effectual faith for he beleued not God nor kepte that faith whiche S. Cyprian calleth fidem mandati De simplicitate pralator the faith of his commandement It was said vnto him by God him selfe of the tree of knowlege of good and ill Thou shalt not eate what day soeuer thou eate of it thou shalt assuredly dye He disobeied that commandement and did the contrary He waied so lightely the souereigne loue which he owed vnto God aboue all things Aug. de Ciuit. Dei lib. 14. cap. 13. that either for his owne pleasure or for the contentation of his wife he was soone induced to folow his owne wil and to leaue Gods wil vndone He cast aside the hope that he should haue reposed in God Gen. 3. and beganne to put affiance in him selfe harkening to the serpentes woordes Eritis sicut Dij ye shal be like Goddes He lost the vertue of temperance desiring the meate that was forbidden and therby vnlawful for him to eate And hereby was he berefte of wisedome and vnderstanding falling into such ignorance that of him selfe he was not able to knowe the highest and trewe good Prosper vbi suprà Aug. de Corrept grat cap. 11. He was lefte without counsell and strength and fel into such weakenes that where by his creation he was of so free and strong will that it was in his power to continewe in grace if he had and would and not to sinne excepte he would thorough his faull he was made weake and vnhable of him selfe to doo any good Thus dranke he the poyson of all vices infecting and poisoning his owne nature and thereby all that descended of him Rom. 5. Per vnum hominem peccatum for by one man sinne came into the world and by sinne death and so wente it through all men in whom all sinned Ephe. 2. Rom. 6. Thus were al men by birth made naturally the children of angre And by sinne the enimies of God. Seing therefore that this is mannes estate and condition of his owne nature and sithens also we knowe that the Sonne of man came to seeke and saue that was loste Luc. 19. to repaire that was in man decaied to renewe and restore him againe to the estate of iustice if we wil dispute what thinges are requisite in him that is to be iustified we must of consequence say Rom. 4. that he is made iust and rightuouse vnto whom firste God pardoneth sinne And further vnto whom of his bountifull mercie he restoreth the good and heauenly qualities that were planted in Adam vnto whom he inspireth faith continencie charitie wisedome and vnderstanding counsel and strength with other vertues which Adam lost in whom God restoreth his image and likenes which by sinne was defaced and decaied To make the matter more plaine let vs lay before our eies the example of a man deadly sicke in al the principal partes of his body as the harte the head A Similitude the liuer and the lunges whom if a physition cure of the payne in his head and of the passion of the harte yet can he not be called a whole man vnlesse the other partes be cured also For he maie els die neuerthelesse by obstruction of the liuer or putrifaction of the lunges Euen so the sowle being generally infected and mortally wounded in all her principall partes and powers requireth likewise a perfect cure of eche parte without the which it can not be said vnto man touching his sowle Ioan. 5. Ecce sanus factus es Lo thou arte made a whole man. There be emong others two principall and souereigne powers of the sowle Tvvo povvers of the soule the one called reason and vnderstanding the other will by the which the image of God is specially represented in man for that he hath them singularly and alone aboue all beastes and other creatures so long as the same be rightly ordered that is to say so long as he vnderstandeth without error and willeth nothing but good all his doinges be godly and him selfe a heauenly creature and a liuely Image of God. Bothe these were infected and corrupted in Adam his reason and vnderstanding yelded to thinke it good for him to take his pleasure of a vaine and corruptible meate forbidden by God though he shoulde die for it his will assenting therevnto strake the stroke and put it in execution Bothe the same therefore muste be healed in man before he can be recouered of that plage For neither can he doo good vnlesse he be rightely informed and taught to knowe what is good neither is it ynough for him to knowe what is good vnlesse he haue a righte and good will to doo it See the 2. Chapter Hovv the Image of God is restored in man. Aug. de Ciuitat Dei li. 14. cap. 9. Ethic. 1. cap. 1. Aug. de Ciuita Dei. li. 11. cap. 28. The medicine to heale mannes corrupte reason and vnderstanding is right faith For if reason be subiecte to faith and the vnderstanding ruled by it there can be no error in his iudgement But the salue to cure mannes wil and affection is specially right loue which is called Charitie Quia rectus est amor eorum omnes affectiones rectas habent sayth S. Augustine Bicause their loue is right they haue all affections righte For sithe mannes will and affection naturally desireth good if it can be induced to loue that whiche is trewely good it is made perfecte and straight if it loue amisse it is crooked and ill For as S. Augustine saith Ita corpus pondere sicut animus amore fertur quocunque fertur So the body is caried with weight as the minde is caried with loue whether so euer it is caried For what he loueth he willeth and what he willeth being not inforced or lette that he doth Neither can it be trewely saide that reason and vnderstanding being healed by faith Luca. 12. maketh the will whole For we know by the wordes of Christ that a seruant may know the wil of his Master and yet doo it not And the cause why he doth it not Aug. de Ciuitate Dei. li. 11. cap. 28. knowing it is but the lacke of will to doo it Neque enim vir bonus meritò dicitur qui scit quod bonum est sed qui diligit Neither is he worthely called a good man whiche knoweth that is good but whiche loseth it And thereby doe we see that will and affection may be diseased and disordered when reason and vnderâ—tanding is healed And so the man not whole when reason by faith is healed If I should saie no more then is alreadie said yet might the Reader wel perceiue what is required to the Iustification of a sinner I haue declared that Adam being created in perfect iustice by his sinne loste the same and â—l other men in him Rom 5. 1. Cor. 15. Luc. 19. and that Christ as a newe Adam to satisfie for the offence of
