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which turned the grace of our God into wantonness, and denied the Lord Jesus." For this cause the Spirit of the Lord is in the hand of " Jude the servant of Jesus and (ver. 1.] brother of James," to exhort them that are called, and sanctified of God the Father, that they would “earnestly omit to shew how justly this kind of men hath been reproved by that renowned Martyr of Jesus Christ, Bishop Latimer, both because it will be apposite to this purpose, and also free that Christian worthy from the slanderous reproaches of him (Parsons in 3. Convers.), who was, if ever any, a Mocker of God, Religion, and all good men. But first I must desire you, and in you all readers, not to thiuk lightly of that excellent man, for using this and the like witty similitudes in his Sermons. For whosoever will call to mind with what riff-raff God's people were fed in those days, when their Priests, whose lips should have preserved knowledge' (Mal. ii. 7.), preached nothing else but dreams and false miracles of counterfeit Saints, enrolled in that sottish Legend, coined and amplified by a drowsy head between sleeping and waking;* he that will consider this, and also how the people were delighted with such toys (God sending them strong delusions that they should believe lies), and how hard it would have been for any man wholly, and upon the sudden, to draw their minds to another bent, will easily perceive, both how necessary it was to shew symbolical discourse, and how wisely and moderately it was applied by that religious Father, to the end he might lead their understanding so far, till it were so convinced, informed, and settled, that it might forget the means and way by which it was led, and think only of that it had acquired. For in all such mystical speeches who knows not that the end for which they are used, is only to be thought upon ?

“ This then being first considered, let us hear the story, as it is related by Mr. Fox: (Page 1903. ed. 1570.) • Mr. Latimer (saith he) in his Sermon, gave the people certain cards out of the fifth, sixth, and seventh chapters of Matthew. For the chief triumph in the cards he limited the heart, as the principal thing that they should serve God withal; whereby he quite overthrew all hypocritical and external Ceremonies, not tending to the necessary furtherance of God's holy Word and Sacraments. By this, he exhorted all men to serve the Lord with inward heart and true affection, and not with outward Ceremonies; adding, moreover, to the praise of that triumph, that though it were never so small, yet it would take up the best coat-card beside in the bunch, yea, though it were the King of Clubs, &c. meaning thereby, how the Lord would be worshipped and served in simplicity of the heart, and verity, wherein consisteth true Christian Religion, &c.' Thus Mr. Fox.

“ By which it appears, that the holy man's intention was to lift up the people's hearts to God, and not that he made 'a Sermon of playing at cards, and taught them how to play at Triumph, and played (himself) at cards in the pulpit,' as that base companion Parsonst reports the matter in his wonted scurrilous vein of railing, whence he calleth it a Christmas Sermon. I Now he that will think ill of such allusions, may, out of the abundance of his folly, jest at Demosthenes for his story of the sheep, wolves, and dogs;s and Menenius, for his fiction of the belly.|| But, ' hinc illæ lacrymæ,' the good Bishop meant that the Romish Religion came not from the heart, but consisted in outward Ceremonies: which sorely grieved Parsons, who never had the least warmth, or spark of honesty. Whether Bishop Latimer compared the Bishops to the Knave of Clubs, as the fellow interprets him, I know not: I am sure Parsons, of all others, deserved those colours; and so I leave him. We see then, what inward purity is required of all Christians, which if they have, then in prayer, and all other Christian duties, they shall lift up pure hands, as the Apostle speaks (1 Tim. ii. 8.); not as Baronius would have it, washed from sins with holy water; | but pure, that is, holy, free from the pollution of sin, as the Greek word dolous doth signify.

“ You may see also here refuted those calumnies of the Papists, that we abandon all religious Rites and godly duties; as also the confirmation of our doctrine, touching Certainty of Faith, (and so of salvation,) which is so strongly denied by some of that faction, that they have told the world, St. Paul himself was uncertain of his own salvation.** What then shall we say, but pronounce a woe to the most strict observers of St. Francis' Rule and his Canonical

Canus locor. lib. xi. c. 6. Vives, lib. ii. de Corrupt. art. Hard. lib. iv. de Tect. + In the third part of The three Conversions of England: in the examination of Fox's Saints, c. 14. sect. 53, 51. p. 215. | Sect. 55. $ Plutarch. in Demosthen.

|| Liv. Dec. I. lib. ii. an. U. C. 60. Annal. tom. i. an. 57. Num. 109, 110, et tom. ii. an. 132, Num. 5. ** S. Paulus de sua salute incertus; Richeom Jesuit. lib. ii. c. 12. Idolat. Hugnenot. p. 119. in marg. edit. Lat, Mogunt. 1613. interpret. Marcel. Bompar. Jesuita.

