The Catholike Church which we beleeue in the Creede, is the whole company of the Elect only.

SAne secundùm praedestinationem nunquā Ecclesia electorum penes Deum non fuit.* Simiratur hoc infidelis, audiat quod magis miretur, nunquam non grata extitit, nun∣quam non dilecta. Nec dubium, quin voce omnium electorum ista dicantur, ET IP∣SI ECCLESIA SƲNT. Surely (saith he) according to Gods predestina∣tion,* the Church of the Elect was alwaies with him. If he that beleeueth not, marvel at this, let him heare that which he may more marveil at, it was never but pleasing vnto him, never but beloved. Neither is there any doubt, but those things are spo∣ken by Saint Paul, (Eph. 1.) in the voyce of all the Elect, And they are the Church. In the next following he saith, Non defi∣cit genus Christianum, nec fides de terra, nec charitas de Ecclesia, &c. Christian Re∣ligiō doth not faile,* neither doth faith frō the earth, nor charity from the Church. The floods came, the windes blew, and Page  56rushed against it, and yet it did not fall, because it was built vpon a Rocke, for the Rocke was Christ. Therefore, neither by pratling of the Philosophers, nor cavils of Heretickes, nor swords of Tyrants, can it, or shal it at any time be separated from the loue of God, which is in Iesus Christ; so strongly doth his soule hold him, whó it loueth, so good it is for him to cleaue vnto God.

The like is taught by Gregory the great, who within the circuit of the Ca∣tholike Church comprehendeth all the E∣lect, and excludeth all the reprobate. And draweth a similitude from the Temple of God, and the court without the Temple.* The one whereof Saint Iohn in the Reve∣lation was bid to meete and to cast the o∣ther out. For the Iewish Temple was di∣vided into three parts, [ 1] the body of the Temple, which is called the court, where∣into every man entred; [ 2] the holy places where the Levites were, [ 3] and the holiest of all,* whereinto the High-Priest entred once a yeere. In respect therefore of the two later, the first is said to be cast out, because as a thing prophane it is neglec∣ted, Page  57when the Temple is measured.

There are no passions nor satisfactions of the Saints, whereby themselues can merit; or that belong to the treasure of the Church, to be communicated by Indulgences to others.

This devout & religious man writing de quadruplici debito of a fourefold debt,* which all men are liable vnto, and none able to satisfie; And after speech had, of the loue of Christ to sinfull man, and of the Ioyes of Heauen prepared for man re∣penting, breaking out against all satisfa∣ction, entreth into these words. O si cog∣novisses & in quam multa & quam multis debeas, videres quam nihil sit quod facis, quam nec inter minima numerandum ad comparationem debitorum tuorum.* O man (saith hee) if thou diddest know how much, and to whom thou owest, thou wouldest see that that is nothing which thou doest, neither not to bee reckoned a∣mong the very least, in comparison of thy Page  58debts. As there is no proportion, between something and nothing; so hath our life no equality to our Saviours, seeing there is none worthier then his, nor none more wretched then ours. How shall I satisfie, when I am constrained to pay my debt to the vttermost farthing? All therefore that I am, I owe to him, from whom as from a Lord, who made me, I haue all;* who doth me good, who ministreth vn∣to mee the influence of the Starres; the temperature of the Aire; the fruitfulnesse of the Earth; and the plentie of Fruit. Let no man thinke that I am carried with so great madnesse as heere to make mentiō of my small mite, much lesse to reckon it. And then concludeth. Quis amplius ergo grunniet dicens; nimium laboramus, nimi∣um ieiunamus, nimium vigilamus, cum nec mille simae imo nec minimae parti, debitorum suorum valeat respondere?* Who therefore dare from henceforth complaine and say, wee labour too much, faste too much, watch too much, when hee cannot an∣swere the thousand part, nay not the least part of his debt.

Againe speaking of the tenne Virgins in the Gospell, expounding these words,* Giue vs of your oyle, saith, Stulta petitio, vix iustus salvabitur, vix sanctis iustitiae suae oleum sufficit ad salutem, quanto minus & sibi & proximis. A foolish request, the righteous shall scarce be saved,* the oyle of their owne righteousnesse hardly suffi∣seth the Saints to salvation, how much lesse themselues & their neighbors. Noc, Daniel, Iob, shall not deliver a sonne or daughter, Ezech. 14.18: but like as the soule, that sinneth, shal die. Ezech. 18.20. Sic anima quae institiam fecerit, sola sal∣vabitur. So that soule that doth righte∣ousnesse, onely shall be saved.

*Againe, speaking of the first and secōd Adam, saith, Sola nimirum secundi Adae tribulatio purgat, quos contaminavit offen∣sio sola prioris, non quod propria cuiquam sufficere possit satisfactio. Quid enim est omnis poenitentianostra, nisi quod si non co∣patimur, omninò non possumus conreguare. It is the onely suffering of the second A∣dam, that purgeth vs, whom the onely of∣fence of the first Adam did defile. I say not that any mans owne satissaction can Page  60suffice him; for what is all our repen∣tance, but onely* that if we suffer not with him, we cannot raigne with him.

Man now in his corrupt nature, hath of himselfe no power of freewill, in good and holy actions; but there is from A∣dam laid vpon him a neces∣sity of sinning; but yet without con∣straint.

Curet autem haec agere non minus suavi∣ter quam fortiter,* hoc est non ex tristitia aut ex necessitate, (quod est initium non ple∣nitudo sapientiae) sed prompta & alacrivo∣luntate, quod facit sacrificium acceptum, quoniam hilarem datorem diligit Deus. Let a man so regard these things, that he doe them no lesse willingly than resolvedly, not grudgingly, or of necessitie, which is the beginning, not the fulnesse of wise∣dome) Page  61but with a ready & willing mind, because GOD loueth a chearefull giuer. And shall he in all things follow wisdom, while hee re solutely withstandeth vices, and sweetly obtaineth peace in consci∣ence: But certainely looke, by whose ex∣ample we are stirred vp to those things, euen his aide and helpe we neede, where∣by wee may bee made conformable to him through it, and be changed into the same Image from glory vnto glory,* as by the Spirit of the Lord. Ergo si à Domini Spiritu, iam non à libero arbitrio, &c. Therefore, if by the Spirit of the Lord,* then not by freewill. Let no man then thinke it is called freewill, because it hath equall power to good and evill; since in∣deede it may fall of it selfe, but not rise without the Spirit of God: Otherwise nei∣ther God nor the holy Angels, being so good, that they cannot be evill; nor the Angels that fell, who are so evil, that now they cannot bee good, could be said to haue freewill. But therefore it is called free, because none can be good or evill nisi volens, but willingly. Againe. Porro, ube voluntas, ibi libertas;* quod tamen dice Page  62de naturali, non de spirituali, qua libertate (ut dicit Apostolus) Christus nos libera. vit. Where will is, there is libertie, which yet I speake of the naturall,* and not of the spiritual; by which liberty (as the Apostle saith) Christ hath made vs free; for of that he himselfe saith the same,* Where the Spi∣rit of the Lord is, there is libertie. So is the soule by a wonderfull and vnhappy free necessitie,* both bound, and free, bound be∣cause of necessity, free because it is volun∣tary. And that which is more wonderfull and more miserable; the more guilty, be∣cause free; and the more free because guilty, and by this the more bound be∣cause free.