the olde came to seke and saue that was loste and to repaire that was by him decayed And then as Adam loste Faith Continence Charitie Wisedome and vnderstanding Counsell and strength Prosp suprà hope and humilitie so must all that companie of vertues with â—ther by him lost be restored in such as Christ of his especial grace reneweth and iustifieth For as Christ saieth of one man whome he healed so is it true in al whom he restoreth that he healeth not one part but the whole man. Ioan. 7. Deut. 32. Esai 53. His workes are perfecte and neither lacketh he power to cure all our griefes being God neither wil to doe it who for that cause became man. And as a man diseased deadly in al the principal partes of his body is not called a sound and whole man vntil the partes be al cured So the soule corrupted and made olde in Adam decayed in grace and bereft of Iustice can not be called a new creature vntil the salues of these vertues by the hand of our Phisition be laid vnto it and shew their operation in it For it is not said as many of you as haue ben baptised in Christe haue beleeued in Christe thought vppon him or heard of him Galat. 3. but it is said Christum induistis ye haue put on Christ that is to saie haue taken into you the vertues of Christ as before ye had the qualities and conditions of Adam Ephes 4. For that saith S. Paule is the true receiuing of Christ and his Gospel to put of the olde man and olde conuersation and to be renewed in spirite and minde putting on the newe which was created after the Image of God in iustice and holines Libro 1. cap 9. de pec meri remiss Christe saith S. Augustine Dat sui spiritus occultissimam fidelibus gratiam Geueth vnto his faithful a most secrete grace of his spirite which priuily he powreth euen into babes As Adam by a secret infection of carnal concupiscence infected and consumed all that came of his race He saith in the same booke Legimus iustificari Ibid. c. 10. c. We read that such be iustified in Christ as beleue in him through a secrete geauing and inspiring of spiritual grace whereby who so euer cleaueth vnto our Lord is made one spirite with him What Iustification is By all this we vnderstande that our Iustification importeth not onely an assente of minde and faith to beleue the Gospell of Christe neither standeth onely in remission of sinnes past which God mercifully forgeueth but requireth also a renewing of spirit and minde a change of lyfe and conditions â—it 3. that as in Adam we were disobedient seruinge sundrie lustes and pleasures leading our lyfe in malice and enuie hatefull hating one an other So in Christe forsaking vngodlines and worldely desires Tit. 2. we must liue soberly iustly and godly putting on vs as the chosen of God holie and beloued Coloss 3. the bowels of compassion mercie and gentlenes humilitie modestie and patience This it is to leaue of Adam and put on Christe which is our renewing and Iustification The kingdome of heauen is like vnto leauen Matth. 13 whiche a woman taketh and hideth in three measures of flower vntil the whole be leauened But as the whol paste is not leauened as long as any parte thereof remaineth in his olde tallage and taste euen so is not man translated from death to lyfe nor made a newe creature 1. Ioan. 3. Galat. 6. 2. Cor. 5. vntill the whole estate of his soule be refourmed And surely vntil he be made a newe creature he is not iustified Sicut fuit vetus Adam c. As the olde Adam was powred through the whole man and possessed the whole Bernard serm 5. de Aduent So nowe lette Christe haue the whole who hath created and redeemed the whole and shall glorifie the whole who in the Sabboth daie cured all the whole man. The olde man was sometime in vs that transgressour of Gods commaundemente he was in vs as well in hande and woorke as in mouth and heart But nowe if there be any newe creature in him the olde is past and contrarie to lewdnes in hande there is innocente life in the mouth contrary to arrogante pride there is the woorde of confession in the heart contrary to fleshly lustes there is charitie contrary to worldly glorie there is humilitie By which wordes of Sainct Bernarde we see sette before vs a true description of our Iustification by comparing togeather the corrupte estate of man in Adam and the repairing of the same through the Mediator of God and menne 1. Timo. 2. the man Iesus Christe For this repairing of mans corrupt estate Christe is often times in the Scripture compared with Adam and called an other Adam and the last man. Rom 5. 1. Cor. 15. Not an other Adam like vnto the firste but an other contrary to the firste suche as came to restore that which was lost by the first Rom. 5. For as by the disobedience of one man many were made sinners so by the obedience of one many shall be made iuste And as in Adam all men die so in Christe all shal be reliued And as by the synne of one all men came to damnation so by the Iustice of one all come to the Iustification of lyfe But as we were all condemned in Adam bicause we were naturally borne of him and thereby tooke his conditions so to be saued by Christe we must also be newe borne in him and put on vs his qualities And so do we see that our true Iustification is the recouering of that which we lost in Adam and what that was I haue shewed before The whiche Christe hath fully restored in such as truely take a new birth of him In the secoÌ„d boke the .xviij Chapter as I shall shewe toward the ende of this woorke where place shal serue to speake of the vertue and strength of our Iustification by Christe It is now to be shewed particularly how such as are borne in synne come to be iustified in Christ what the causes of our Iustification be by what meane God worketh it in vs and how we receiue it Of the causes of our Iustification The V. CHAPTER Ioan. 3. THE chiefe and principall cause of our Iustification is the great loue that God beareth vnto man who so tendred the worlde that he gaue his onely begotten Sonne Galat. 4. And to make vs his children sent the spirit of his Sonne into our hartes that is the holy Ghoste wherewith he hath sealed vs vp Ephes 1. and geuen it as a pledge of our inheritance And this hath he wrought Tit. 3. not for the workes of iustice that we did but according to his owne mercie The cause that deserued this owre Iustification at his handes was the death of his sonne Iesus Christe Rom. 5. Coloss 1. 1.
