THis sentence that I haue redde (Dearelye beloued) contayneth fewe wordes, great and ample matter: and is of that sort which Rhetoricians call Enthememati­cae, comprehending both parts of a breefe Argument, the Antece­dent, and Conclusion. As if S. Paule had sayd: The Gospell of Christ is the mightie power of God. Therefore I am not ashamed of it. And these two partes of this short Argument, I meane (with Gods assis­taunce) at this time to speake of. First, how the Gospell is the mightye power of God to saluation: and secondly, that for that cause we should not be ashamed of it, whatsoeuer carnall wisedome would otherwise perswade vs, either that the wickednesse of this world, or of the Diuill, would in­tice vs, and seduce vs.

As touching the former parte: In what estimation the world had the Gospell of Christ in S. Paule his time, him­selfe 1. Cor. 1. 23. in the first to the Cor. doth very well declare, where he Hovv con­temptible Christ and his Gospell vvere vnto the vvorld, in the begynning. sayth, that to the Iewes it was a great offence, and to the wise and learned Grecians, very folly and madnesse. Both partes were offended, not only with the Doctrine, but with the base estate of Christes owne person: who, as you know in countenance of the world was but meane and simple, Io­seph taken for his Father, being but a poore Carpenter, himselfe, scantly hauing an house to put his head in, keping company with the contemned sort of Publicans & sinners, In the ende, being put to moste vile and reprocheful death. And therefore, euen in the time of Augustine and Chriso­stome: [Page 2] We reade, that if a gentleman, or noble person had Vayne opinion of gentilitie may be occa­sion of the e­ternall dis­truction of those which regarde it. bene turned to the Gospel, his kin and aliance would come vnto him and say: What? Tu credis crucifixo? Art thou not ashamed to hope for saluatiō in him, that being put to extreme punishment was not able to saue himselfe? And as they were then offended, in y ^• person of Christ, so in y ^• doc­trine also, they thought it great folly, y ^• learned & wise mē, should beleeue those things, that by reason they were not able to conceiue: as, y ^• one person should be both God and Considerati­ons concer­ninge Christ which ma­keth mans carnal reason to contemne him. man, y ^t the sonne of God should die, y ^t he being man, & dead, should rise againe to life: y ^t to attaine iustice before God, they must vtterly renoūce their own iustice & good works, & acknowledge themselues to be most heinous sinners: that they must abandon the world & all the pleasures thereof: y ^t they must for Christes sake, for go their wife, their childrē, their goods & all that they had: finally y ^t they should mor­tifie their fleshe, take their crosse, & by ignominie, reproche, & persecution follow Christ. This seemed to them not one­ly a shame, and a folly, but an extreme madnesse also. And therefore they had the professors of the Gospell in no esti­mation, but accounted them fooles, and doating persons.

The greater & more famous that the place & citie was, The more excellent men are in carnall rea­son only, the more they contemne Christe. the greater & more greeuous, was the contempt of y ^• Prea­chers of the Gospell in it. Wherefore vndoubtedly, this was no small temptation in those dayes, & especially in the Citie of Rome, which then was Ladie and Empresse of the world, & stoode much vpon their estimation of wisedome & honour, & thought it reproche for them, to admit so base a state of saluatiō, as appeared to be in Christ Jesu. But of this very pretily saith S. Hilarie de trinit. 5. O stulta mūdi Hilar. 5. de trinit. what estima­tion alway pertayned to Christ and his gospell. sapientia, opprobrium Christi, non intelligens dei virtutē esse: & stultitiā fidei, non sentiens esse dei sapientiā: y ^t is, O foolishnes of the wisdome of this world? which seeth not, that that which it imagineth to be reproch to Christ, is euen the most mightie & excellent power of God: & which also perceiueth not, that that which it termeth foolishnesse, in the beleefe, which is in Christ, to be euen the great [Page 3] wisdome of God. Wherfore S. Paul armed w ^t the spirit of God, to y ^e great cōfort of al Christiās saith (as I haue read vnto you) I am not ashamed of the Gospell. &c. What­soeuer, you doe esteeme it to be, how reprochfull soeuer the world doth account it, although the Epicures do deride it, although y ^• wise politike worldlings, do inueigh agaiust it, although y ^e Jewes be offended, although y ^• Atheistes scorne it, although fantasticall hipocrites do detest it: sure I am y ^• in it selfe, it is y ^e mightie power of God to saluation, of all y ^• beleeue, & faithfully embrace it. Howe y ^• mightie power of VVhat povver is in the Gos­pell of Christ and hovv it appeareth tvvo vvayes. god doth shew it self, in subduing y ^• enimies of our saluatiō the good Christian man doth perceiue: who hath learned out of the scriptures, to how great enimies, mans nature was subiect & in thraldome. Sinne, Sathā, hell, death and damnation, had vs in captiuitie: from y ^e tyranie of al which we are deliuered by Christ Jesu crucified. First, he ouer­came sinne, whē being y ^• sonne of God in y ^e shape of reproch­ful mā, as an innocent lambe, deseruing no punishment, & yet suffring most cruel punishmēt, & bitter death, gaue him selfe a full & perfect sacrifice for our sinne. And whē sinne was by his death & passion destroyed, death was in y ^e same victorie disarmed & maimed. For Sin (as S. Paul saith) is 1. Cor. 15. 56. the sting of death. And whē death had lost his sting, & was conquered in Christs resurrectiō frō death, Satā also lost his strēgth & power: which rested only on thē, which the­rough sin were in daūger to death, for Stipēdiū peccati mors, Rom. 6. 23. The reward of sin, is death Finally bicause hell onely de­uoureth them, y ^t through sin, & death, are slaues to Sathā, it followeth, y ^t when y ^e other three were by him so mightily vanquished, hell also w ^t all y ^• daunger therof, was subdued, & we deliuered frō all their tyrannie: as y ^• reuerend father Zacharie saith, Prestitit iusiurandū quod iurauit. &c. The Luk. 1. 73. 74. Lord God of Israel hath performed the othe, which he sware to our Father Abrahā, that he would giue vs, that we being deliuered &c. Now as by his death & resurrec­tiē, he hath mightily conquered our enimies: so hath he by his as [...]ntiō, gloriously triumphed ouer thē. And therefore [Page 4] S. Paule sayth very wel out of the Psalme, Cum ascendisset Ephe. 4. 8. Psa. 68. 18 in altū, captiuam duxit captiuitatē &c. When he had ascen­ded vp on high, he led captiuitie captiue: We then may now say triumphantly with S. Paule: Oh Death, where 1. Cor. 15. 55. is thy Sting? Oh Hell, where is thy Victorie? Though Sinne and Death rage neuer so like Tyrauntes: though Sathan, roare neuer so like a Lyon: though Hell, gape ne­uer so greedily: sure we are, they cannot preuayle againste vs, that haue victory ouer them in Christ Jesu. It is God Rom. 8. 33. that iustifieth, who is it then that condemneth? it is Christ that died, yea, or rather which is risen again from death, and sitteth on the right hand of God the Father, as our perpetuall Intercessour, Who then can hurt vs? Who can pull vs from the fauour of GOD? not Life, not Death, not Sinne, not Hell, not Sathan, not any power or principalitie: They are all in Christe Jesu confounded. This is that mightie power of the Gospell, that S. Paule sayth doth bring Saluation to all beleeuers, and whereof he protesteth, that he is not ashamed of it.

But God did shew his mighty power to saluation of man­kinde, 2 The power of Christ ap­peareth both in himselfe, and also in his word. not only in the price of our redemption it self, but al­so in the publishing and preaching of it, by his Apostles, & Ministers. For to it he annexed such force of his holy spi­rite, that it had greater strength and authoritie, than all the eloquence, than all the Wisedome, than all the learning, than all the policie and power of the world. For notwith­standing, that the preaching of the Gospell was resisted by all these worldly giftes, and powers: yet had it meruailous successe, and did wonderfully increase. Demosthenes, Pe­ricles, Cicero, for their eloquence: Solon, Aristides, Caro, for their wisedome: Plato, Socrates, Aristotle, for their learning: Alexander, Pyrrhus, Pompey, for their manhood: Man in his eccellency of carnal wit, is not able to giue any per­pe [...]ui [...]ie to his diuice. were of power, were of great fame, and able to do muche in the world. But the best of all these, had much a doe, euen a fewe yeares, to keepe their owne Citizens, their own coun­treymen, their own subiects in obedience, and to cause them [Page 5] to giue place to good and wholesome counsayle, and to obey orders prouided for their owne commoditie. Yea euery one of them (almost) to their own confusion, proued of how small force, their wisedome, their eloquence, their power was, and with the ende of their liues, lefte their common weales well neare vtterly decayed and vndone: But contrarywise, marke, I pray you in the Apostles of Christe, and consider the maruellous power of Gods working. For they hauing The gouern­ment and di­rection by Gods word, preuaileth more than a­ny deuise of man. as you know, their beginning of the Jewes, nothing com­mended, or sette foorth with any of those giftes and orna­mentes, that men so greatly doe esteeme, wente foorth into the world, preaching the disdayned Gospell of Christ cruci­fied, and by the simple doctrine thereof, did in fewe yeares, for the state of religion, change the face of the whole world, Example in the Apostles notwithstanding, that the Empyre of Rome, & other migh­tie principalities, did to the vttermost of their power, resist it, and the reformation, that by the Apostles in this manner was begon, continued, and spread it selfe mightily, and mar­uellously, euen agaynst the assaultes of most cruell, and ty­rannicall persecutions, vnder Nero, Domitian, Traian, Adrian, Antony, Dioclesian, and many mo. And vntil such time, as by the secrete iudgement of God, the power of An­techrist began to spread it selfe against it, as well in Asia, vnder Mahomet, as in Europe vnder the Pope. Neuer any Empyre or Kingdome was so largely spread, as the King­dome of the Gospell, neuer any principalitie, so mightilye proceeded and went forward, maugre the malice of all eni­mies, Tertul cō ­tra Jud [...]os. as it hath done. And so doth Tertullian witnesse a­gaynst the Iewes, speaking of the Kingdome of Christ, and alleaging out of the Psalme, the words of God the Father, Fortitudines regum disrumpā, aperiara ante illū portas, & ciui­tates non claudentur illi. Whereby he noteth that no power of Prince or citie, should be able to resist the Gospel of Christ, But this conquest of the Gospell, was alway by suffering, and not by force, or resisting, as S. Augustine sayth de a­gone Christi. Cap. 12. Ecclesia catholica per totum orbem dif­f [...]sa [Page 6] magis magis (que) roborata est non resistēdo sed perferēdo. And Aug. de agone Christi. another Father sayth: Sanguis martirū semen Euangelij. The blood of martirs is the seede of the Gospell. And Hieron ad theoph. saith: Patiendo cōtumelias Christi fundata Ecclefia est, persecutionibus creuit, martyriis coronata est. By suffering all kinde of reprochfull dealing which was giuen forth, and doue against Christ, the Church of God hath had the more great and large beginninges, by persecutions hath it increased, and with martyrdome it is crowned. In all places haue the Apostles and other Preachers of y ^e Gospel sound many bitter enimies, which being armed as well with publique authoritie as priuate malice, greedily desyred, & sought how to destroy them, & to confound their doctrine. In all places were heard terrible threatninges, and proclamations of Emperours, the glistering swordes of cruell Tormentours, were alwayes in their eyes: Imprisonmentes, Bondes, Fetters, Roddes, Whippes, Rackes, and a thousand kindes of cruell tormentes daylye prepared and diuised agaynst them. The very name of a Christian, was sufficient to bring them to punishmente and death. They were accused, that they did agaynste the lawes of the Romaines, that they spake agaynste their God, and olde religions, that they were authours of seditions, rebellion, and all mischiefe. And commonly the beginning of all accusations was thus: They whiche Act. 17. 6. trouble the whole world are come vnto vs also. Yet did the teaching of the Doctrine of our Saluation, by the mightie power of Gods spirit, breake through and ouercome all these difficulties: And the Gospell not onely conquered and vanquished all aduersarie powers, but spread it selfe in fewe yeares thorowe the whole worlde. As Saint Augustine sayth, de Ciuit. dei li. 22. Aug. de ciuitate dei Lib. 22 Ligabantur, includebantur, c [...]debantur, torquebantur, & mul­tiplicabantur. i. They were bounde, they were impriso­ned, they were whipped, they were tormēted & racked, and yet for all this, they multiplied and increased. [Page 7] The same power of God euen in these latter dayes, hath Example of late and pre­sent tones. wonderfully shewed it selfe, in Furthering his Gospell. For when the heauenly doctrine of our saluation in Christ Jesu, was so buried in the darkenesse of schoole learning, that no man tasted the sweetenesse of it: when Gods holye word lay ouerwhelmed in dust, and was not read almost of any: when the comfortable vse of the sacramēts was defa­ced with wicked superstition & Idolatrie: when the whole state of religion was turned to an outward shewe of ges­tures, signes, and ceremonies: When Antechrist in al his pompe, sate in the Church of Christ (as sayth S. Paule) Auaunting himself aboue all that was called God: and 2. The. 2. 4▪ made Princes and Emperoures to kisse his feete: when it was euen death (almost) to thinke of the restoring of Gods trueh, euen then, I saye, by the ministerye of one simple man at the firste, agaynst the clamoures of monkes and Freers, against the scorning of the bishops, agaynste the power of the Pope, against the assistance of temporall princes, against al torments by fyre, by fagot, by sword, by imprisonment, God hath so published, & spred his Gospell, as now all countreyes of Europe are partakers of it.

Wherefore they are dul of sence, & s [...]antly to be accounted The power of the gospel doth most manifestly appeare in these latter dayes. good christians, which in these latter dayes are so offended with the troubles and dangers that vsuallye followe the Gospell, that they doe not in the meane time see and consi­der, how the mighty power of God doth beare rule, euen among the middest of his enimies, and doth worke safetye for his church and Gospell, euen in those common weales, and vnder those kings and Princes, which are not onelye farre from the faythfull imbracing of his truth, but e­uidentlye The mightye povver of the Gospell is no vvhyt to be discredyted by afflictions vvhych may follovv it. shewe themselues to bee the professed aduer­saries thereof, euen to the vttermoste of their power. If any bee of that opinion, that hee therefore thinke the Gospell to bee weake and contemptible, because it is continually excercised with the crosse of affliction, and trouble of the worlde, in that his iudgemente, hee is [Page 8] greatly deceiued. For therein principally, it appeareth, that VV [...] kinde of grounde mans policie is to common weales. it is preserued by some diuine power. Neither is it like the vnfortunate state of worldly kingdoms and principalities, which seeme to rest vpon the power and policy of men. For commonly such doe fall to ruine and decay, when they ap­peare to be settled, and in greatest glorye. For the truth hereof, consider the examples of all the Kingdoms and Em­pyres that euer were: the Asstrians, the Persians, the Greci­ans, the Romaines. &c. But contrariwise, the Gospell and Kingdome of Christ doth then most prosper and preuayle, when all endeuours and powers of Princes are set against it. The euident proofe whereof, I haue let you vnderstande before, as well by example of the primatiue Church, as of these latter dayes. God doth then most shewe his power, Hovv GOD c [...] shevve himself vvh [...]n all mens de­uyse fayleth, yea, and a­gaynst man (also) in his cheefest povver. when all mans strength and helpe moste fayleth, as sayth Tertullian out of the Psalme, I will breake the power of Kinges, I will open the gates before him, and Citties shall not be shut against him. There is no wisedome, there is no power, there is no counsayle, agaynste the Lorde. Though people frette and fume, though Princes rage, though they consult and assemble themselues togither: yet it shall alwayes be true that followeth: He that [...]itteth in Psal. 2. 4. Heauen shall laugh them to scorne, the Lord shall haue them in derision, and shall scatter all their deuises, and breake all their power. For the Gospell is the mighty pow­er of God to saluation, to all them that beleeue. &c.

¶ The second Sermon.

THe greatest defence that the The thirde obiection against the Gospell. [...]. aduersaries of the Gospel haue at this day for themselues, and agaynst vs, is the title & au­thoritie of the Churche: wyth that do they greeuously assault and trouble mens consciences, and seeke to make them asha­med of the Gospell. Oh, saye That we the pretended professors of it, are not of the catholike Churche. they, the professours of the pre­tensed Gospell at this day, are but Schismatikes and He­retikes, they are departed from the true and Catholike Church of Christ, that hath continued these 1500. yeeres, and is confirmed by Vniuersalitie, Antiquitie, and Gene­rall consent. This Church ought to be taken of al Chri­stian men, as the pillar and stay of al truth, This Church by Christes owne promise can neuer erre, This Churche is the house of God, This Churche is the onely spouse of Christ. Beside this piller, there standeth no sounde truth, Out of this house there is no saluation, They are not the sonnes of God, which are not the children of the Church. Non est dignus deo patre, qui non habet Ecclesiam matrem, i. He is not worthie to haue God for his Father, whiche hath not the Church for his mother. This is a gree­uous assaulte, this is a sore batterie, vnto mindes not yet confirmed: this vndoubtedly hathe and dothe shake ma­nye a weake conscience at thys daye. For who wyll not bee afearde to bee out of the Churche of Christ, to bee oute of the house of GOD, to bee oute of the Arke of Noe? and so moste certayne to bee ouer­whelmed [Page 20] with the water of desperation and condemnatiō: But bee you strong in the Lorde, and by the power of hys holy worde, confirme and fortifie your consciences.

And first that you be not in this poynt astonied, and trou­bled Answere. with a false alarume, learne you out of the holy scrip­tures, what the True Church of God is, and what are the True markes of it, wherby it must be knowne: And then conferre the same, with the Church of Rome, that gyueth you thys assaulte, and see whether you are departed from The inuisible church con­sisting of the electe. Col. 1. 24. the Churche of Christ, or from the state of Antichrist, and synagoge of Sathan. The Churche sometime in the Scripture, is taken for the whole number of the elect of God, that are and haue beene from the begynning of the worlde, in all places and all ages, euen to thys daye. And this is that Churche, that is the pyller of trueth, This is that Churche, that neuer can abyde in errour, Thys is that Churche, that by imputation of Gods mer­cye, is the immaculate and vndefyled spouse of Christ, but this Churche is not alwaye seene. This is the in­uisible Rom. 11. 4. 1. Cor. 2. 11. Churche that is knowne to God alone, and is neuer certaynely, and truely, and for the whole, opened to mannes eyes. For they by Hypocrisie maye seeme mem­bers of thys Churche, whiche in deede are no partakers of it, as appeareth by the example of Iudas. And contra­riwyse, they to mans iudgement maye seeme, not to bee of this Churche, which yet in Gods appoyntment, are the certaine members of it, as euidently was shewed in the ex­ample of S. Paule.

But the visible Churche, that is discerned of man, The visible church and by outwarde tokens, is knowne to the worlde, maye in thys manner bee described to you. It is the The descrip­tion of the church. multitude of all them, bee they fewe, or manye, whiche beeing vppon the face of the earthe, and called by the worde of the Gospell, protest to beleeue in our Saui­our Christe, looking for sanctification and saluation by hym, and worshipping him according to his holy word. [Page 21] That it is the whole multitude of all beleeuers, it is eui­dent Mat. 28. 19. Mar. 16. 15. when Christ himselfe sayth: Ite, predicate Euangelium omni creaturae. i. Go ye and preache the Gospell to all creatures. He excepteth none, and therefore the grace of The church of Christ is tied to no one place. God, and benefites of his Church, are not tied to anye one place: as to Rome, to Hierusalem, to Constantinople, to Antioche, or any other place.

That the number of this Church, may be as wel small The number of the church may be smale. Luc. 12. 32. Mat▪ 18. 20. as great, Christ himselfe teacheth, saying: Grex meus pu­sillus est. i. My Flocke is verye small. And where two or three be gathered togither in my name, there am I in the middest of them. Hereby maye you learne, that the argument of Multitude or great number, is not alwaye strong. For by it the Doctrine of the Prophets, the Doc­trine of Christ, and of the Apostles, mighte be reiected: which vndoubtedly were but few in comparison of them, that misliked and reproued it. That this multitude must None are o­penly of the Church but such as are called theris by the worde of God. Io. 10. 17. 15. be called by the word of the gospel, S. Paule affirmeth, Rom. 10. Fides ex auditu, auditus per verbum Dei: Et quo­modo predicabunt nisi missifuerint? that is: Faith commeth by hearing, and hearing by the worde of God: And how shall they preache, vnlesse they be sent? And there­fore Christ did sende his Apostles, to preache the Gospell, that thereby they mighte by brought, to the beleefe of the Church. The members of the Church be graffed into it Faith doth in graffe vs into the Church. Act. 37. by professing the beleefe & saluation in Christ. In the 8. chapt. of the Acts. When the Eunuche desyred Baptisme Phillip aunswered. If thou beleeue with all thy harte, thou mayst: he aunswered, I beleeue that Iesus Christe is the sonne of God.

By this branche of the description, the Jewes and Turkes are excluded, and as many as seeke other meanes of saluatiō then by Christ Jesus, though y ^t they pretend to be christians, & though that they pretend to be the church. This church is knowne by certayne markes and tokens. The markes of the church▪ Nowe, what they are lette vs consider. The Gentiles for [Page 22] the state of their Religion, alleadge Pindarus, and other Poets. The Jewes their Talmud: The Turkes their Al­corane, and all sorts doe ground their religion vpon some authoritie. But God in Esay to his people saith this, Ego Esa. 59. [...]1. ineo cum his quiresipuerint in Iacob hoc meū foedu [...], vt Spirit us meus qui est super te, & verba mea quae posui in ore tu [...], non recedant ab ore tuo, neque ab ore seminis tui, amodo & vsque in saeculum▪ i. I will make this my couenaunt with them, that turne from iniquitie in Iacob: My spirite that is vpon thee, & my words which I haue put in thy mouth shal not depart out of thy mouth, nor out of the mouth of thy seede, from henceforth euen for euer.

Here you see that God willeth his church to sticke vnto his word. And in the 10 of Iohn, Qui ex deo est, verbū Dei Ioh. 8. 47. audit. He which is of God, heareth Gods word. And, Oues meae vocem meam a [...]diunt. &c. My sheepe heare my voice, and I know them, and they follow me: A stranger they wil not follow. &c. True doctrine (then) according Io. 10. 27. The firste marke is Gods word. to the word of God, is one vnfallible token of the righte church of Christ. For god by his Prophet, & by his sonne, witnesseth, that it is his worde, and that it is his voyce, that his people doe staye vpon. This marke S. August. acknowledgeth in his Booke Contra litteras Petil. I haue August. contra lit­teras petil. the manifest voice of my shepheard (sayth hee) without all circumstaunces, declaring, which is his Churche, My sheepe heare my voice, and they follow me. Beholde, we heare his plaine and euident voyce. For how dareth he call himself christes sheepe, that doth not vouchsafe to followe christe? Let no man saye vnto mee, what sayde Donate? what sayde Petilian? or Pontius? for wee must not consent to catholike Bishops, if they be in a­ny pointe deceaued, and iudge contrary to the canoni­call scriptures. &c. And agayn: If thou crie out, & recite vnto me any other thing, vnderstād then, that after the voice of our sheapherd vttered euidētly vnto vs, by the mouth of the Prophets, by his owne mouth and by the [Page 23] mouth of the Euangelists: we will not hearken to your voices, nor giue eare to any thing that you shal speake. Whosoeuer wil not wāder frō his flock, let him hearken to him, let him folow him. Now as Christ y ^• true sheap­heard The second marke is the sacraments. doth call his sheepe by his voice, & lead them by his word: so doth he mark thē by his Sacraments. The Gen­tiles, the Jewes, the Turkes, haue their ceremonies, but only the church of christ, hath the true Sacramēts by him appointed: & distributeth the same orderly, & lawfully vnto faithfull people, according to his Justitucion, for by one spirit (saith S. Paule) are we al baptised into one body. 1. Cor. 12. [...] 1. Cor. 10. 17. And of y ^• Lordes supper he saith. We being many are one bread, one body: because we are all partakers of the same bread. By these marks thē of baptisme, & the Lords supper, Christ doth vnite his flock togeather in one folde, & maketh them known to be his. Now let vs examine these tokens, how well they agree to the Church of Roome.

Touching the fyrst, how can they haue truth of doctrine The Church of Roome hath not in it the tokens of the true Church. The written Scriptures only, are and ought to bee sufficient to trie all truth. Psal. 119. 105. Ioh. 5. 39. which vse not that rule of Religion, nor that Touchstone whereby onely, all truth of faith and holinesse is tryed? Can that Goldsmith alwaies haue good and pure mettall, that doth not vse a right, and true Stone to trye it? The right touchstone, & perfect directory, whereby all trueth in doctrine is known, is The word of God, deliuered in his holy scriptures. Therefore sayth y ^• Psalmist: Thy word is a lantern to my feete, and a light vnto my pathes. And Christ himself saith vnto y ^e Jewes: Search the scriptures, for they beare witnes of me. He imputeth the grosse er­rours of the Saducies to the ignoraunce of the scriptures. The Conuerts of Berrhaea in the Acts to trie Paules doc­trine, Act. 17. 11. did dayly search the scriptures, whether all thinges were so, as Paule preached. This is it then wherby prea­chers and teachers, are discerued, This is it whereby the true church of God is tried. This is it, wherby al truth of doctrine is examined. So sayth Chri. The Lord know­ing Chrisost. the cōfusion of al things, that would be in the latter [Page 24] dayes, commaundeth that christians willing to vnder­stand the sure ground of faith, should haue recourse to no other thing but to the Scriptures. And agayne in the same place. Before time, it was euidēt by many meanes, what the true churche was, and what gentillitie, but now after that heresie is growne into the church, there is no way whereby it may be knowne, but only by the Scriptures.