Againe. Initium revertendi ad Deum poenitentia est, quam sine dubio spiritus ope∣ratur, non noster sed Dei, id{que}, & certa ratio docet, & confirmat authoritas. The begin∣ning of our conuersion to God, is by re∣pentance, which without doubt the Spi∣rit doth worke in vs, not ours but Gods Spirit, and this both reason doth teach, & authority confirme. Who then, when he commeth benummed or frozen to the fire, and shall bee made warme or hor, Page  63doth doubt that he was heated by the fire which he could not haue beene without it. So he that is first dead in iniquity,* if af∣terward hee bee set on fire by the heate of repentance; doeth know and finde, that another spirit besides his owne, which doth reproue and discerne his, hath come vnto him.

*Again, speaking of our first Parent A∣dam in Paradise, and both of what he had, and of what he there lost, saith, Corruit autem de posse non peccare, in non posse non peccare, &c. He fell from his not being a∣ble to sinne, to his not being able to doe any thing but sinne, hauing altogether lost the libertie of taking aduice & coun∣sell, as also that which he had of forbea∣ring to sinne. And this losse happened vn∣to him by the abusing of the libertie of his will. Being fallen from his will, it is not still remaining free for him to raise vp himselfe again by the same. For although at this day he would doe it, yet the case so standeth with him, as that it is not in his power not to sinne. It must be Christ that must inspire him, and indue him with new vertue by his restauration, that the Page  64Lord may transforme vs into his Image how be it even then our perfection commeth not in this life, but in the life to come.

Againe.* Vpon this Text. Praevenisti e∣um in benedictionibus dulcedin is. Thou do∣est prevent him with blessings of good∣nesse, saith,* Triplex nobis necessaria est be∣nedictio, &c. Three blessings there are, which are necessary for vs, 1. that of pre∣venting, 2, that of helping, 3. ending. The first is of mercy, the second is of grace; the third is of glory. He doth prevent our cō∣versation by his mercy, hee helpeth our conversation by his grace, he doth accō∣plish our ending with glory. Vnlesse the Lord doth giue these three blessings,* our bodies can bring forth no fruit. Neither can we beginne any good thing, before wee be prevented by mercy; or doe any good thing vntill we be holpen by grace, nor end in goodnesse, vntill wee be filled with glory.

Against the doctrine of Merit, as it is taught in the Church of Rome now.

Testimonium conscientiae nostra in tri∣bus consistere credo.* I beleeue (saith he) that the witnesse of our conscience stan∣deth in these three. It is first of all neces∣sary to beleeue, that wee cannot haue re∣mission of sin, but by the mercy of God; Then that wee can haue no good worke, except he giue it. Lastly,* that eternall life is purchased by no merits, but is freely giuen. For who can make that cleane, which is conceiued of vncleane seed, but he that is onely cleane; truely that which is done, cannot be vndone: but when hee imputeth it not, it shalbe as though it had not beene done. For touching good workes it is most certaine that no man hath them of himselfe. If mans nature could not stand, when it was yet perfect, how much lesse can it raise it selfe by it selfe being now corrupt.* Neither are Page  66the merits of men such, that life euerla∣sting is due for them by right, or that God should be said to doe iniury, except he yeeld it them.

Againe he saith, Ego sidenter quod ex me mihi deest, usurpo nothi ex visceribus do∣mini, quoniam misericordia effluunt, nee desunt foramina per quae effluant. Surely, whatsoever is wanting to me of my selfe, I boldly take it vnto me out of the bowels of my Lord, because they flow out with mercy, neither wanteth there any wayes by which they may flow. My merit is the Lords mercy. I am not altogether poore in merit. so long as he is not poore in mer∣cy. And if the Lord be rich in mercy, then am I also no lesse in merit. And if the mer∣cies of the Lord be frō euerlasting to ever∣lasting, I wil sing the mercies of the Lord for ever.* What shal I sing mine own righ∣teousnes? O Lord I wil remēber thy righ∣teousnes onely. For that is my righteous∣nes, because thou art made by God righ∣teousnes vnto me. And vpon that Text of S^t Paul, 2. Tim. 1.12. Scio cui credidi, & certus sum, quia potens est depositū meū ser∣vare. I know whō I haue beleeved, and am Page  67perswaded,* that he is able to keepe that which I haue committed to him against that day. He calleth (saith Bernard) the promise of God his depositum & because he beleeued him that promised, hee doth confidently make mention of the pro∣mise. A promise indeed of mercy, but to be paid in iustice. This is therefore that which S. Paul expected, a crown of iustice, but of Gods iustice, not his owne. For it is iust that God paye what hee oweth; and he oweth what hee hath promised. And this is the iustice of which the Apostle presumeth even the promise of God, least despising that, he might establish his own and so bee subiect to the iustice of God. And then in the ende, hee knitteth vp the whole tract with this excellent saying, St proprie appellentur ea qua dicimus nostra merita &c. But if wee speake properly of those things which wee call our merits, they are certaine seed grounds of our hope; incitements of our loue, tokens of our secret predestination, foretokens of our future hap∣pinesse, The way to the kingdome, not the cause of our raigning, or of our hauing the kingdome. Furthermore whom hee iustifi∣eth, Page  68not whom he findeth iust, those he glo∣rifieth.

*Againe, speaking of Christs speech in the 16. of Mat. to S. Peter Beatus es Simō Barjona, nec multo post, vade retro satana. Blessed art thou Simon Barjona; and a lit∣tle after. Get thee behind me sathan, saith unde Barjona? How was it that he was cald Barjona? But because not flesh and bloud but the father by whō he spake it, revea∣led it vnto him. How is it that he was cal∣led Sathan? but because hee savoured of the things, that were of man, and not of God. Now, if in both these considerati∣ons, wee shall diligently looke into our selues; yea how in the one wee are no∣thing, and how exalted in the other, I thinke our glorying ought to bee temperate; but peradventure it is more increased, yet is it strengthned, that we should not reioyce in our selues, but in God. Neither am I for∣getfull, but with feare and reverence I say Nos sumus. Nos inquam sumus sed in corde Des. Wee are, we are I say, worthy but in the minde of God; we are worthie, but by his acceptance,* not by our worthinesse. It followes, Quod si nos ex puerili animositate Page  69gratis salvari nolumus. If wee of childish stomacke will not bee saued freely, iustly are we not saued at all. The dissembling of our misery excludeth mercy,* neither hath God (acceptance or) vouchsafing a∣ny place where presumption is of our worthinesse. Lege homo in corde tuo &c. Read O man in thine owne heart, read within thy selfe, concerning thy selfe: the witnesse of truth, and thou wilt iudge thy selfe vnworthy of this common light.

Againe, Quid de merit is solicita sit Ec∣clesia, cui de proposito dei firmior suppetit se∣curior{que} gloriādi ratio. Why is the Church so carefull touching merits, who hath a more sure and secure cause of reioycing by reason of the purpose of God. It is not for thee to aske, by what merits we hope for good things;* seeing thou hearest by the Prophet, Not for your sakes, but for mine owne sake will I doe it, saith the Lord. It sufficeth for merit to knowe that me∣rits are not sufficient. Bee carefull to haue merits; when thou hast them, knowe that they be giuen thee, but for fruit thereof hope for the mercy of God. The want of merits is a pernicious povertie, and the Page  70presumption of the spirit, is deceitfull ri∣ches.