is not able to worke the effecte of saluacion for which purpose it serueth vnlesse it be accumpanied with charitie the Mother of al vertues of which wordes S. Augustine gathereth a rule that when we find in the Scriptures faith commended for Iustificacion or saluacion we should euer vnderstād it meant of faith which worketh through charitie saying Hanc fidem definiuit Apostolus c. This faith hath the Apostle defined and determined to be it And in that sense both S. Augustine and other aunciente fathers cal that many times the trewe faith the Christian mannes faith and the faith in deede The trewe faith in respecte of the ende whiche is saluacion not bicause the faith whereby we onely beleue the Scriptures is not a trewe Faith. For we saie in the Creede of Athanasius that the Catholique Faith is a full perfecte and inuiolable Faith. A beleeuing faith and a sauing faith But it is perfecte in beleuing not perfecte in sauing And therefore it is not saide in the ende who so beleueth it shal be saued but vnlesse a man beleue and keepe it inuiolable he shal without doubte be damned For though he beleue the Scriptures in profession and keepe them not in deede that is if he beleue them in worde and mouth and trangresse them in acte and deede he shall not be saued Faith alone and of it selfe maie be perfecte for beleuing but the faith that is trewe and perfecte for sauing is euer accompanied neuer alone It is one thing then to haue trewe faith in assente and opinion which is faith in his owne nature and an other thing to haue faith in obedience of harte and affection which is faith accompanied with charitie and other vertues of whiche difference I onely putte the Reader in remembrance bicause I will more largely speake thereof in the. 7. Chapter of the second booke to the whiche I referre him Thus haue I thought good to open vnto the Reader what is properly meante by the name of faith alone August de Trinitate Lib. 15. cap. 18. in Euchirid cap. 8. and what it taketh of other vertues Sine quibus esse potest sed prodesse non potest Without the whiche it may be but it can not auaile nor attaine to the life euerlasting Faith properly is to beleue and to beleue is to assente to trewth This faith the age of S. Augustine S. Chrysostome and Vincentius Lirinensis did knowe and teache willing men for their saluation to ioyne vnto it charitie with other vertues If any man deuise an other faithe beside this he bringeth vs not the consent of Antiquitie but an inuention of noueltie As concerning the faith whereby miracles and wunderous actes are wroughte it is none other but the Catholique faith whereof I haue spoken Ioan. 20 which to aduance and commende God doth miracles in some that professe it through his name Whiche faith as both a good and ill man may haue so may both a good and ill man doo miracles as appeareth plainely by the wordes of Christe in S. Mathew and by S. Paule to the Corinthianes Math. 7. 1. Cor. 13. th one saying that many hauing done miracles shal be shutte owt of the kingdome of heauen The other affirming that a man maie be able to remoue mountaines and yet lacke charitie without the whiche he is nothing VVherein the controuersie of Iustificacion resteth and what is the rediest way to know how the same is wrought in vs. THE III. CHAP. THERE is emong parties at this time no greate controuersie touching the original cause of our Iustificacion For the Scriptures plainely shew and al men agree that it is God that iustifieth Rom 8. But the controuersy resteth specially in two pointes the first point first what our Iustification is and wherein it standeth whether it be onely a forgeuenes of sinnes paste or whether there be also required in it a change of the man and a newnes of life the secōd point The other pointe is how our Iustification is wrought in vs to witte albeit God iustifie vs yet how he worketh it in vs and by what meanes we comme to it by faith alone or by faith ioined with other vertues and Sacramentes which doubtes I thinke shal be much cleared if we consider our owne corrupte and sinfull estate and the cause thereof whiche is our carnall Birthe and descente from Adam By whom sinne entred into the worlde Rom 5. and by sinne death and so wente through all in whom all haue sinned Seing then that his fall was our fall and the cause of our vniustice if we vnderstande in what case he was created and what was in him loste wounded and weakened by sinne cōtraries being knowen by one rule and teaching we know also what our Iustification is Aristotle For the repairing of that which was in him loste is our restoring and the saluing of that which was in him wounded is our health the changing of the olde estate wherein through him we were borne is our renewing And our restoring healing and renewing is our Iustification Esai 53. Luc. 19. For Christ that came to iustifie sinners came to seeke and saue that which was loste and to make whole that which was wounded VVhat was loste in Adam by sinne and what is restored by Christe in our Iustification the comparing of Christ with Adam And in what thinges our Iustification standeth THE IIII. CHAPTER IT is a matter of vndoubted trewthe and confessed of all right beleuers that God created Adam in most excellent and perfecte estate For the Scripture saith in the person of God Gen. 1. Faciamus hominem ad imaginem similitudinem nostram Lette vs make manne after our image and lykenes Wherefore as God him selfe is wisedome trueth rightuousenes temperance loue strength vertue and in goodnes moste free so made he manne wise trewe rightuous and iuste temperate strong indued with perfecte loue vertuous and to all goodnes willinge and free Psal 48. But man vnderstanding not when he was in honor abusing his libertie to ill and transgressing Goddes commandement did not onely lose that perfect estate and beautie of vertues but broughte him selfe also into a base mortall and miserable condition fell into vices contrarie to the former vertues and became displeasant and hatefull vnto God his bodie condemned to death and his sowle vnlesse mercie had deliuered him to endlesse damnation And albeit it might suffise to say that he loste all the vertues wherewith he was by God indued yet to expresse some parte thereof particularly Prosper Aquitanus sayth Perdidit primitus fidem c. Contra Collatorē cap. 10. He loste first and chifely faith He loste continence he loste charitie he was berefte of wisedome and vnderstanding He was lefte without counsell and strength he dranke the poison of all vices and with the dronkennesse of his intemperance wetted through and soked the whole nature of man he loste profitable and