Now (Dearely beloued) we shunne not this Triall, we desyre to be iudged hereby, only we say with Moyses, yea Deut. 4. 2. 31. with God himselfe, Nothing is to be added or taken a­way from his worde: We say with S. Iohn, 20 chapter, So much is written, that if we beleeue, we shall haue sal­uation, 2. Tim. 3. 1 [...]. by the name of Christ. We say with S. Paule: that the scriptures can make vs wise to saluation. We say with S. Paule agayne: that the scriptures written Verse. 16. by the inspiration of the holy ghost, are profitable to teache, to reproue, to correct, to instruct in Iustice, and to make a man perfect in all good workes. Finally we say with S. Ambrose: Noua omnia quae Christus non docuit, Ambrose iure damnamus: quia fidelibus, vita Christus est. i. All newe Doctrine which christ hath not taught, we rightly con­demne, because that christ, is life to all the beleeuers. Contrariwise the aduersaries of the Gospell, will not a­bide Papistes re­fuse triall by the Scrip­tures. Three points shevving that Papistes vse not, ney­ther esteeme the scrip­tures as they ought, if they vvere the true churche, The firste point. this triall of their Doctrine, but seeke by all meanes they can, to auoide it. I wil not in this place discribe their whole practise herein, but I will note vnto you three poin­tes. First, the keeping of the scriptures in an vnknowne tongue from the common people, and to make it little lesse then Heresie to haue it in their mother tongue. Haue not many good men partly lost their liuing, and borue fagots, partly bene burned, for no other cause? Manye yet aliue knowe it to bee true. But they did not only finde this meanes, to keepe it from the common people of GOD, but brought to passe, that it was almost out of vse, euen with the learned sorte: of which very fewe did reade the Texte [Page 25] of the Bible, you had almost tenne that wrotte vppon the mayster of the sentences. The greate heapes of schoole­writers declare this to be true.

Secondly, they doe marueilously disgrace and discredit The seconde poynte. the Scriptures, as vnsufficient to saluation, and not con­tayning all necessary truth, but that there are manye Ar­ticles of necessity to be beleeued, whiche are not contay­ned in the Scriptures. So sayth Lindan. lib. 1. Cap. 10. The Apostles, sayth hee, Woulde not committe cer­tayne principall pointes of our Fayth, to paper and ynke, thereby to perishe and be forgotten, but they committed them to the faythfull hartes of Christians. As though those thinges remayned more sure, whiche be committed to the frayle memorye of seeble men in this sin­full world, then those thinges, that by the spirite of God, are put in writing. Doe you not see howe this malicious Matters of fayth maye better be preserued by meanes of writing, then when they are only left to the bare memorie of man. and reuolting Aduersary, doth ouerthwart the gratious and ordinary prouidence of God, in preseruing the truth of his doctrine and holy will? When God saw that the law written in the heart of man, was in continuaunce of time, by corruption of the world greatly blemished, and almoste cleare forgotten, then that it might bee renewed, and remayne more surelye in the memoryes of men, did hee not by Moyses, put the same in writing? But this is the manner of the olde Heretiques, as Irenaeus sayeth, The learned Aduersarye refuseth to be tried by the Scrip­tures, be­cause they do manifestlye confound all such. When they are confuted by the Scriptures, they fall to blame and accuse the scriptures, as though they were not in good case, and of sufficient Authoritie, and be­cause they may be diuersely interpreted: or as though the truth could not be knowne by them, without the knowledge of Traditions. For, say they, the truth was not deliuered by them, but by the liuely voice of the speaker. Hitherto Irenaeus.

This was the gappe whereby almoste all Heresies, were drawen into the Churche, that eyther they de­ [...]ied the Scriptures, or else depraued them, as vnsuffici­ent, [Page 26] without priuate traditions, & reuelations. And so the Why Pa­pistes do re­fuse triall by the Scrip­tures. aduersaries at these dayes, strine to keepe the same gappe open, as well for the maynteinaunce of their tradicious, as for that they see, they are not by them hable to main­tayne the moste of their Doctrines. What shall I say of them, which, are not contented by these means to accuse and discredit the Scriptures, as the old Heretiks did, but giue vnto the sacred written worde of God, contemptible and blasphemous titles of reproche, as to call it, A dead Blasphe­mies of the Papistes a­gunst the scriptures. writing: A dumbe maister, doubtfull, and vncertaine: A black Gospell, Dead ynke: Ynkie Diuinitie: A Nose of waxe: A leaden Rule: &c. But the eternall and euer liuing God, whose immortall word, & scede of life, they so reuile, sitteth in heauen, and seeth their wicked blasphemy howsoeuer conningly, they will seeme to cloake their do­inges. The thirde poynt. Thirdly, they say the scriptures take authority of the church, and therfore that the Church is aboue y ^e scrip­tures, and her authoritie the greater. Sine authoritate eccle­si [...], The authori­tie of the word of God is from it selfe, and not from the Church prin­cipally. saith Friar Soto, Scriptura sacra non habet authoritatem, hoc certissime fatemur. i. Without the authoritye of the Church, the holy scripture hath no authoritie: This we confesse most certainly. As though the maiestie of Gods wisdome, & the truth contained in the scriptures, depended vpon the authoritie of man. For though the Church be ne­uer so holy, yet it consisteth of men, which maye, and often times do erre, when they leane not to the word of God. Oh (say they) how know you that the Scriptures came from God, but by the church? I graunt (dearely beloued) that the true church, that is, the faythfull people of God, haue the spirit of discretion, to discern what writings are accor­ding to the law & Prophets, & which are not. And therfore the Godly Fathers in the primatiue church, partly in the time of the Apostles, partlye after, reiected many counter­feyted writinges, fathered by Heretiques, vppon some of the Apostles, because they agreede not with the lawe, and the Prophets, nor were agreeable to the Analogie of fayth [Page 27] and truth of Doctrine contained in them: and so by their witnesse, they iustifyed the truth of those canonicall scrip­tures, and that no other ought to be Judges ouer them, or in any part of doctrine in them, or to haue authoritie aboue them, or withoute them. When a Prince sendeth a com­mission, Howe the Churche maye iudge or vse the Scriptures concerning their truth. to certayne [...]ounsaylers, they may by their skil in the lawes in the realme, and practise of gouernmente, con­sult whether it be a right & true commission, or other wise, but when they haue by their iudgement determined, that it is a true commission vnder the Princes hand and seale, they take not to them Authoritye ouer it, yea, they submitte themselues in all thinges to bee ruled by it, They may not be so bold to ad, to diminish, to change, or to interprete it, further then authority doth warrant thē. So Howe the Churche of Christ muste preserue Gods worde and deluer the meaning of it. is it with the church of Christ, it must submit it selfe to be directed by the word of God, it must not adde, diminish, al­ter, or change, or otherwise by wrested interpretatiō, draw it to another meaning, then the Analogie of our fayth, and the conference of one place with another place of it, in it self, may warrant. And therefore it is strangely written of Hossius, that if a man haue the Interpretation of the Sea of Roome, vppon anye place of the Scriptures, though he knowe not, nor cannot vnderstande howe it can possibly agree with the wordes of Scripture, yet is it (say­eth hee) the moste certaine worde of GOD. Yea they say that the interpretation of the scripture Varyeth, with the practise of the Church: so that as that changeth, the interpretation of the Scripture chaungeth also.

Of this Vsurpation of authoritie ouer the worde of Greeuous Faultes in the Churche of Kome, which haue come by their taking of authority ouer the Scriptures. GOD, and of this discrediting of the scriptures, it com­meth not onelye, that they make in manye places, Inter­pretations repugnant to the Text, as when they inter­prete, Datur for Offertur, and Facite for Sacrificate: But also that the moste parte of their Doctrines, are con­trarye to the expresse wordes of GOD, and the Analogie of oure fayth. As by example of a fewe, you [Page 28] shall take the measure of the residue. As for interpretati­ons: Manifest false inter­pretations of papistes. when Christ sayth in the matter of the Sacrament, This is my body, that is, say they, this is Transubstanti­ated, or hath the substance of it, turned into my Body: con­trary 1 Mat. 26. 26. to all writers, and the nature of al tongues, expoun­ding est, the Verbe substantiue, is, by Transubstantiatur. Let them shew eyther any auncient Father, yea, or anye latine writer, that euer did the like, and let them take the victorie. Agayne, where Christ sayth, This is my body, 2 Luc. 22. 19. 20. that is Giuen for you, that is say they, that is Offered for you. So that, that which he mēt to be giuen to death vpon the crosse, (as al good christians vnderstand the place) they (to mayntayne their Sacrifice of the Masse) drawe it to this: that Christ then presently, in the time of the Mini­stration, offered his body to God the Father, in waye of a Sacrifice. And so for to mayntayne a deuise of their owne, they doe robbe the people of God, of that sweete promise, and comfortable legacie, wherein, Christe in his last will assureth them, that his body shoulde be giuen to Death, for their redemtion. In like manner when christ sayth, Do this in remembraunce of me, that is, say they: Sa­crifice 3 1. Cor. 11. [...]4. this in my remembraunce. Wherein, with as great absurditie as before, they doe peruerte the meaning of Christ. For where his purpose was, to giue a warrante to all christian people,, to vse and celebrate this Sacra­ment, in remembraunce of his death, they bring it to bee spoken to Priestes only, wringing them vtterly contrary to that exposition of Christes wordes, whiche S. Paule 1. Cor. 11. 26. maketh, 1. Cor 11. saying: So often as you eate this bread, and drinke this Cuppe, you shewe the Lordes death vntill he come.

Nowe, as touching their Doctrines, repugnaunte to Doctrines of papistes against the scriptures i [...] [...]a [...]i [...]ule [...]. Gods word, you shall [...]te these few examples in steede of many mo. The Scripture teacheth, that we haue redemp­tion and iustification, by fayth in Christes blood onelye, without the helpe of our owne Vertues and good workes. [Page 29] For S. Paule saith: Therefore we gather that a man is Rom. 3. 28. iustified by faith without the deedes of the lawe. And verse. 8. 9. to the Ephe. 2. Ye are iustified by grace, and that not of your selues, it is the gift of God: not of works, least any 1 Papisticall iustification by vvorkes. man should boast. And yet if wee beleeue not that our workes doe helpe vs, to our iustification and remission of sinnes, the Churche of Rome will condemne vs as Here­tikes. Heb. 10. 14 The scriptures teach vs that Christ By once offe­ring 2 Papisticall dayly sacrifice propitiatorie. himselfe on the Crosse, made perfect all them, that are sanctified. For so saith S. Paule to the Hebr. And yet by the Churche of Rome are they horrible heretikes, that say there is not daylye sacrifice propitiatorie for our sinnes in their Masse. The scriptures teach vs y ^t Christ Col. 3. 1. is ascended into heauen and sitteth on the right hande 3 Papisticall presence of Christ on earthe. of God the Father, and from thence and no place else, he shall come to iudge the quicke and the dead: yet contrarie to this article of our faith, and contrarie to the nature of Christes humanitie, if wee beleeue not that Christ euen in 4 Papisticall keeping avvay of the cuppe of the Lorde. Mat. 26. 27. his fleshe is still in earth with vs, yea and that in a. 1000. places at once, we must be pronoūced detestable heretikes. The scripture saith in the vse of the Lordes Supper, Bibi­te ex hoc omnes, Drinke ye all of this. The Churche of Rome saith it is heresie, to affirme that y ^e lay people should drinke of the Lordes Cuppe. The scriptures say, Thou 5 Papisticall vngodlinesse in vvorship­ping saintes. Exo. 20. 4. shalt make thee no grauen image, nor thou shalte not bow downe to worship it. The Church of Rome saith it is godlye to haue the churche full of Images, to kneele downe before them, to set vp candels to them, and with in­cense to honour them. The scripture saith, In the Church 6 Papisticall abuse of the scripture in a tonge vn­knovvne. 1. Cor. 14. 19. it is better to speake fiue wordes vnderstanded, to edifie, than to speake tenne thousande, in a tongue not vnderstan­ded: yet you knowe the churche of Rome hath defined it, that it is more fruitfull and godly, to haue all the diuine seruice, in a straunge and vnknowen tongue. Wherefore howe truely, they can claime to haue this first marke of Christes churche, I doubte not, but those consciences, that [Page 30] haue the feare of God, can easily perceiue.

As for the sacraments, it is not onely sufficient to haue Papistes cannot be knowne to be of the true church by their sacra­mentes. them, but to haue those that Christ appoynted, and to vse them accordyng to hys institution. Saint Ambrose sayth verie notablye, Qui aliter presumunt accipere, quam Chri­stus instituit, deuotus esse non potest. i. Hee that presumeth to receaue it (he meaneth the sacrament of the bodye and bloud of Christ) after another sorte, then Christ hath or­dained, can not be accounted to be truely deuoute. But howe they haue altered the Sacraments, both in number, and in the right vse of them, no man almost can bee igno­raunt. Where the Scriptures mention but two, they haue Papisticall number of sacraments. appointed seuen. I will not now stand vpon the number of sacramentes, I will speake only of those which both parts agree, to be sacraments, Baptisme, & the Lordes Supper, First, as touching Baptisme we teache not onely, as some falsely father vppon vs, that it is signum Initiale, a Signe Fruitfull doc­trines of the protestantes concerninge Baptisme. v [...]. 5. wherby we be first consecrated Christians, but wee adde also, that we by faith, and the operation of the holy Ghost, doe put on Christ as a garment, that is, that wee haue him so fastened and appropriated to vs, that he is ours, and wee his, and that he hydeth and couereth our nakednesse, according as S. Paule saith: As many as are Baptized, Gal. 3. 27. haue put on Christ. We beleeue and teache that Bap­tisme is to Christians the Fountaine of life, whereby our sinnes are washed away. So saith S. Peter, Baptizet [...]r Act. 2. 38. vnusquis (que) vestrum in nomine Jesu, in remissionem peccatorū. i. Let euerie one of you be Baptized in the name of Iesu, for the remission of sinnes. And Ananias vnto S. Paul, Act. 22. 16. Arise, and be Baptized, and washe avvaye thy sinnes. Yet doe we not attribute the operation hereof, to the wa­ter or outward element, but to the might of Gods word, & y ^e power of y ^e holy Ghost, working by faith as S. Aug. saith, Quomodo fit quod aqua corpus tangat, & cor abluat, nisi faci­ente verbo, nō quia dicitur, sed quia creditur. i. How commeth August. it to passe, that water toucheth the body, & washeth the [Page 31] soule, but by the working of the word, not because it is spokē, but because it is beleued▪ Where it is to be noted, y ^t it is not y ^• sound of y ^e words, vttered in y ^t way of a charme by y ^e minister, but the words beleeued in y ^• harts of y ^• faith­ful, y ^t maketh y ^• promise of Christ & effect of y ^e Sacramēt, to be fruitful to y ^• receiuer. We beleue moreouer & teach, y ^t the sacrament of Baptisme is, as it were y ^e wombe of y ^e church of Christ, where we are newe borne, & become of y ^• childrē of wrath, y ^e children of God, & are prepared by this our se­cond birth, to enter into the kingdome of God. Vnlesse you Joh. 3. 5. be borne again (saith Christ) by water & the holy ghost, you cā not enter into the kingdome of God. And saint Paul saith, Not by the works of righteousnes, that wee Tit. 3. 5. did, but according to his mercye hath he saued vs, tho­rough the foūtaine of regeneratiō, & innouation of the holy ghost. We beleeue also & teach as touching this sa­crament, y ^t not onely we, but our seede also, hath by it, the benefite of saluatiō, & therfore doe we defend y ^• Baptizing of our childrē, against y ^e wicked heresie of the Anabaptists. They which consider these things simply, & with a charita­ble christiā minde, I trust wil cleare vs of y ^t odious report, wherwith our aduersaries slaunderously do burden vs, as though we contemned y ^e sacraments, & sleightly taught the fruits & benefites of them. Now on y ^• contrarie part, let vs consider how corruptly the Churche of Rome teacheth, as touching this sacrament, and how horribly they haue abu­sed Papisticall vntruthes and abuses concerning Baptisme. v [...]. 3. it. First, they teache, that Baptisme dothe conferre grace and washe away our sinnes, Ex opere operaeto, that is, Euen by the verie vvashing only of the vvater▪ thoughe there be no good motion of faith or beleife, in the hearte of him that is Baptized. This is the common op [...] of all the Scholemen. And Gabriel Biel sayth: Si [...] quod pr [...]ter exhibitionem signi foris exhibiti, non requiritur [...]o [...] motus interior, ex suscipiente. i. So that beside the giuing of the outward signe, there is no good motiō inwardly requi­red of him, vvhich receiueth it.

[Page 32]What shall I say of the prophane and wicked abusing of Christes sacrament to the baptizing of Bells, the curing of sicknesse, and the driuing away of spirites and Diuels, with the water thereof. This I may not omitte, that in using this one outward sacrament of Christ by water, they practised fiue or sixe, of their owne ordinaunce, without any warrant of Gods worde at al: blasphemously attribu­ting vnto them, the like effectes, that in trueth are gyuen to Christes institution, and to no other. First they adde Papisticall sacramentes of their own deuise. salte with this interpretation, Vt sapientia conditus, foetore iniquitatis careat, & vltra non putrescat, vermibus vitiorum. i. That he being seasoned with salt, may not haue the fil­thie sent of iniquitie, nor any more by rottennesse, a­bound with wormes of vice and wickednesse. Next is Breathing, Vt exuffletur & pellatur malignus Spiritus. [...]. That the wicked spirit may be blowne and thrust out of the partie. Thirdly the sacrament of Spittle, Vt tactu supernae sapientia & aures aperiantur, ad verbum dei audiendum, & naris ad discernendum odorē vita, That both the eares, may be opened to heare the word of God, and the nose, to sent the sauour of life. Moreouer Annointing of the Thres sortes of Papistical annointing. breast: Vt muniatur aduersus hostem, ne noxia persuadere possit: that he may be fenced from the enemie, that he may no more perswade him to doe those things that be hurtfull. Also Annointing of the shoulders, that he may receiue strength and might, to beare the burden of the Lorde. Likewise Annointing on the crowne of the head, that by hauing his portion of the spirit of God, he may worthily be called a Christiā, & be made the heire of eternall life by holy vnctiō. &c. What christian heart can heare these things without great griefe and horrour? Who can suffer, y ^• the effectuall graces of Christes word, and sacraments, and the operation of the holy Ghost in the heartes of the receauers, shall with horrible blasphemyes, be attributed to the vaine ordinaunce of man, without any promise, or assuraunce of Gods worde & To take from vs [Page 33] the rottermesse of sinne, to expell out of vs the wicked spi­rit, to opē our eares fruitfully, to heare Gods word, to giue vs sense of the Sauiour of lyfe, to defend vs from the wic­ked assaultes of Sathan, to strengthen vs in bearing the burthen of the Lorde, to make vs the heyres of eternall lyfe: are the myghtie and most gracious workes of the holy Ghost, throughe the merite of Christ our sauiour, and not of Salt, not of Breathing, not of Spittle, not of An­noynting, &c. And they are to bee gyuen, and applyed to vs, eyther by the worde of GOD, or by those Sacra­mentes by hym ordayned, and not by the Deuises of men.

I wyll now passe to the next Sacrament: As touching Fruitfull acti­ons and doc­trines of the protestantes, concerning the Lordes supper. vz. 5. 1. Cor. 11. 23. the Lordes Supper, I say with S. Paule, That vve haue receiued of the Lord, that doe we deliuer to the people of God. We vse Christes single Institution, without any addition, diminutiō, or alteration: We vse it as a feast, or supper, as it is termed in the Scripture: We take bread, we take the cuppe, we drinke, we set forthe the beathe of Christ, the vse and effect of the Sacrament wee declare, to be this. And I desire all good Christians, to obserue and note our doctrine, that they may well vnderstand, that wee teach not so sleightly, or contemptibly of this Sacra­ment, as our aduersaries would haue men to beleeue, that we doe. For in deede wee teach & beleeue, that it is one of the sweetest and moste excellent comfortes, that Christe at hys departure, lefte vnto hys people. Yea, I dare saye, that, that Christian which with a single and chari­table hearte, shall vnderstande our doctrine, wyl conceiue more fruite thereof, than euer he dyd, whyle the doctrine of the Churche of Rome preuayled in hys heart. First, wee teache, that it is a reuerent, and blessed memoriall of the deathe of Christ, in celebrating whereof, we shewe our selues thankefull for hys great, and vnestimable benefytes towardes vs, accordyng to these wordes, Doe [Page 34] this in remembraunce of mee. Secondlye, we teache 1. Cor. 11. 25. it, to be a cognizaunce or badge of our Religion, where­by, wee bee separated and distincte from Turkes, Jewes, and all other Miscreantes, and by the vse thereof confesse before God; and the worlde, that wee are of the number of them, that looke to bee saued by the death of Christ. And therefore sayeth Saint Paule: Yee cannot drinke 1. Cor. 10. 21. of the Cuppe of the Lord, and of the cuppe of deuils. Thirdlye, wee teach it to hee a Seale, added to the laste wyll of Christ, to assure vs, of all those legacies, that in the same hee hath bequeathed vnto vs, and principally, that hys bodye was gyuen to death for vs, and his blood shedde for the remission of our sinnes. Fourthlye, wee teache that it is a linke of vnitie among our selues, and a spirituall ingraffing of vs, into the mysticall bodye of Christ: so that as the braunches haue lyfe, and mayn­tenaunce from theyr roote and stocke, so haue wee from Christ. Lastlye, wee teache, that it is a spirituall and heauenly Feast and banquet [...], wherein the sonne of God Christ Jesu, offereth to the faythful hartes of Christians, the heauenly foode of hys moste precious body and blood, & they therein, receiue the same effectuallye, truely, & indeede, Christ his body and not signe only of his body is receaned. 1. Cor. 10. 16. and not in sygne onelye: for wee doe from our heartes detest that opinion, that Christes body and blood is receaued in the Sacrament onely figuratiuely. For S, Paul sayth, Panis quē frāgimus nonne comunicatio est corpo­ris Christi? & poculus benedictionis cui benedicimus, nonne comunicatio sanguinis eius est? i. The breade whiche wee breake, is it not the partakyng of the body of Christ? and the cuppe of blefsing, whiche wee blesse, is it not the partaking of the blood of Christ? Wee beleeue therfore, & teach, that the faithfull Christians, are made partakers of the bodye and blood of Christ indeede, and of all the benefites, procured vnto mankind by the same. And yet wee meane not, this carnally, and grossely, so that the [Page 35] Reall, and naturall bodye of Christe, vnder the shape of The receuing of Christ in the sacra­ments is not carnallye to be vnderstod. Jo. 6. 53. a rounde peece of breade, or his blood vnder the forme of Wine, entreth into our mouth, and descendeth into the na­turall partes of our bodye. God forbyd. As wee say with Christ, He that eateth not his bodie, nor drinketh hys blood, hath no life in him: So we say with Cyprian, Non acuimus dentes ad mordendum, sed panem sanctum, fide syncera frangimus. i. Wee sharpen not the teeth to byte, but wee breake the holy bread, with sincere faith. And with August. we say. Quid paras dentcm & ventrem, crede, & manducasti. i. Why preparest thou thy teeth, and thy bellie? Beleue, & thou hast eaten. Faith then, is y ^• mouth wherby we receiue Christ, & so, digest him into y ^• stomacke of our soules. That which Christ did (generally) vpon the crosse, to y ^• whole world, y ^• do we thinke, to euery man per­ticularly, with no lesse good effect through faith, to be ap­plyed in the Lordes Supper. So farre bee wee from tea­ching it, to bee a signe or figure onely. Let vs nowe con­tinue Papisticall vntruthes and abuses concerning the Lords Supper. vz. 5. in the comparison, & consider how the church of Rome doth vse this sacrament. But Lord God, what a sea should I enter into, if I should take vpō me, fully to declare their abuse of this reuerend Mysterie. I will not, I cannot, thys time wil not serue for it, yea, diuers sermons wil not serue to deliuer it. Who knoweth not, y ^• this onely matter, hath occupyed the tongnes and pennes, of all the learned of Europe. I will therefore rehearse vnto you, onely the ti­tles of the abuses, reseruyng the full discourse, to some other tymes. Christ instituted a Supper or holy Feast, they make it a priuate repast. In a feast, there is both the Feast maker and the guestes, but in theyr priuate Masse, one supplyeth the person, both of the Feast maker, and of the guest. Christ Instituted a Sacramente of than­kesgeuyng, as hee sayeth, Doe thys in remem­braunce of mee: They make it a Sacrifice propitia­torie, for the quick and for the dead, hauing not one syllable [Page 36] of Gods worde for it. Christ gaue breade, they say there is no breade. Christ gaue Wine, they saye the sub­staunce of Wine is cleane vanished awaye. Christ said, Drinke yee all of thys: nay saye they, none but Priestes, maye drinke of it. Christ sayde, when hee gaue breade, This is my bodye, and when he gaue Wyne, This is my blood: They saye, when the aue, or the other is gyuen, that it is both the bodye and bloud. I omitte that they Note. mixed diuers corrupte doctrines, and vnfruitful and daun­gerous Ceremonies. I omitte that they made it a com­mon Marchandize; to buy soules out of Purgatorie. Fi­nally, I omitte that they haue made of this heauenly my­sterie, a perpetuall matter of Idolatrie, by leading the people in theyr Eleuations to worshippe the creature, in steede of the Creator. If I shoulde enter to declare, how they haue wrested, and wroong the words of Christes Institution, it myght seeme to all men that haue the feare of God, verye marueilous: but this that I haue spoken, may suffice. Seeyng therfore, they haue not the ryghte vse of the Sacramentes, accordyng to the Institution of Christ, they cannot challenge vnto them the second Note, or marke, of the true Churche of God: but that the same remayneth rather wyth vs, then with them. Yea, wyll Papistes obiecte Succession as a note whereby to proue them­selues the true church some say, but they haue one token, wherevppon the olde learned Fathers, dyd seeme more to stay their consciences, than al y ^• residue that you haue spoken of, & that is, Conti­nuall succession of Bishops, for y ^• space of. 1500. yeeres. Irenaeus, Tertullian, Augustine. &c. and other, when truth was in controuersie, & heretikes challenged the name of y ^• Church, did flie to this, as a principall anker, whereby to stay them, and their doctrine. I graunt (deerely beloued) that it is true, in same respect, they did so. But I praye you, who were they, agaynst whom they so reasoned? For­sooth Marcion, Valentinian, and other lyke Heretikes, which did refuse & reiect, almost the whole Scriptures, both of y ^• olde & newe Testament. And such few bookes, as [Page 37] they admitted, they had corrupted by adding, chaunging, and by pulling out, that these learned Fathers were there by forced, to appeale to the Succession of the Apostolicall Churches, as well for the triall of the auctenticall Scrip­tures, alway frō the Apostles age left among them: as also for the iustifying of that doctrine, which they taught out of the Scriptures, and had bene alway obserued in the same. That it was thus, Tertul. himselfe witnesseth. Ista haere­sis De pre­scrip. Heret. (sayth he) non recipit quasdam scripturas, & si quas recipit adiectionibus & detractionibus, ad dispositionem instituti sui interuertit: & si recipit, non recipit integras. &c. i. This Here­sie, doth not admitte certain Scriptures, and those that it receiueth by additions, and detractions, it wresteth to her purpose: & as it receiueth certain, so it receueth them not wholly. &c. And yet doth Irenaeus confute the same Heretiks, by those bokes of holy Scriptures, which they themselues allowed.