(ver. 3.) contend to maintain the Faith, which was once delivered to

the Saints." Which Faith, because we cannot maintain, except we know perfectly, first, against whom ; secondly, in what sort it must be maintained ; therefore in the former three verses of that parcel of Scripture which I have read, the enemies of the Cross of Christ are plainly described ; and in the latter two, they that love the Lord Jesus have a sweet lesson given them how to strengthen and stablish themselves in the Faith. Let us first therefore examine the description of these reprobates concerning Faith ; and afterwards come to the exhortation, wherein Christians are taught how to rest their hearts on God's eternal and everlasting Truth. The description of these Godless persons is twofold, general and special. The general doth point them out, and shew what manner of men they should be. The particular pointeth at them, and saith plainly, these are they. In the general description we have to consider of these things; First, when they were described ; They were told of before:" Secondly, the men by whom they were described ; “ They were spoken of by the Apostles of our Lord Jesus Christ:" Thirdly, the days when they should be manifested unto the world, they told you, “ they should be in the last time :" Fourthly, their disposition and whole demeanour, “ Mockers and walkers after their own ungodly lusts."

2. In the third to the Philippians, the Apostle describeth [Phil. certain; “ They are men (saith he) of whom I have told you lis, 18, often, and now with tears I tell you of them, their god is

their belly, their glory and rejoicing is in their own shame, they mind earthly things.” These were enemies of the

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Discipline, though they make him even equal with Christ,* and the most meritorious Monk that ever was registered in their Calendar of Saints ? But we, for our comfort, are otherwise taught out of the Holy Scripture, and therefore exhorted to build ourselves in our most holy Faith, that so, 'When our earthly house of this tabernacle shall be destroyed, we may have a building given of God, a house not made with hands, but eternal in the Heavens.' (2 Cor. v. 1.)

“ This is that which is most piously and feelingly taught in these few leaves, so that you shall read nothing here, but what I persuade myself you have long practised in the constant course of your life. It remaineth only that you accept of these labours tendered to you by him, who wisheth you the long joys of this world, and the eternal of that which is to come. Oxon, from Corpus Christi College, this 13th of January, 1613."]

• Witness the verses of Horatius, a Jesuit, recited by Possevin. Biblioth. Select. part. 2. lib. xvii. c. 19.

• Exue Franciscum tunica laceroque cucullo :

Qui Franciscus erat, jam tibi Christus erit.
Francisci exuviis (si qua licet) indae Christum :

Jam Franciscus erit, qui modo Christus erat.'
The like hath Bencius, another Jesuit.

you do well

[2 Pet.

i. 19,

Cross of Christ, enemies whom he saw, and his eyes gusht out with tears to behold them. But we are taught in this place, how the Apostle spake also of enemies, whom as yet they had not seen, described a family of men as yet unheard of, a generation reserved for the end of the world, and for the last time; they had not only declared what they heard and saw in the days wherein they lived, but they have prophesied also of men in time to come.

And (saith St. Peter) in that ye take heed to the words of pro- 20.) phecy, so that ye first know this, that no prophecy in the Scripture cometh of any man's own resolution.” No prophecy in Scripture cometh of any man's own resolution ; for all prophecy which is in Scripture, came by the secret inspiration of God. But there are prophecies which are no Scripture ; yea, there are prophecies against the Scripture: my brethen, beware of such prophecies, and take heed you heed them not. Remember the things that were spoken of before ; but spoken of before by the Apostles of our Lord and Saviour Jesus Christ. Take heed to prophecies, but to prophecies which are in Scripture; for both the manner and matter of those prophecies do shew plainly that they are of God.

3. Touching the manner how men, by the Spirit of Pro- of the phecy in Holy Scripture, have spoken and written of things Propbeto come, we must understand, that as the knowledge of that ceived they spake, so likewise the utterance of that they knew, came God not by these usual and ordinary means whereby we are brought to understand the mysteries of our salvation, and are wont to instruct others in the same. For whatsoever we know, we have it by the hands and ministry of men, which lead us along like children from a letter to a syllable, from a syllable to a word, from a word to a line, from a line to a sentence, from a sentence to a side, and so turn over. But God himself was their instructor, he himself taught them, partly by dreams and visions in the night, partly by revelations in the day, taking them aside from amongst their brethren, and talking with them as a man would talk with his neighbour in the way. Thus they became acquainted even with the secret and hidden counsels of God; they saw things which themselves were not able to utter; they beheld that whereat men and angels are astonished; they understood in the beginning, what should come to pass in the last days.

himself.