Scripture declareth to haue ben turned from sinne to iustice but also are expressed in the wordes of S. Paule 2. Cor. 7. who speaking of the Corinthians repentance saieth Lo euen this godly sorowe how great a care it worketh in you yea a defence yea an indignation and displeasure yea a feare yea a desier yea an emulation yea a reuengement The grace of God working in them made them to beleeue S. Paules wordes and so to see their sinne wherein they shewed faith they conceiued thereof not onely a feare but also a desier to be acquited whiche was not without hope They were carefull to auoide like occasions they had an indignation against them selues and were ready to reuenge in them selues their owne sinne wherein they shewed theire loue towarde God and the reuerent feare they had to offende him To applie the same by mo examples The Niniuites through grace beleued the preaching of Ionas and vpon feare which they conceiued Ion. 3. they proclaimed a generall faste they were not without hope of Gods mercie saying who can tell whether God wil be turned and forgeue Luc. 15. The wastefull sonne had such a reuerente loue toward his father that he was ready to suffer more penance for his misbehauor then his father would lay vpon him saying Iam non sum dignus vocari filius tuus fac me sicut vnum de mercenarijs tuis I am no longer worthy to be called thy sonne make me as one of thy hired seruantes Luc. 7. I doubte not but that the Reader can apply the rule in like manner to the example of Marie Magdalene in which woman there shineth as it were a glasse and mirrour of trewe penance But as it is trewe that no man is iustified without penance so is it not one manner of penance that is required of him that cōmeth to be christened and of him that after his christendome committeth mortall and deadly sinne Of him that is of perfect age and to be christened Ambro. in cap. 11. ad Rom. no straight or painefull penance is required for as S. Ambrose saith Gratia Dei in Baptismate non quaerit gemitum aut planctum aut opus aliquod nisi solam ex corde professionem The grace of God in Baptisme requireth not sighing or mourning or any woorke but onely a profession from the harte Bicause the partie not hauing enioied any benefite of Christ his grace whervnto he was not yet called his sinne and vnkindenes is the lesse Heb. 6. But suche as haue benne once broughte to the lighte and haue tasted the heauenlie gifte and benne made partakers of the holie Ghoste Tit. 2. beeing called to adorne and sette foorth the doctrine of our Sauiour in all thinges if they be vngodly 2. Cor. 6. firste they be vnkinde to God whose grace they receiue in vaine Ephes 4. Secondlye they doe wronge to the holy Ghoste whome they greue Thirdly as the Prophet said vnto Dauid 2. Reg. 12. Esai 52. Rom. 2. Blasphemare fecisti inimicos nomen domini Thou hast made the enimies blaspheme the name of the Lorde So may it be said vnto them Nomen Dei per vos blasphematur inter gentes By your meanes the name of God is blasphemed emong the Heathen For these and other causes a greater penaunce is and euer hath ben required of such offenders in the Churche And that according to the iuste rule of Christe who saith Omnicui multum datum est multum quaeretur ab eo Luc. 12. cui commendauerunt multum pius petent ab eo To whom so euer much is geauen muche shal be required of him and to whom they haue committed much they wil aske the more of him After this rule saith Theodoretus Theodor. Epito Diuino Decreto c. de poeniten Sunt ergo medicabilia etiam quae post baptismum fiunt vulnera Euen such woundes as are made after Baptisme be curable Marie curable not by forgeuenes geuen by faith onely as once it was but by many teares weaping and wailing fasting praying and labour measured after the quantitie of the sinne committed for such as be not so disposed we haue not learned to admitte nor receiue In which wordes we see the difference of penance appointed by the Church to both sortes of men Suche as came to be christened were cured saith he by onely beleuing In cap. 11. ad Rom. which S. Ambrose calleth a profession only from the heart without either good workes going before or painful penance for sinne past of them that were christened before and then fel into great sinne there was required weeping wailing fasting praier and other labour according to the quantitie of the sinne which vnlesse they would doe they were not receiued into the Churche Serm. 31. de verb. Dom. Of such penitentes S. Augustine saith Quia agunt poenitentiam in sordibus agunt si tamen intelligunt veraciter agunt They that doe penance do it vgly and mournfully if they haue vnderstanding and doe it truly Whereby we learne that such as for great sinne doe light penance or none neither haue vnderstanding of their owne estate nor doe penance truely For as S. Cyprian saith Dominus longa cōtinua satisfactione placandus est Lib. 1. epistola 8. Our Lorde must be pacified by long and continual satisfaction And in another place he saith Orare oportet impensius rogare c. iustis operibus incumbere Cyprian de lapsis quibus peccata purgantur elecmosinus frequenter insistere quibus à morte animae liberantur Such must praie earnestly and aske they must applie iuste workes wherby sinnes are purged they must often times geue almes whereby sowles are deliuered from death And a litle after Poenitēti operanti roganti potest clementer ignoscere Tob. 4. God can mercifully pardon him that doth penāce him that worketh him that prayeth This streight and paineful penaunce the Church learned to enioyne for great sinne cōmitted after Baptisme by the example of S. Paule who deliuered the Corinthian that had abused his fathers wife to the Diuel 1. Cor. 5. the body to be punisshed and pinched that the sowle might be saued And bicause that he saith that he did it in the name of Christe and by the holy Ghost that spake in him we knowe 1. Cor. 7. that streight penance practised in the Church is not the inuention of men but the teaching of the holy Ghost And where he saith he woulde haue his body pinched and punished we knowe what penance God iudgeth due vnto great sinne Wherevpon Pacianus alleaging these wordes of S. Paul said vnto such as were in penāce Quid dicitis poenitentes Vbi est vestrae carnis interitus What saie you that be penitents Pacia de Poeniten confess Where is the pinching of your bodie And albeit this penance seme to the flesh heauie and streight yet doth faith with the feare and loue of
4. and called the father of all faithful and beleuing and inheriter of the worlde The Scripture saith of him Credidit Abraham Deo. Gen. 15. Galat. 3. Abraham beleeued God and it was accompted vnto him for Iustice but as Abraham was iustified by faith whiche all menne confesse so is it to be considered what faith that was whereby he was iustified and so singulerly pleased God. Primasius saith Abraham quia credidit Deo c. In cap. 11. epist ad Hebrae Iaco. 2. Bicause Abraham beleeued God it was accompted vnto him for iustice and he was called Goddes frende But this faith is so to be taken that it be beleeued in heart confessed in mouth and garnished in workes And here it is well to be noted that the Scripture commending Abrahams faith saith not Abraham beleeued there was a God but Credidit Abraham Deo Hom. 31. in Gen. Abraham beleued God that is as Chrysostome saith Credidit dictis Dei He gaue credit vnto Goddes wordes and sayinges Many euill men Iaco. 2. Mar. 1. yea the Diuel him selfe beleueth that there is one God but neither euill men neither the Diuelles geue credite to God nor his wordes to obey them And this is the difference betwene the good and ill man yea betwene a good man and the Diuel the one beleueth the Scripture and obeieth it not Psal 102. the other is mindefull of Goddes commaundementes to doo them So doth the Scripture teach vs to beleue Eccl. 32. In omni opere tuo crede ex fide animae tuae hoc est enim conseruatio mandatorum Qui credit Deo attendit mandatis In euery worke of thine beleue and vse the faith of thy sowle for that is the keeping of the commaundementes He that crediteth God geueth hede to the commaundementes Eccl. 33. The wiseman doth credite the Lawe of God and the Lawe is true vnto him Then to credite God and the Lawe is to beleue Goddes wordes to be true and to obey the commandementes of God and the Lawe For to him is the Law true who doth not shewe by his life that he thinketh it false So did Abraham beleue and credite God in euery worke of his Gen. 12. God said vnto him Egredere de terra tua c. Go out of thy coūtry from thy kinred from thy fathers house and come into the lande that I shall shewe thee He was in yeares Hebr. 11. he wente as S. Paule saith he knew not whither he might haue vsed many excuses as a man lothe to leaue