Now as it was necessary in this case, for those fathers, How the ar­gument of Succession hath bene vsed by the fathers. for trial of truth, to resort to the Succession of the Aposto­licall churches, that the scriptures in them reserued from the Apostles time, mighte bee of more authoritie among them, that beleeued not the scriptures: So it is not neces­sary, so to deale agaynst them, which willingly and glad­ly, submit themselues to all the partes of the Canonicall scriptures. Neither do those Fathers stay vpō these chur­ches, because of their ordinary Successiō, as the patrones of the church of Roome now doe: but because in that ordi­narye Succession, the Doctrine of the Fathers was still kept inuiolable, according to the word of God. Whiche thing if the Church of Roome were able to prooue, wee would willingly yeelde vnto it.

That those learned Fathers did this, it shall euidently ap­peare Lib. 4. ca. 43. vnto you, by the verye same places, whiche they al­leadge for their purpose. Irenaeus sayth, Presbyteris obau­dire oportet. qui successionem babent ab Apostolis. i. We must heare, or giue eare to the ministers, which haue their suc [Page 38] cessyon from the Apostles. But he sayeth not so onelye, but immediately addeth: Et cum Episcopatus Successione, charisima veritatis certum, secundum placitum patris accepe­runt. i. And together with the Succession in their Bisho. pricke haue receaued also, the certaine grace of true Doctrine, according to the will of the Father. And in the very next Chapter agayne, after he had giuen certayn Markes of ill teachers, much agreeing to the course of the Church of Roome at these dayes, he addeth: Of all suche Succession is nothing without the doctrine of the Apostls. persons we must beware, and cleaue to them, which, as I haue sayde before, both keepe the Doctrine of the A­postles, and togither with the order of Priesthood, shew wholesome and true teaching, with honest conuersa­tion of life. Neither doth Irenaeus onlye, thus replye vpon the Doctrine of the Apostles, but the residue also of those Fathers, whome they alleadge for the authoritye of Succession. Tertul. sayth, as he is alleaged by them: Let De pre­scrip. them shew the beginninges of their Churches. Let the Heretikes deuise some such Succession. &c. But marke I pray you, what immediately followeth: For their Doc­trine. being cōpared with the doctrine of the Apostles, by the diuersity and contrarietie thereof, wil euidently shew it selfe, to be the doctrine neither of any Apostle, nor any Apostolicall man. Doth he not in playne words shew, y ^• Succession without the Doctrine of the Apostles is nothing worth? S. Augusti. likewise, against the Epist. Aug. ca. 4 Fūdamentum. &c. when he hath reckoned vp those things, which moued him to remayne in the church, among which Successiō, is but one, He addeth: No such thing is with you, where is only a promise of persons, teaching the truth, which truth if it were so euidently declared, that we might not iustly doubt of it, it were to be preferred before all those thinges, with whiche I am kept in the Church. &c. What can be more euident, then that S. Aug. The true Church bet­ter proued by Doctrine then Succession and neuer without doc­trine. doth attribute more to truth of doctrine, manifestly proued by the word of God, then to Succession, or any other token [Page 39] that can be alleaged? Succession, with continuance of A­postolical Doctrine, ought to be of great authoritie, but without it, nothing. It is notable that Tertullian hath in the Boke before alleaged: How commeth it, saith he, that Heretikes are straungers and ennimies to the Apostles, but only by the diuersity of their Doctrine, which they what Church is moste likely to haue falle interpreta­tions deuise of their own brayn, agaynst the Apostles. Wher­fore the corruption of scriptures, and the exposition thereof, is to be thought to be among thē, where diuer­sitie of Doctrine contrarye to the Apostles, is founde. This is a notable witnesse agaynst the church of Roome, whose Doctrines be so diuerse, from the doctrine of y ^• pri­matiue church. The sonnes of Aaron, had more allowable Succession from Aaron, than the Bishops of Rome haue from Peter, and yet because they brought straunge Fyre into the Temple of God, they were reiected, and perished. Euen so, sayth Cyprian. Those which in the Churche of De sim­plic. Prael. God do imitate them, and contemning the truth deli­uered by God, desire strange doctrines, and bring into the church the instruction of humain ordinance, them Christ sharpely rebuketh in the Gospel, saying: You cast away the commaundement of God, that you may place your own deuises. &c. Annas and Cayphas had full Succession from Aaron, yet were it hard, therevpon to conclude, that they had the righte of the true Churche, and Christe and his Disciples, to be Seismaticks.

Though they pretend, to haue the ordinary Succession of Bishoppes in their Seas, sure wee are, that wee haue the Succession of the sincere Doctrine of our saluation, which they haue not. For if their Doctrine be cōpared with the Doctrine of the Apostles, by the diuersitye & contrarietie thereof, it will appeare that it is the Doctrine, neyther of the Apostles, nor of anye Apostolicall men. The Doc­tryne of the Apostles is, that Christe is not onelye GOD Eternall with the Father, but that hee is Manne also, taking fleshe of the blessed Virgine, in all [Page 40] thinges like vnto vs; sinne only excepted, and that in his Phil. 2. 7. Heb. 2. 17. Act. 1. 11. humanitie, hee is nowe ascended into Heauen, and sitteth perpetually at the right hand of the father. But the Doc­trine of the Church of Roome telleth vs, that the huma­nitie of Christ, and his very naturall body and blood, are really and carnally not in heauen alone, but in tenne thou­sande places also on the earth, at one instante, the whiche propertye is peculier to God alone. For nothing but God, can be in moe places but one, at once: As the whole scriptures declare.

The Doctrine of the Apostles is, that Christ is by God Rom. 3. 25. [...]. Joh. 2. 1. Col. 1. 20. appoynted, to be our only Mediatour, Reconciler, Ad­uocate, and intercessoure, to make attonemente betweene God and vs, so often as our sinne shall seuer vs from him, and that to that end, he sitteth now at the right hande of God, that he may appeare before him for vs. But the doc­trine of the Church of Roome, putting Christ out of of­fice, teacheth vs that beside Christ, we haue an infinit num­ber of Mediatours, and Intercessours, to procure vs fa­uoure, and to make reconciliation betweene God and vs, that is, the whole number of the Aungels and Saintes in Heauen.

The Doctrine of the Apostles is, that Christ is our only Act. 10. 43. Jer. 31. 34. Rom. 3. 25. Eph. 1. 7. Col. 1. 14. Redeemer and sauyoure, and by the price of his blood hath purchased for vs, full and perfite remission of sinne. But the Doctrine of Roome is, that we haue remission of sins not onely by Christe, but by the merites, and prayers of saynts, by our own good workes, by Masses, by Pardons, by Purgatory, by holy water, & a number of other things: so that not without note of blasphemye, they matche the vayne deuises of men, for the remission of our sinnes, with the Blood of the sonne of God, the most excellente price of our Redemption. The Doctrine of the Apostles is, that Christ is our onely Priest for euer, according to the Order of Melchizadech, that with once offering of himselfe, hath Heb. .10. 1. 10 for euer made perfecte them, that bee sanctified. But the [Page 41] Church of Roome telleth vs, that Christe hath a state of Priesthoode succeeding him, which must dayly and con­tinually, offer the very natural body and blood of Christe, to God the Father, for the remission of the sins of y ^e quick & the dead. The Doctrine of the Apostles is, that Christe Joh. 3. 2. Joh. 14. 26 Joh. 16. 13. is the only Mayster and teacher of his church, & in his holy word, hath deliuered vnto it al truth: But the Church of Roome teacheth vs, that Christ hath not deliuered vnto vs all truth, but that there be many thinges, necessarye to be beleeued, which are not contained in the Scriptures, & herevpon doe they ground al their vnwritten verities, and vayne tradicions of men, saying, that they are to bee re­ceiued with the like Reuerence, that the written worde 1. Cor. 11. 3. Eph. 5. 23. of GOD is. The Doctrine of the Apostles is, that Christ is the onlye Heade of his Churche, and the Ruler and gouernor of the same: but the Church of Rome would perswade vs, that the Pope & his successors, are the heads of the vniuersall church of Christ.

The doctrine of the Apostles is, that Christ is the only Foundacion & ground of his Church, wherevpō it resteth and is stayed: for S. Paule sayth, that No man can lay 1. Cor. 3. 11. any other foundacion, then that is layd, Christe Iesus. But the church of Rome teacheth vs, that S. Peter, and his successours be the foundation of the Church, and that Hell gates shall neuer preuayle against that church, that is builded vpon that foundation. This may you see very euidently, how well the doctrine of the Church of Roome agreeth w ^t the doctrine of y ^e Apostles. And therfore though they haue personall Succession, neuer so muche: yet be­cause they haue not Succession of this true doctrine, that may not iustly, be taken for the right Churche of Christ.

Now if they will continue to aske of vs where oure Succession is? We aunswere, that wheresoeuer since the comming of Christ, there hath bene any persons vpon the the face of the earth, that haue confessed this sincere truth and doctrine: We say, that they are our predecessors, & we [Page 42] are their Successors, and with them members of the true Church. Therefore our church is not so new a Church, as they would make it, but as auncient as the Doctrine is, which is the most auncient Doctrine, y ^t euer was vpon the face of the earth. But if this, their personal Successiō, be Personall Succession is no sure profe for the Romishe church that it is the true church. the greatest proofe of their Church, What will they saye of the Grecians? Who, haue hadde Successyon of Bishops, for as long continuaunce as they haue, and yet did neuer acknowledge the Supremacy of Rome, nor that it was the only Catholike church but a member of it only, as others were. Oh, will they say, The Grecyans were It is against the papists that they say the Gretians are Scisma­tikes. Scismatickes: yea, but they haue cōtinual succession of Bishops professing Christ. And by what authority proue they that? forsooth because they separate themselues, from the Apostolicall Sea. And is that sufficient? Why? if the Grecians are to bee counted Scismatyckes, be­cause they forsake the sea of Roome, howe muche more is Roome it selfe to be counted no true Churche, whiche hath swarued from Christe himselfe, as before I haue declared, both in Doctrine, and in the right vse of the Sa­cramentes? Wherefore their alleadging of the name and Title ot the Church is euen a lyke shyft, as the Je­wes vsed against Ieremie, and the other Prophets of God, in old tyme, saying: Templum Domini, Templum Domini. i. The Tēple of the Lord, The Tēple of the Lord. Where­as the Lord did acknowledge nothing among them to bee his. So do they now crie, we are the catholique church, We are the catholique Church, and God hath promised, Papists ob­iecte the visi­ble state of their churche to proue it to be the true churche. that he will neuer forsake it, but alwaye assiste it with his holye spirite, and therefore hath it prospered so ma­ny yeares: Or if the Churche of Roome be not the true Church, there hath bene no church at all for certayn hun­dred yeares.

For where was your churche scene within these fourty yeares before Luther began? What token was there of your Doctrine? had christ no church at al? yes truely had [Page 43] he: God forbid that Christ at any time should not haue his Gods true churche may be, and yet not appears generally visible. true church. But (good people) it is not alway necessa­rie, that the churche of GOD should be Notable, or flou­rishe in the outwarde face of the Worlde, by continuall Successyon of Byshops. GOD, and the worlde, bee con­trary, and therefore often times, the Churche is more no­table by contempte of the world, and persecution, then by great Number, or Power. Yea, sometime, they whiche That may seame to be the true Churche whiche is not. in the outwarde shewe of the Worlde, and by certayne externall Signes, mighte seeme to bee the Church, and haue taken vppon them, the name of the Churche, and people of GOD, haue bene persecutors, and to theire power, the Oppressors of the true Churche of God, as it appeareth towarde the Prophets, towarde Christe himselfe, and towarde his Apostles. Wherefore, though the heads and gouernors of the church, with the assistance of the greater number, doe forsake the true worde, & wor­shipping of God, doe make new lawes, repugnante to gods word, do bring newe Rites & ceremonies into the church, and vtterly corrupt and deface the righte Sacramentes, and true markes of the Churche: yet GOD reserueth to himselfe his true churche, sending from tyme to tyme, Doctours, and Teachers, to lead them, although the same bee not allowed by them, that will bee counted the Ordi­nary gouernoures of the churche, but esteeme them as Scismatiks, as Heretiques, as disturbers of the people of God. So were the Prophetes vsed, so was Christe him­selfe, and his Apostles serued by the Jewes, that woulde be counted the true churche of of GOD. But this I Examples prouing a Church and yet not visi­ble as the papistes re­quire it. In the time of the pro­phets. Noe. wil declare vnto you, by particuler Examples.

Noe had preached (as some write) sixe score yeares, but to howe small effecte, it did afterwarde appeare, when that in the Deluge, eyghte personnes onelye of his Fa­milye were saued. Consyder then, what counte­naunce the Churche of GOD had in the World, before the Deluge, when it consisted onlye in eighte Personnes, [Page 44] and they not the best esteemed, in the time of Abraham, Isaac, and the Patriarches. In how few and small fami­lies, were they dispersed vpon the face of the Earth, in whome the dignitie of the Church consisted? Achas King Achas. of Iuda, ( Vria the high Bishop, and the other Priests not resisting him) shut vp the Temple of GOD, and tooke a­way 2. Chro. 28. 24. the Chayre, so that vndoubtedly the ordinary Sacri­fice, and Teaching of Gods Lawe did cease: and yet was there an holy and true Church in the Kingdome of Iuda, where Esay and other good men did Teach, but extraordi­narily. Esay. Manas­ses. 2. Chro. 33. 1. &c. 2. Chro. 34. 1. &c. Ieroboam. 3. Reg. 12. 31. Vnder Manasses, the true Doctrine and celebrati­on of the Sacramentes ceased, and so this Defection con­tinued, vntill it was refourmed by the good King Iosias: yet notwithstanding, in that tyme, GOD did sende his Prophets, and there was a true Church of God in Iuda. In the Kingdome of Israell, Ieroboam deposed the true Teachers of the Lawe, and placed other prophane and vn­learned Priestes in their roomes, yea, hee made Temples with Caluish Idols, new Alters, & wholy a new worship­ping of God, so that in Israell, appeared no external token, of the church of God. And yet certainly, it cannot be deni­ed, but God, euen then had his Church in Israell, whiche to repayre and mayntayne, he did at sundry times, send his Prophets & Preachers, but how they were vsed and este­med, the scriptures doe well declare. Achab the most wic­ked Achab. 2. Reg. 16. 33. of al other, who, to the wickednesse of Ieroboam, ad­ded the detestable idolatrie of Baal, and so cleane defaced the true worshipping, that Elias that good Prophet, begā now to loàth that people, in whom appeared no token of Gods true worshippinge, & therefore fledde into a Caue. And when GOD asked him what hee didde there? Oh Iorde (sayde he) thy people haue forsaken thy co­uenaunt, 1. Reg. 19. 10. they haue pulled downe thyne Aulters, they haue killed thy Prophets, so that I only am lefte, and yet they seeke to haue my soule also.

What shewe had the Churche of God then, when Elias [Page 45] thought there had beene no moe but hym selfe? And yet God aunswered, that he had left vnto him, euen in Israel, a populous Church of. 7000. that neuer bowed their knee to the Image of Baal. This may be a full answere to them, that feare, if we shoulde not acknowledge the Churche of Rome to be the true Catholike Church, that Christ should haue no Church at all. Yes vndoubtedly in the greatest tyrannie, and corruption of the Churche of Rome, God re­serued to himselfe, a great and populous Church, and com­panie of good people, that neuer were distained, with the wickednesse of that Sea, and sought to worship God true­ly, according to his holy worde, althoughe in some finall errours, they were caryed away, with the blindnesse of the time. And this could I confirme by very Notable exam­ples, yet remaining in histories, if the time would serue. As I haue sayd of the time of the Prophetes, so may I say of Christes time, and his Apostles. The Jewes were Also in the time of Christ and his Apostls. then esteemed the people of God, they had among them the lawe of God, they vsed sacrifices appointed by God, yet did they put Christ to death, yet dyd they persecute his Apo­stles, yet dyd they endeuour, to extinguish both the name of Christ, and also his religion. Wherefore looke what Defence, or what comforte of conscience, the Prophets of GOD in olde time had, Christ himselfe at his comming, and his Apostles afterwarde myghte haue, agaynst the Bishoppes, and Priestes of the Jewes, alleaging that The iu [...]isi­ble state of the Church since the Apostles doth not proue the Church to be no true Church. they were the Churche of GOD, that they had the temple of God, that at their mouthes, shoulde bee fette the interpretation of the law of God. The same defence I say, the same comfort & strength of conscience, may We haue against those at these dayes, that assault our cōsciences w ^t the Title of y ^• church of Rome: saying that they are y ^• Ca­tholike church, that they haue the true doctrine of God, y ^t they haue authoritie to interprete the scriptures, and word of God: and thereby seeke to make vs ashamed of the Gos­pel, now preached, &c.

¶ The third Sermon.

I Wil now come to those Rom. 1. 16. that seeke to make mē a­shamed The. 4. obice­tion against the Gospell. of y ^• Gospell, by saying that y ^• professors thereof, are in life, disso­lute, & licentious, y ^• they are, in common Weales troublesome, & seditious, y ^• they are in their doc­trine disagreeing & con­tentious, with such other quarrels rising of malice rather then anye good truth. As touching the first point, I will be the shorter, be­canse Answere. Dissoluts­nesse of pro­testantes lyues doth not make their doctrine errour, or to be hated. I haue so much spoken of y ^• thing before, as, y ^• what­soeuer by frailtie happeneth among y ^• protestantes, sure I am, our greatest aduersaries cannot iustly say or surmise, that our doctrine in it selfe, maintaineth any such dissolute­nes of life. I confesse vnto them, y ^• there be diuers, y ^t turne the grace, & libertie of y ^• Gospel, to a licentiousnes of lyfe, & by their examples, cause men to suspect y ^t our doctrine, as hurtful to good manners, & an enimie to vertuous liuing. This is so plaine, I will not denie it, It is so euill, I can not defend it: It is so grieuous, I may not dissemble it. Yea, I graunt furthermore, y ^• among the best professors of y ^• Gospel, I see not that perfectnes, that should be, but som­times euill, and hurtfull examples, our fault (I confesse) is the greater, and with heauie hartes, we may acknowledge it to be true. But what of all this? Is that, cause suffici­ent to feare mē frō our Doctrine? is that ynough, to cause [Page 47] men to be ashamed of y ^• Gospell? God forbyd. The like vn­doubtedly were in Christes time, the like were in the Apo­stles time, Yea, among the .xii. there was one wicked Iu­das: and yet, thoughe some were euill, all were not so. Mat. 11. 19. Jo. 8. 48. Act. 21. 28. Act. 24. 5. Christ himself, was reproued as a drunkarde, or glutton, the Apostles were called seditious: the fathers, were no­ted to disagree among themselues. What meane those ve­hement exhortations y ^t S. Paule vsed, to moue men to pu­ritie & innocencie of life? What meaneth y ^• terrible threat­nings, against wicked and vitious liuers? Doe they not e­uidently declare, that godlynes & innocencie, was more cō ­temned, wickednes & naughtines more embraced, then dyd become y ^• true professors of y ^• Gospel? And yet could not mē at y ^t time, take iust cause, to bee ashamed of the Gospell. But this is not a litle to be maruailed at, y ^• the same per­sons, that pretend themselues to be so greatly offended, ey­ther w ^t the licentiousnesse of the false Gospellers, or with the frailtie of them that truely professe it, can winke with both eyes, and without offence, suffer in the Cleargie of Rome, shamlesse Simonie, incōtinence, druukennes, Dice­playing, Dissolutnesse and wicked­nesse of life hath beene more in the church of Rome then amongest the protestantes. hunting, Nicromancie, ambition, vriberie, cruel­tie, couetousnes, extortion, and open iniurie? I know com­parison is odious, & by example of other I learne, that to make offers in this place is daūgerous. Yet notw ^tstanding, this offer will I make, that if all the aduersaries of the Gospell. be hable vpon any credible proofe, more than their owne sclaunderous libells, to shewe so many horrible ex­amples of all kinde of wicked vices, in the professors of the Gospell, that haue bene since God restored to the worlde, the trueth of his worde, as I will shewe them, by testimonie of theyr owne Histories, and other probable writers, to haue bene in the sea of Rome it selfe, & that a­mong their most holy Fathers, and heades of their church, then, I say, I wyll openly confesse, that theyr lyfe and doctrine, is better then ours. But if they cannot, shame it is for them, anye longer to pretende that cause, [Page 48] to bee ashamed of the Gospell. I woulde the time woulde nowe suffer mee, to giue you a taste, of that I haue nowe spoken: I should then note vnto you, the exceeding conten­tion, ambition, and briberie, that a many of them vsed, a­bout the yeere of our Lorde. 900. & after, of whom Platina in the life of Benet. 4. saith thus: Ʋbi, cum ipsis opibus, las­ciuire That the popedome was to begotten by ambi­tion and bri­berie. caepit Ecclesia, nullo principe coercente clericorum flagitia, ipsa peccāds licentia, haec monstra peperit, à quibus, illa fedes per ambitionem & largitionem occupata est. i. When as the Church, through riches, began to waxe wanton, and that no Prince then, corrected the great offences of the clergie: euen then did libertie to sinne, bring foorthe these monsters, who nowe by Ambition, and Briberie doe holde that Sea.

And againe, in the lyfe of Siluester. 2. Eo tum pontifica­tus Vertue and learning not regarded in choise of popes. And yet worse then so to. &c. deuenerat, vt qui largitione & ambitione, non dico vitae san­ctitate & doctrina plus possit, is tantummodo, bonis reiectis, dig­nitatis gradum obtineret: quem morem, vtmam nostra tempora non retinerent, sed hoc parum est, peiorá (nisi Deus auertat) visuri sumus. i. To that state then, had the Popedome come, that he which by briberie and ambition (I doe not say holynesse of lyfe and sounde doctrine) myght doe most, He onely obtained that place of dignitie, those which were good being then reiected: whiche manner and custome, I woulde to God, that our times did not continue still. Yet this is but a smal matter, and worse things then this shall wee see, if God turne them not awaye.