*Still hee followeth the same doctrine, Opus ita{que} habent & sancti pro peccatis ex∣orare, vt de misericordia salui fiant propria iustitiae non fidentes. Omnes enim pecca•e∣runt & egent misericordia Dei. Even the Saints haue need to entreat for their sins, that by his mercy they may be saved, not trusting to their own righteousnesse; For all haue sinned, and stand in need of the mercy of God. Quid enim stultius quam habitare in domo vix adhuc inchoata? con∣summasse te putas? at cum consummaverit homo tunc incipit, &c. What more foolish is it (saith hee) then to dwell in an house scarce as yet begun? Dost thou think that thou hast finished it? But when man hath finished it, then doth he but begin. Fur∣ther, this dwelling is altogether ruinous, it hath more need to be vnderset & prop∣ped, then dwelt in. Is not our life fraile & vncertaine? It is of necessity that whatso∣ever is founded vpon it,* bee like vnto it; for who doth trust a sure building vpon a tottering foundation? Dangerous is the dwelling of them that trust in thir merits, it Page  71is dangerous because it is ruinous.* Hoc e∣nim totum hominis meritum, si totam spem suam ponat in illo, qui totum hominem sal∣vum fecit. For this is the whole merit of man, to put his whole trust in him, who hath wholy saued man. Orate salvatorē,* qui non vult mortem peccatoris, vt tempe∣stivum iam exitum non differat, sed custo∣diat. Curate munire votis calcaneum nudū meritis, vt is qui insideatur invenire non possit vnde figat dentem & vulnus infligit. I beseech you friends pray the savior for me, who will not the death of a sinner, that he delay not this timely departure of mine, but keepe it. I desire you to streng∣then with your prayers my heele (that is the ending of my life) which is void of me∣rit, that he that layeth wait may not finde wherein to fix his tooth there by to giue a wound.

To conclude, let that suffice,* which this holy man Bernard; (reciting many wor∣thy acts done in the olde Testament by the worthies of those times David, Iosua, lepthe, Gedeon, Sampson, Iudith, Iudas Machabaeus; and how that none of these imparted their glory to any other) infer∣reth Page  72strongly, Quid minus ab his omnibus conditor omnium fecit, quo minus & ipse de∣beat gloriari singulariter? What hath the maker of all things done lesse then any of these, that hee should glory alone, lesse then they? He alone hath triumphed over the enemies; hee alone hath deliuered the captiues; and shall hee haue a partner in the glory?

It is impossible for any man how regenerate soever to fulfill the whole law, now in his corrupt nature, because it saith, Cursed is every mā that continueth not in all things that are written therein.*

QVantumlibet in hoc corpore manens profeceris, erras si vitia putas emor∣tuae, & non magis suppressa: velis nolis in∣tra fines tuos habitat Iebusaem, subiugari potest sed non exterminari. Scto (inquit) quiae non habitat in me bonum. Parum est nisi & malum, inesse fateatur. How much soever thou dost profit whilst thou abi∣dest Page  73in this body, thou art deceaued,* if thou thinke that vices are dead in thee, & not rather suppressed. Whether thou wilt or no the Iebusite will dwell within thy coasts, he may be brought vnder, but not vtterly banished. I knowe (saith S. Paul) that in me dwelleth no good thing. That is but a small matter, except hee also con∣fesse, that evill was present with him. Hee saith, Not the good which I would doe, that doe I; but I doe the evill which I hate. But if I do that which I hate, it is no more I that doe it, but sinne that dwelleth in me. Ei∣ther if thou darest preferre thy self before the Apostle (whose saying this is) or else confesse with him, that thou also dost not want vices.

Quomodo ergo iubenda fuit, quae implē∣da nullo modo erat? Aut si placet tibi magis de affectuali datum fuisse mandatum, non inde contendo, dum modo acquiescas & tu mihi quod minime in vita ista ab aliquo ho∣minum possit vel potuerit adimpleri. How Page  74was the law to be commanded,* which cā by no meanes be fulfilled? or if thou ra∣ther thinke that the commandement was giuen for the ruling of our affections, I will not herevpon striue; so that thou also doe yeeld vnto me, that in this life it nei∣ther can, or over could bee fulfilled of any man. Quis enim sibi arrogare id audeat, quodse Paulus ipse fatetur non comprehen∣disse? For who dare arrogate that to him∣selfe, which Paul himselfe confesseth, hee had not comprehended? Nec latuit pra∣ceptorem praecepti pondus, hominum exce∣dere vires. Neither was the commander ignorant, that the waight of the com∣mandment exceeded mans strength, but he iudged it to be profitable, that thereby they might be put in minde of their owne insufficiencie, and so might knowe that they ought according to their power la∣bour to the end of righteousnesse. Ergo mandando impossibilia non praevaricatores homines fecit, sed humiles, vt omne os ob∣struatur, & subdit us fiat omnis mundus Deo: quia ex operibus legis non iustificabi∣tur omnis caro coram illo. Therefore by commanding things impossible, he made Page  69men not transgressors but humble; that e∣very mouth be stopped, and all the world made subiect vnto God, because that by the works of the law, no flesh shall be iu∣stified before him; for wee receauing the Commandements, and feeling our owne want, will cry vnto heauen, and God will haue mercy vpon vs: Et sciemus in illa die quia non ex operibus iustitia qua fecimus nos, sed secundum suam misericordiam sal∣vos nos fecit. And that wee may knowe at that day, that not for the workes of righ∣teousnesse which wee haue done, but of his owne mercy hath he saued vs.

Infelix ego home,* quis me liberabit de corpore mortis huius? Vnhappy man that I am (saith S. Paul) who shall deliuer mee from this body of death. For hee did cer∣tainely knowe that hee could not before be deliuered from that naughty root that cleaueth to the flesh, and from the law of sinne, which is in our members, vntill hee were dissolued from this body, wherevp∣on it was that he desired to be dissolved, and to be with Christ, knowing that sin which worketh divorce betweene God and vs, cannot vtterly be taken away, vn∣till Page  76till we be deliuered from this body:* you haue heard of one whome our Lord dis∣possessed of a Deuill, and how tearing & rēting him the Deuill departed. Therfore I say vnto you, that kind of sin which so often doeth trouble vs (I mean our concu∣piscence and euill desires) ought indeed to be repressed, & may by the grace of God, that it rainge not in vs, neither that we giue our members weapons of iniquitie to sin, & in that respect, there is noe con∣dēnation to those that are in Iesus Christ. Sed non eiicitur nisi in morte: but that sin is not cast forth but in death when we dot so rent it, that the soule be seperated frō the body.

Beati qui esuriunt, et sitiunt iustitiam, que∣niam ipsi saturabuntur; sed quid potest esse omnis iustitia nostra coram Deo? Blessed are they that hunger and thirst for right∣eousnesse sake, for they shall be satissfied. But what cā all our righteousnesse be be∣fore God? shall it not according to the prophet be accounted as a most filthy & defiled cloth? & if all our rigthteousnesse be straitly iudged it shal be found vniust, & haue no force. What therfore shal be∣come Page  77come of our sins, when as euen our righ∣teousnesse it selfe shall not be able to an∣swere for it selfe? Therfore earnestly cry∣ing with the Prophet, Enter not into iudgement with thy servant O Lord, let vs with all humblenesse run to the throne of mercy which only is able to saue our souls.

That faith only iustifieth; and that there it an infallible certaintie of salvation from confidence of Gods mercy in Christ, knowne to a man in his owne conscience by an ordinary special divine faith.