his natiue country his kinred and frendes which naturally all men loue Chrysost hom 31. in Gene. But as Chrysostome saith Nihil horum vel in mentem c. He thought it not his parte so much as to take any of these thoughtes into his minde but as a willing seruante obeied at the onely bidding and asked no curiouse question And what was it that made him so to doo Omnia leuia facilia c. Chrysost ibidem His loue that he bare towarde God made all thinges appeare light and easy to him This was Abrahams faith To beleue God that is to credite his wordes and through a singuler loue to obey his commandement God promised him a childe Gen. 15. when both his wife and he by course of nature were paste hope of issue he beleued the promise hoping againe hope Rom. 4. Many yeares passed before it was fulfilled his faith decaied not he still perseuered constantely beleuing it Gen. 22. God bid him offer in sacrifice his onely sonne whome so dearely he loued Hom. 47. in Gen. without all douting or question asking he obeied the commaundement O religiosam animam c. O religiouse sowle saith Chrysostome O stronge hart and minde O greate desier O reason passing the nature of man. He shewed not his faith onely in beleuing Goddes promise but also in keeping his commandementes Credidit suscepturus filium Credidit occisurus c. Aug. ser 72. de tempo Chrys ho. 24. ad Hebre. Hom. 42. in Gen. Hom. 36. in Gen. Rom. 4. Gala. 3. Chrysost hom 36. in Gen. Gen. 15. Gen. 12. He beleued when he shoulde haue a sonne he beleued when he should kill his sonne In all pointes faithfull in nothing cruell He had not onely faith and good beleefe but as Chrysostome saith Possedit iustus ille omnes virtutes That iuste man had all vertues He noteth in him fortitude magnanimitie excellente faith good and godly conuersation singuler modestie meruelouse dispisinge of riches Worthely is he called the father of many nations Sufficit enim vnus ille iustus vt omnes nos erudiat For that one iuste man is inough to teach vs all What faith was in him that beleued Gods promise concerning his issue against the course of nature what obedience who being but once spoken vnto forsoke his countrie his inheritance his frendes and kinred Yea was content to forgo his owne and onely sonne Gen. 22. How constante hope that neuer mistrusted Gods promise were it neuer so long delaied Rom. 4. Gen. 1◠Rom. 4. Gen. 23. What charitie almose and hospitalitie who vsed to sitte at his dore to wait for straungers and Pilgrimes What humilitie who being inheritor of the worlde bowed and kneled to the heathen people of the land Ibidem what iustice that would not take a graue to bury his wife in before he had paied for the grounde This is our paterne by comparing our selues with him we knowe whether we be the children of Abraham Galat. 3. Ioan. 8. and to be blessed with the faithfull Abraham or no. Christ said to the Iewes Si filij Abrahae estis opera Abrahae facite Cyril Hieroso Cate che 5. If yee be the children of Abraham doo Abrahams workes Quem idmodum ille iustificatus est tu iustificeris As he was iustified so be thou iustified And here it is to be noted that God emong al his faithfull and holy hath chosen him to be our example and paterne who at his cōmandement forsoke his natiue countrie kinred and inheritance to teach vs thereby that such be the true children of Abraham Note S. that deale with the world when Gods honour or commandement so requireth as he did with his country and inheritance Gen. 12. Esai 52. 2. Cor. 6. God said vnto him Go out of thy countrie and kinred He saith vnto vs Exite de medio eorum separamini Goo out of the middle of them and departe from them Abraham with a sincere faith and minde Chrysost hom 37. in Gen. obeied the commandement hunc nos imitemur Lette vs folowe him and in readie minde and heart Let vs get out of the busines of this presente life especially when it draweth vs from God and go into heauen Hebrae 11. Rom. 8. Abraham knewe not the place whether he should go We hope for that we see not and by patience
by certaine of the Fathers sayinges gathered together with their owne deuise and industry Nowe thou hearest the Fathers them selues to tell their owne tales Thou seest the maner of their writing Thou learnest by their owne talke what their faith was Onely I haue made them to speake in English as faithefully as truly and as familiarly as I coulde possibly doo not swaruing one iote from their wordes and meaning Accepte my poore labour in good parte which I haue taken to edifie many to offend none And our Lorde of his mercy geue bothe to thee gentle Reader and to me of his holy Grace that we may folow and practise in woorkes that which these holy Fathers do teache vs in woordes That as sinne hath bene the cause of this horrible schisme and manifolde heresies that nowe raigne so amendement of life maie be a meane to stay the raging course thereof and to call vs home to vnite againe to the honour of God and peace of his Church Amen A TREATISE MADE BY THAT BLESSED AVNCIENT FATHER S. AVGVSTINE BISshoppe of Hippo in Afrike in the yeare of our Lord 380. Which he intituled Of Faith and Woorkes Against them that did admitte all men to Baptisme without any difference THE FIRST CHAPTER SOME be of opinion that all persons An olde errour without any difference should be admitted to the fonte of regeneration which is in our Lorde Iesu Christe although they haue no will to chaunge their lewde and filthie life being infamouse with notoriouse crimes yea and though by open protestation they professe that they meane to continewe therein As for example If a man kepe a harlot he should not be commaunded first to departe from her and then to come vnto Baptisme but that euen remaining with her and meaning stil so to doe he should notwithstanding that his presumption be admitted and baptised and should not be staied from being a member of Christ though he continew the member of an harlot but should afterward be taught how euil a thing that is and so being baptised should be instructed to amende his manners For these men thinke it a peruerse and preposterouse thinge first to teache them howe a Christian should liue and after to baptise them But in their iudgement the Sacrament of Baptisme should rather goe before that the doctrine of life and manners may after folowe Which if the baptised wil kepe and obserue he shal doe it with profit If not but retaining the Christian faith without the which he shuld perish euerlastingly he perseuer in al wicked and sinneful liuing yet shall he be saued as by fier euen as he whiche vpon the foundation which is Christe buildeth not golde 1. Cor. 3. siluer or pretiouse stones but wood haie and stooble that is to saie not iust and chaste conuersation but wicked and vncleane The cause of this their imagination and opinion is that that they see such are not admitted to baptisme who being menne and putting awaie their wiues marrie others Or being wemen and forsaking their husbandes marrie others And that bicause our Lord Christ doth testifie these to be without al doubt adulteries and not marriages For these men when they could not denie that to be adulterie Matt. 5. which the truth it selfe doth without al question pronounce and confirme to be adultery and yet had a desire to helpe them to the receiuing of baptisme whom they sawe so intangled in that snare that if they were not admitted to Baptisme thei had rather liue yea and die to without any Sacrament at al then to be deliuered of that snare with breaking their bond of adulterie they were moued with a certaine humaine pittie and compassion so to consider of their cause that they thought meete to admitte vnto baptisme not them onely but also all maner of lewde