I shouldem oreouer describe vnto you, the outragious Of horrible cruelties in popes. cruelty of them, that could not be contēted to Depose their aduersaries: But to cut of their noses, to put out their eies, to take thē out of their graues, & thē to cut off their heads and fingers, to cast them as dogges, without buriall, into y ^• ryuer Tyber, To famishe them to death, to hang them vp an whole day by the heare of their heades, with such other A cruell tor­mentor. practises more like y ^• successors of Phalaris, then of Peter. [Page 49] For testimonie of these thinges, looke Platina in the lyfe of Stephane. 6. Sergius. 3. Iohn. 14. Boniface. 7. Calixte 2. And beside Platina, Carsulanus, Vincentius and Stella Venetus, who among other of that time, writeth thus: O­nis Time when in state of the popishe cler­gie, vertue seemed to be vtterlye de­cayed. virtus tam in capite, quam in membris, ex hominum ignauia consumpta est. i. All kind of vertue aswell in the head, as in the other mēbers, is by mens great slouthfulnesse and securitie, vtterly consumed and gone. I should beside this set out vnto you y ^• wicked & detestable Sorcerie, Ni­cromancie Popes Sorce­rers, Nicro­mancers, Con­iurers, Poiso­ners. and poisoning, practized about the yeere of our Lord. 1000. & long after by Siluester. 2. and a meany of his schollers, and successors, set forthe by Benno a Cardinall, in the life of Hilde Brand, after called Gregory. 7. Which treatise he that wyll reade, shall see suche horrible mat­ter, as, I am sure no Prophane Historie, mentioneth of any Heathen, or Pagan, that euer was. I shoulde de­clare Popes did greate iniu­ries even to Emperours. vnto you the monstrous and vnspeakeable Iniuries wrought vnto moste worthie and Noble Emperours by Gregorie the seuenth, Adrian the fourth, Gregorie the. 9. Clement the sixth, & diuers other, which are so descriued and painted forth by the Abbot of Vrsperge, lyuing about that tyme, and by Hier. Marius, as it woulde cause their Of couetous­nesse, and extortions in Popes. owne friendes, to detest them. Last of all, I shoulde laye open vnto you, such a bottomlesse gulfe of couetousnesse, and Extortion, as all the wealth and treasure of Christen­dome, could neuer to this daye satisfie and content. Of which the Abbot of Ʋrsperge in his Chronicle sayth thus, Gaude mater nostra Roma, quoniam aperiuntur tibi cataracta thesaurorū in terra, vt ad te confluant riui & aggeres nūmorum in magna copia. Jocundare super adiutrice tua discordia, qua erupit de puteo infernalis Abyssi, vt accumulentur tibi multa pecuniarum praemia. Habes quod sitisti, decanta canticum, quia per malitiā hominū, non per`piam religionem orbem vi­cisti. Bee glad our mother Rome, because all the The­sauries of the earthe are opened vvyde vnto thee, that to the maye come streames, and heapes of money, in [Page 50] great and large aboundance. Sport thou thy selfe with thy fellow helper discorde, whiche hath broken forthe out of the bottomelesse pitte of Hell, that there might bee heaped vp vnto thee many rewardes of mony. Now hast thou that thou diddest thirst for, sing thou out a loude, for by the wickednesse of men, and not by anye good Religion, haste thou ouercome all the whole worlde. But the time that is appoynted for mee, woulde not be sufficient in this manner, onely to recken vp theyr mysdoinges, muche lesse, at the full, to set forthe the examples of them. And yet forsooth, it is those men, and their mayntayners, that at this daye, doe finde so great faulte with the lyues of them, that professe the Gospell, and woulde for that cause, haue men to be a­shamed of it. Muche lyke is the quarrell of them, Protestants not to be ha­ted of pa­pistes as se­ditious per­sons, which is parte of the answere to the 4. ob­iection. that saye the doctrine of the Gospell dothe disquiet common Weales, and cause Sedition and ciuill warres. This is the complaynte of them commonly that woulde incite Princes, and Noble personages, and Magistrates, to hate the Gospell, and to perfecute the Preachers of it. And this theyr complaynt, doe they amplifye and make lykely, by the example of those stirres, that haue beene of late yeeres in Germanie, in Fraunce, in Scotlande, in Flaunders, in Englande. As thoughe (forsoothe) there Wars were in time of papistrie more then fr [...]ce. had neuer beene rebellion, and stirre, before the late preaching of the Gospell. As though, common Weales had neuer bene turmoiled, and troubled, before thys daye. But this Realme of England, may be a very good example of the contrarie, wherein, scantly one king, hath passed his raygne without rebellion, made by one or other. What a troublous Realme was this, in the time of king Henry the second, when the Wife (after other trouble) did set vp the Sonne, against the father? What horrible, and grieuous rebellions were their in Henry the thirds raigne, whē af­ter the Slaughter of many thousandes, the king himselfe was taken prisoner, and forced to yeelde to the decrees of [Page 51] his subiectes? What shall I say, of Edward. 2. when by Spensers. the pride of the Spensers, the Qneeue hir selfe warred a­gainst hir husband? And that I may not continue altoge­ther in examples of rebellion, by Noble persons: This Ci­tie of London, and the Maiors thereof, can bee good wit­nesses, what trouble there was raysed in this Realme, in the tyme of Kichard the seconde, by Iacke Strawe, Tom Millarde, Watte Tyler, and such other iolly persons. I passe ouer Henrie the fourthe, and the pitifull raygne of Henrie the sixth. And euen in the quiet time of Henrie. 7. howe manye attemptes of Rebellion were there, by the counterfaited Sonne of the Duke of Clarence, by Perkin Warbecke and other. Euen in our remembraunce, what rebellions were there, vnder the Noble Prince king Hen­rie the eyghte, and yet if you consider the quarrell, no­thing at all by the professours of the Gospell. I could say the lyke of Fraunce, Spaine, Flaunders, and Scotlande, but that no man that hath once looked into Histories, can bee ignoraunt of it. But if I should declare vnto you, the ma­nifolde Popes rai­sers of war. rebellions, and horrible warres, that haue beene raysed by the Princes of Papistrie, (the Byshoppes of Rome themselues) in Italie vnder the names of Gwelfes and Gibilines, in Sicile, Naples, and Arragon, for Titles of those kingdomes in Fraunce and Germanie, for the ap­poynting of Emperours in all places of Christendome, continually for trifling quarrelles: I doubte not but I shoulde cause, euen the greatest fautors of the Sea of Rome, and the veriest enemyes of the Gospell, to con­fesse, that notwithstanding those troubles that wee haue seene, yet in comparison, GOD in these dayes hath not onelye blessed this Realme with maruailous quiet­nesse, but also suffered other Countryes, to bee lesse troubled then before tyme they haue bene. This I can not let passe, that Vrbane the sixth, and Clemente the seuenthe, two contentious Popes and their succes­sours, for the space of fortye yeeres, cursyng and [Page 52] banning eche the other, did raise warres, and set all Chri­stendome Popes by their strife & cur [...]ing one the other set all chris­tendome by the eates. together by the eares. Germanie, Hungarie, Italy, Englande and Pannonie helde with Vrbane and were cal­led Vrbanistes. Spaine, Fraunce, and Cacelome held with Cle­ment, and were called Clementines. Doe you not knowe that it is one part of their doctrine, that their clergie must be exempt from all Princes authoritie? Do you not know thai they haue brought it to passe in all Christendome, to haue it so? Doe you not knowe, that the Prelates of Rome were neuer quiet, vntill they had made all Princes subiect to them? Vntyll they had caused Emperours to goe at their styrropes, To kysse their shoes, To put their necke vnder their feete. Doe you not knowe, that vnder the person of Boniface. 8. they made (as it were) open pro­clamation, that they had the full power, of both swordes, and that all Princes of the earth, haue their authoritie of them, and they immediately of God? Nowe, when they had made all states of the earthe to bee subiecte to them, and theyr cleargie, to whome then shoulde they shewe o­bedience? Meanes for Magistrates to iudge what cebel­lious sub­tectes Pa­pists are. Thys onelye thing, if Magistrates and Prin­ces, wyll not bee willyngly blinde, may well make proofe vnto them, that all is not Golde that glistereth, that all bee not quiet subiectes, that greatly wyll pretende so to bee. But as for the doctrine of the Gospell, that it doth not maintaine, eyther discorde in common Weales, or con­tempt The Religi­on of protes­tantes main­taineth no [...]ultes. &c Rom. 13. 1. of Magistrates, it is most euident. For wee teache continually with S. Paul, That all persons vvhatsoe­uer they be, must bee subiect to higher powers. Wee teache that kings and Princes haue their authoritie, im­mediately of God, and by him, are armed with the sworde, and therefore, if we resist them, that we resist God hymself, that ordayned them. Yea, and that wee must obey them, not for feare, least they bee reuenged vppon our stubborn­nesse, and contumacie, but least wee runne into the anger and wrathe of God, by disturbing that order, that by him is appointed.

[Page 53]It is false therefore to saye that the Gospell is cause of rebellion. It maye perhaps sometime come to passe, The stirre following the Gospell, is not to bee imputed to the Gospell. that vpon preaching of the Gospel, sturre and trouble doth arise, but it cannot be more iustly imputed to the Gospel, then the wickednesse of them that I spake of before, which conuerte the liberty of the Gospell to a licenciousnesse of the fleshe. Of whome S. Paule sayth: Eorum damnatio Rom. 3. 8. How stirres doe come in the time of the Gospell. iusta est. i. Their damnation is iust. Trouble and sedi­tion is commonly raysed by them, that passe not if y ^• Gos­pell were cleane confounded, and ouerthrowne: eyther be­cause they feare the hinderaunce of theire owne gaine, (as Demetrius the Vsurer didde) or else because theire Act. 19. 24. Superstitiōs cannot be otherwise maintayned, then with the sworde.

Some agayne on the other syde, be so puffed vp, wyth the spirite of Ambition, that vnder the pretence of Religi­on, they will make great styrre and alteration in common weales, to the ende that the lawfull Princes and Magi­strates being deposed, they may be aduaunced and set vp in their Places.

Other some perchaunce, are sediciously moued, vppon hope of immunitie, and priuate gayne, and therefore will cause rebellion, that they may be eased of payments, sea­singes and tributes, which not only by mans Law, but by Gods commaundement are due to Princes. But to im­pute these faultes of corrupt time, and euill persons, to the Doctrine of the Gospel, is verye vniust and partiall dea­ling. In like sort, did the Princes charge the Apostles, Papisticall slaunder of Protestants to be sedici­ous &c. is no new thing. Preachers, and Fathers of the primatiue Churche, as I could at large declare vnto you, by the Apologies of Ius­tine, Tertullian, Arnobius, and diuers other godlye men. All the Plagues that God sent among them, all the wars and troubles that were raysed, they imputed to Christia­nitie. In so much that Orosius, by the aduise of Saint Ie­rome and other, did write an History purposely to declare that the like had bene at all times before, yea, and that [Page 54] more greuous then in those dayes: and therefore sheweth that they falsely charged the Gospell with it.

Wherefore in like manner, when you heare these false and vayne Crymes fathered vppon the Professoures of the Gospell, and teachers of Gods holye worde: Let them not dismay you, but stoutly say with S. Paule. Non me pudet Euangelij. I am not ashamed of the Gospell. &c.

I come nowe to that with whiche of all other thinges The. 5. obiec­tion against the gospell. vs. they doe most vpbrayde vs, and most greeuouslye amplify and exaggerate to the defaming of the Gospell. Oh say they, they agree not among themselues: So manye heades, so manye Opinions and Doctrines. Some are That the pro­fessors of it agree not in opinion. Lutherians, some Zwinglians, some Caluinists, some Li­bertines, some Anabaptists, some Stenkfeldians, so y ^t they haue filled all the world with Sects and diuisions.

But (dearely beloued in our Sauiour Christ) agaynste the enuious cauils, and wicked reports blowne abroade, by the enemies of Gods truth, you haue this comfort, that it is no newe thing, to haue the Teachers, and Profes­soures of Gods worde, to bee thus odiouslye slaundered.

Thus, their forefathers vsed the Apostles: thus they Obiection of dissention is no new thing. vsed the Godlye, Fathers, and Christians also of the Pri­matiue Church. Clemens Alexand. Srom. lib. 7. sayeth, with like false and odious report, the Jewes and Gentiles were wont to triumphe vpon the christians, in those daies. Oh, sayd they, you Christians haue many sects & factiōs and although you wil be al called christiās, yet you im­pugne, detest, and hate one another: Wherfore your re­ligion, is not true, neither commeth of God. For if it were of God, you would agree amōg your selues. There were at that time, aboue twenty sundry Heresies, the ig­nominie and reproch of all which, they laid to y ^e true Chri­stians, to discredite them: not considering, as Christe him­selfe sayth, that when the good Husbandman hath sowed in his Land, pure and good seede, the enemye commeth Mat. 13. [...]5. in the nighte, and soweth among it Cockell and Dar­nell: [Page 55] And yet is not the Husbandman to bee blamed, for that which the mallice of the enemye hath wroughte.

Euen so nowe in this tyme, when GOD hath re­stored Protestants at not to be blamed for the sectes that happen in the time of the gospell. the true and pure Seede of his Worde, and cast it into the worlde by his Preachers, the Deuill hath raysed vp diuerse sectes, and wicked Heresies, of pur­pose to discredite the truth: and yet is neyther GOD nor his Ministers to be blamed for it.

If any of them of that sort haue professed the Gospell, we may comfort our selues as Saint Iohn did in the like matter, A nobis sayth he, Exicrunt, sed non erant ex nobis, si enim 1. Jo. 2. 19. fuissent ex nobis, permansissent vti (que) nobiscum. That is, They wente out from vs, but they were not of vs, for if they had bene of vs, they had vndoubtedlye remayned with vs.

Happily some of these came from vs, but they were not Sectaries. of vs: they be departed from our Churche: they doe more hate vs, than the Papistes. Al the fautors of the sea of Roome, haue not written halfe so much to impugne the wicked Doctrine of the Anabaptistes, Libertines, Stenkefeldians, Osiandrists, and suche other, as the Pro­testantes haue done. Yea, if a man looke thorowlye, into those Sects, he shall see thē farre better to agree with the Sectes do more agree to papistes then pro­testantes. Obiection: [...] conuince pro­testantes for dissention in opinions. church of Rome, then with vs. Wherfore, how iustly they do vpbraid vs, & defame the Gospel with y ^• reproch of their names, let the Godly consciences be Judge. But happily they will say, that euen wee that chalenge moste of all to haue the Gospell, and truth of Gods word, do foullye disa­gree among our selues. For I pray you hath not the con­trouersie of the Sacramente, a long time, with bitter con­teution, distracted the two churches of Wittenberge, and Tigure? Doth not the same contention at this day remain amonge vs heere in Englande? Doe wee not euen nowe striue for the matter of Apparell? I woulde to GOD (if it were his holye will) I mighte in this poynte saye, as I haue before, that it were not so.

[Page 56]I would I might say, that all were false, and that they doe therein slaunder vs. But it is true, I confesse it, and with sorrowfull hart I doe confesse it. But yet neuerthelesse, (God be thanked) there is no iust cause, why either I, or o­ther should be greatly dismayed at it, or for that cause, to be ashamed of the Gospel. It is stil the power of God to saluation, though by this little spotte, in countenaunce of the world, it may seeme to be somewhat blemished.

As for the controuersy of the Sacrament among vs, it is not great, the parties of the one syde are but fewe, and yet I confesse they are to many. But where the contenti­on is greatest, the matter is not so heynous, nor the dissen­cion so diuerse, as Staphilus and such other, of very ma­lice, The dissen­cion of the protestantes for the sacra­ment, is no such greate matter as papistes make it. would haue it seeme to be. Both parties in the right vse of the Sacramentes doe well agree: both parts grant that they be Seales to confirme in our harts the promises of God, and benefite of our saluation by Christ Jesu: both partes graunt that they be Testimonies and Pleadges, of his Diuine grace and fauour: both partes graunte, that they be badges and Cognizaunces of Christian societie, to erecte and confyrme our Fayth, and to bynde vs to the stu­die of honestie, charitie, and concorde: both partes graunt that the body of Christ, is present, yea and that truely, and in dede, so y ^t they be not bare signes, but such as effectualy doe bring, to the faithfull harte, the very thinges that are signifyed: both partes graunt that the cheefe effecte, and benefit of a Sacramēt, is takē by the spiritual eating, so y ^t the bodily eating without y ^t, is nothing. Only the conten­tiō, is about the Maner of y ^• presence, & eating, while y ^e one part affirmeth with the Church of Rome, that it is Reall, and Carnall: the other to be only Spiritual, and by Fayth. How this controuersie may be agreede, and of what force this carnall presence and eating is, for whiche onelye they contende, if I should now stande to declare, I should make to large a digression from my purpose, and holde you to long. This only I trust (for this time) you maye see, that [Page 57] the matter is not so greeuous, as it is pretended to be.

As for the controuersie of Apparell, as there is in it some The dissenti­on among Protestants for apparell, is no suche great matter as Papistes make it. diuersitie of Judgementes, so is there no separation of christian fayth and charitie. For sure I am y ^• neither they that do refuse the appointed apparell, do condemne vs that weare it: (I speake of them that be learned) neither we y ^t at y ^• Princes order receiue it, do hate thē that of cōscience for certayne consideracions thinke they may not safely vse it. Although in this matter we wishe that they would doe as we doe. As for al other p [...]intes of Doctrine, I wil protest my conscience for my self, & as many other as I knowe, I thinke very well of them, and iudge that for their singuler gifts, there may some of them be very good instrumēts in the church, and we are perswaded they think euen so of vs. Wherfore although there be some misliking of iudgemēts in these trisles, & that it pleaseth the Magistrates, and ru­lers for certaine causes by their authoritie, rather to iusti­fie the opinion of the one, than of the other: yet assure your selues, the iarre in the matter it selfe, is not so great, as the enimies of the truth would haue it seeme to be.

But be it that the iarre were great, hath not God, I God suffe­reth diuersi­tie of opini­ons euen in his true Church. pray you, in the most pure state of his Churche, for causes to his wisdome known, suffered such misliking & diuersitie of iudgements, among his holy & blessed Apostles, & Prea­chers? perhaps to this end, that they might therby learne to remember, & know their own infirmity. What contro­uersy was betwene Peter & Paule, for the eating, or not ea­ting, Gal. 2. 11. in the cōpany of the Gentiles? wherein, albeit Peter were a cheefe Apostle, yet God suffered him to be so caried away with error, y ^• Paule opēly blamed him as not rightly pr [...]eding in the Gospel. Was there not much misliking betwene Paule & Barnabas for the cōpany of Marke, that Act. 15. 39. they in displeasure parted companies? Were there not, so great sects & contenti [...]ns among the Cor. that the Lordes 1. Cor. 11. 18. [...]. supper [...] by thē very [...]ull abused through the same, and yet [...] n [...] their whole doctrine, for that, be condemned. [Page 56] Did not the Emulation betweene the Jewes & the Gen­tiles, Act. 17. 5. Act. 21. 27. Act. 15. 6. a great while trouble the primatiue church? Did it not cause a coūsaile to be gathered of the Apostles, for qui­eting of the same? Immediately after the Apostles time, it is euident in Eusebius, and other histories, that the contro­uersie Diuersitie of opinion, which was in the Easte and Weste Church for Easter. for the obseruatiō of Easter day, did cause great styr betweene the East and West Church? And yet both of them pretended the example of the Apostles: Policrates, and the East church following Saint Iohn, Victor Bi­shop of Roome, and the West Church, alleadging the au­thoritie of Sainte Peter. Did not this matter fall out so bitterly, that the one part did excommunicate the other? What shall I say of the Scismes, and greeuous conten­cions in the East churche, betweene Paulinus and Flaui­anus, Other Scis­mes in the East church, whiche were Christians. Lucifer and Eusebius, the Meletians and Eusta­thians, all good Christians: & yet did they with great trou­bles eschew one the others Communion, as you may read in Epiph. li. 2 Tom. 2. Theodo. lib. 1. ca. 8. &c. Soc. li. 1. cap▪ 23. 30 Sozom. 2. ca. 18. the space of 80 yeares or a­boue. What shall I say of the great strife betwene Chri. Chrisost. on the one part, & Theophilus, Cyrill, & Epipha. on the o­ther, for y ^• burning of Origins bookes? They were al god­ly and learned Bishops, & we do worthily reuerence their names, and yet fell this matter so foule out betweene them that because chrisost. woulde not consente to the burning of Origines bookes, Theophilus and Cyrill would scantly euer acknowledge him to be a lawfull Bishop: & Epiph. in bitter chiding, fell out to such cholar, as he said y ^t he hoped he shold neuer die Bishop. To whom Chriso. answered, as angerly agayne, that he trusted, he should neuer returne a­liue into his countrey of Cypres. Which chiding words were not so bitter in sounde, as after they proued true in deed. For both Epiph. died before he came home to Cypres and Chrisost. being put out of his Bishopricke, ended hys lyfe in banishment. I omit the contentious betweene Au­gust. Other Scis­mes of others. and Hierome: betweene Hierome, Vigilātius, Ruf­finus [Page 59] and other, betweene Tertul & the preists of Rome, betwene Ciprian & cornelius as wel for other things, as for rebaptizing of Heretiks, whiche things I here recite not, to the discrediting of so worthy & learned men, as all christendome doth iustly reuerence their memorye, but to declare that god oftentimes, for such causes as he thinketh good, doth suffer the best sort of his preachers, to haue not only diuersity of iudgemēts, but also contention & strife a­mong themselues. But who I pray you are they that thus Papistes com [...]e with­out their owne shame obiect scismes to protestants. Of multitude of dissenti­ons amongst papistes. find fault w ^t our dissention, & diuersity of opinirns? forsooth euen they whose whole religion, if it be well considered, is nothing but a Chaos & confuse heape of sects, scismes, & se­perations of minds, & iudgemēts. And God is my witnes, I speake not this of stomake to aggrauate y ^• matter, but of very cōscience, finding y ^• thing to be so, am forced to speake it, as a most plain and certain truth. And first for proofe of this, I pray you cōsider with me, whether among the fau­tors of the sea of Rome, euery countrey, Citie, parishe, and Of their di­uersitie of helpers. house haue not a peculiar patrone, in whom he trusteth, e­uery man his peculiar Saint, y ^• especially he worshippeth, euery disease, a peculiar helper & Mediatour to cure it. England hath S. George, Fraunce, S. Lewes, Scotlād, S. An­drew, freland, S. Patrike, & likewise of other. In Roome, S. Peter, in Milain, S. Ambrose, in Vienne, S. Stephane, in Co­line, y ^• iii. Kings are worshipped. S. Appoline for y ^• teeth S. Roche, for the plague, S. Swithine for the lost key, is cheefely sought vnto, euery person, & euery thing, had his peculier God. This sort wold go to heauen by S. Francis Of their di­uersitie of or­ders & pro­fessions whereby to goe to hea­uen. rule, y ^t sort by S. Benedicts, the third by S. Dominikes, the fourth by S. Augustines. Some would be S. clares disciples, other wold be S. Bridgets, And herof came their manifold swarms & sects of religious persōs, of which som were called Frāciscanes, some Dominickes, some Augus­tines, som clemētines, some Iohānites, some Iesuites, some Scapucin [...]s, & I can not tell what: so that they would bee called, all things, rather then Christians.

What other thing is this, then that Christ prophecyed, [Page 60] should come to passe in the latter dayes? Loe here is christ Mar. 13. 21. Loe there is Christe: So that al forsake him, the Lord and only Christe, and in euery corner, and Monastery, followe their own peculier Sauieur, and Christ. S Paule was gre­ued with the Corinthians, for that they were so distracted in factions, that some would say, we are Apollos schollers other, we are Cephases: other, we are Paules. Whē they call themselues Dominikes, Benedictines. &c. mighte wee not saye to them, as Paule sayd to the Cor. Is christ 1. Cor. 1. 12. deuided? Was Dominike crucified for you? was Francis or Benet crucified for you? that you chuse rather factiously to beare their names, then with all other y ^t name of christ? I will not stand to recite the Repugnancie, and concrarie­tie, Repug­nancie euen in the decres of popes. [...]t the decrees of the Bishops of Roome, seeing that Platina their own historiographer writeth, that their cō ­tinal maner was, that one Bishop disanulled the decrees of the other. His words are these: Magnafuit haec controuersia & pessimi exēpli, cū pòst, sēper seruata sit haec consuetudo, vt acta priorū pontificū, sequentes, aut infringerēt, aut omnino tollerēt. i. Great was this controuersie, and vnto very ill example when as alwayes after, this custome is continued, that those Popes which followe, doe euer eyther breake, ey­ther vtterly disanul the deeds of their predecessours. The like he writeth in the life of Romanus of the dissētiō betweene the Popes. Loke Exasmus in his annotations, The Schole­men are full of diuersitie of opinions. vpon the 7 Cor. Who is able to recken vp the infinit dis­agreinges of the Scholemen, both against y ^• maister of the Sentences, and among themselues, and that in matter of no small wayght. Do not al the scholers, almost in sun­drye points swerue from their maystor, with this clause? Hic Magister non tenetur. Heare, is not our Maister to be holden, and maintained.

