ſtiffe & ſtubborne) that is, ſtubbornly & roughly to their brethren:Luke 16.24.Luke 16:24 they cō fort them not: they kill their hearts. And though ſuch Hypocrits, can ſaie to Abraham with that ſame rich man, father Abrahā, & to our Sauior Chriſt with many Chriſtians at y^e day of iudgment. Lord, Lord, open vntounto vsus; we hauehave eaten at thy table,Luke 13.26.Luke 13:26 we hauehave receiued thy Sacraments, & we hauehave heard thee preach, not ſeldome but often, euen euerie Sabboth plentifully, euen in our ſtreetes. Yet the Lord at his comming (for all theſe externall religious works, of inuocation of his name alone, and receiuing his ſacraments, and of hearing him preach) ſhall foreign, ſhall puniſh to the example of all others ſuch counterfeit Chriſtians, which hauehave wrought iniquitie, and he ſhall foreign,Matt. 25.32. Luk. 12.46.Matt 25:32Luke 12:46 cut them in the middle, becauſe they hauehave but halfe ſerued him, & their part ſhal be with hypocrits. For that ſeruant 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 vntounto whomſoeuer much is giuen, of him ſhall bee much required: and to whom men much commit, the more of him will they aske. O terrible ſentence! The hypocriticall Chriſtian is in worſe caſe then the infidell 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 wo be to him that ſhall be puniſhed with manie ſtripes at Gods 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 & worke to day in my vineyard. And he anſwered and ſaid, I will not:Matt. 21.28Matt 21:28 yet afterward he repented himſelfe and went. Then came he to the ſecond, & ſaid likewiſe. And he anſwered and ſaid: I wil Sir (or as it is in the Gréek) I, Lord, (I will worke in thy vineyard.) He made a great ſhew of willingneſſe, but he went not. What thinke ye, ſaith our Sauiour? Euen in mans reaſon, the former is preferred, and this yonger with his p. 608great ſhewes is condemned. This parable was thē verified among the Iewes, of the bragging and learned Phariſies, and repenting and ignorant ſinners: and I pray God it be not verified likewiſe in our daies of ſome vaine proteſtants puft vp with knowledge, and of ſome ignorant and repenting Papiſts.

That ſame parable alſo of the virgins was neuer more trulie verified then now: Matt. 25.11.Matt 25:11it is to be feared, manie that be virgins, and hate the ſpirituall fornication of the whoore of Babylon, & hauehave lampes of faith: Reuel. 17.5.Rev 17:5yet for want of the oyle of merciemercy, and light of good works ſhall be excluded, though they knocke and praie, ſaying, Matt. 5.16.Matt 5:16Lord, Lord, open vntounto vsus. Let your light ſo ſhine before men (ſaith our Sauior) that men may ſee your good workes, and glorifie your father which is in heauen. This leſſon is generall to all Chriſts diſciples: Our workes ſhould be ſéene. Manie Chriſtians worldly & ſtately works at this daie are ſéene, but their good works are not ſéene. Reuel. 14.13.Rev 14:13Bleſsed are they that die in the Lord (ſaith the Spirit) they reſt frō their labors, & their works follow thē. Many do ſuch works now as cannot follow them, but remaine behind them: But ſuch works ſhall not profite them. Phil. 2.15.Phil 2:15That yee (ſaith Saint Paul to the Philippians) may be blameleſſe and pure, and the ſonnes of God, without rebuke in the midſt of a naughtie and crooked generation, amongſt whō ye ſhine as lights in the world. Such ſhould all Chriſtians bee: They ſhould be blameleſſe. But now one ſhall hardly heare anie one ſpoken of, but that he ſhall bee blamed for ſome thing. They ſhould be lights giuing good examples in the midſt of a crooked generation: but now almoſt all men giuegive euill 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.Eph 4Luke 15:8Exod 19:5Rom 4:11Rom 4:24Matt 25:1Phil 2:15Luke 12:372 Tim 1:17The Lord Ieſus giuegive all Chriſtians grace to walke worthy of their callings, & of that moſt honourable name wherewith they are called, that they may be the Lords tr… …ne & his iewels, that they may be Abrahams ſons, and wiſe …ins, that they may be blameleſſe, and as ſhining torches in the …dſt of this wicked world, and froward generation: That Ieſus Chriſt at his comming may acknowledge them for his obedient and watchfull ſeruants, for his glorious names ſake: to whom with the Father, and the holy Ghoſt, one God immortall, inuiſible, and only wiſe, be al praiſe, honor and glory, power, and ſaluation, both now and for euer Amen.

FINIS.

End of the text · Francis Trigge, The True Catholic (1602)