and shameful liuers though they were neyther rebuked with any prohibition nor corrected with instruction nor amended by any penaunce as thinking except that were done they should perish euerlastingly but if it were done though they stil continewed in those euils yet should they be saued through fier That the Church indureth the Commixtion of euil persons togeather with the good and yet doth not omitte the seueritie of discipline THE SECOND CHAPTER TO whiche sorte of men for answere first this I say Let no man so take those testimonies of Scriptures which either declare a commixtion of bothe good and euill in the Church presently or foretell it to come assuredly let no manne I saie being not taught by those Scriptures but deceiued by his owne opinion so take them as to thinke therefore either seueritie of discipline or diligence in noting and punishing of vice is to be omitted or taken awaie Num. 23. For al be it Moyses the seruaunt of God most paciently suffered that commixtion in the first people yet so was it that he punished also diuers with the sworde And Phinees the Priest did with the reuenging sworde thrust through both the adulterers being found together Degradations Which thing verely was signified should be also done by degradations and excommunications in this time when in the discipline of the Churche the visible sworde should cease Neither the blessed Apostle 2. Cor. 11. Ad Phil. 1 albeit he moste paciently lamented emongest false brethren 1. Cor. 1. yea and suffered some being driuen forwarde with diuelish prickes of enuie to preache Christe did yet thinke meete to spare him which toke his Fathers wife whome he commaunded the Churche being assembled to be geauen ouer to the Diuell 1. Tim. 1. into the destruction of his bodie that his sowle might be saued in the daie of our Lorde Iesu Christe or did him selfe therefore lette to deliuer vppe others to Sathan 1. Cor. 5. that they should learne not to blaspheme Neither did he in vaine saie I haue written to you in mine Epistle that you shoulde not keepe companie with fornicators I meane not with fornicators of this worlde or couetouse persons or extorcioners or suche as serue Idolles for then you should haue gone out of this worlde but nowe I haue written to you not to keepe companie with any suche of your brethren as is knowen and named to be a fornicator a seruer of idolles a couetouse man a slaunderour a dronkerd or an extorcioner no not so muche as to take meate with suche for as of them which be without howe can I iudge But of them whiche be within doe not your selues iudge Of them whiche be without God shall iudge Take awaie the euill from emong your selues Whiche wordes from emong your selues some doe vnderstande that eche man should take awaie and remoue the euil out of him selfe that is to saie that he him selfe should be good But how so euer it be vnderstanded eyther that lewd persons should by seueritie of the Church be rebuked and throwen out by excommunications or els that euery man by taking vp and correcting him selfe should remoue the
Maisters But this shall wee best bring to passe if we lyue as menne vertuously addicted to continuall prayer to the seruice of God and to carefull looue of pietie and vertue thinking and esteeming that to offer our prayers with a pure and sincere harte vnto God is the only life the only health the only riches and the onely scope and effect of all that good is For as the sonne geeueth light vnto the bodye so dothe prayer illumine and geeue light vnto the sowle If therefore it be a greate lacke and misse to a blinde man not to behold the sonne howe muche greater losse is it to a Christian man yf by continuall prayer he doo not receyue into his mynde the light and cleere bright beames of Christe the Sonne of God But nowe who is there that is not astonned and doth not wonder at so bounteous courtesy and singular kindnes as God doth herein extende and shewe to mankinde in affording to mortall men so great honour as to admit vs for woorthy to talke with him selfe and to laye downe our prayers and desiers before him For of trouth Prayer a familiar talke vvith God wee do euen truly talke with God so often as we applye our selues to prayer By prayer also we seuer our selues as it were from that societie which otherwise wee had with brute beastes and be in deede cowpled thereby with Angelles For prayer is the woorke of Angelles Yea and it passeth in some respecte their dignitie if to haue present talke with God hym selfe be a thing aboue the dignitie of Angelles And that so it is yea and a muche hygher preeminence they them selues doo teache vs offering truely theyr prayers Hovv and after vvhat manner vve shold praye with muche tremblinge and geeuing thereby example vnto vs to knowe and learne that who so euer presenteth him selfe before God must doo it with muche ioye and yet with great trembling With trembling while wee feare leaste wee may seeme vnwoorthy by our prayers to haue speache vnto God. With Ioye when we thinke of the greatnesse of the honour whiche God of his so greate care ouer vs hath vouchesafed to bestowe on creatures of mortall kinde that it may be lawfull for vs continually to haue the Ioye and fruition of speaking with his Diuine Maiestie The fruit of praier By whiche meanes wee obtayne also this that wee being mortal and hauing continuance but for a tyme cease so to be For though by nature we be mortal yet by this speache and familiar life whiche we leade with God we passe ouer to an immortall life For of necessitie it followeth that he whiche hath familiaritie with God getteth to be ouer death and ouer all suche thinges as are subiect to corruption And as it can not be that he which enioyeth the light of the sonne beames should be in darkenesse so neither can it be by any meanes that he which vseth to company with God should still remayne mortal For the very heigth and excellency of this dignitie doth transfer vs to immortallity For if they that haue free speach with th'emperour and be cōuersant familiarly with him can not lightly be poore after that honour gotten at his hand much lesse may it be that they which by prayer dayly and familiarly speake with God should haue soules subiect to death VVhat the death of the soule is For the death of the soule is impietie and a lyfe which is lead contrary to the lawe of God. Wherof it foloweth that the life of the soule is the seruice of God and a life worthy of that seruice But a vertuouse life and worthy of Gods seruice doth prayer wonderfully winne and procure vnto vs and being wonne doth increase and laie it vp as a great treasure in our mindes For whether a man be possessed with the loue of virginity or be it The vertue and force of prayer that he hath inclination to embrace the honorable chastitie of wedlocke or if he study to bridle and restraine anger and with mildenes to become familier or haue he desire to be pure and voide from the infection of enuy Finally if a man couet and labour to do ought elles that tendeth or appertaineth to wel liuing he shall by the guide of prayer preparing the waie to suche life finde a cōmodiouse and easie way to al vertue and goodnes For it can not be Chastitie iustice other vertues are obteined by prayer Mat. 7. it can not be I say that they which aske of God chastitie iustice mildenesse and gentlenesse should not obteine that they aske For our Lord him selfe saith Aske and it shall be geauen vnto you seeke and yee shall finde knocke and it shall be opened vnto you For who so euer asketh receiueth and he that seeketh findeth and to him that knocketh there shall be opened And againe in another place Who is there emong you saith he of whome if his sonne aske breade he will