The maister of y ^• Sentēces touching Original sin, saith y ^e Lib. 2. di. 25. For originall Sinne. mans nature is by it so corrupted, that by the power of nature they cā do no goodnes toward god: cōtrariwise Scot [...], Occā & other a [...]rme y ^• natural mans strēgth, is yet [Page 61] indifferent, and may apply, and prepare it selfe to Grace. The Maister of the Sentences, in the vse of the Sacra­mentes Li. 4. di. 4. reiecteth Opus operatum, i. The deede of re­ceauing, that it in it selfe, shoulde haue vertue to geue grace, and requireth Panitentiam & fidem. Faith and re­pentaunce, to be also in the Receauer, that shall haue benefite by the sacrament. The other Scholemē, doe er­pressely, For the vertue of the Sacra­mentes. and plainely teache, that the Sacramentes, haue power to sanctifie, Ex opere operato, etiam sine bono motu v­tentis. i. Euen by their being receaued, and that without any good inward motion of the Receauer. But they doe not onely thus runne, from their Maister Lomberde, but are foule fallen out also betweene themselues, whyle some will be called Terminales, some Reales, some Nomina­les, Diuersitie of titles cha­lenged of Papisticall Scholemen. some Formales, some Thomistes, some Scotistes, some Oc­camistes, and so forth a many moe. This diuersitie of pro­fessions, could not bee without great repugnancie, in opi­nions. If I should staye in Examples, they be infinite, & I should holde you too long. A witnesse or two of appro­ued authoritie, for this, may serue. Roffensis agaynst Luther: This (saith he) I speake for the Fathers, vvhose iudgement I had rather follow, then the Schoolemens, for that in this pointe, they bee repugnant one to the other: Erasmus in his Enchiridion sayth, Si Turcis, vt Papisticall Scholemen which deui­ded themselues to sectes and how hurtfull that is to christianitie. The bitter­nesse of the coutention amongest the Scholemen papistes. Christum amplectantur Occamos, Durandos, Scotos, Gabrieles, aut Aluaros, proposuerimus, quid cogitabunt? quid sentient? vbi audierint spinosas illas argutias de instantibus de formal ta­tibus, de quidditatibus? &c. Praesertim vbi viderint eos, de his adeò non conuenire, vt frequenter vs (que) ad pallorem, vs (que) ad con­uitia, vs (que) ad Sputa, nonnunquam, vs (que) ad pugnos in [...]ucem di­gladientur. If wee to winne the Turkes, to embrace Christ, shall offer or alleage vnto them, Durande, Scotus, Gabriel, Aluarus or any their followers, what wyll they thinke? What will they gather, when they shall heare those Sophisticall and contentious subtilties, De instan­tibus, de formalitatibus, de quidditatibus, &c. (Whiche are [Page 62] altogether friuolous contentions, rather for wordes then matter?) But especially when they shall see these men, in such sorte to disagree for these things, that often they striue, euen till they be pale withall, euen till they fall to chiding, euen till they spit one at an other, euen til they fall to blowes together. The like repugnancie, is be­tweene. Thomas and sundrie other Diuines. For the Vni­uersitie of Paris, condemneth Thomas, in diuers articles, as manifestly erring, in the faith, as it may appeare in cer­taine additions, set to the end, of the maister of the senten­ces. I omit the contrarietie of Councells, by manifest de­crees Counselles to disagree & differ in opi­nion. impugning one another. I omit the greeuous contē ­tion betwene the Councell of Basill, & the Popes, strugge­ling, which of them should haue the chiefe authoritie in the Church. I omit the repugnant opinions of Gerson, & sun­dry other Diuines, touching the same. I will not speake of the great stirre that was betweene the Vniuersitie of Pa­ris, Diuersitie of opinion be­tw [...]t the vniuersitie & the Friers. and the Freers, for the whole state of their religion, and continued many yeeres, vntill the Popes highnesse, tooke the Freers into his tuition, against a great number of lear­ned Diuines, that disputed, preached and wrate sharpely a­gainst them. I will not speake eyther of the disagreeing betweene the Canonistes, & Scholemen, for sundrye mat­ters, as betweene the Monkes and Freers for the concep­tion of our Lady. Ouely I will in a word or two, put you in minde, of some of their chiefe champions, that euen in this age, euen in our dayes, euen in our remembraunce, haue not onely differed, in some small pointes, but in chiefe and great articles, one writing against another. Yea, and I will note unto you, the Fathers of one onely counsaile of Tridente, that thereby you may take taste, what agreement is betweene the residue, if their doinges shoulde bee sifted. Of late dis­sentions in opinion a­monge pa­pistes. Doth not Catharinus Archbishop of Compsane one of the Popes legates, and great Cardinalls, in rigour and fierce manner, impugne the iudgement of Dominicus a Soto [...] Spanishe Frier, of great credite, and one of the Empe­rours 1 [Page 63] confessors? & the same Soto, as sharpely write against Catharinus? & that in no such small: controuersies, (as in a trifle, touching apparel:) but De Fiducia hominis Christiani, of the hope of a Christiā, Of predestinatiō, of originall sinne of free will, &c. & belike ech part had his assistances. For one of their bookes, was printed in Rome, w ^t the alow­ance of the Byshop and Cardinals, the other were printed at Antwerp Cam priuilegio Imperatoris, and the allowance of of the Scholes of Louaine, Colone, & the prelates of Flaun­ders. The same Catharinus, writeth as vehemently a­gainst 2 Cardinall Caietanus, of famous memorie, & a great patrone of the Popes, to his dying day: but in hys workes Katharinus, noteth, 200, pointes of doctrine, erronious, & (as he saith) heretical. That booke came forth after Caieta­nus was dead, or else, like it is, that he woulde haue done as much for Catharine as that commeth to. Like contention 3 was betwene Catharinus, and Franciscus Torrensis, for y ^e single life of Priests, and the residence of Byshops: whiche thing Francis sayd, were appointed by Gods lawe, but Ca­tharine earnestly defendeth the contrary. Who is of grea­ter 4 credite, in y ^e Church of Rome, thē Albertus Pighius? who hath more stoutely, or w ^t more countenance of learning, de­fended that side? And yet in the weightie articles of Ori­ginall sinne, Iustification, and Free Grace, beside diuers other, Ruardus Tapper, Deane of Coleyne, in his. 2. Tome, doth namely & expressely write against him, & say, that hee was deceaued. Because the time doth now cut me so shorte, I will here end this matter, as hauing giuen you, a suffici­ent triall, how the Patrones of the Sea of Rome, agree among themselues. And yet forsoothe, these are they, that fynde so greate faulte, wyth lacke of agreement betweene the Preachers of the Gospell, in these dayes, and vppon euerie diuers worde, in the interpretation of a sentence, will deuise the name of a sect among vs, onely of malice, onely to defame our doctrine, as Doctor Staphilus dealeth with vs in. &c.

[Page 64]Wherefore when wee heare these lying and sclaunde­rous repartes, that the Teachers of the Gospel are licenti­ous, seditious, & disagreing amōg themselues: let vs consi­der, that these are the blastes of malitious enimies, tenne times more offending, in the same things themselues. Let vs remember, that the Gospell of Christ, is y ^• true Rule of perfect life, the paterne of obedience, and the assured bonde of vintie, peace, and concorde, and therefore still say, wyth S. Paule, I am not ashamed of the Gospell.

Last of all, they which depend wholy vpon the iudgemēt Rom. 1. 16. of men, and estimation of the world, and are ashamed of the The. [...]. obice­tion againste the gospell. vz. Gospell, because of the Multitude, the power, the authori­tie, and noble estate of them, that mislike the Gospel: They see not onely losse of estimation, and contempt of the world, That igno­ [...] and persecution doth fol­lowe it. but commonly persecution also, eyther partly annexed, or alway imminent and at hand, to the preaching of the Gos­pell, As it is well written, Crux est comes Euangely. i. The Crosse and persecution, is the companion of the Gos­pell: so it is as truely proued on the other part, that Sensus carnis crucem execratur & fugit. i. The vnderstanding of the fleshe, detesteth and flyeth frō the Crosse. Where­fore worldly men because they see, that the greater part do hate the Gospel, That fewe Nobles, or great estates, doe soundly fauour it, That they are disdayned, and had in con­tempt, that puerly doe teache it, that there is continuall er­pectation of the Crosse of persecution, to lyght vpon it: for this cause, I say, many doe shunne it, fewe doe embrace it, all men, euerie hower, stande looking, what mutabilitie of time, will bring vnto it. This causeth, that in the Vni­uersities, The cause of few diuines in vniuersi­ties of the best sorte of witts. many excellent, and goodly wittes, that myghte bee singular ornamentes [...] the Churche, turne their stu­dies, to Lawe, to Phisiche, and to other purposes, and will hardly, be brought to the studde of Diuinitie, but in no wise to followe the Ministerie. But I will not tarrie longer in this matter, althoughe I haue good matter, to vtter in it. The time doth abridge me, I will returne to my pur­pose. [Page 65] They that are ashamed of the Gospell, in respect of Answere to the [...] ob­iection. worldly disdayue, and trouble, do not sufficiently consider, that Christ in the middest of hys owne persecution, and af­fliction, saide, that his kingdome was not of this world. yea, he sayde the world hated him, because he detected the wickednesse of the worlde. They therefore that will bee true followers of Christ, may not looke, to haue better in­tertainment in the world, than Christ had himselfe. If the Ioh. 15. 18. world hate you (sayth Christ) you knowe that it hated mee before you. If yee were of the worlde, the worlde would surely loue, that is his owne. Because you are not of the world, but I haue chosen you out of the worlde, therefore doth the world hate you. The seruant is not aboue the maister, If they persecuted me, they will per­secute you also. And all these things shall they doe for How god hath blessed Englande enen in this late time of the gospell. my names sake. And although wee be sure by Christes promyse, that the worlde shall thus vse vs: Yet consider, how gratiously and mercifully, he hath in these dayes delt with his scattered flocke. Though Antichrist grenne and gnashe his teeth at vs, Though the greatest powers of Eu­rope, be bent against vs: yet, as he promised by his Prophet Esay: He hath giuen Kings, to be nursing Fathers, and Queens, to be nursing mothers. He hath raised to vs, our most gratious soueraigne, vnder whose protection (praise be to his name for it) we doe safely, and quietly, enioye the preaching of y ^• Gospell: yea notw ^tstanding y ^e threatnings, and indeuours of mighty aduersaries abrode, & some great enimies at home. And yet still doth the say, as I pray God she may long, & euer from hir heart say, Non me pudet E­uangelij. &c. I am not ashamed of the Gospell. If any That princes do resist the gospel, that is no cause of discredite vnto it. be so affected, that they thinke, the kingdome of Christ, and his Gospell, is but weake, and worthie contempte, because it is commonly tossed in daūger, and trouble of the world, and hath Princes more commonly against it, then wyth it, they are in that point much deceaued. For thereby, it may appeare, that it is preserued, & kept, by the mightie power [Page 68] of God, and not by the vncertaine, and brittle Fauour of Princes, and worldly puisance: which then commonly fal­leth most sodainly, when it seemeth to men, to florishe most The gospell often flori­sheth, when it is most re­srifted. gloriously, & to be in most high estate & dignitie. Looke in all the kingdomes of the earth, if it hath not bene so. But for the Church of God, and Professors of his truth, what a notable example is it of Diuine protection, that when the God his good proui­dence is such to his, that they may hope wel, against any force whatso­euer. whole world perished with the Deluge, yet God in y ^• mid­dest of the waters, by the benefite of the Arke, preserued his chosen sorte of the house of Noah, from all daunger. Likewise afterward, Abraham and his posteritie, was safe euen in the middest of the Caananites their enimies. In Aegypt, Gods people, although for the time oppressed, yet afterwarde myraculously were deliuered, to the terrour of all Princes, y ^• bend their power against God. The same people, were afterward fedde from heauen in the Desert, when they despaired of foode, and nourishment, were plan­ted in the land of Promise, in despite of al their Enimyes, preserued from extreame Ruine in great Chaunges, Troubles, and Banishments, that the Relictes myght remayne, whereof the Sauiour of the worlde Christ Jesu shoulde come. &c. (⸪)

AS wee haue nothing (deerelye beloued,) more precious in this worlde, then the blessed Word of God, and his heauenly Doctrine taken out of it: so haue we not any kinde of persons, more worthy to bee loued and had in estimation, than those whom God sendeth to impart the same vnto vs. Agayne on the other side, as nothing is more perilous and perniti­ous to Gods people, than false and corrupt Doctrine, con­trarie to Gods holy will reuealed in the scriptures: so is there no sort of men more to be shunned and taken heede of, than false teachers, whom Sathan thrusteth into y ^• church of God, to corrupt that precious Treasure & meane of our Mat. 5. 1. &c. saluation. Wherefore our Lord and Sauiour Christ, af­ter that he had made that notable Sermon in the Mount to his Disciples, and had set forth the true interpretation of the Lawe of God, giuen by Moyses, and discouered the false Doctrine and hypocrisie of the Scribes & Pharisies, and had rightly instructed his hearers, in the true exercise of Almes, Prayer, Fasting, trust in God, and other workes of charitie, not contented herewith, but knowing the ma­lice of the Diuell, that would leaue nothing vndone, wher­by all hys Disciples myght be seduced, from the trueth of his doctrine: In this place he carefully giueth them thys forewarning, that they shoulde take heede of false Pro­phetes, that should come to deceaue them, and as rauening Wolues to deuour their Soules. And first he describeth [Page 68] them, what they be, that they may the better take heede of them. Secondly he giueth a note, rule or marke, whereby they may more easily be knowne. There was neuer time in which, this warning was more necessarie, then in these our dayes, when so many diuers doctrines are spred, & defen­ded, and the one repugnant vnto the other. The patrons of the Church of Rome say, that we be schismatikes, heretikes & false teachers, and therefore, doe they will the people to beware of vs. Againe the professors of the Gospell charge them with the like, and say they are those false prophets, of whome Christ giueth warning. Let vs first therefore exa­mine Discription of false Pro­phets exa­mined. the description, and afterward come to the rule wher­by they may bee knowne: that all men may vnderstande to whether partie, both those things can be more iustly, & apt­ly applyed. They shall come to you (saieth Christ) in Mat. 7. 15. sheepes clothing, but inwardly, they are rauening Wol­ues. This descriptiō, is more largly declared by S. Paul. Such false Apostles (saith he) are deceitfull workers, and 2. Cor. 11. [...]3. &c. transforme themselues into the Apostles of Christ, and no meruaile, for Sathan himselfe is transformed into an Angell of light: and therfore it is no great thing, though his ministers transforme thēselues, as though, they were the ministers of righteousnesse. &c. And to the Thessa. The comming of Antichrist is by working of Sathan, 2. Thess. 2. 9. &c. with all power and signes, and lying wonders, and in all deceauablenes of righteousnesse. That which Christ vttereth by a figuratiue speache, (That they should come in sheepes clothing) that Saint Paule expoundeth, to be their transformyng of themselues, into the likenesse of Gods true ministers, in countenaunce of holinesse, & mira­culous working, and great shewe of godlinesse, and yet in deede be hypocrites and rauening Wolues. But at thys time it is necessarie, more particularly to laye downe what those sheepes skinnes are, wherw ^t these rauening Wol­ues do couer themselues, to deceaue the people of God.

S. Aug. writing vpō this Sermō of Christ, doth diligētly [Page 69] and carefully giue warning, that men in any wise shoulde Distinction to be made, betwixt the Cloathinge & the fruites of false pro­phets. learne to distinguishe the sheepes cloathing, from those fruites that Christ heare speaketh of, Least, sayth he, the sheepes cloathing be taken for the fruites, and so men be deceaued: for many account as fruites those things that in deede doe appertayne to the sheepes clothing. And among sheepes cloathing, he there reckoneth fasting, The fyrste Sheepes cloathing where with Wolues are cladde. praying, almes deedes, and outward holynesse of life. For when such thinges are done sincerely by Gods true Mini­sters, then are they the right clothing of his sheepe: But when false teachers doe put on the same, they are counter­fayte clokes to deceiue the Simple. Whreby you may Outward holinesse, no sure to­ken of true teachers. perceiue, that outward holynesse of life, is no sure token of true teachers. For if false teachers might not vse the same to winne the estimation of the people, Christ a little before woulde neuer haue blamed the Pharisies, for declaring their Fasting, theire Praying, theire Almes deedes, and other Righteousnesse beefore men, that they might Mat. 6. 2. be seene of them, and therefore he sayth, they haue theire rewarde. But what shall we say? Because false teachers and the wicked seruantes of Sathan doe vse this outward shewe of holinesse, and godlye excercises, to induce men to their corrupt Doctrine, shall the true Ministers of Christ and preachers of his Gospell cast away the same? and shew in their life a dissolute and loose behauioure? God forbid.

Sheepe you know, doe not hate their skinnes, nor will cast them of, because Wolues and Lyons sometime are wrapped in the like: but they will for that cause bee more warye and take better heede, that by the shew and resem­blaunce of their skinnes, they bee not deceaued, and offer themselues to be deuoured of the Wolues, that be couered with them.

Euen so the true Ministers of Gods holy word, wil not therefore deteste or caste from them, honest conuersation of life, and holy Christian excercises, because false Prophets abuse the same to deceaue men, and leade them into errour, [Page 70] but rather, they will take the more heede themselues, and call vpon other to doe the like, that they bee not mis­caryed to anye false Doctrine, with the fayre counte­naunce of their seuere and holy life. Although the Mini­sters of Gods word, and Preachers of his Gospell, beeing the cheefe and principall sheepe of his folde, ought alwaye to haue on them the right cloathing of honest and Godlye conuersation: yet that is no certayne or sure Token to prooue eyther the Doctrine to be good, or the Preachers to be true messengers of Christ, seeing that the false Pro­phets and Teachers most commonly make greater shewe thereof in the face of the Worlde, then the true Prea­chers do. For Christ sayth of the Pharisies, (whiche were Wolues in sheepes Skinnes,) They doe all that they Mat. 6. 16. maye be seene and praysed of men. Albeit a Wolfe bee wrapped in a Lambes skinne, yet if a manne looke circumspectly vpon him, he shall easily perceiue him to bee a Counterfeyte.

There is a prouerbe in y ^• Latine tongue, y ^• maketh much [...] Wolfe in a sheepes skinne is discried by his clawes. to this purpose, Ex vnguibus Leonē. i. By the clawes, you shall espie a Lion, what garment soeuer he haue vpō him: So these spirituall Wolues that Christ heare speaketh of though they be couered with the cloathing of Christs true shepe: yet if you looke vpon their clawes, you shal quickly espye them what they are.

One of their clawes is Confidence, and Trust in the holy­nesse The first claw where by a Wolfe is knowne, is trust in holinesse of life. of their lyfe: so that they doe thereby not only aduance themselues, as iust before God and the worlde, but also in cōparison of themselues contemne all other. Suche a claw had the Pharisie that Christe speaketh of, Luke. 18. Who in disdayne of the poore sinfull, but yet repentante Pub­licane, maketh his vaunte in this manner. I thanke thee O Lorde, that I am not as other men are, extorcioners, Luc. 18. 21. vniust, adulterers, nor as this Publicane is. &c. Such bee those holy religious men, which in these dayes make their vauntes, that they are not onelye able, so farre to fulfill the [Page 71] Law of God, that they may be accounted righteous them­selues: but also that they moreouer haue works of Super­erogation, and merits, which may bee solde and applied to the benefite of other. This is knowne to bee the common Doctrine of the Church of Rome at this daye. But con­trariwise the right Preacher that hath in deede the cloa­thing of the true sheepe of God, hath euer humblenesse be­fore God and the world ioyned withal, and is so farre from disdaigne of other, that hee charitablye considereth theire weakenenesse and infirmitie. Iohn the Baptist, a right and Mat. 3. 4. a true preacher, led a more Godly and seuere life, than any of the Pharisies: and yet was he so farre from their confi­dent and proude Spirite, that he estemed himself not wor­thy, to vnloose the Latchet of Christes shoe, and wyth his Fynger poynted to the Lambe, that taketh awaye the sinne of the world. Another Clawe of these counterfay­ted The seconde Claw to know the Wolfe by, is the holinesse consisting in obseruation of mens tra­ditions. Mat. 15. 3. Woolues, is a certayne peculier Holynesse, consis­ting in the obseruation of mens Traditiōs, of which com­monly they make greater accoumpte, then they doe of the Commaundments of God. Such they were whom Christ sharpely reproueth Mat. 15. saying: You cast asyde the commaundement of God, to establish your own ordi­naunces, as he in the same place, largely proueth agaynst them.

Such they are, which accoumpt themselues [...]lier then other, and aboue all other take to themselues, the goodly cloake of Religious mē, because they liue after the rule of Benedict, Francis, Dominick, Brigit, &c. or because they weare this or that fashion of Apparell, abstayne from this or that kinde of meates, obseruing the choyse of days, vow of single life, & a thousand other like Traditions of men, The thirde claw is, the respect that the wolues haue more to their owne bellyes then to the glory of god. in comparison whereof, Gods commaundments are final­ly amongest them esteemed.

The thyrd Claw, whereby these spiritual Wolues may be known, howsoeuer they be couered with goodly shew of holye life, is the Ende thereof, that is, that they doe [Page 72] not exercise the same to the glorye of God, but to procure their owne benefite, to fill their owne bellies, & to deuoure the soules and goods of Gods people.

And of this deuouring, are they by Christ iustly called, rauening Wolues. Of this doeth Christ speake: Woe Mat 23. 14. Luk. 20. 47. be to you scribes and Pharisies Hipocrites, that deuour widdowes howses, and that vnder the pretence of long prayers. For this, shall you be the more greeuously pu­nished. Such clawes of false Prophets are largelye de­scribed by the prophet Ezec. Of the same speaketh Saint Ezec. 13. 2. Ezec. 34. 2. 2. Pet. 2. 3. 1. Peter. There shall bee, sayth hee, false Teachers among you, which priuily shal bring in damnable heresies &c. and through couetousnes, shal they with fained words, make marchandise of your soules. &c. The same is no­ted also by S. Paule, in way of Prophecie, (as S. Peter doth,) that such should come in the latter dayes in greate number: For of this sort, sayth he, are they which crepe 2. Tim. 3. 6 into mens houses, and leade captiue simple women la­den with sinne, and lead with diuerse lustes. Who seeth not in these Testimonies of the holy Scripture, those re­ligious Wolues described, whiche in swarmes haue ouer­whelmed the face of the earth, and with great shewe and pretence of holinesse, and long prayer, haue sought (not the glory of God,) but their owne inestimable wealth of the world? For by selling their Merits, their Prayers, their Masses▪ their Pardons, by Pilgrimages, by Purgatory, by absolutions, by dispensations, and a number of other de­uises, they haue not onely deuoured an infinite number of Christian soules, but crepte into mens Testamentes, and from wife and children, and kinsfolk, got into their clawes the Wealth and Riches of the world.

I would to God, this were not so notoriouslye knowne, that it needed no further declaration or proofe. Where­fore when you see this Angelicall, or Seraphicall shew of heauenly life, in these inclosed Wolues, haue not by and by their Doctrine in admiracion, but looke carefullye vnto [Page 73] their clawes, least they crepe within you, ere you be ware. The second Sheepes clothing where with Wolues do [...] vse to couer themselues. The second shepes cloathing, vnder which false Prophets do hide themselues, is Ordinary power and authoritie, Long Succession, and lawful calling to the Ministerie. And as I said before, of honest conuersation and Goly life, so I must saye of this, that it is and ought to bee, one of the bewtifull Ornamentes of Christs true sheepe, whiche they oughte not to make light accoumpt of, nor wythout it, to thruste themselues into the Mynisterye of Gods true Doctrine, as the Anabaptistes, and other phanati­cal spirits do. For S. Paule faith, How shal they preach Ro. 10. 15. Heb. 5. 4. vnlesse they be sent. And agayne. No man vsurpeth this honor, vnlesse he be called thervnto of God, as Aaron was. If it should be lawfull for euerye man, to come into the office of preaching or ministering without ordinary ca­ling, there would be broughte into the Church, a maruei­lous confusion of all thinges, together with infinite Sects and Erroures. But vnder this fayre Title and bewti­full Garment, haue many Wolues and wicked Heretiks crept into the church, as after you shall perceiue.

And Christes warning in this place, principallye tou­theth suche: for hee directeth his speeche agaynste the Scribes, Pharisies, and high Priestes, that then were in ordinary Succession, calling, and authoritie. And lyke­wise doth the spirite of God, in al the course of the scrip­tures, both of the old and new Testamēt. Moyses sayth, If Deut. 13. 1. there shall rise among you a Prophet or a Dreamer: In medio tui, sayth he, euen among you, or in the middest of you, He sayth not a straunger or Forrener, comming frō some other place, but among you. And Esay: His watch­men Esay. 56. 10. are blinde and know nothing. And a little after: Behold, their Sheapheards are voyd of vnderstanding, They are all gone, euery man after his owne way. And in Hieremie: In the Prophets of Hierusalem, I saw, abho­minacion. Jere. 23. 14. 15. &c. Filthinesse and vncleanes, is proceded from the Prophets of Hierusalem, ouer the whole earth. [Page 74] And agayne, My people is become a lost flocke, theire Jer. 50. 6. Sheapheards haue deceiued thē, and made thē to wan­der in the mountains. And Ezec. Her Priestes haue per­uerted Eze. 22. 26. my law vnaduisedlye, and haue prophaned my Mal. 2. 8. Sanctuarie. You, sayth Malachi, to the Priests, haue gon out of the waye, and haue caused manye to fall by the lawe. Nothing can bee more playne, then that whiche Paule speaketh to the Ministers of Ephesus. &c. I knowe Act. 20. 29. this, sayth he, That after my departure, shall greeuous Wolues enter in among you, not sparing the flock. Of your own selues shal men arise, speaking peruers things, to draw disciples after them. And Saint John, From a­mong 1. Jo. 2. 19. vs they came, but they were not of vs. Yea, S. Paule sayeth, that Antechrist shoulde sitte, not among 2. Thess. 2. 4. Heathen persons, or Infidels, but in Templo Dei, in the Church of God. Wherfore you may not maruell, though we say that false prophets, & greeuous wolues are his vn­der this fayre shepes cloathing of ordinary Authority, suc­cession, and calling, for the spirite of God hath told vs, that it hath so beene, and shoulde so bee to the worldes ende. You may not therefore thinke that Ordinarie authoritie Ordinary au­thoritie is no iust proof [...] of true doc­trin [...]. and calling, is a full and iust proofe of good Doctrine or of true preachers. Wolues haue deuoured the Flocke, vnder that clothing: yea, suche they haue beene that haue most cruellye persecuted Gods good prophers, and the doc­trine that they haue taught. Who persecuted Hieremie, and the other Prophets? were they not those that sayde Templū domini, Templū domini. i. The Tēple of the Lorde, Jer. 7. 4. The Tēple of the Lord? And Nūquid veritas discedet á Sa­cerdotibus. i. Jer. 18. 18. Shal the truth depart frō the Priests? Were it not they y ^t stroke Micheas, and caused Hieremie to bee 3. Reg. 22. 24. Jer. 32. 3. cast into prison? Who were they that put Christ to death, and persecuted his Apostles? Doe not the Euangelistes, and Actes of the Apostles euidently declare it? Doth not Christe giue his Disciples warning, that it should bee so? These things (saith he) haue I spoken vnto you, that you Joh. 1 [...]. 1. [Page 75] may not be offended, They shall excommunicate you out of their synagoges, & al for my names sake. Were it not they that had ordinary Calling & Succession that hadde Authoritye to excommunicate? Seing then by tes­timonie of the Scriptures we learne, y ^t it hath alway bene so among the people of god, and the Scriptures witnes in way of Prophecie, that in the latter dayes it shoulde bee so: Why may not the faythfull people of God greatelye feare, that nowe also in our age, the false Prophettes bee hid vnder the cloake of Ordinary calling, and Succession? True pro­phers extra­ordinarily set vp by God, to reproue the abusers of their ordinarie calling. For this Cause, did God extraordinarily rayse, and set vp his true Prophets, which might sharpely blame & reproue those false Maisters & Teachers, y ^t did abuse this counte­nāce of ordinary Successiō & Authority, to deceaue Gods people, & carry thē from the law of god to superstition & I­dolatry. Which prophets of god, not w ^tstanding y ^t ordinary calling & succession of the other, in many places do tearme them, Dumbe Dogs, Idle sheapheards, deceauers, Lions, Esay. 5 [...]. 10. &c. Wolues, Foxes, Murderers. &c. And for so doing, they which were in ordinary authority, did esteeme thē as facti­ous, seditious, stubborne, obstinate & deceauers of y ^t people. It hath pleased the mercifull prouidēce of God, likewise in these latter days, extraordinarily to raise vp, & mightily to defend▪ certain learned men, and Godly preachers, whiche might reueale vnto y ^e world, & earnestly reproue & cōfound the great & horrible corruptiō, both of doctrine & māners, y ^• haue now these many yeares, ben brought into y ^• church, & w ^t fagot & fyre maintained by thē, y ^t chalenge to themselues ordinary power & authoritie, which preachers haue had the very same intertainmēt at their hands, y ^• the ancient Pro­phets had of y ^• false prophets, priests, & Princes of y ^• people. We must not therfore beleue, y ^t he is a true minister of god & a deliuerer of sound Doctrine, y ^t is furnished w ^t ordinary authority, & challengeth y ^• cōmendacion of successiō & law­ful calling: for the wolues often times be couered, w ^t that clothing. And I wil note vnto you in this place, one claw, [Page 76] whereby you shall not lightly fayle, to Discearne the Vnder the cloathing of ordinarie ca­ling, the Wolfe is descried by his Claw of crueltie and sucking of blood. greedy and greeuous Wolfe, that is, Tyranny, crueltie, and blood: for the false Prophets are alwayes cruell and bloody. Take Example of the olde false Prophets, in the time of Esay, Ieremie, Micheas, Zacharie and other, and Christe himselfe doeth note that Marke in them, in sundrye places of the Gospell. Howe blooddye and cruell Eusebius, and the other Arians, and false Teachers were, toward Athanasius & other Godly, & catholike Bi­shops of that time, the ecclesiasticall Histories doe largely declare, & might be layde down in this place, if time would serue. But neuer was shewed more notable examples her­of, thē in these oure dayes by the Popes & their Prelates, which, to extinguish y ^• Gospell, & the true preachers, & pro­fessours therof, haue bene Trompets to mooue Princes to war & murder, & by sword & fyre haue imbrued the whole earth, with the blood of Gods saintes and blessed martirs. But cōtrariwise, the spirit of truth in the right preachers of God, is alway charitable, mild, & merciful: & so much as possible may be, with the safety of the church of Christ, de­testing crueltie and blood. Let example bee taken hereof The mercie of the Pre­fessoures of the Gospell, Compared with the cruelty of the Churche of Roome. The thyrde Sheepes Skinne, wherein the Wolfe is wrapped. by the practise of all the primatiue church, for the space of sixe hundred yeares, and of all the professoures of the gos­pell in these latter dayes, in comparison of the contrarye part. The third Lambes cloathing, wherewith false pro­phets seeke to couer and hyde themselues, is the goodlye name & title of y ^e Holy, Apostolical, & Catholique church, wherewith they seeme gloriously to aduance & set forward themselues: as though that all their Doctrines, Traditi­ons, & deuises of new worship, proceded not frō thēselues, but were established by the perpetual consent of y ^• church, and allowed by the sentence and interpretacion of the holy counsailes, and ancient learned fathers, & Doctours, and yet whē it shalbe rightly & trulye examined, it is nothing so. In deede, cōsent of y ^• church to true & godly Preachers, is not onely a goodlye and bewtifull Garment, but a moste [Page 77] necessarie Ornament, that men may not faigne and deuise Doctrines, opinions and Phantasies of their owne heads: but professe, beleeue and teache, the consent of the true Ca­tholike Churche in that doctrine, that was first planted in Paradice by God him selfe, and after renewed and conti­nued by the Patriarches, and Prophetes, and so published into the whole world, by Christ himselfe and his Apostles. The summe whereof, is briefely contained in the articles of our faith, teaching vs the vnestimable goodnesse of Al­mightie God towarde vs, as well in making of the world, as in redeeming mankinde by the Incarnation and deathe of hys Sonne. &c. This faith and beliefe ought to be esta­blished and conserued, by the consent of the Catholike Churche from the beginnyng. But it is of all Christian heartes to bee lamented, that most wicked and rauening Wolues, vnder this cloake of the Churches Consent, do a­buse the people of God, bring into the Churche, and main­taine straunge worshipping of God, and what soeuer they The name of the church abused by the wolues. haue newly deuised of themselues, without iust warrant of the holy Scriptures: and contrarie to the manifest doctrine of the Prophetes, Apostles, and auncient Fathers of the Primitiue Church. And by the authoritie of this Title of the Church, doe persecute and feare men, from embracing the reformation of the Gospell, and striue still, by violence to keepe them in the blindnesse of ignoraunce, and errour. But for so much as I haue sufficiently, and at large in an­other place, spokē against this Lambes clothing, and haue taught men how by certayne Tokens to espie the same, I will not stande longer vpon it at this time, but will referre the reader hereof to the seconde Sermon, made vpon this Text, the briefe some whereof was recited in this place.