COrde creditur adiustitiam, ore fit con∣fessio ad salutem.* Iustitia siquidem in corde, panis in domo. Est enim iustitia pani & beati qui esuriunt & sitiunt iustitiam, quoniam ipsi saturabuntur. Siergo in corde iustitia, est iustitia quae ex fide est. Hac e∣nim sola habet gloriam apud Deum. Fit eti∣am ore confessio ad salutem, & securus iam suscipe eum qui in Bethleem Iuda naseitur Iesum Christum filium Dei. With the hart man beleeueth vnto righteousnesse, and Page  78with the mouth man confesseth to salva∣tion.* Truely righteousnesse in the heart, is as bread in the mouth, for righteousnesse is bread; and blessed are they that hunger and thirst after righteousnesse for they shall be satisfied. If therefore righteous∣nesse be in the heart, it is the righteousnes that is of faith, for that only hath glory with God: Let the confession bee also in the mouth to salvation, and then being se∣cure, receaue him who was borne in Be∣thleem Iuda Iesus Christ the son of God.

Nam sibi quidem ipsi fidere,* non fides, sed perfidiae est. For truely for one to trust in himselfe is not of faith, but of vnbeleefe; neither is it confidence for a man to put his trust in his owne selfe, but diffidence & mistrust rather. But he is faithfull, who neither trusteth to himselfe, nor hopeth in himselfe, but is to himselfe as a lost vessel, so loosing his owne life, that he may keep it to everlasting life.

At vero iustitiae tuae tanta vbi{que} fragrā∣tia spargitur, vt non solum iustus sed etiam ipsa dicaris iustitia, & iustitia iustificans. Tam validus deni{que} es ad iustificandum, quam multus ad ignoscendum. Quamobrem Page  79quisquis pro peccatis compunctus esurit,* & sitit iustitiam, credat in te, qui iustific as impium, & solam iustifieat us per fidem pa∣cem habebit ad Deum. But indeed so sweet a savour of thy righteousnesse is every where spread abroad, that thou maist not only bee called righteous, but righteous∣nesse it selfe, and a iustifying righteous∣nesse. Furthermore, thou art as able to iu∣stifie, as thou art ready to forgiue. Where fore whosoever inwardly grieued for his sinne, doth hunger and thirst after righte∣ousnesse, Let him beleeue in thee who iusti∣fied the vngodly, and being iustified by faith only, he shall haue peace with God.

Againe in the same place, speaking of Christ who is our righteousnesse saith, Per iustitiam deni{que} quea ex fide est, solvit funes peccatorum GRATIS iustificans peccatorem. By the righteousnesse which is of faith, he looseth the cords of sinners, FREELY iustifying the sinner. And tea∣ching vs to beleeue in Christ speaketh of him, as of a righteousnesse quae delicta do∣nat, that forgiueth sinnes; And wherein that righteousnesse doth essentially and really consist, he expresseth thus, Delicta Page  80inventutis meae & ignorantias meat ne me∣mineris & iustus sum. Remember not the offences of my youth and my ignorances and I am righteous or iust.

Sicredis peccata tua non posse deleri nisi ab eo cui soli peccasti, & in quem peccatum non cadit, benefacis; sed adde adhuc, vt & hoc credas, quia per ipsum peccata tibi con∣donantur. Hoc est testimonium quod perhi∣bet in corde spiritus sanctus, dicens dimissa sunt tibi peccata tua. If thou dost bele eue, that thy sinnes cannot be forgiuen, but by him against whom thou hast only sinned, and on whom sinne never fell,* thou dost well, but adde withall, that thou should∣est beleeue also, that by him thy sinnes are forgiuen thee. This is the witnes that the holy Ghost beareth in thy heart say∣ing, thy sinnes are forgiuen thee.

Againe,* Iustus est quis, nisi qui amanti se Deo, vicem rependit amoris? quod non fit nisi revelante spiritu per fidem homini aeter∣num dei propositum super sua salute futura. Quae sane revelatio, non est aliud quam in∣fusio gratiae spiritualis. Who is iust but hee that returneth loue to God who hath lo∣ved him? which is not done, but when the Page  81spirit by faith, revealeth to a man the eter∣nall purpose of God concerning his own salvation to come. Quae sane revelatio &c which revelation is nothing else but the infusion of spirituall grace whereby the deeds of the flesh are mortified, and the man prepared to the kingdome of heauē, which flesh and bloud inherit not, recea∣ving together in one spirit, both whereby he may presume that he is beloued, and doth also loue againe. And this secret of faith he presently after saith is fons signa∣tus, cui alienus non communicat, est sol iu∣stitiae qui timentibus deum tantum oritur. A spring and fountaine shut and sealed vp to be private to themselues, the sonne of righteousnesse, which doth not shine but to them that feare God. And if there bee any that feele not that comfort in them∣selues, the Prophet (saith he) doth pro∣nounce of them that they are gens quae nō audivit vocem Deisui, a people that haue not harkned to the voice of God speak∣ing in them.

And before all this,* in the same Epistle Sic ad ortum solis iustitiae sacramentum absconditum à seculis de praedestinatis & Page  82beatificandis emergere aliquanclo incipit ex abysso aternitatis, dum quis{que} vocatus per timorem, iustificatus per amorem prasumit se quo{que} esse de numero beatorum, sciens ni∣mirum quia quos iustificavit illos & magni∣ficanit. So at the rising of the sun of righ∣teousnesse (in our iustification) the secret that was hidden from the beginning cō∣cerning them that are predestinate, and shall be blessed, beginneth to appeare out of the depth of eternitie, whilst a man called by the feare of God, and made iust by loue, presumeth that hee is one of the number of the blessed, knowing that whom he hath iustified, them also he hath glorified. For what? hee heareth himselfe called, when hee is striken with the feare of God, and he feeleth that he is iustified, when hee is all besprinkled with the loue of God, and shall he doubt of his glorifi∣cation? he is receaved into favour, hee is advanced, and shall he doubt onely of the finishing? It followeth, habes homo huius arcani indicem spiritum iustificantem, co{que} ipso testificantem spiritui tuo quod filius dei & ipse sis; agnosce consilium Dei in vocati∣one Dei. O man thou hast for thy decla∣rer Page  83of that secret the spirit iustifying thee, and thereby testifying to thy Spirit, that euen thou art the child of God; acknow∣ledge therefore the counsel of God in thy iustificatiō. And this euery one receiveth in his iustification, wherein he beginneth to know, as he is known, there being givē to him to perceive somwhat beforehād of his future blisse, even as it hath lien hid from everlasting in God,* by whom hee was predestinate, and shall more fully ap∣peare in the same God, when hee shall make him blessed; yet, of which know∣ledge of himselfe, now already perceived in part, he for the time reioycety in hope,* but not in security rightly acknowledging himselfe to be the child, not of wrath, but of grace, he hath the triall & proofe of the fatherly affection of Gods goodnesse to∣wards him, he perceiveth and considently resolveth that he is beloved of God, and presumeth that he is one of the number of the blessed.

To conclude, this he saith of the sinner casting away the works of darkenes, and putting on the armour of light, Gloriari iam incipit, he now beginneth to glory Page  84besides hope, in the hope of the glory of the sons of God;* which glory now euen neere at hand hee beholdeth with open face, leaping for ioy at this new light, hee considereth and saith, Signatum est super nos lumen vultus tui Domine, dedisti laeti∣tiam in corde meo. The light of thy coun∣tenance is scaled vpon vs O Lord, thou hast put gladnesse in my heart. Iam si O bone Pater vermis vilissimus & odio dig∣nissimus sempiterno, tamen confidit amari, quia se sentit amare▪ imo quia se amari prae∣sentit non confunditur redamare. Although most gratious Father, he now bee a most vile worme, & worthy of euerlasting ha∣tred, yet doth he assure himselfe that hee is beloved, because he feeleth himselfe to loue; nay because he first feeleth himself to be beloved; therefore hee is not asha∣med to loue againe.