geue him a stone Luc. 11. Or if he aske fisshe he will geaue him a serpent If you then being euil can geue good giftes to your children howe much more will your heauenly Father geaue his holy spirite to suche as sue to him therfore With suche sayinges and with suche hope hath the Lord of al thinges stirred and inuited vs to prayer It behoueth vs therefore being obedient vnto God continually to passe our whole life in prayer and in praising of God and to haue muche more care of the seruice of God then of our owne lyfe For so will it come to passe that wee shall leade a lyfe suche as is meete for a manne For who so euer dothe not praie vnto God nor hath desier to enioye the delight of daily talking with God that man is deade wanting life and of a sicke and deseased minde For euen this is a moste euidente argumente of a franticke and fonde minde not to vnderstande the great excellencie of this honour not to loue and delight in prayer and not to knowe that then the sowle is dead when it is not with all looue and humilitie laied prostrate before the feete of God. For euen as this our bodie if the sowle and lyfe be awaie is truely dead and stinking euen so the sowle except she raise and stirre her selfe vppe to prayer is dead wretched and of very euill and vnpleasant sauour And to the ende we may truely conceiue this and thinke it in dede a more heauy and sorowful thing then any death to be depraued of the benefitte of prayer A notable example that Prophet Daniel dothe wel teache vs. Who did chose rather to suffer death then onely by the space of three daies to be kept from praying for the King of Persians Darius Daniel 6. did not require of him to committe any wicked acte onely this he obserued if any manne within three daies shoulde be taken with asking owght of any God or man saue of him selfe onely But the Prophet indured not
For by prayer not by weapons and armour did that Dauid of whome we spake before a manne woorthily to be wondered at ouerthrowe that huge Goliath 1. Reg. 7. when like a terrible diuell he furiousely sette vppon him Suche a strong and a puissaunte armoure is Prayer eauen to Kinges againste their enemies in battaile Yea and an armour of lyke strength is it to vs against diuelles 3. Reg. 19. By this meane also Ezechias the King hadde the better hande in that battaile whiche was made vppon him by the Persians at what tyme he armed not his Hoste but onely fronted the greate multitude of his enemies with prayer He also escaped death when with suche reuerence and religion as became him 3. Reg. 20 he didde prostrate hym selfe before God. Where also onely prayer obteined for the Kinge that he might recouer But nowe that Prayer dothe also readily purifie and cleanse the sowle being indaungered to sinne Luc. 18. that Publican dothe plainely teache vs who besowght of God remission of his sinnes and presently obteyned it The leper also clearely sheweth vs Matt. 8. who so soone as he fell downe at the feete of God was made cleane Nowe if God did so lightly heale the bodie infected and corrupted with sicknesse muche more readily and kindely will hee heale the sowle whiche is diseased For looke howe muche more pretiouse is the sowle then the bodie so muche the more deere is it likely to be vnto God. Innumerable are the examples that might be recited bothe olde and newe if a man were disposed to reporte all them that haue ben preserued and saued by the benefitte of prayer But some menne perhappes of the number of those who being geuen ouer to slowth and dulnesse hath him selfe no list earnestly and hartily to praie will goe about to perswade that against prayer God spake these wordes Not euery one that saith vnto mee Lorde Lorde shall enter into the kingdome of heauen Matt 7. but he who doth the will of my Father which is in heauen In dede if I beleued onely Prayer to suffise to our saluation a manne mighte seeme not without cause to obiecte that place against me But nowe when I professe Prayer to be the heade and chiefe of all good thinges the foundation and roote of a fruitful life there is no cause why any man should abuse those woordes to the excuse of his sluggishnesse For neither can temperance alone bring saluation to a man if other good thinges be failing neither care ouer the poore neither benignitie nor any other of those thinges which are vertuously done But it is necessary they doe all concurre togeather in our sowles Yet Prayer I saie as the roote and grownde is the foundation to them all For as in a shippe or howse that whiche is first vnderlaied doth make the same strong and holdeth it togeather that it fal not a sunder so doth diligence and continuance in prayer holde togeather our life and make it sownde firme and wel defended on euery side in so muche as without that there can no good fall vnto vs or owght that may auaile vs to saluation For these causes dothe S Paule so earnestly and so often exhorte vs herevnto saying Be yee instant in prayer watching therein with thankes geauing Colos 4. And in an other place hee commaundeth vs that wee praye incessantly without intermission 1. Thes 4. geauing thankes in all for this is saieth he the will of God. And againe in an other place 1. Thes 5. Praie saieth he at all times watching therevnto in spirite with all instance and diligence So with many Diuine and heauenly woordes dothe the Prince of the Apostles stirre and prouoke vs to continuall prayer It becommeth vs therefore being taught by him to leade the course of our lyfe in prayer and therewith diligently to moist and water our mindes For hereof haue we mortall men no lesse neede then trees haue of the moysture of water For neither can they bring foorth frute except their rootes receyue some moysture nor yet can we be loden with the excellent and preciouse frutes of pietie excepte our mindes be watered and refresshed by prayer the times of Prayer Wherefore we must both early forsaking our beddes preuent with our seruing of God the rising of the sonne and euen so when we come to our foode and when wee betake our selues to the nightes reste nay rather wee ought euery howre to offer vnto God a prayer that the course of our prayer might make euen with the course of the daye But in the winter tyme it becommeth vs also to bestowe the greatest parte of the night in prayer and on our knees with muche trembling to continue instantly thereat thinking our selues therein happie and blessed that wee may bestowe our tyme in the Seruice of God. Tell me I pray thee with what face canst thou behold the sonne if thou doo not first adore him who geeueth vnto thine eyes that most comfortable light Howe canst thow feede on that is set before thee excepte thou doo firste woorship him who doth geue and supply so many good thinges vnto thee With what hope canst thou betake thy selfe to the night With what dreames thinkest thou thou shalt be vexed if thou do not first defend thy selfe with prayer but geeuest thy selfe to sleepe vngarded and without protectiō Verely thou shalt yeeld thy selfe as an abiecte and easy to be taken of wicked sprites who continually walke about laying waight for vs that they may suddainly catche vp whome so euer they find vnarmed of the defence of prayer But if they find vs fensed with prayer by and by they be gone euen as theeues and lewde persons when they see the souldiars sword shaken and threatened ouer their heads And if it happen any man to be naked voyde and destitute of this munition of prayer surely he being pulled out and as it were torne of is carried away with diuels and throwen into many calamities and sundry mischeifes It behooueth vs therefore that fearing al these thinges thus truly layde before vs we do continually rampar and enuironne our selues about with Hymnes and Praiers that God hauing compassion of vs may make vs worthy of the kingdome of heauen through his only begotten sonne Iesu Christe to whom be all glory and rule for euer and euer AMEN Thus endeth the Sermon of Prayer made by S. Chrysostome A SERMON OF FASTING MADE BY THAT MOST LEARNED AND HOLY FATHER S. Basil surnamed the great Archebisshop of Cesarea in Cappadocia in the yere of our Lorde 360. Translated into English and diligently conferred with the Greeke Original BLOWE out saith the Prophet and sound with the trumpet in the new mone in the notable day of your mirth and reioysing Leuit. 23. This is a commaundement vttered by the Prophet But to vs doo the lessons Psal 80. and readinges out of holy Scripture shewe the singular ioye and festiual solemnite of these