The last Lambes clothing, that I meane to note vnto The last cloa­thing wherin the wolues doe lurke. you at this time, is their Vaunting of myracles & won­derous workes, that haue bene done for the confirmation, of their doctrines & Ceremonies, which they haue brought into the Church. For as Christ by myracles did confirme [Page 78] the true doctrine of the Gospell: so doe the Scriptures False Miracles wrought by false pro­phets to de­ceaue gods people with­all. witnesse, that wicked teachers, & members of Antichristes schoole, shoulde vse the countenaunce of the same, to leade men into errour. For the Diuel doth often, turne himselfe into an Angell of lyght, and wyll seeme to imitate the di­uine power of God. That false Prophetes doe sometimes vse this clothing, to commende themselues and their pro­fession: it is euident in many places of the Scriptures. Iannes and lambres by this meanes resisted Moyses, and Exod. 7. 8. 9. did harden the heartes of Pharao and the Aegyptians, a­gainst the messengers, and people of God. Simon Magus, & Elymas the Sorcerer, by such straunge working sedu­ced Act. 13. 8. many. Moyses giueth warning of such, and wylleth the people of God to take heede of them, saying: If there Deu. 13. 1. &c. arise among you a Prophete, or a dreamer of dreames and giueth thee a signe or wonder, and the signe or wonder that he hath tolde thee come to passe, saying, Let vs goe after other Gods. &c. Thou shalt not harken to the wordes of that Prophete, for the Lord your God doth proue you, to knowe whether you loue him, with all your heart. &c. Christ himselfe sheweth, that they be not all by and by true Prophetes and ryght teachers, that haue power to worke Myracles: Many will say vnto mee Mat. 7. 22. in that day, Lorde, Lorde, haue not we in thy name pro­phesied? haue we not cast out Diuells in thy name? and by thy name haue done many great workes? But it followeth. Then I will professe vnto them, I neuer knew you, departe from mee all yee that worke iniquitie. Here we see, that with wickednesse and corrupt doctrine, may be ioyned working of Myracles, and straūge doyngs. And agayne, our Sauiour Prophesying of y ^e latter dayes, Mat. 24. 2 [...]. sayeth: Then if one saye vnto you, beholde heere is Christ, or there is Christ, beleeue hym not: for there shall aryse false Christes and false Prophetes, and shall shewe great Signes and wonders, in so muche (that if it were possible) the verie elect of God shoulde bee [Page 79] seduced, Beholde I haue giuen you warning before. And Saint Paule in lyke manner, giuyng vs warning of Antichrist and his false Prophets, sayth. Whose com­ming 2. Thess. 2. 9. &c. is after the working of Sathan, with all power & signes, and lying wonders, and in all deceaueablenesse of vnrighteousnesse, among them that perishe, because they receiued not the loue of the truth, that they might bee saued, And therefore God shall sende them strong delusions to beleeue lyes, &c. Thys warnyng princi­pally toucheth vs, vppon whome the latter endes of the worlde hath lyghted, that wee shoulde carefullye take heede, that by Wonders and Myracles and Apparition of Spirites, wee bee not Seduced, eyther to beleeue er­rour, or to refuse the trueth of the Gospell offered vnto vs. Christ gyueth vs a speciall charge [...] Beware, saith Mat. 24. 25. he, I haue tolde you of it before hand. Therefore if you doe not harken vnto him, but yeelde your sel­ues by suche meanes to be caryed into Superstition, Er­rour and Idolatrie, the daunger shall bee the greater. And Saint Paule addeth a terrible threatning: Be­cause they receyued not the loue of trueth, God shal 2. Thess. 2. 11. sende them stronge delusions, that they may beleeue lyes, that all they myghte bee damned whiche belee­ued not the trueth, but had pleasure in vnrighteous­nesse. Let them looke therefore carefully to themselues, which, by suche Myracles, are Induced or confyrmed to beleeue the corrupte errours, of Pilgrimages and worshypping of Images, of praying to Sainctes de­parted, of Purgatorie, of Masses and Trentalles, of praying and offering for the synnes of the Deade, and suche other infinite errours, as hath beene brought in­to the Churche by Monkes, Fryers, and other false Teachers of the Churche of Rome.

It is a wonder to see the Heapes of such Myracles as of late yeeres, haue beene put in writyng by Vincentius, [Page 80] and a number of other like authors, so that to such as feare God, there is scant any greater Token, that Antichrist is come, and hath set a long time in the Church, then this is: That their doctrines are altogether confirmed, rather by such Myracles & Apparition of spirites, then by the scrip­tures and word of God. When the riche glutton, (as it is mentioned in the Euangelist,) desired of Abraham, that one myght rise from death to life, and warne hys brethren, that they came not to that place of torment, where he was: Abraham aunswered, They haue Moyses and the Pro­phetes, Luc. 16. 29. if they will not beleeue them, they will not be­leeue, though one rise from death to life. Wherby the [...]lye Ghost doth Signifie, that after the true doctrine of Christes Gospel first published, was throughly confirmed, and b [...]yng generally receaued, was put in writing, and so remaineth as a perfect Testimonie of the worke of our re­demption: that the prouidence of God, towarde the latter [...]y god [...] not now shewe such [...]a­cles as of [...]ld he di [...], but [...]latly [...]e [...]rai­neth vs to the written word. ende of the world woulde vse no moe Myracles, least hee should thereby seeme, rather to Discredite the truth of his written word, than by such meanes conserue them. For whosoeuer wil not beleeue the doctrine of truth, confirmed by the expresse and euident worde of God, will not beleeue y ^t same, though they sawe a. 1000. myracles. Take exam­ple hereof by y ^• Jewes, who continually called for Signes and Wonders, but when they had seene many, they neuer the sooner Beleeued, but sclaunded the doinges of Christ, and sayd, that he and his Apostles wrought by the power of Beelzebub, &c. Christians therefore must learne some Mat. 12. 14. Rule, wherby they may iudge false and deceitefull Myra­cles, done by the power of the Diuell, from them that bee done directly by the Worde of God in his Saintes. And this rule is the ende, wherevnto myracles doe tende. God­ly The end whereunto godly mira­cles do tend. myracles bee alwayes shewed by God, to confirme the Diuine nature and office of Christ, in the worke of our re­demption, and that he is the true and onely Messias and Sauiour, or to iustifie and proue the doctrine of the Gospel [Page 81] to bee good. According as Christ sayth, in the last of S. Marke: Goe yee into the whole worlde, and preache Mar. 16. 15. &c. the Gospell to euerye creature, he that shall beleeue and bee Baptised shall bee saued, but he that wyll not beleeue, shall bee damned: and these tokens shall fol­lowe them that beleeue, In my name they shall cast out Diuells, and shall speake with newe tongues, and shall take away Serpentes, and if they drinke any euill thing, it shall neuer hurte them, they shall laye their hand vp­on the sicke, and they shall recouer. &c. Those Myra­cles then that bee done to this ende, to direct the people to acknowledge Christ to bee the only, ful, and perfect redee­mer of mankynde, and to embrace the doctrine of the Gos­pell, by the holye Scriptures confirmyng the same, are good, and godly, and to bee esteemed true Myracles. But contrariwyse if they leade men from Christ, and directe them to put their trust of Saluation, & remission of sinnes, Act. 4. [...]. in any other name vnder Heauen, then Christ Jesu, or to beleeue any other doctrine, than that which by Gods word is euidently confirmed, or to accept any other worshippe of God, than by himselfe is appoynted, are false Myra­cles, and delusions of the Diuel, wrought to deceiue men. Let vs therefore beware of these thinges, and looke into these myserable delusions, wherewith the Diuell and his Ministers haue bewitched the worlde, nowe these manye yeeres, by Spirites, Ghostes, Goblines, and many vaine Appari­tions and faygned Myracles. &c. (⸪)

¶ The seconde Sermon vppon this part of the Texte.

IN this place we haue di­ligentlye to obserue the great difference, y ^t Christ our Sauiour in this lo­uing and Fatherly admo­nitiō, doth make betwene the clothing, & the fruits, By their fruites you shall Mat. 7. 20. know them, he saith not by their garmēts, or out­ward clothing: for wyth that y ^• false Prophets vse to colour & countenance, all their crafts & deceiptes of corrupt doctrine. Now what these fruites be, whereby they are knowne, let vs consider by y ^t similitude, or parable, y ^t Christ here vseth, Do they, Verse. 16. saith he, gather Grapes of Thornes, or figges of Thistles? Euery kinde of tree hath fruit, by which it is knowne to be good or bad. The Apple tree by the Apple, the Plumtree by the Plumme, &c. so euerie trade, occupation, or state of lyfe hath certaine proper and peculiar workes, by which it is discerned either to be good or bad in it selfe, or differing from other. The Carpenter by right squaring & framing of his Tymber, the Mason by his buylding, &c. the Law­yer, by his Counsaile, the Phisition by his cure, is iudged skilfull or ignoraunt: euen so is the Preacher or Prophet knowē by his doctrine, that proceedeth from him, which is the peculiar worke and sruite of his trade and occupation. [Page 83] In all the olde Testament, God doth accuse the false Pro­phetes to bee euill, because they deliuered vnto his people false doctrine, & corrupt worship, contrarie to his holy will and worde. Heare not, saith God by Ieremie, the wordes Ier. 23. 16. of the Prophets that prophesie vnto you & teach you vanitie, They speake the vision of their owne heart, and not out of the mouth of the Lord. And agayne, Howe Verse. 26. long doe the Prophetes delight to prophesie lyes, euen prophesying the deceipt of their owne hart. And imme­dately after: Therfore beholde, I will come against the prophets that steale my word priuily, euery one frō his neighbour: behold I will come against those Prophets, that haue sweete tongues, & say, The Lord hath said it: I will come against thē, that prophesie false dreames, and tell thē out, & cause my people to erre by their lyes, & by their flatteries, & I sent thē not, nor cōmaunded thē, like testimonies haue Ezech. Hoseas, Malachi, & other. But the places be manifold, wherein the spirit of God in y ^t scriptures teacheth vs y ^t lying, false doctrine & peruerting of y ^t word of God, are the fruites of false prophets, wherby they may be knowē. Sathā himself the father & founder of all lying, & false teaching, vsed y ^t same course in Paradice. For whē God had said vnto Adā our first father: In what Gen. 2. 17. houre soeuer thou shalt eate of the fruite of this tree, thou shalt die the death, The old craftie Serpēt seeking to seduce man frō God, sayde: Nay, you shall not die the Gen. 3. 4. death, but you shal be like vnto God. By which glofe & false interpretatiō of Gods word, he pulled them cleane frō the obedience of Gods holy will & commandement, to their owne vtter ouerthrow & heauy iudgemēt. By y ^t like false­hood he tēpted Christ, to make him conceiue ouer great cō ­fidence of y ^t prouidence of God toward him, Oh, said he, it is Mat. 4. 6. Psal. 91. 11. 12. writtē, that he hath giuen his Angels charge ouer thee, that with their handes they maye saue thee, least at any time, thou shouldest dash thy foote against a stone. By like craft of lying, and by false Sence peruerting y ^t words [Page 48] of God, he from time, to time instructeth his messengers & false Prophets, to abuse and deceiue the Simple people of God, that bee not well taught by his holy spirite, howe to withstand them. But I will come neere vnto my purpose, & by some perticular example shew, how the worlde in these latter dayes hath ben, & in a great part yet, is deceaued by false Prophets, & how the same may be knowne, examined, & shunned. S. Ioh. in his first Epistle, sheweth vs a certaine How false prophets are discerned by their fruits, & chefly by their doctrin. 1. Ioh. 2. 22. rule, how we may know these fruites of false Prophetes, and in a manner distinctly telleth vs, what they are, and likewise the fruites of true Prophets: Who is a lier, sayth he, but he that denieth Iesus to bee Christ? he is Anti­christ that denieth the father & the sonne. Whosoeuer denieth the Sonne, hath not the Father. And agayne, Dearely beloued, beleeue not euerie spirit, but trie the 1. Ioh. 4. 1. &c. spirites, whether they be of God or no. For many false Prophets are gone out into the world. By this you shall know the spirit of god. Euery spirit that cōfesseth Iesus Christ to haue come in the fleshe is of God. And enerie spirit, that denieth Iesus christ to haue cōe in the flesh, is not of God, & this is that (spirit) of Antichrist, of which you haue heard, that he should come, and now alreadie is he in the world, By these wordes & some other, that S. Three points of doctrine, by false tea­ching where­of, th [...] tea­chers of the church of Rome, are found to be false pro­ [...]h [...]es. Iohn in the same Epistle vseth, I obserue three sundrye pointes of doctrine, touching the very ground of our salua­tion, by which he teacheth vs, to discerne true or false tea­chers. The first is, what Christ is in Person & Office, and what it is truely to confesse or denie Christ. The secōd why Christ came into the world, what benefites mankinde hath by it, and who it is that doth confesse the same, or denie it. The thirde howe, or by what meanes we are made parta­kers of those benefites, and how the fruite of the same is applyed to vs. These braunches are not deuised by mee, They are layde downe distinctly, by Saint Iohn in thys place, and they containe, as I haue sayde, the whole myste­rie of our redemption and saluation by Christ, that you [Page 85] may not thinke, I purpose to rest vpon trifles, or matters of small moment, in triall of true Doctours and teachers. The firste pointe con­teining what knowledge of Christ we ought to haue, & how we must con­fesse him. Iac. 2. 19. Mat. 16. 16. As touching the fyrst, we may not thinke, that a sleighte knowledge & confession of Christ the sonne of God, and sa­uiour of the World, is sufficiente: For the Diuels (sayeth S James) doe beleeue, know, and tremble, yea Mahomet and the Turkes, after a sort, do acknowledge Christ. We must so know and confesse Christ, as S. Peter did, saying: Thou art that christ, the sonne of the liuing GOD. We must deepely pearce, or enter into y ^t whole course of y ^t scripture, and earnestly consider by what titles Christe is called, and in dede what hee is, both in person and Office. To confesse that Jesus is Christ the sonne of God, is as much as if you should say, I knowe, confesse, and beleeue that Jesus borne of the blessed Virgine, is the blessed Sede, & the true Messias promised by God, by the mouth of all his Prophets, and the eternall and onelye begotten sonne of God, that is, according to his person, very God, & very man, and by his office the true Christe, annoynted of the Holy Ghoste, King of Kinges, Lorde of Lordes, the Highe Bishoppe, and principall Sheapheard of oure soules, our Sauiour, Redeemer, Mediatour, and Inter­cessour, the head Gouernour, Ruler, Patrone, & Defēdour of the Church. And we may not thinke y ^t the eternall pro­uidence & wisdome of God, wold prepare so precious, high, & vnestimable a Means, as to sēd down his son, to take the forme of a seruant vpō him, in this vale of misery, to work only some parte of our saluation, and so but in part, to execute the office of a sauiour. Wherfore we must assured­ly Christ onely is all in all vnto salua­tion. Act. 4. 12. know & confes, y ^t Christ is al y ^t is before spoken, wholly, and only, without any part attributed to other. For as Pe­ter sayth: There is no other name giuen vnder heauen, wherby we shalbe saued, We must therfore beleeue, that Christ is our only Redeemer, Mediatour, & Intercessour, y ^• only head, ruler, gouernor & defēder of his church, y ^e only high Bishop, chefe sheapherd, maister & techer of his flock. [Page 86] They that beleue, confesse, & teach this, be true preachers, and are of God: they y ^t do not beleeue, confesse, & teach this howsoeuer they doe countenance and set forth themselues, are false Prophets, & of the Diuel. For so sayth S. Iohn, Who is a lyar, but he that denieth Iesus to be christ, he is [...]. Ioh. 2. 22 that Antechrist &c. Now y ^t professors & teachers of y ^t gos­pell in these latter dayes, as wel in this church of England, as other parts of y ^t world, do confes, teach & preach in this manner: therefore they are true Preachers, and of God. Let all our doctrines be examined, & see whether they tend not to this end, y ^t Christ is our only, ful, & perfit Redemer, Mediatour, & Intercessour, y ^t he is the only Head, Guide, & generall gouernour of his church: y ^t he is y ^t only high Bi­shop, maister, & teacher of his flock, & y ^t in these offices, none can without blasphemy be ioyned with him. And I doubt not but our verye Aduersaries will say that this is true in vs, or at the least, they haue no likely pretence in truth, to saye the contrarye. On the contrarye parte, the Doc­trines of the Churche of Roome, are either manifestlye repugnaunte to this confession, in sunderye thinges, or greatly imparing or disgracing the same.

Therefore their Preachers are false Prophets, and not False pro­phets are they, that ey­ther [...] flatt woords deny Iesus to be Christ, or by indirect means, do go about to teach it; such are the tea­chers of the church of Rome. Ioh. 14, 6. of God, for not only doth he denie Iesus to be Christe, that grosely, in flat wordes so sayth, or he that playnly denieth christ to be the sonne of God, as Cerinthius & other aunci­ent heretikes did: but he also that couertly, & vndirectly by false doctrines worketh the same, & by teaching other men to seke other Sauiors, Mediators, Intercessors, maisters, and directours to saluatiō, besyde him that sayth, I am the way, the truth & the life, or which by instructing them o­therwise in Christs Sacramēts & other ordināces, thē he himself hath cōmāded & appointed. For profe y ^t the church of Roome doth this, first let this Doctrine bee examined, whereby they teach that the very Reall, and Naturall bo­dy of Christ, is in a thousand places at once, that is, in so many places as there are Ostes consecrated.

[Page 87]This Doctrine impeacheth the principall Article of oure fayth, that christ of y ^• blessed Virgine tooke flesh, and had a very true and naturall body as we haue, Sinne onelye excepted. It is the property of God only, to be in manye places at once. As Christes body is now after his assētion glorifyed, and is transformed to a greater bewty & bright­nesse, so yet it remaineth a very true & substantiall bodye. And to teach that the body of Christ is in manye places, or euery where, as his Deitie is, doeth make an open gappe to the Heresie of Abbot Eutiches, which taught y ^t Christe his humanitie, was swallowed vp with y ^t Maiestie of hys Godhead, and so became a diuine thing. Furthermore for y ^t proofe of their errors in this Article, let their doctrine be examined of the Popes Su [...]remacie, wherby it is taught, that he is the vniuersall Bishop, & generall Lord, Maister, and Gouernour of the whole catholike church, that he hath authoritie to pardon sinnes, to deliuer Soules out of Pur­gatory, to destribute the merites of Christ & of his Saints, to dispence w ^t the ordinances of Christ, to alter y ^t instituciō and vse of his instruments, to coyne newe Articles of oure Faith, of necessitie to be beleeued, cleane without any Au­thoritie of Gods word, all which things are only in duetye and in truth to be attributed to Christe, and to none other, as before I haue declared.

The second Article of doctrine is why Christe came in The second poynt of doctrine by which fal [...] prophets are discearned from true teachers. fleshe, and what benefite mankinde hath by it. When as Gods iust wrath against sinne, committed by our fyrst pa­rentes was so greeuous, that no Creature in Heauen or in earth, was able in anye parte to appease the same, by the vnestymable goodnesse of GOD, his onlye and dearely beloued sonne became a sacrifice to appease his wrath, and displeasure, and to reconcile vs to his Father, and by his death, passion, and resurrection procured for vs recōciliatiō with his father, remissiō of sinne, righteousnes before god, and eternall life in heauen. These be the Fruites, and be­nefites that we haue by Christs cōming in fleshe.

[Page 88]Here agayne, we haue to call to our remembrance, the note that is before spoken of, touching the highnes and ex­ellencie of the meane of our saluation. For if the same, in part or in all, could haue bene wrought by any other crea­tures, in Heauen or earth, the wisedome of God, would ne­uer haue giuen his sonne to death, to procure the same be­nefites for vs.

But that he might declare how odious, and displeasaunt Sinne was to God, he let vs by this meanes vnderstande, that the offence thereof could not be taken away, nor man­kinde to him bee reconciled, but onelye by the blood of the immaculate Lambe, Christ Jesus his son. Good Christi­ans must then assuredly perswade themselues, that they haue reconciliation with God, remission of sinne, iustifica­tion before God, sanctification of the holy Ghost, and the heritage of eternall life, by the excellencye and fulnesse of Christ his death, and passyon only, only (I say,) and by no­thing else. For as I haue sayde, Christ is the only full, and perfect meane of our saluation, as the whole course of the Scripture teacheth vs. Esay the Prophet, many yeares before Christ came in fleshe, signified thus much, and cry­eth to all them that hunger and thyrst after saluation, that they should come and receaue it plentifully, and freelye of the mercy of God in Christe, and blameth them for seeking for saluation, and the satisfying of their hungry and thir­stie soules, by any other meanes, then y ^•, O (sayth he) all ye that thyrst, come to the waters, and ye that haue no sil­uer, Esa. 55. 1. come, buy and eate, come, I say, bie Wine & Milke, without money. Wherefore do you lay out your siluer, for that that is no bread, & bestow your labor for that which doth not satisfye you, hearken dilligently vnto me, and eate that which is good, and let your soules de­light in fatnesse, incline your eares, and come vnto me, heare, and your soule shall liue. &c. By these wordes I haue sayde, the Prophet calleth vs, to receaue the comfor­table water, and sustenaunce of the Gospell, which offereth [Page 89] full saluation, and satisfying of our hungry soules, freelye by Christ, and sharpely rebuketh them, that leauing christ, seeke after other meanes, by which in deede their hungrie desyre of Remission, and Saluation, in anye parte cannot be satisfyed: and for that cause hee sayeth, Theire Syluer is bestowed, and theire Laboure spente in vayne.