Again: Quis poterit salvus esse? dicunt discipuli Salvatoris.* Apud homines hoc impossibile est, sed non apud Deum. Who shalbe saved? say the Disciples of our Sa∣viour. This is impossible with men, but not with God. This is our whole confi∣dence; this is our onely comfort; this is Page  85the whole meanes of our hope But being sure of Gods ablenesse to saue vs,* what do we to be assured of his will thereto? For who knoweth whether hee be worthy of loue or hatred? who hath knowen the mind of the Lord, or who hath beene his counsellor? Hic iam planè fidem nobis sub∣venire necesse est. But heere faith must needs helpe vs; heere Gods truth must needs be our succour, that that which ly∣eth hid concerning vs in the Heart of God our Father may by his Spirit be revea∣led vnto vs, and his Spirit by the testimony thereof may perswade our spirits, that wee are the children of God, and that it is done by calling & iustifying of vs freely by faith; in which two there is as it were a certaine middle passage, from the eternall prede∣stination to the glorification which shall be heereafter.

Againe, vpon this Text, Omnis qui na∣tus est ex Deo, non peccat,* sed generatio coe∣lestis conservat illum. Euery one that is borne of God sinneth not, but the gene∣ration of God, or he that is begotten of God, doth keepe him, saith. Sed generati∣onem istam quis enarrabit? But who shall Page  86declare this generation? who can say, I am one of the number of the elect? I am one of the children; The Scripture say∣ing,* Man doth not know whethe hee be worthy of loue or hatred: verily we haue not a certainety, but the boldnes of hope doth comfort vs, lest we should be alto∣gether grieved with the perplexity of the doubt, Sed propter hoc data sunt signaquae∣dam, &c: but for all this there are manifest signes and tokens of salvation, that it is without all doubt that hee is of the num∣ber of the Elect, in whom those tokens doe remaine.

Of which tokens or signes he speaketh thus in another place,* Quomodo sine testi∣monio electos suos deserat Deus? How should God leaue his Elect without testi∣mony? (of their election) or what com∣fort might there bee vnto them floting carefully betwixt hope and feare, if they did not finde the favour to haue some te∣stimony thereof? The Lord knoweth who are his, he onely knoweth whom he hath chosen from the beginning; but what man knoweth, if hee be worthy of loue or hatred? But if, as certaine it is, Page  87that certainety be deemed vnto vs,* how much the more delightfull shall they bee, if we can finde any tokens of this electiō? For what rest can our soule haue, so long as it hath no testimony of its owne prede∣stination? Therefore it is a word to bee beleeved, and worthy by al meanes to be received, whereby the witnesse and testi∣mony of our saluation is commended vn∣to vs.

Further, speaking of the seuenth Loafe. and the three peeces belonging vnto it: & expressing this certainety in himself saith, Septimus quo{que} panis est spes obtinendi, cu∣ius nihilominus teneo fragmenta tria, & co∣rum sapor dulcis admodum gutturi meo. The seuenth Loafe saith he, is hope of ob∣taining pardon for my sin; of which Loafe I hold three pieces, the taste of which is very sweet to my throat. There be three I say, which doe so strengthen and con∣firme my heart, as that no want of merits, no consideration of mine owne vilenesse, no estimation of the heavenly blisse can cast mee downe from the height of my hope being fast rooted therein.* These 3 I say, wherein my hope wholly consisteth Page  88charitatem adoptionis, veritatem promissi∣onis, potestatem redditionis; the loue of God in adopting me; the truth of his pro∣mise; & his power to performe the same. Let my foolish thought now repine and murmure as much as it will, saying, Who art thou, and how great is that glory; and by what merits doest thou hope to ob∣taine the same? & I will boldly answere. I know whom I haue beleeved, and I am certaine and sure of it, because he hath a∣dopted me in great loue, because he is true in his promise, and because he is of power to make good the same.

Further.* Quae in vobis anima sensit ali∣quando in secreto conscientiae suae spiritum filij clamantem, Abba Pater, Ipsa, ipsapa∣terno se diligi affectu praesumat, quae eodem se spiritu, quo & filius affectam sentit, con∣fide quaecun{que} es illa, confide nihil hasitans. What soule amongst you soever doth sometime feele in the secret of his consci∣ence, the spirit of the sonne, crying Abba Father; that soule, euen that soule may presume that it is beloued with a Fatherly affection, which doth feele it selfe belo∣ved by the same spirit, that the sonne is; Page  89bee bold how foule soever thou art, bee bold, doubting nothing at all. In the spi∣rit of the son, acknowledge thy selfe to bee the daughter of the wife and sister of the son. Non est quod iam talis anima di∣cere vereatur, dilectus meus mihi:* quod ex eo quod se diligere, & vehementer diligere sentit, etiam diligi nihilominus vehementer non ambigit, ac de sua singulari intentione, solicitudine, cura, opera, diligentia studio{que} quo incessanter & ardenter invigilat quem∣admodum placeat Deo, aeque haec omnia in ipso indubitanter agnoscit, recordans pro∣missionis eius; Ergo ex proprijs, quae sunt pe∣nes Deum agnoscit, nec dubitat se amari, qui amat. There is now no occasion that such a soule should be afraid to say, my Welbeloved is mine, which out of that, that it perceiveth it self to loue, & vehemently to loue, doth nothing doubt, but that it is beloved againe vehemently; & out of its owne speciall diligence, care, study, inde∣vour, whereby it doth earnestly & with∣out intermission take good heed, how it may please God, it doth vndoubtedly ac∣knowledge all these things to be in him, remembring his promise. Therefore from Page  90those things which are properly Gods it doth acknowledge, nor at all doubt, but that it is beloved, which doth loue.

Mens quae divino Spiritu impletur,* hà∣bet evidentissima sua signa, virtutes scilieet & humilitatem, quae si utra{que} perfectè in u∣namente conveniant, liquet quod de prae∣sentia Spiritus Sancti testimonium ferant. The mind that is filled with the holy Spi∣rit, hath its most evident signes & tokēs, that is to wit, grace and humility, both which if they meet together in one soule, it is certaine, that they beare witnesse of the presence of the holy Ghost.

Deum sitiens anima prius timore com∣pungitur,* post amore &c. at verò quum lon∣ga moeroris anxietate fuerit formido con∣sumpta▪ quaedam iam de presumptione veniae nascitur securitas. The soule that thirsteth after God, is first pricked with feare, then with loue; but when feare through long heavinesse of sorrow shalbe consumed, there is then a certaine security bred of obtaining mercy.

Iustiviri securitas recte Leoni compara∣tur,* quia contra se cum quoslibet iusurgere conspicit, ad mentis suae confidentiam redit: Page  91& scit quia cunctos adversantes superat, quia illum solum diligit, quem invitus nullo modo amittat. The cōfidence of a iust man may rightly be compared to a Lion; be∣cause when he seeth any to rise vp against him, retireth to the assurance of his owne mind, & knoweth that he doth overcome all that oppose, because he onely loueth him, whom vnwillingly by no meanes he may lose.