reward And in that he is a Iust beholder of our mindes he will not onely recompence the charge of our woorke but also reward the workers affection thorough Christe our Lorde THE FOVRTH SERMON MADE BY THE SAME S. LEO VPPON THE SAID FAST OF THE tenth Moneth and of the Almes to be done in the same Of what valew against sinne fasting is which in bothe Testamentes is obserued WE doe with good cowrage and confidence moste deerely beloued exhorte you to the workes of pietie bicause by experience we perceiue how gladly and willingly you receiue our exhortations For you knowe and by the teaching of God him selfe be assured that the obseruing of the Commaundementes of God dothe auaile you to eternall ioye In the executing and keeping whereof bicause mannes frailtie dothe often wexe weary and by her brittle infirmitie offende in many thinges our good and mercifull Lorde hath geauen vnto vs remedies and helpes by the whiche we may obtaine pardon For who coulde possibly escape so many flattering allurementes of the worlde so many crafty deceites of the Diuell and finally so many perilles growing of his owne mutabilitie and frailtie vnlesse the wonderfull clemency of the eternall Kinge had a wil rather to repaire vs then to lose vs For though wee be already redemed The vvar of Christians is continual 1. Ioan. 5. already regenerated and made the children of light yet so long as wee are detained in this worlde whiche is all sette in wickednesse so long as corruptible and temporall thinges doe flatter the infirmitie of the flessh no man can passe this life without tentation Neither doth there lightly happen to any man so vnblouddy a victorie that emong many enemies and daily conflictes though his fortune be so good to escape death he be altogeather free from woundes To cure therefore the harmes whiche they often fall into that warre with the inuisible enemie these three remedies are for medicine chiefely to be applyed Instance in prayer chastising of our selues by fasting and the bountifull geauing of almes Whiche three thinges when they are togeather putte in vre and exercised God is made mercifull vnto vs the faulte is blotted out and the Tempter is repulsed Of these helpes truely owght a faithful sowle alwayes to be prouided and furnished but chiefely and with greatest care are they nowe to be exercised in these dayes whiche are moste properly and peculiarly appointed to those woorkes of pietie Of whiche kinde and degree is also the solemne fast of this tenth Moneth Whiche is not therefore to be neglected bicause it hath benne taken vnto vs out of the obseruaunce of the olde Lawe as though this were one of those thinges which with the discerning of pure meates from vnpure the differences of wasshinges and the Sacrifices of byrdes and beastes did in the newe Lawe ende and cease For those thinges in deede which bare the figures of thinges to come were ended when those thinges were accomplisshed whiche they signified But the profitte of fasting Fasting though it vvere obserued in the olde testament is also to be kept in the nevv Mat. 4. Matt. 22. the grace of the newe Testamente hath not remooued nor putte awaye But with good and vertuouse obseruation hath still admitted continence and abstinence as thinges alwayes profitable bothe to the bodie and the sowle For euen as there remaine receiued and retained in the heartes of Christians these Commaundementes Thou shalt woorshippe thy Lorde God and serue him alone And Thou shalt loue thy neighbour as thy selfe and suche other like Preceptes euen so that whiche in those bookes is commaunded of the sanctification and healing by fasting is not made voide or frustrate by any interpretation For in all tymes and in all ages of this worlde fasting maketh vs the stronger against sinne Fasting conquereth concupiscence repelleth tentations abaseth pride allayeth wrath and all the affections of a good minde and disposition it nurrisheth vppe to ripenesse and perfection of all vertue Especially if it be also ioyned with the beneuolence and pietie of charitie and doe prouidently exercise it selfe in woorkes of mercie For fasting without almes is not so much a purging of the sowle as it is an affliction of the fleshe And it is rather to be reputed to be donne for couetousenesse then for continencie when a manne dothe so absteine from meate that he also absteineth from pietie and good woorkes Let therefore our fast deerely beloued abownde with fruites of liberalitie and lette them be plentifull to the poore of Christe with charitable giftes and louing rewardes And lette not the meane and inferioure sorte be stayed from this woorke bicause it is little that they can take out of their small substance and abilitie Our Lorde knoweth euery man his abilitie and being a iust looker on seeth wel out of what measure and portion eche man geaueth For substances that be in equalitie vnlike can not geue like almes But many times is it made equall in merite whiche is vnequall in charge For the minde may be like where the rente and store is vnlike To the ende therefore that these thinges may by the helpe of God be regarded with pietie and deuotion let vs fast the fourth and the sixth daie of this weeke Wednesdaie Fridaie and Satterday the ymber dayes aboue a xj hundred yeres agoe But on the Satterdaie let vs celebrate Vigil and watching at S. Peter the Apostles Church by whose prayers we being helped may in all thinges merite and deserue the grace of God. THE FIRSTE SERMON MADE BY THE SAME S. LEO VPPON THE FAST OF THE seuenth Moneth Of the praise of Abstinence and almes deedes The fast of the vij moneth is the ymber fast kepte in September WE knowe your carefulnesse most deerely beloued to be of suche deuotion that you doe not onely till and temper the sowles with the ordinary fastinges appointed by the lawe but also with voluntary abstinence Yet haue we thought good to adde to this your good disposition our exhortation and warning To the ende that if there be any of you slacke in this vertuouse exercise they doe obediently ioine them selues with the rest in this publique and generall fast appointed in these daies Wherein we must more attentiuely celebrate this most holy custome and vertuouse vsage that by humilitie of fasting we may merite the helpe of God against all our enemies For it is a principall woorke whiche both by authoritie we charge you and of charitie we aduise you that the libertie of eating being for a time restrained we geue our selues to the chastising of our owne bodies and to the feeding of the poore whome who so euer refresheth he feedeth his owne sowle and tourneth his temporall meates into eternall delicates In place therefore of euill and voluptuouse delightes let there succeede in vs the plentifull increase of holy desires Let iniquitie cease but let not righteousenesse be idle Let some man feele him helping whome no man feeleth oppressing For it