Christ himself, may seeme to expounde this prophecye, and apply vnto himselfe in playne wordes, that, whiche the prophet heare, speaketh in a figuratiue & borrowed speech, for he sayth, Whosoeuer thirsteth, let him come to mee Joh. 7. 37. Mot. 11. 28▪ and drinke. And agayne, Al ye that trauaile & be heauy loden, come vnto me, and I will refreshe you. The Apostles do fully in their doctrine, iustifye y ^• same. Peter Act. 4. 12. sayth, There is no saluation in any other. &c. Ney­ther is there any other name giuē vnder heauē, wherby Col. 1. 19. you shalbe saued. &c. And S. Paule. It pleased the Fa­ther, that in him should all fulnesse dwel, and by him to reconcile all thinges to himselfe, and to set at peace through the blood of his Crosse, both the thinges in earth, and the thinges in Heauen.

And again, in the same Epist. In whome are hidde all Col. 2. 3. &c. the Treasures of wisedome & knowledge. &c. in him dwelleth all the fulnesse of the Godhead bodily, & you are complete in him, which is the head of all pricipali­tie. Note. Marke that he sayth, We are complete in him, and therfore neede we no other meanes of saluation. And this our sweete Apostles S. John, who teacheth vs this triall of spirits sayth: The blood of Christe Iesus the sonne of 1. Joh. 1. 7. God, doth cleanse vs from all sinne.

The same Apostle maye seeme not onelye to haue written hys Epystle, but his whale Gospell also, to this ende only and principallye, that Christyans shoulde vnderstand that Christ only, and no other thing or person, is the meanes to bring to the people of God remissyon of sinne, Justification, Redemption, and all the Benefites [Page 90] and parts of our saluation. For in that gospell Christ is de­clared to be, the Lambe of god that taketh awaye the sin Jo. 1. 29. Col. 2. 9. Jo. 3. 14. Jo. 4. 14. of the world, The fulnes of Gods grace, of whose fulnesse all we take part, The brasen Serpent that only healeth the sting of the olde Serpent Sathan, The Fountaine of li­uing water, of which he that drinketh shall neuer thyrste, The bred of life, which he that eateth, shal neuer die, The Jo. 6. 51. true foode and drink of our soules, of which hee y ^• eateth & drinketh, shall be sure to haue eternall life, The Lighte of Jo. 8. 12. the world, which only scattereth & disperceth the clowds of ignorance and errour, & maketh vs to see the truth of God, Jo. 10. 11. Jo. 10. 9. and right way of Saluation, The good Sheapheard, that giueth his lyfe, for the benefite of his Sheepe, The onlye Doare whereby we enter into the Church of GOD, and so into eternall Lyfe, The very Waye, Truth, and Lyfe, Jo. 14. 6. without which Waye, there is no walking to Heauen, but wādring by wrong pathes vnto the Diuell, without which Truth, there is nothing but falshood and errour: withoute which Life, there is nothing but death eternal, The true Vine, by which only as branches we sucke the sweete, and Jo. 15. 1. liuing iuyce of Gods holy spirite, and without which, wee are hable to doe nothing, The onelye giuer of the bles­sed Jo. 16. 7. comforter, that doth worke the peace of our Consci­ences, and direct vs into all truth. &c. What good christi­an hart waying these things, doth not thereof conceaue vn­estimable comfort, and more quietnesse of conscience, then in all the heapes of mens deuises, which they haue imagi­ned to purchase vs the fauour of GOD, and remission of sinne? Yea what faithfull minde after the vnderstanding and imbracing of this sweete Doctrine, doeth not deteste, as blasphemous and wicked, all suche as directe vs to a­ny other meane of Saluation, then the bloode of Christe, onlye? Wherefore the people of GOD muste bee well assured by this seconde rule of Saint Iohn, that not onely they are false Prophets, Wolues, and of the spirit of Ante­christ, that in grosse tearmes denie Christ to haue come in [Page 91] fleshe, but they also whiche will seeme constantlye to confesse this Article to bee moste true, and yet in verye deede colourably, and as it were, vnder sheepes cloathing denie, impugne, and disgrace the causes, Fruite, Profite, and effectes thereof, by attributyng the same to other things, than vnto the Death and merites of Christ only.

Now whether the Teachers of the Church of Roome The doctrine of the church of Rome concerning the office & com­ming of christ in the fleash, is contrarye to the doctrin of S. John, & therefore the teachers thereof are found to be false pro­phetes. Blasphemus derogation to the merits of Christe. Tho. de Venerab. Sac. altar. doe this or no, let such as haue the feare of god, and care of their saluation vnfaynedly consyder. They teach that Christe is not our onlye Mediatour and intercessoure vn­to GOD, or (if they say so in wordes) in effecte they denye it, when they affyrme that wee haue infinite o­ther, that is, all the Sayntes in heauen, that be our Me­diatours and Intercessoures for vs to directe our praiers to thē, or by them. They teach that Christs death is not a full satisfaction for the whole sinnes of the World or if in wordes they will saye so, in Trueth they denye it, when they affyrme that Christe his bodye was offered vppon the Crosse, for the debte of Originall Sinne only, and that for oure other daylye Offences, it is offered in the Sacrifice of the Masse. Or when they affyrme as Gabriell Biell doeth, That althoughe Christe his Passi­on be the principall Merite, for which grace is gyuen, and the Kingdome of Heauen is opened, yet it is neuer the only and whole meritorious cause thereof, because there euer concurreth with the merite of Christe some worke or merite of him that receiueth the grace. They teach that we haue not remission of sins, & the fauor of god only by christ, but partly by the merites of Saynts, part­ly by our fasting, Almes deeedes, and other good workes: partly by pardons, by Pilgrimages, by Masses, by buil­ding of churches, erecting of chaunteries, by holy water, and such other thinges.

Wherefore I may conclude euen by this rule, by whiche S. Iohn. directeth vs to trie y ^• spirits of preachers, whe­ther they be of God or no, y ^t the teachers & maintainers of [Page 92] the Doctrine of the Churche of Rome, are not suche as Christian men ought to beleeue, and giue credite vnto, but rather to beware of them, and take heede that they bee not seduced by them.

The thyrde poynte of Doctrine is, how we may be par­takers The third point o [...] doc­trine, to trye the teachers whether they be true or false pro­phets. of Christe comming in fleshe, and how the benefites thereof, are truely and rightly applied vnto vs. A doctrine surely no lesse needeful then the two former, for in vayne & to no purpose in respect of vs doth Christ come in flesh, and suffer death, if the benefits therof be not applied to vs, and we made partakers of the same. Now what this Mean is, S. Ioh. in the same Epist. doth euidently declare vnto vs, saying: Let that remain in you, that you haue herd frō [...]. Ioh. 2. 24. the begining. For if that remain in you, that you haue heard at the beginning, you also shall abide in the son, & in the father. What it is to abide in that, which they heard in the beginning, he afterward playnely expoun­deth, that is, constantly & with sure fayth, to beleeue y ^• pre­mises of God in his Gospel, assuring vs of Saluation in Christes Sonne. For this he writeth: Euery one that is 1. Ioh. 5. 4. borne of God ouercōmeth the world, & this is the vic­tory that ouercōmeth the world, euē our faith. Who is he that ouercommeth the world, but he that beleueth, that Iesus Christ is the sonne of god. And after. He that beleueth in the son of god, hath the witnes in himself, he that beleueth not god hath made him a liar, becaus he beleued not in the witnes of God, which he testified of his son. And this is the record, that God hath giuen vnto vs, eternal life, and this life is in his sonne. In these words, we haue first that saluatiō & eternall life is y ^e gift of How we are to apply the benefits of Christs com­ming in flesh euery man vnto him selfe. God, & not a thing of vs deserued. Secōdly y ^• God the Fa­ther by his witnes & promise, doth assure vs, that we shall be partakers therof, for the merite of Christe his Sonne only. This life sayeth hee is in his Sonne. Lastlye, that the meanes to be made partakers hereof, is assuredlye to beleeue the truth of GOD, promissing this in his sonne: [Page 93] or else by infidelitie wee make God a lyer, and leese out partes of his promise. Christ himselfe also beareth wit­nesse of the same Meanes to apprehend our saluation. So Ioh. 3. 16. God loued the world, that he gaue his onely begotten sonne: that whosoeuer doth beleeue in him should not perishe, but haue eternall life. &c. And agayne, He that beleeueth in him is not condemned, but he that belee­ueth not, is condemned alreadie, because he dothe not beleeue in the name of the sonne of God. And in the 6. Chapter. This is the will of my Father that sent mee, Ioh. 6. 40. that he that seeth the Sonne, & beleeueth in him, should haue eternall life. The full consent of the Prophets doth iustifie this Meane of our saluatiō. For as Peter sayth, To Act. 10. 43 this all the Prophetes beare witnesse, that through his name, all they which beleeue in him, shal receaue remis­sion of sinnes. The whole Church of Christ beareth wit­nesse to this, which in all hir generall councells, doth teach euerie true Christian to say, I beleeue that Iesus Christ descended from heauen for vs, and for our saluation, that he was made man, borne, suffered, died, rose againe, and was receaued into Heauen, &c. And all to this end, that by this Sauiour we myght haue remission of sinne, Resurrection of the fleshe, and euerlasting lyfe. All these things doth y ^t Euāgelist, S. Iohn affirme in one little sen­tence: These thinges are written that you may beleeue, Ioh. 20. 31. that Iesus Christ is the sonne of God, and that in be­leeuing, ye might haue life through his name. By these wordes wee are taught, why the Gospell is written and preached to men, that is, that they should beleeue, and iusti­fie God in his promise to be true. Secondly that by belee­uing, they should haue the fruites of Christes comming in the flesh, and therefore faith and beleefe is the Meanes, to apply Christ and his benefites vnto vs. Thirdly, that wee haue life and saluation, onely by the meere mercie of God in Christ, and not by any merite of ourselues, or other mē, or by the dignitie and worthinesse of our selues, or our do­inges [Page 94] whatsoeuer, going before or comming after. This benefite therefore to applye Christes merites and fruites of hys Passion vnto vs, can not in any wyse bee imputed to any other workes or vertues, bee they neuer so excel­lent, but to fayth onely: and that not for the dignitye of faythe neyther, but for this cause onely, for that faythe resperteth no other thyng, but doth rest and staye it selfe, vppon the sure and vnfallible promyse of God, grounded and founded on the grace and merite of Christ. This promyse doth faythe apprehende, as I haue sayde, and doth assure hymselfe to bee partaker of it, because God is true, and can not deceaue. And thoughe our faythe sometyme bee weake, and not so strong as it shoulde bee, yet wee maye not dispayre for this our weakenesse and infirmitie, but wee must comforte our selues wyth thys sweete promyse, that he which paydr the price of our sal­uation, as the Prophete witnesseth, Doth not breake Esay. 42. 3. the brused reede, nor extinguishe smookyng Flaxe. Onely let vs saye wyth him in the Gospell, I beleeue, Mar. 9. 24 but O Lorde helpe myne vnbeliefe. And with the Apo­stles: O Lorde increase our Faith. For as, Christ saith, Luc. 17. 5. If wee haue fayth, no more than a graine of mustarde Mat. 17. 20 seede, we shall by it worke great things. This doctrine of apprehending the benefites of our saluation, and apply­ing The Church of Rome im­pugueth the doctrine of apprehen­ding & apply­ing the bene­fite of Christ his merits by fayth: and therefore is seene to har­bour false teachers. the fruites of Christes Incarnation, death & passion, by faith onely, The patrons and teachers of the Church of Rome, haue most impugued. Their voyces thereof ring in euery mans cares, their bookes and writings agaynst the same, lye open to all mens eyes, so that no man can doubt of it, wherein, their obstinate blindnesse doth more than in all other things, too plainly appeare. For whereas they bee great braggers of the generall consent of the Vniuersall Church, and by countenance of it, will seeme to maintaine their other errours, and corrupt doctrine, yet they reiect this doctrine, that is witnessed by God the Father, confir­med by the Sonne, established in the hartes of the faithful, [Page 95] by the holy Ghost, testified by all the Prophetes and Apo­stles, and acknowledged by the generall Consent of the whole Church in their beliefe, and ratified by the subscrip­tion of a great number of the auncient Fathers, and Ca­tholike writers: yet, I say, they of the Church of Rome doe impugne it, and speake altogether most reprochefully of faith, and wrongfully challeng the Preachers of the Gos­pell, that by this doctrine of our Justification and saluati­tion, by faith onely in the merite of Christes Passion, they doe disproue good workes, and leaue open a gappe to wic­kednesse and Loosenesse of lyfe. Which commeth to passe because they will not vnderstand what true Christiā faith is, nor why faith is sayd to iustifie vs before God, that is, because it apprehendeth the mercie of God in his promyse, assuring vs that we shall haue remission of sinne, saluation and eternall life, through the merite of Christes Passion onely. I neede not therfore to put you in minde what con­clusion maye bee inferred vppon the premises, against the teachers of the Church of Rome, that is, that not the Prea­chers and professors of the Gospell, which teach this Arti­cle to the full, but they rather of the Churche of Rome, are the false Prophets that are couered with sheepes clothing, because the fruites of their doctrine do plainely proue them to be such. By this that I haue hitherto spoken, you may Conclusion. perceiue that wee doe not striue with the Churche of Rome, nor separate our selues from it, for trifles and toyes of no weyght and value, but for matters of great importaunce, touchyng the principall Articles of Christian faythe, and the true meanes of our Saluation. For although Sathan in these dayes dothe not so commonlye rayse vp hys Instrumentes to impugne the Trinitie, the two natures of Christe, or the Diuinitie of the holye Ghost, as he did in the Primitiue Churche: yet he is not Idle, but craftely turnyng himself into an Angel of light, by such as not onely professe themselues to be Christians, but take vppon them to bee the principall patrones and di­rectors [Page 96] of Christian faith, he disgraceth, and extenuateth the dignitie, and perfection of Christes merite and passi­on. he peruerteth the office of the holy Ghost, he abuseth the name & authoritie of the Catholike Church, and setteth vp an other Church, he altereth the principall doctrine of our beliefe touching fayth in our Lord Jesus Christ, and transferreth and almost bringeth to nothing, the trueth of our iustification, and the ende of our fayth. He chaungeth the Sacramentes, and bringing in a new sacrifycing wor­ship, altereth the Institutions and ordinaunces of Christ, f [...]a [...]ly and plainely layde downe in his worde. Wherfore, (dearely beloued) I earnestly require all such, as haue care of their saluation, to remember Christes admonition that he gyueth in this place, when he saith: Beware of false Prophetes, that come to you in sheepes clothing. &c. Mat. 7. 15. The first way to beware of them, is with earnest and hartie Prayer to call vppon God, that by his gracious benefit, 1 and lyghtning of our heartes by his spirit, wee may know the false Prophetes, and by his prouidence he wil preserue vs from them, and sende out into his haruest faithfull and true labourers, and that he will by his goodnesse defende, strengthen, and maintaine the same, against all assaultes, that they may to his glorie performe their worke, whereto he hath appoynted them. For so our Sauiour Christ wil­leth vs, to cal vpon the Lord of the Haruest, that he would Mat. 9. 38. Luc. 10. 2. send forth plentiful store of labourers, to bring in his Har­uest. The seconde way to beware of false Prophets, is a 2 diligent, and continual reading of the Scriptures of God, which as I haue said before, is y ^• rule of true knowledge, and right doctrine. Herevnto Christ exhorteth, when he sayth: Search the Scriptures, for in them you thinke ye Ioh. 5. 39. haue eternall lyfe. And they are they that testifie of me. And the Thessalonians, that did heare Paule at Berrhaea, day­ly Act. 17. 11. searched the Scriptures: whether things were so as Paule preached or no. S. Augustine also doth exhort vs to Aug. the same by a very apt similitude: Euen as a Prince or go­uernour [Page 97] in time of peace, maketh prouision for armour, munition, and all warlike furniture, that when he is as­saulted by his enemies, he may not be foūd vnprouided: so, saith he, is it necessary that al good Christians should diligently reade, & carefully hearken to the teaching of the word of God, and out of that storehouse, to furnish thē felues with all spirituall furniture, against the assaultes of Sathan, & his instruments, whether it be in matter of faith and Religion, or behauiour of life. For of all the spirituall armor y ^t S. Paul describeth, aboue all things he warneth Eph. 6. 16 to haue y ^t Target of faith, & the sword of gods holy word, By y ^t weapō only, you know y ^t christ our sauior droue back Mat. 4. 6. &c. y ^t Deuil, whē he indeuoured to seduce him by peruerting y ^t scriptures of God. They therefore y ^t forbid the people to reade y ^t scriptures, & do hearken to gods word, are to be e­steemed no better thā traitors, y ^t take frō the people of God their chief defence, & to leaue thē open to y ^t daunger of their enimies. Or if men be not able to reade y ^t scriptures themselues, in any wise as they haue care of their soules, let thē learne to vnderstand y ^t generall principles of Christian Re­ligion in their Catechisme, that is the .x. Commandemēts, the articles of their beliefe, y ^t right vse of the Sacraments, & the Lordes Prayer. And this must they learne, not as Parrets, to sound the words, but to vnderstand the truth of the matter. And then surely w ^t gods assistance, may they be easily able to discerne the spirites of the Preacher, & tolle­rably to iudge of his doctrine: as I could by some particu­lar examples declare vnto you, if the time would serue. But if men will be take themselues to the Colliars faith, that beleeued generally as the Church beleeued, and knewe not one word what the church did beleeue, or ought to beleeue, they shall by such wilfull ignoraunce, lay themselues open to false teachers, that shall come vnto them in sheepes clothing, and seeke nothing, but as rauening Wolues, to deuour their soules. &c.

¶ The thirde Sermon vppon this part of the Texte.

THE Churche of Rome, and the writers thereof doe interprete these wordes, not of the fruites of doctrine, as I haue done, but of the fruites of godly and ho­nest lyfe, and withall challenge to themselues a singular holy­nesse aboue the Preachers of the Gospell in these dayes. Who, as they saye, discourage men from vertuous exercises of godlye lyfe, and in their owne behauiour shew a dissolutenesse and loosenesse of life, fo that vice and wickednesse, euer since the rysing of thys newe Gospell (as they call it,) hath increased among men. And for this cause will they haue vs noted, to bee the false Prophetes, that Christ willeth men heere to take heede of, and say that we are knowne by our euill fruits. Where­fore I thinke it most necessarie at this tyme, to pull thys Lambes cloathing from them, that the worlde, or at least such as be not too muche affectionate to them, may see how The corrupt lyues & foule vices of the fathers of the church of Rome de [...]e [...] ­ted, in way of answeare to those that ob­iect the prea­ching of the gospell to breede cor­rupt man­nets in the hea [...]s of the same. lyttle helpe they haue by this colour, eyther for themsel­ues, or against vs. Neither doe I thinke, that there is any fitter meanes to doe this, than to let men vnderstand by the course of their owne histories, and other credible writers, how great corruption of lyfe, and how foule vices haue ben vsually practised, not among common persons of the mea­nest sorte, but among the most holy and reuerend fathers of the Churche of Rome, the Popes themselues, that thereby you may gheasse, what state of Religion hath most preuai­led wyth them. For it can not bee, that that place can bee [Page 99] the seate of true Religion and holynesse, whiche hath bene alway a sinke of most horrible and foule vices. And here I protest vnto you, that I will not speake or alleage anye thing of stomacke to aggrauate the matter, but as I finde it in trueth layde downe, in verie credible histories. And first to begynne with the most notable roote of the cor­ruption & Simoniacall ambition, in aspiring to that excee­dyng power, whiche this manye yeeres they haue vsur­ped. About the yeere of our Lord. 600. Iohn, Patriarke of Constantinople, because that Citie was the Royall seate of the East Empyre, obtayned of Mauritius the Empe­rour, with intollerable pride to bee vniuersall Byshoppe, Gregorie. i. pope con­demneth the name of vni­uersal Bi­shop. the head, and ruler of al other. Against whom Gregorie. 1. at y ^t time Bishop of Rome, did write very earnestly, & repro­ueth sharply his exceeding ambition, saying, y ^t whosoeuer doth so aspire, doth shew himself to be the forerunner of An­tichrist. And he calleth y ^t name of vniuersall Bishop, a new, a peruerse, a superstitious, a prophane, a foolishe, a proude, & a wicked name, a name of errour, a name of singularitie, a name of vanitie, a name of Hypocrisie, a name of blasphe­mie. Notwithstanding Boniface. 3. y ^• next Pope of Rome, Ambition in pope Boni­face succee­ding Grego­rie nexte saue one. sauing one, w ^t great suite obtained of y ^t wicked & traiterous Emperour Phocas, y ^t he & his successors might haue that name & Title of vniuersall Byshop and heade of the whole Church. This was the first open step of their monstrous & exceeding pride & ambition, which afterward by corruption & briberie, they continually followed, still heaping on wic­ked practizes euery day more & more, as their owne histo­ries do witnesse. What shall I say of Constantius y ^t. 2. who being a lay man, by exceeding ambition, & with great broile & stirre obtained y ^• Popedome, & was after depriued, cast in prison, & had his eyes pulled out? What shal I say of Formosus y ^t. 1. which by manifest briberie came to the Bi­shoprick? I wil come to y ^t time, wherin their owne secreta­ries Platina and Stella Venetus openly cry out on them, y ^t is about the time of Benet the. 4. 900. yeeres after Christ. [Page 100] Of which time Stella Venetus sayth, Omnis virtus, tam in capite quam in membris, ex hominū ignauia consumpta est. i. All vertue as well in the heade as in the members, by mens slouthfulnesse was vtterly decayed. And Platina in the lyfe of the same Byshop sayth, Vbicum ipsis opibus lasciui [...]e caepit Ecclesia, nullo principe clericorū flagitia co [...]rcēte, peccandi mox licentia, nobis haec monstra ac portenta peperit, a quibus ambitione & largitione haec sedes occupata est. After that the Church, in their great wealth, beganne to wax lasciui­ous and wanton, no Prince, no Magistrate repressing the enormities of the Clergie, straight way this libertie of sinning brought forth these prodigious, Monsters, who, through ambitiō and briberie, possessed this seate and dignitie. What stirre was among them at that time for the Bishoprike, it may appeare by this, that within. 9. yeeres well neare, were. 9. Bishops. Boniface the. 6. 25. dayes. Stephan the. 6. one yeare, Romanus. 3. monethes, Theodorus 20. dayes, Iohn the 10. 2. yeeres, Benedict y ^t 4. 3. yeres, Leo the. 5. 40. dayes, Christopher. 7. moneths, and at the length Sergius. 7 yeeres. The charitie of these The popes charitie shewed to his pre­decessor. Byshops was as notable as their integritie. Stephan the 6. so deadly hated his predecessor Formosus, that he abro­gated all his actes, tooke vp his body, spoyled him of al Bi­shoplike ornaments, & cutting off his two forefingers, cau­sed him to be bur [...]e [...] in a lay mans buriall. Romanus that followed disanalled the doings of Stephan, and confirmed all the Actes of Formosus. Likewise did Iohn the 10. But Sergius that not lōg after folowed, caused the body of For­mosus againe to be taken vp, after it had bene 8. yeres bu­ried, and setting it in the Bishops Stall cut of his head, & three fingers of his right hand, that Stephan had left, & cast his body into Tiber. This is witnessed by Platina in y ^• lyfe of Sergius. 3. & in Luitprande de gestis Imp. lib. 3. cap. 12. I omit Iohn. 11. Benedict the. 5. Iohn the. 14. and diuers other y ^t were about the same time. But perhaps some will thinke that at other times there were all good Byshops: I [Page 101] wil passe therfore, to y ^• time of Siluester the 2. & his succes­sors, vnto Gregory the 7. after y ^• yere of our Lord 1000. The most of which number, for the space of 80 yeres, came vnto the Bishoprick, eyther by Nicromancie, or by poyso­ning Nicromancy & poyson, stepps to tha popedome. their predecessoures, as Benno a Cardinall, y ^t wrote Hildebrande, (called Gregorie the seuenth, his life, doth witnesse. Which Creatise, he that will reade, shall finde such monstrous and wicked dealing, as is not read of He­thens or Pagans, in any prophane Histories. Of Gilbert called Syluester the seconde, and his Successours, this he sayth: Post infoelicē obitum Gilberti, certamen erat inter ip­sius discipulos, dum quis (que) anhelaret, ad rapiendum Papatum sibi. Sedit post [...]um octauus decimus Iohannes, & quinto men­se Ʋeneno suffocatus dicitur a suis. Huic successit nonus deci­mus Iohannes, & vix annum peregit, cui successit Sergius & sedit tribus annis. i. After the vnfortunate death of Gil­bert, there was strife among his scollers, so that euerye one of them greedilie laboured, to get the Popedome to himselfe. For after him sate Iohn the eighteene, and in the f [...]t moneth, it is reported, hee was poisoned by his own companions. After him sate Iohn 19. and hee liued scarse a yeare, After Iohn, succeded Sergius, and sate three yeares.

Of Gregory the 7. he sayth, that he by his meanes, had poysoned sire or eyght, to prepare the way for himselfe to be Bishop. Of whose wicked dealing toward the Empe­roure, you shall heare more anone: but this at this pre­sent, The popes treason against the Emperour. I cannot omitte, that he suborned one to stand in the roofe of the church, directly ouer the place where the Em­perour vsed to say his Prayers, and from thence to caste downe a stone of great bignesse vpon the Emperour. But God preserued his Magistrate, and turned the plague vp­on the worker of it: for he that should haue cast downe the stone, was borne downe with the weight thereof, and bru­sed to death.