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Of the Prophets' manner of

Job
xv. 2, 3.

4. God, which lightened thus the eyes of their understanding, giving them knowledge by unusual and extraor

dinary means, did also miraculously himself frame and speech. fashion their words and writings, insomuch that a greater

difference there seemeth not to be between the manner of their knowledge, than there is between the manner of their speech and ours. When we have conceived a thing in our hearts, and throughly understand it, as we think within ourselves, ere we can utter in such sort, that our brethren may receive instruction or comfort at our mouths, how great, how long, how earnest meditation are we forced to use? And after much travail and much pains, when we open our lips to speak of the wonderful works of God, our tongues do faulter within our mouths, yea, many times we disgrace the dreadful mysteries of our Faith, and grieve the spirit of our hearers by words unsavoury, and unseemly speeches : “ Shall a wise man fill his belly with the eastern wind (saith Eliphaz) ? Shall a wise man dispute with words not comely? or with talk that is not profitable?" Yet behold, even they that are wisest amongst us living, compared with the Prophets, seem no otherwise to talk of God, than as if the children which are carried in arms, should speak of the greatest matters of state. They whose words do most shew forth their wise understanding, and whose lips do utter the purest knowledge, so long as they understand and speak as men, are they not fain sundry ways to excuse

themselves? Sometimes acknowledging with the Wise Wisd. Man, “Hardly can we discern the things that are on

earth, and with great labour find we out the things that are before us : who can then seek out the things that are in

heaven?" (Job

Sometimes confessing with Job the righteous, xlii. 3.) in treating of things too wonderful for us, we have spoken

we wist not what: sometimes ending their talk, as does the [2 Macc, history of the Maccabees, “ If we have done well, and as šv. 38.) the cause required, it is that we desire ; if we have spoken

slenderly and barely, we have done what we could." But

“ God hath made my mouth like a sword,” saith Isaiah : xlix. 2 and “ we have received (saith the Apostle), not the spirit

of the world, but the Spirit which is of God, that we might 13.]

know the things which are given to us of God; which things also we speak, not in words which man's wisdom teacheth, but which the Holy Ghost doth teach.” This is that which

ix. 16.

Isa.

ji. 12,

the Prophets mean by those books written full within and without; which books were so often delivered them to eat, not because God fed them with ink and paper, but to teach us, that so oft as he employed them in this heavenly work, they neither spake nor wrote any word of their own, but uttered syllable by syllable, as the Spirit put it into their mouths, no otherwise than the harp or the lute doth give a sound, according to the discretion of his hands that holdeth and striketh it with skill. The difference is only this : an instrument, whether it be a pipe or harp, maketh a distinction in the times and sounds, which distinction is well perceived of the hearer, the instrument itself understandeth not what is piped or harped. The Prophets and holy men of God, not so: “I opened my mouth (saith Ezekiel), and Ezek. God reached me a scroll, saying, Son of man, cause thy

iii. 2, 3. belly to eat, and fill thy bowels with this I give thee; I ate it, and it was sweet in my mouth as honey,” saith the Prophet; yea, sweeter, I am persuaded, than either honey or the honey-comb. For herein they were not like harps or lutes, but they felt, they felt the power and strength of their own words. When they spake of our peace, every corner of their heart was filled with joy. When they prophesied of mournings, lamentations, and woes to fall upon us, they wept in the bitterness and indignation of spirit, the arm of the Lord being mighty and strong upon them.

5. On this manner were all the prophecies of Holy Scripture. Which prophecies, although they contain nothing which is not profitable for our instruction ; yet as one star differeth from another in glory, so every word of prophecy hath a treasure of matter in it; but all matters are not of like importance, as all treasures are not of equal price: the chief and principal matter of prophecy is the promise of righteousness, peace, holiness, glory, victory, immortality, unto " every soul which believeth that Jesus is Christ, of Rom. the Jew first, and of the Gentile.” Now because the doctrine of salvation to be looked for by Faith in Him, who was in outward appearance, as it had been, a man forsaken of God; in him, who was numbered, judged, and condemned with the wicked ; in him, whom men did see buffeted on the face, scofft at by the soldiers, scourged by tormentors, hanged on the cross, pierced to the heart; in him, whom

i. 16.]

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