There is no inherent righteousnesse in man, whereby he may be iustified before Gods Tribunall; But the righteousnesse of Christ is imputed being apprehended by faith.

Quòd si dixerit, Patertuus addixit te, respondebo, sed frater meus redemit me,* cur non aliundè iustitia, cum aliundè reatus? Alius qui peccatorem constituit, alius qui iustificat à peccato, alter in semine, alter in sanguine. An peccatū in semine peccatoris, & non iustitia, in Christi sanguine? sed iu∣stitia. inquiet, si cuius est, quid ad te? Esto, sed sit etiam culpa cuius est, quid ad me? An Page  92iustitia iusti super eum erit, & impiet as im∣pij non erit super eum?* But if he shall say, thy father hath bound thee over, I wil an∣swere, but my brother hath redeemed me. Why should not righteousnesse bee of an other, seeing guilt is of another? It was a∣nother that made me a sinner, it is another that iustifieth from sinne, the one in his seed, the other in his bloud. Is there sin in the seed of a sinner, and is there not righ∣teousnesse in the Blood of Christ? But he will say, if there be a righteousnesse of any ones, what is that to thee? Let it be so. But then let the fault be whose it is, what is that to me? Shall the righteousnesse of the righteous be vpon himselfe, and shall not the wickednesse of the wicked be v∣pon himselfe? It is not meete that the son should beare the iniquity of the father, & be denied to be partaker of the righteous∣nesse of his brother.

And before in the same Epistle, Assig∣nata est homini aliena iustitia, quia caruit sua, nam si unus pro omnibus mortuus est, ergo omnes mortui sunt: ut videlicet satis∣factio unius omnibus imputetur, sicut omni∣vm peccata unus ille portavit. There is ap∣pointed to man, an other mans righte∣ousnesse; because he wanted his owne. For if one did die for all, then all were dead, that so the satisfactiō of one, might be imputed to all, even as that one did beare the sinnes of all.

Againe.* Et ideo liquet errasse illum qui ait Maior est iniquitas mea, quam ut vene∣ammerear, nisi quod non erat de membris Christi, nec pertinebat ad eum de merito Christi, ut suum presumeret, suum diceret quod illius esset, tanquam rem capitis mem∣brum. And therefore he did erre who said, My sin is greater than it can be forgiuen, & he spake it in that hee was not one of the members of Christ, neither did any thing pertaine vnto him of the merit of Christ, that he should presume it was his,* or that he could say, that was his which was Christs, as a member of the riches of the Head.

After, Domine memorabor iustitiae tua solius. Ipsa est enim & mea, nempe factus es mihi in iustitìa à Deo. Numquid mihi verē∣dum ne non una ambobus sufficiat? non est pallium breve quod non possit operire duos. Iustitia tua iustitia in aeternum. Quid lon∣gius aeternitate, & te pariter, & me operiet largiter largae & aeterna iustitia. Et in me quidem operit multitudinem peccatorùm, in te autem Dominé quid nisi pietatis thesau∣ros divina bonitatis?* O Lord, I will remē∣ber thy righteousnesse alone, for that is mine also; for thou art made vnto mee righteousnes by God. And shall I feare that one righteousnes will not serve two? It is not a short Cloke (as the Prophet faith) such as cannot cover two. Thy righteousnesse is righteousnesse for ever. What is longer than eternity. Thy large and everlasting righteousnesse will cover both thee & me fully, in me it will indeed cover a multitude of sinnes; but in thee O Lord what but the Treasures of Piety, the riches of goodnesse.

Again,* vpon that speech of the Church, Niger sum, sed formosa, filia Hierusalem. I am blacke. but welfavoured, daughter Page  95of Ierusalē, saith, Videamus iam quid illud fuerit dicere, nigrasum, sed formosa. Nulla ne in his verbis repugnantia est? Absit, non omne quod nigrum est, continuò deforme est, &c. Let vs see what it is to say, I am blacke, but comely,* Is there no repugnā∣cie in these words? God forbid. Every thing that is blacke, is not straightwayes ill-favoured. Blacknesse (for example) in the ball of the eye is not vncomely, and some blacke haires serue for ornament. After this manner perhaps may the Bride (or Church) with the beauty truly of her feature, not want her mole or spot of blacknes, but then it is in the time of her pilgrimage. It shall bee otherwise in her country, when the Bridegroome of glory shall make her to himselfe a glorious Church, not having spot or wrinckle, or any such thing. But now if she should say, she hath no blacknes, she should deceive her selfe, and there were no truth in her.

And to the same effect hee saith else∣where,* shewing how the Church (or Bride is said to bee faire among weomen, Spiritualis autem anima, &c. The spiritual soule although it be now so far faire, be∣cause Page  96it walketh not according to the flesh, but according to the spirit. But yet in respect that it continueth in this body, it doth tend to the perfection of fairenes, and therefore is not at all hands faire, but faire among weomen, that is, in respect of earthly mindes, & those that are not spi∣rituall, as she is. Tunc audies. Tota pulchra es amica mea, & macula non est in te. Nunc vero etsi ex parte iam similis, ex parte tamē tamen dissimilis &c. sed & ego te dico pul∣chram, sed inter mulieres, id est, ex parte. Then (that is in the Countrey of Heaven) thou shalt heare these words, Thou art all faire my Loue,* and there is no spot in thee. But now although thou art in part like, yet in part thou art vnlike. I say thou art faire, but it is among weomen, that is to say, in part.

Touching the lawfulnesse of mariages in Ministers where the gift of continency is not giuen.

Ʋtinam qui continere non valent, perfe∣ctionem temerariè profiteri,* aut coelebatui dare nomina verentur. Would to God that Page  97those that cannot containe would stand in awe to professe single life: for doubtles it were much better to marry then to burne. But there are many, and so many, that they cannot bee hid for multitude, & for impudency do not seeke it, who vse their libertie, as an occasion to the flesh, abstaining from marriage, and flowing from thence into all manner of filthines, fornication, adulteries, incests, Sodome∣try, and that which filthy Sodome never knew.

And touching those that haue vowed a right vow (suppose chastitie) and finde they cannot containe, or performe it, the bond is not absolute, but of conditionall necessitie. Ego non arbitror minora vota impedire maiora,* nec Deum exigère quod∣cun{que} bonum sibi promissum, si pro ea meli∣us aliquod persolutum. I doe not thinke (saith he) that lesser vowes can hinder the greater, neither that God doth require, every good that is promised him, if for those any thing better shallbee paid him, &c. In turpi voto muta decretum,* In a filthy vow, change thy minde.

Againe.* Tolle de Ecclesia honorabile cō∣nubium, & thorum immaculatum: nonne reples eam concubinarijs, incestuosis, simi∣nifluis, mollibus, masculorum concubitori∣bus, & omni deni{que} genere immundorum? Take from the Church honorable marri∣age, & the vndefiled bed; and doest thou not fill it with keepers of concubines, in∣cestuous persons, seed-loosers, & all man∣ner of vncleane persons.

There is no fleshly and orall eating of the naturall body of Christ in the Sacrament, neither doe the wicked eate him at all.

Cum audirent dicentem,* nisi manduca∣veritis carnem filij hominis, & biberitis e∣ius sanguinem dixerunt. &c. When they heard him say, Except you eate the flesh of the Sonne of man, & drinke his blood. They said,* it is an hard saying, and they went from him. But what is it to eate his fiesh and drinke his blood, except to re∣member his sufferings, and to imitat that conversation, which he led in the fiesh? Page  99whereto hee appointed that pure Sacra∣ment of the altar where wee receaue the Lords body, that as the forme of bread doth seeme to enter into vs; so wee shall knowe by the conversation which he had in the flesh that hee doth enter into vs to dwell in our hearts by faith.

Againe. Sacramentum dicitur sacrum signum,* sive sacrum secretum. Multa qui∣dem fiunt propter se tantum; alia vero prop∣ter alia designanda, & ipsa dicuntur & sunt signa. A Sacrament is said to bee an holy signe, or an holy secret.* But many signes are ordained for themselues onely, yet some signes are ordained for other things & those are called, and so are signes. That therefore we may take example from vsu∣all things. A ring is given as a ring abso∣lutly, in that there is no similitude.* It is gi∣ven also to invest one into an inheritance & then it is a signe; so that hee that recea∣veth the ring may now say. The ring avai∣leth nothing,* but it is the inheritance that I seeke. In the same manner our Lord ap∣proaching neere to his passiō, tooke care that his (members) should bee clothed with his grace, that the invisible grace Page  100might be exhibited by some visible signe. To this purpose are all Sacraments insti∣tuted, to this purpose was the receauing of the Eucharist, and Chrisme; to this pur∣pose also was Baptisme, the beginning of all Sacraments; in which wee are planted together with him into the likenesse of his death. For as in outward things there are divers signes,* that we may tarry vpon the example first taken. There are many ornaments wherewith wee are adorned, for example, a Bishop by his staffe, and his ring. As it is in these things, so are the di∣versities of gifts deliuered in divers Sa∣craments.

Againe. Neque enim credere debemus quod soli sacerdoti supra dictae virtutes sint necessariae &c. Neither (saith he) ought we to beleeue, that those fore recited ver∣tues belone only to the Priests: as though he alone did consecrate and sacrifice the bo∣dy of Christ; Hee doth not sacrifice alone, hee doth not consecrate alone, but the whole company of the faithfull which stand by, doe consecrate & sacrifice with him. Therefore the standers by ought to haue of their owne, as well as the Priest, Page  101firme faith, pure prayer, godly devotiō. And in the same sermon expounding the Text of S. Paul, The cup of blessing which wee blesse &c. saith, Heare bretheren, not mee but the Apostle, The cup of blessing which we blesse,* is it not the communiō of the blood of Christ? The cup, that is to say, the par∣taking of the cup maketh vs to haue a certaine fellowship with Christ: And the bread which we breake is it not a parta∣king of the body of Christ? As if hee should say, the bread which wee breake maketh vs one body vnder Christ our head; because as one bread is made of ma¦ny cornes, which afterward is turned in∣to the body of Christ, both by faith, and by the holy words which Christ taught his (Church) so, many participating of that body in the vnitie of faith, hope, and charitie, are one body with Christ.

In his next tract of the Lords supper speaking plentifully of this argument a∣mongst many other, he hath these words, In hoc Sacramento, nō solum quaelibet gra∣tia, sed ille à quo est omnis gratia sumitur. In this Sacrament (saith he) not only eve∣ry grace, but he frō whom all grace flow∣eth Page  102is had. For Christ was once made a sa∣ving oblation for the life of the world, a generall reconciliation, and gaue to all Sacraments as well those of the old Te∣stament, as of the new, vertue and efficacy that by such and so great an offering, all mē might be sanctified that were to besaued. He is the lamb slaine from the beginning of the world, that is, to the faithfull that were from the beginning; And in that it is said, from the beginning, not the time of his death is set forth,* but of his bringing salvation. For his death did profit before it was. After describing the order of the administratiō of the Lords supper. Christ (saith he) spake of the bread, saying, Take eate, this is my body, and so of the wine, drinke you all of this, this is my blood which shall bee shed for many to the re∣mission of sinnes. Now touching the effi∣cacie and communion of the body & blood of Christ; We (saith he) are knit in an vn∣speakable vnion with Christ, and Christ with vs, as he himselfe saith, he that eateth my flesh and drinketh my blood, remaineth in mee, and I in him. And this is to bee thought of those that receaue worthily, Page  103and not of the wicked. Surely at one ta∣ble, at the Lords supper, Iudas and Peter receaued both one consecrated bread; Peter to life, Iudas to damnation. And vpon the words, Hoc facite in meam com∣memorationem. Doe this in remembrance of me. Hee mentioneth no reall sacrifice of Christs body and bloud, such as is made in the Masse; But a thank full remembrance of his death and passion. Ʋoluit Christus ve iugiter coleretur per misterium, quod semel efferebatur in precium, & illa perennis vi∣ctima viveret in memoria,* & praefens esset semper in gratia. Christ appointed that he should be alwaies worshipped in a myste∣ry, because He was once offered for redemp∣tion, and that everlasting offering should liue in memory, and bee alwaies present in grace, nay it is a sufficient medicine for all,* if through faith and imitation the me∣mory of his forepassed death be kept. Nō enim pariomnino iucunditate sumitur cor∣tex sacramenti & medulla frumenti &c. Hic pereat physicale nutrimentum. Cibus iste nō est ventris sed mentis. The outward barke of the Sacrament, is not receaued with like pleasure, as the fatnesse of the Page  104corne, faith & shew, memory & presence, eternitre & time, the visage & the glasse, the image of God, and the fashion of a servant. But here we walke by faith, and not by sight. In the meane time we ought to take delight and reioice, in the sacra∣ment of the altar, in the making whereof the faithfull minister doth finde himselfe in the midst of the Father, Sonne, and holy Ghost; the higher orders standing about on every side. Here let naturall nourish∣ment cease. This is meat, not for the belly but for the soule.

To conclude, Sacramentum enim, sine re sacramenti niors est sumenti.* Res vero sacramenti etiam praeter sacramentum vita aeterna est accipienti. The Sacrament with∣out the thing of the Sacrament,* is death to the receauer; but the thing of the Sa∣crament, even without the Sacrament, is everlasting life to the receauer. As often as thou art godly and faithfully affected, and devoted to imitate Christ in comme∣moration of him who suffered for thee, thou eatest his body, & drinkest his bloud and as long as thou remainest in him by loue, thou shalt be counted vnto him by Page  105the working of righteousnesse and boly∣nesse in thee, of his body and of his mem∣bers.

S. Bernard perswadeth Pope Euge∣nius from clayming tempo∣rall iurisdiction.

PRopheta cum ait (vt evellas, & destruas;* & disperdas & dissipes, & adifices & plantes) quid horum fastum sonat? The Pro∣phet Ieremy saith. Behold I haue appoin∣ted thee over nations, to plucke vp, & to root out, and to destroy, & throw downe, to build & to plant: which of these words doe savour of pride? nay rather the spiri∣tuall labour is expressed by termes bor∣rowed of from husbandmen. And wee therefore may perceaue, there is much gi∣uen vs in charge, a ministry, not a rule, Let it be that you are a Prophet, but are you more then a Prophet? But if you be wise, you will bee content with that measure, which God hath allotted vnto you, for what is more proceedeth frō evill. Learne by the example of the Prophet, to haue a charge; not so much to Lord it, as to prac∣tise Page  106that which the time requireth.

In his 42 Epistle, thus hee writeth In∣telligit is quae dico? &c. Doe you vnder∣stand what I say? Let honour be giuen to whom honour belongeth. Let every soul (saith the Apostle) be subiect to the high∣er powers. If every soule, then yours; for who hath excepted you, from this gene∣rality. If any man doth indeavour to ex∣cept you frō the obedience of the Prince, he deceaueth you. Doe not rest on their counsells, for notwithstanding they are Christians, yet they thinke scorne, either to follow Christs deeds, or obey Christs words. Those are they that say vnto you Maintaine Sir the honour of your Sea,* &c are not you so good as your predecessours? If your Sea be not advanced by you, yet let it not be abased by you. Haec isti. Thus say they. But Christ both taught and did far otherwise; for he saith, Giue to Caesar the the things that belong to Caesar, and giue to God the things that belong to God,

*In his booke of Consideration written purposely to the Pope himselfe, hee hath divers passages to this same effect. In cri∣minibus, non in possessionibus potest as vestra Page  107&c. Your power (saith he) is touching of∣fences, and not possessions, because you receaued the keyes of the kingdome of heauen, to deale in the one but not in the other, shutting out offenders, but not possessioners, that you might know (saith Christ) that the sonne of man hath power in earth to forgiue sinnes &c. Which doth seeme vnto you, the greater dignitie, and power; to for giue sinnes, or to divide in∣heritances? But there is no comparison. Those meane and inferiour things haue their Iudges, Kings, and Princes of the earth. Why doe you invade other mens bounds, why doe you put your sickle in other mens corne?

Againe in his third book,* he hath these words Non tu ille de quo Propheta. Et erit omnis terra possessio tius &c. You are not he of whom the Prophet spake And all the earth shall be his possession. It is Christ who challengeth it for his possession. To whō but to him is it said?* Aske of me and I wil giue thee the heathen for thine inheri∣tance, & the vttermost parts of the earth for thy possession. Giue Christ the posses∣sion and Lordship, take you the care of it. Page  108This is your part, stretch not your hād a∣ny further. Yea, but you will say, Thou deniest me not to be aboue others;* and dost thou deny me to haue soveraigntie? indeed even so. Who gouerneth by ta∣king care; you are exalted to profit others you gouerne as a faithfull wise servant, whom the Lord hath set over his family. But to what end?* that you may giue them meat in due season. That is, to distribute the meat, not to command with authori∣tie.

And in the fourth booke speaking (as before) of those flatterers, that belike were very neere him, and therefore very likely to thrust too much greatnesse on him, saith, A te tamen mos iste, vel potius mors ista non coepit, in te vtinam desinat. But they say, this custome, or rather this destruction began not in you, I would yet it might end in you. Doe you not see, that all your Ecclesiasticall zeale & care standeth only in maintenance of honours vpon honour all is bestowed; vpon holy∣nesse, either nothing or very little. If vp∣on occasion you would somewhat sub∣mit your selfe and deale familiarly. O doe Page  109not so, say they, it is not meet:* it is not agree∣able to the time, it is not cōvenient for your maiestie. Consider well what state you heare.

And in the second booke,* speaking of worldly honour and wealth, and pompe, saith. Nihil horum tabula testatoris adsig∣navit: None of those doth the holy Scrip∣tures allow or giue you. But what? If you be content with their evidence, you shall rather inherit care and paines, then Glory and riches. Blanditur cathedra? Doth your chaire flatter you? you are in a watchtow∣er,* from thence you carefully looke over all, the name of Bishop sounding vnto you not Lordship, but service. Planum est Apostolis interdicitur dominatus. It is plaine, that soveraigntie was forbidden the Apostles; take heed therefore that you vsurpe not, either as a Lord the Apostle∣ship, or as being Apostolike, Lordship, because you are forbidden both. If you will haue both alike, you shal loose both. Otherwise doe not take your selfe to bee exempted from the number of those, of whom the Lord God doth thus com∣plaine, They haue raigned, but not by mee.* Page  110They were Princes, but I knewe them, not. But if it further any thing to rule, without God, you haue glory, but not with God. The Apostolike forme is this, so∣veraigntie is forbidden; service is comman∣ded.

In his Epistle vnto Lewis the younger King of France,* thus he writeth, Si totus orbis adversum me coniuraret, &c. If the whole world (saith he) should conspire together against me, that I should vnder∣take any thing against the Kings authori∣ty, yet would I haue God in my mind, and durst not foolishly doe any thing against the king who is ordeined by him. Neither am I ignorant where it is that I reade, He that resisteth the power, resisteth the ordi∣nance of God And after some expostulati∣on of matters that then went not well, he addeth, This truth shall never be lessened in vs, The honour of the King & the profit of his Kingdome shall neuer bee impaired by vs.

In the 45. Epistle,* Stephan the Abbot of Cistercense, writing to the same Lewis thus, Rex coeli & terrae regnum vobis in terra donavit, donaturus & in coelo, si id Page  111quod accepistis, iustè & sapienter admini∣strare studueritis. The King of Heauen & earth,* hath given you a Kingdome vpon earth, and will giue you one in Heaven, if you doe endeavour to governe that, iustly and wisely which you haue recei∣ved of him.* Attenditis iam cui & ex hoc infensum vos redditis? Doe you consider whom you haue offended and displeased by this deede of yours? Verily, not the Bishop of Paris, but the Lord of Paradise, who is to be feared, who taketh away the liues of the Princes.

To conclude all, I finde in the 221. E∣pistle to the same king Lewis these words, At quicquid vobis de regno vestro de ani∣ma & corona vestra facere placeat: nos Ec∣clesiae filij, &c. But howsoever it please you to esteeme of your life, crowne, and dignity: yet wee that are sonnes of the Church, cannot at any hand, hide the cō∣tempts, wrongs, and the treading vnder∣foot of our mother. Profectò stabimus & pugnabimus us{que} ad mortem, si ita oportue∣rit pro matre nostra, armis, quibus licet, non scutis & gladijs, sed precibus, fletibus{que} ad Deum. Surely we wil stand and fight even Page  112vnto death, if it were expedient, for our mother (the Church) with such weapons as is fitting not with swords & bucklers; but with prayers and teares powred out to God.

Of vnwritten Traditions which the Councell of Trent, made e∣qual with the written word of God.

*Adistud concilium toto desiderio feror in quo traditiones, &c. I haue an exceeding great desire to bee at a Councell where Traditions may not be obstinately defen∣ded, nor superstitiously observed, but where it may be with diligence & humi∣lity inquired, what the good, & accepta∣ble, and perfect will of God is. Let them depart from you & from me, that say, wee will not bee better than our Fathers. Ei∣ther we must ascend, or descend. If thou wilt stand still, thou must needes fall. Hee is not good, that will not be better; and when thou wilt not become better, then Page  113thou beginnest to grow worse.

Againe, Nonne iustissimum esse liquet,* &c. doth it not appeare most iust (saith he) that those things, which were ordei∣ned for charitie, may for charitie also where it seemeth necessarie, be either o∣mitted or deferred, or peradventure bee changed more commodiously into a bet∣ter.* As on the other side, it would be out of doubt very vniust, if those things which were ordeined for meere charitie, should be retained against charitie; but whatsoever is ordeined by God, is not to be violated or broken. And then citing Pope Gelasius, saying, Vbi necessitas non est, inconvertibilia maneant patrum sancto∣rum decreta. Where necessitie doth not require, let the decrees of the holy Fa∣thers remaine vntouched. Ʋbitamen Deo contraria non praecipit homo, but it is where man doth not cōmaund contrary things to God. For where the authenticall scrip∣tures doe speake, wee must there neither looke for a commaunder, nor hearken to a forbidder.