By what ambition and bribery Iohn the 18. came to [Page 102] that Sea, it is euident in Platina, who, for the same, & his other naughtie doinges, calleth him Furem & Latronem, Theese and Robber. Syluester the 3. by like meanes of bribery & sorcery, was made Bishop, in whose life Platina sayth this: Eò tū pōtificatus deuenerat, vt qui plus largitione & ambitione, nō dico sanctitate vitae & doctrina valeret, is tā ­tūmodo dignitat is gradū, bonis reiectis, obtineret, quē morē vti­nā nostra tēpora non retinuissent, Sed hoc parum est, peiora, ni Deus auertat, visuri sumus. The Bishoprick then was at that point, that he only which cold do most by bribery & ambition, I do not say in holines of life & learning, (good men being cast of) attained to the degre of dig­nitie: whiche custome, I woulde to God were not to be seene in our time. But this is a small thing, wee shall see worse dealings hereafter, vnlesse God turne it away. Otho Frisingensis & Godfridus viterbiensis, in this ma­ner write, of the tragicall stirre and trouble of those days. While Benedict, say they, the 9 was bishop, Syluester the 3 The church of Rome, a monster ha­ning 3. heads at once. & Gregory the 6. inuaded the same seate, & the 7 yeare of the reign of Henrie the 3, three Bishops occupied three seuerall seas in Rome, whereof ro [...]e an horrible scisme, & ech of them indeuoured, that he might not bee inferior to other in sedition, mischeiefe & wickednes. Benedict had his sea in y ^t palaice of Laterane, the one of the other at S. Peters, the other at S. Maryes the greater. I am cō ­pelled with multitude to let passe the notable stir betwene Cadolus & Alexander y ^t 2. which in a full battaile fought The popes trie it by the eates, who shalbe heade. out y ^t matter, in a place by Rome called Prata Neronis, w ^t diuers other more notable broiles thē y ^t. I wil passe to two notable scismes y ^• were caused by y ^t ambitiō of Popes, one about y ^• yeare of our Lord 1159, & cōtinued well neare 20 yeares after, y ^t other about y ^t yeare of our Lord 1378. & cō ­tinued 39 yeares afterward. The former was betweene y ^t proude tyrant Alexander the 3, & Victor, Paschale, Clement, and Innocent, y ^t successiuely were set vp against him. The later betweene Ʋrbane the 6, & Clement the 7. & those that [Page 103] succeded each of them, as I haue sayd, by the space of 39. yeres, at which time the church of Rome mighte well bee called a monster with two heads. For the one of these Bi­shops had his Sea in Roome, the other at Auignion in Fraunce, and ech of these, of their Adherents were accoun­ted heads of the church. Germany, Hungary, Englande, and Christen­dome torne by popish S [...]lines. Pannonia helde with Vrbane, and were called Vrbanists: Fraunce, Spaine, and Cacelome followed Clement, and were named Clemētines, the one of these blessed Bishops cur­sed & banned the other, calling him & his adherents Here­tikes, schismatikes, & rebels. This you see y ^t not only the ecclesiastical state, but also al the Realms of Christendom, besyde, by the ambition of these Bishops were brought to hatred, dissention, and horrible warres.

Neuer was there like canuassing & stir, for y ^t attaining of any principallity, either one or other, as hath bene for the sea of Rome, as in part you nowe maye perceiue, and I could farre more amplie declare vnto you, but that I feare I should weary you with hearing (as I am now with re­hearsing) examples to the profe of the same. If any man thinke I speake of affection more then truth is, let him ex­amine the Histories, and hee shall find, I haue not sayde so muche by a great deale, as iustly I may affirme.

But what? was this onelye, the Vice that reigned in that holye Sea of Roome? no truelye, their Pryde Crueltie, Couetousnesse, and vniust dealing, was muche more horrible. I will not offende the chaste eares of ma­ny, The popes whordome passed ouer. with some other Vyces, onelye I will touche a fewe Examples of these thinges I haue named. Was not this thinke you vncharitable, and cruell dealing amonge Prelates of the Church, not only by violence and armes, to depose their enemies, but to cast them in prison, to putte out their eyes, to pul of their noses, to famish thē to death, The c [...]ue [...]ie of popes taxed. & to cut of their heads and fingers? as they serued Con­stantinus the 2, Formosus the 1. Leo the 5. and diuers other. Such Tyrantes were Stephane y ^e 6. Iohn the 13. [Page 104] Sergius the 3. John the 14. Boniface the 7. and a number moe.

Of John the 14. Platina writeth, that when the Empe­rour had subdued an ennimie of the Bishops one Peter a notable man, and committed the same vnto his hande, to vse him as he thought good: This charitable Bishoppe, stript him starke naked, and hung him vp a whole daye, by the heare of the head. Afterward hee sette him on an Asse with his face backwarde, and the tayle of the Asse in hys hande, and so led him through the Citie, and they whipped him, and cast him into banishment. Calixt the second, vsed like crueltie toward Gregorie, that was chosen Bishoppe agaynst him, and in like despight brought him into Rome on a Camels back, w ^t his face toward the tayle, as Carsel­lanus, Platina, Stella, and Vincentius, do write. Mighte not these heades of the Church, haue learned charitie and mercie of the Pagā Licurgus, who as Plutarche writeth, was contented gently to remitte and pardon him, that in a seditious styrre, had put out his eye. Yea, might not Cali­gula, Nero, and Phalaris himselfe haue the commendati­on of gentlenes, seing the Prelates of Religion, the heads of the Church, and the Vicars of Christ, doe passe them in crueltie? But they vsed not this only among themselues, or towarde meane ennimies: but towarde Kinges & Prin­ces, toward the head rulers of the earth, & those to whome by Gods lawe, they ought most humble obedience, I mean the moste worthy and noble Emperoures. After there had bene hatred a long time, betweene the Emperour Henrie the fourth, and Pope Gregorie the seuenth, & that wic­ked Tyraunt (as Benno sayth) most vniustlye by sundrye meanes, had wrought him muche trouble: at the last, the The popes pride tou­ched. Carnusi­um. good Emperoure, for sparing of Christian blood, willing to yeelde, and seeke meanes of Concorde, in a colde and sharpe winter, and moste daungerous passage, came with his wife and Children, to Carnusium, where the Bishop was, and there being wullwarde, and bare footed, came to [Page 105] the gates of the Cittie, & by the Bishops commaundment was kepte out three dayes, in moste sharpe cold weather, ere he coulde bee admitted, and then, at the intreatie of a Lady called Mathildis, the fourth day after was let into the Cittie, and had his Pardon, but not before hee had sworne Obedience to the Sea of Rome, and mayntey­nance of the same, as Platina wryteth. And yet all would not serue in the ende, for the wicked Bishop did sette vp 3. Rebels agaynst him, Rodulphe, Harman, & Egberte, all which by the iust iudgement of god, came to foule end. Ro­dulphe in battayle had his right arme cut of, and thereof died, crying out vpon the Bishoppes, that had incited him. Herman was slayne by a woman, casting downe a greate stone, from a Castle that he besteged. Egberte flying into a Mille, was taken and slayne.

Thus God preserued the good Emperour, maugre the malitious hart of the cruell Bishop. Of this Gregory the 7. Abbas Vrspergens in his Chronicle writeth thus, Constat. Hildebrandum non à Deo electum, sed à se ipso fraude & pecunia intrusum, qui ecclesiasticum subuert it ordinē, Chri­stiani imperij turbauit regnum, pacifico regi intendit mortē, per­iuros defendit, lites seuit, discordias seminauit, & quicquid inter piè viuentes rectè stare videbatur, concussit. i. It is manifeste that Hildebrād was not chosen of God, but by himself intruded, through deceit and money. Who did ouer­throw ecclesiasticall order, troubled the kingdome of the Christian Empire, practised the death of the peace­able king, defended periured persons, planted strife, sowed discord, and ouerthrew all, whatsoeuer semed to be well established, among those that led a godly life.

How cruelly & vniustly Alexāder the 3. vsed the Noble Emperour Friderike, it is wonderful to read in Naucle­rus, & Funcius. By misfortune being takē prisoner of the Venetians, this Emperoure for safetie of his Lyfe, was fayn to yeeld, and came to Venice, where the Bishop was, but could not obtain pardon, before he came to S. Markes [Page 106] church, and did prostrate himself on the ground before the Bishop, at which time with exceding pride, he set his foote on the Emperours necke, & caused this Verse of the Psal­ter to be song, Super aspidem & Basiliscum ambulabis. &c. Thou shalt walke vpon the Lion & the Adder, the yong Lion and the Dragon, shalt thou tread vnder thy feete. That verse y ^t the spirit of god, ment of our Sauiour christ, this proud Antechrist turned, to the aduancing of his own glory, and repressing of Gods cheefe minister, to whom he had giuē by lawful means, y ^• thefe gouernmēnt of y ^• earth. I neede not put you in mind, that they admittted Kinges & Emperours, to go at their styrrapes as footemen. So did Charles the great, King Lewes of Fraunce, and King Henrie of Englande, both at one time. Yea, Adrian the fowerth, blamed Friderike the Emperoure, that comming on foote to meete him, he did stay the styrrop on the wrong syde, when hee lighted from his Horse. And at another time impudentlye blamed the s [...]ne Emperoure, because in the Tytle of his Letters that hee did sende, hee didde sette his owne name before the Popes.

The time wil not suffer me, to declare vnto you the intol­lerable pride and crueltie of Gregorie the 9. & Clemēt the 6. The one of y ^t which after most despightful & cruel iniu­ries, wold not be recōciled to Friderike the 2. before he had paide in way of penance one hundred and twenty thousand [...]20000. The popes couetousnes noted. ownces of Gold, so deare is the friendship of these holy fa­thers. The other proposed to Lewes the Emperor such cō ­ditions, as no bondslaue-would haue bene contented to ad­mit, that is, y ^t he should come vnto him within three dayes, forsake the title of y ^t Empyre, yeeld into his hands himself, his wife, his children, and al his goods, neuer to receiue a­ny of them again, but at his pleasure. Looke Abbas Vrs­pergēs. & Hiero, Marius, & you shall see those things so set forth, as it would cause any reasonable hart to abhorr thē. I should hold you to long, if I shoulde at large sette forth, theire vuiust dealing, in altering and trausposing King­doms, [Page 107] and continuall indeuour to make all princes subiect to them. First, as touching the Empire, where the Empe­rour of Constantinople, had alway his Deputie in Italie, for the rule of the West part, the Bishops of Roome, by the ayde of the Frenche Kinges, wreasted oute the Empe­roures Deputies, and tourned that whole power to them­selues. Afterward about the yeare of our Lorde 800. contrarye to all right, Leo made Charles the greate, his great Benefactour, Emperoure of the weast: and gaue oc­casyon of most deadly warres, betweene the Emperoures of the East and of the Weast.

About y ^• yeare of our Lord 920 they again transferred the Empyre of the Weast from the French Kinges, among whome it had a good time remayned, vnto the Germaines, where, at this daye it yet continueth. But they vsed not this onely in the Empyre, but well neare in all the Prin­cipallities of Christendome. Did not Zacharie most iniu­riously without any reasonable pretence, transferre the Kingdome of Fraunce from Childerike and the stocke of Clodouei, wherein it had from the beginning continued, vnto Pipine that had no right vnto it, and without anye quarrel, discharged the Frenche men of their othe of alle­giance, sworn to their King Childrike being then alyue? Did not Adrian the first, vnmercifully deliuer Bercha the widdow of Charlemaine, & her two sonnes, heires of the Kingdome, in captiuitie to Charles, the yonger brother, y ^t had no right vnto it, only because hee woulde not displease Charles, but winne him to be his friende, as his Father Pipine had bene? Howe they sette vp, and pulled downe Emperoures at their pleasure, howe they altered the Tytle and righte of the Kingdome of Arragon, of Naples, of Sicilie, of Englande, Hystories doe largely de­clare.

Whensoeuer they did for any quarrell excommunicate a realme, their penaunce in absolution was euer, to paye a great summe of money to the Sea of Rome, & to make the [Page 108] kingdome feodable vnto the Bishop, wherein they sought to make all Realmes and Princes Vassals and slaues vn­to them. Which was so fully brought to passe, in the time of Boniface the eyght, that he openly vaunted, that he had the full power of both Swordes, and all Kinges to haue their principallitie at his handes, and hee immediatelye of God, and this doctrine hath bene taught euer since by the mainteiners of y ^• sea. The time cutteth me of frō matter, y ^• I haue to say in this point, I will gather therefore to a cōclusion of this part. Seing the Popes thēselues whom Conclusion vpon al these histories of the popes proceedings. they count y ^• pillers of their religion, y ^• heads of y ^• church, y ^• Vicars of Christ, that are lead (as they saye) by the Holye Ghost, that cannot erre, that haue knowledge of truth, and interpretation of scripture in their harts, seing I say, they are found & proued by their own histories, to be in ambitiō so outragious, in vniust and wicked dealing so horible, in pride and crueltie so detestable (I leaue their couetousnes, for that time doth exclude me) what shall we thinke of the inferiour sorte? shall we thinke that they did their duety, when the other nothing mynded it? Such as the spring and Fountayne is, suche is the Water of the Streame, Such as the roote is, such is the Tree & branches, Such as the maister is, such are his Schollers, Suche as the head is, such are the members. If the Spring be corrupt, the Roote putrifyed, the Mayster wicked, the head gree­uously diseased: we must needes haue naughtye streames, putrifyed Braunches, miching Schollers, and sicke mem­bers of the body.

The holyest of that sorte, were men that were couered vnder the Lambe skinnes of Fasting, praying, and forsa­king of the world, and yet Vnder these Titles had they gotte them the riches of the world, and their liues were so notable, that in the common voyce of men, there was no ill tale, but a Freere, or a Religious manne, was at the one end of it.

Now as touching that the aduersaries, obiect against vs [Page 109] loosenesse of manners and dissolute life, and with eger spi­rites erie, that since our doctrine hath begun in the worlde, nothing hath increased but falshood, craft, deceipt, periu­rie, hatred, malice, strife, contention, sedition, warre, and murder: lecherie, wantonnesse, vncleanenesse,, sectes, diui­sions, and all mischiefe, and trouble. Oh, (dearely beloued) this is a greeuous and heauy accusation, that whereas by Gods singular benefite, the doctrine of repentance, remissi­on of sinnes, and newnesse of life is taught among vs, more distinctly, more truely and sincerely, than euer it was be­fore, yet that godlynesse of lyfe, and honest conuersation should not followe. This surely should be an heauie corsie to our hartes, if we be true Christians, and in deede fauour Not the gos­pell, but out corrupte na­ture is the cause, why our fruites at these dais are no better. the Gospel. For although this sclaūderous accusation hath euer followed the Gospell, euen in Christes owne tyme, and at this daye (God be praised) is not so iust and true, as our aduersaries would haue it seeme to be: Yet wee must confesse before the face of God and his Angels, and before all the Saintes and Creatures of God, both in heauē and earth, that the doctrine of the Gospell, hath not brought forthe suche fruites of godlye conuersation as it shoulde haue done, and that the blessed seede of his heauenly worde, through the barraine grounde of our corrupt heartes, hath not so prospered, as our dueties require, that it should haue done. For in deede the most part (we confesse) remayne in deepe securitie, ouer whelmed with the corruption of thys lyfe and pleasures of the world. Neither can we denie, that with manye, this wholesome doctrine hath not onely, not brought forth conuenient fruites: but is vsed as a cloake of licentiousnesse and dissolute libertie, and as a meanes to Spoyle the goods & patrimonie of the Church, which they seeke wholly to imploy, to the pampering of their owne The gospell euill spoken of, because of such as [...]lely professe and doe not li [...] after it. pleasures, & not to the furtherance of Gods seruice. Wher­fore in the feare of God I exhorte you, that you will conti­nually, and earnestly call vpon him in your hartie prayers, that by the grace of his holy spirit, he will mollifie mens [Page 110] hartes, and make them good grounde, and beate into their remembraunce, that whatsoeuer colour they cast vpon them selues, by profession of the Gospell, yet by the testimonie of their owne consciences, they are conuinced within them selues, and by their fruites declare vnto the worlde open­lye, that they are not good trees, but such as shall bee cut downe and cast into the fire: That by the iust iudgement of GOD, if they repent not, they heape vnto themsel­ues, the iust wrath and displeasure of GOD, not onely by plagues and punishmentes in thys lyfe, but also eter­nally in hell, wyth the Diuell and his Angells: That by theyr wicked example they offende other, and eyther lead them into lyke euyll doyng, or so cause them to bee gree­ned in conscience wyth the sight of their euyll lyfe, that for the fame they mislyke the Gospell, & reuolte from it, and therefore that God will require the bloud of suche at their handes, and in the daye of iudgement wyll make it more tollerable for Sodome and Gomorrha then for them. Final­lye that by this meanes they open the mouthes of the eni­myes to blaspheme the Gospell, so that the worde of gods trueth is by them yll spoken of amonge the Gentiles. As this admonition toucheth all states of men, so principally and most nyghly it toucheth Noble men and Gentlemen, and suche as be in high estate, because their doynges are most seene, and of most men followed. Yea Sathan wyll bee more diligent, and hath more meanes to assault them, than any other, because hee knoweth the fall and ouer throwe of one suche by example and imitation, dothe drawe downe a great number of other. For the inferiours thinke that lawfull and well done, that they see practised of theyr superiours and betters. The great personages therefore offende dubble, first in the yll it selfe, and secondlye in the yll example, wherewith they corrupt other. Wherefore (dearely beloued) let both them and vs, carefully consider these things followyng, that GOD hath performed the Luc. 1. 73. othe of our deliuerance, and by the bloud of his sonne raun­somed [Page 111] vs from our sinnes, not that wee should continue in The prea­chers of the gospel exhort to holy lyfe & godlinesse, as well in workes as profession. Eph. 2. 10. the same, but that we should serue him, in holinesse & righte ousnesse all the dayes of our life. That in our Baptisme we bound our selues, and conenaunted with God to forsake the Diuell, and all his workes: That wee be the worke of God, framed in Christ Jesu to these good workes, that he hath prepared for vs to walke in [...] That wee are by Christ made the children of God, and therefore that we should bee Ma. 5. 48. 1. Pet. 1. 16. Luc. 1. 75. Leu. 11. 44. Eph. 5. 8. Eph. 2. 19. perfect in al goodnesse, as our father in heauen is perfect, & holye as he is holy, that hath called vs: That wee bee the children of light, and therefore should detest the workes of darkenesse: That we are of the houshold of God, and Citi­zens together with his Saintes, and therfore that our con­uersation should be heauenly, and in heauen, as S. Paule saith, Conuersatio nostra in caelis est. i. Our conuersation is Phi. 3. 20. Mat. 5. 14. 1. Thes. 5. 5. 1. Joh. 2. 9. &c. Mat. 5. 16. in heauen. That wee be now the light of the worlde, and therefore our vertues and good workes, shoulde shyne be­fore men, that they seeyng the same maye glorifye GOD our Father that is in Heauen: That wee are the Souldi­ours of Christ, and therefore ought to stande valiauntlye against all the assaultes of the Diuell, the worlde, and the fleshe, to the ende that when wee haue manfully ended our lyfe, wee maye receaue that immortall crowne of glory, which he hath layde vp, not for vs onely, but for all them 2. Tim. 4. 8. that loue his comming. These thinges (deerely beloued) should sufficiently moue vs y ^• professe the Gospel, to remē ­ber our dueties toward God in honest conuersation, & be as sharpe spurres vnto vs, to prick vs forward to repentance: especially such, as hither to by wanting of their dutie, haue bene stumblyng blockes to other. But although the bles­sed doctrine of the Gospell be despised of many, which, ma­king shewe thereof haue brought forth, either very small fruits or none at al, but haue to their owne condēnatiō, and The prea­ching of the gospell not altogeather fruitlesse. heauy iudgment wared worse thē before: yet y ^• same heauē & earth, before whō we confesse & acknowledge our faultes, can testifie, that there bee many godly hartes, in whom it [Page 112] hath wrought very good and plentifull fruites, and of drim­kardes made verie sober persons, of dissolute Lecherers, chaste and godly spouses, of couetous cormorantes, liberall distributers to the poore, of blasphemous swearers, reue­rent rememberers of the name of God, of ruffinlye world­lings, diligent seruauntes in the house of God. Finally of such as haue bene giuen ouer, to the lust of the worlde and the fleshe, it hath made persons so vtterly mortified, as for Christ and his Gospell, they contemne friendship, goods, landes, lyfe, and all that this world giueth, though it seeme to the iudgement of men neuer so precious. Therefore the worde of God, among vs hath not wanted his fruites, al­though not so plentifull as good heartes hath wished, and yet I doubt not, but that there bee many, that the worlde hath not commonly seene, nor is able to iudge of. For he that in the corrupt state of the Israelites, was able to re­serue vnto himselfe, 7000. that neuer bowed their knee to 3. Reg. 19. 18. the Image of Baal: hath in these dayes giuen iust fruites to the preaching of the Gospell, though the multitude of the wicked do ouer shadow them, that in the iudgement of men they be not seene. As the Raine commeth downe, sayth Esai. 55. 10 God in Esay, and the Snowe from heauen, and returneth not againe, but watereth the earth, and maketh it to bring forth and budde, that it maye giue seede to the sower, and bread to him that eateth, so shall my worde be, that goeth out of my mouth: it shall not returne vn­to mee voide, but shall accomplish that which is my wil, and it shall prosper in the thing whereto I haue sent it. Though y ^• aduersaries of the truth, bitterly and virulently The godli­nesse of the preachers of the gospel, compared with that of the prelates of Rome. accuse our doctrine and lyfe, yet (in the feare of God I speake it, and to his name bee praise for it) all the aduersa­ries that we haue, beside their owne sclaunderous and in­famous libels, will neuer be able, by any iust testimonie to proue, the fourtieth part of those wicked vices to be found, among the chiefe Preachers, and professors of the Gospell, that the whole worlde seeth, and witnesseth to bee in them­selues. [Page 113] These fruites I dare iustifie, hath followed the Gospell, since the first preachyng thereof, in these latter What fruits haue folowed the preaching of the gospel. dayes: That the Scriptures and holy word of GOD, hath beene made knowne to the people, in their mother tongue, whereby they myght the better vnderstand, theyr duetie towarde God and their neighbour, whiche before wickedlye, and vngodlye, and to the great daunger of in­finite Soules, with feare and tyrannie was kepte from them. That the principles of Christian fayth, are farre more diligentlye taught then before tyme they were, so that verie Babes haue some sence of GOD, and are a­ble tollerablye in most places, to yeelde an accompt of their faythe, whiche before hearde of nothing, but of Guy of Warwicke, Beuis of Hampton, and suche other vayne fa­bles. That Schooles are better looked vnto, then they haue bene, and y ^• thereby the knowledge of the tongues, and all other good literature, hath more florished, than euer they dyd these manye hundred yeeres, and by that meanes it is come to passe, that the Texte of the Scrip­tures is nowe better vnderstanded, than euer it was in anye age. That sundrie poyntes of doctrine bee refour­med, without which, men can not possiblye haue anye true sense of Christianitie: as the doctrine of Originall Sinne, of the Lavve and the Gospell, of Repentaunce, of Faythe, of Hope and Charitie, whiche before were maruaylouslye corrupted, and wrapped in darkenesse and errour, Principally, the wholesome doctrine of the grace and merite of Christ, of Remission of Sinnes, of eternall lyfe, receyued by fayth in Christ, and Sealed and con­firmed by his Sacramentes, doth in these dayes bryng vnestimable comforte to troubled consciences, as well at all other tymes, as chiefely at the houre of death, when Sathan most seeketh to shake mennes consciences wyth desperation. The sence hereof the godlesse Epicures and secure Hypocrites haue not, but suche as feare God, [Page 114] and haue any touche of conscience, conceiue exceeding com­forte thereby. Men in these dayes also are better in­structed to praye, and call vppon the name of God, and indeede doe the same more sincerely, because they vnder­stande what they speake, whereas before, when they were taught to praye in a straunge tongue, it coulde not possibly bee, that their heartes and lyppes coulde goe together, which of al other, was a most myserable seducing of the people, and as it were a mocking of God and his ser­uice, and a singular instrument of the Diuell, to keepe the people in errour and blindnesse.

Lastlye (as I haue fayde) reformation of manners and lyfe, in verye many▪ hath beene wrought, and I doubt not but a great deale of euyll, in these myserable and cor­rupte latter dayes, restrayned by the sincere Preachyng of the Gospell, and earnest callyng of men to repentance, whiche otherwyse surelye, according to the infection of this tyme, woulde haue broken out to greates corruption of mannes lyfe. These fruites, and a number suche lyke, althoughe the aduersary [...] wyll not acknowledge, I trust suche as feare GOD, and wyll but indifferently iudge of thinges, can not choose but perceaue, and wyth com­forte confesse to bee true. Thus haue you hearde, that externall shewe of honest lyfe, ordinarie callyng and suc­cession, the Tytle and Name of the Catholike Churche, the vse and workyng of Myracles, bee in deede the clo­thing of Christes true sheepe, but yet, that rauening Wol­ues oftentymes hyde themselues vnder them, to deceaue Gods people. You haue hearde that the fruites, whereby false Prophetes are discerned and knowen, is corruption of doctrine, and teaching of errours and lyes. And you haue hearde it euidentlye proued, as well by the testimo­nie of Saint Iohn, as other partes of the Scripture, that those fruites haue beene in the Churche of Rome, and not among vs, whiche submit all our doctrines to the touch­stone [Page 115] of Gods holye worde. Lastly, you haue hearde by comparison, that the good fruites of godly life and detesting of sinne, hath more prospered among the professors of the Gospell, than among the patrones of the Churche of Rome. The Lorde graunt vs the grace of his holye spirite, that to his glorie, vice and wicked­nesse may dayly bee more repressed, and vertue and honestie more ad­uaunced. (⸪)

A­men.

SAint Paul (dearely beloued) from the beginnyng of this Epistle, blamed the Corinthians, for sundry faultes, and corruptions among them: As that they had factions and dissentions, one parte a­gainst another, that they more e­steemed in their Preachers, elo­quence of speeche, then the simpli­citie of Christ crucified, that they made small accompt of him, in cōparison of some other corrupt teachers, that they suffered incest among them vnpunished: that they resorted to Idolatrous feasts with the heathen, and did eate of those things that were offered to Diuels, contrary to the sinceri­tie of true Christians. Now because men are very prone, to flatter their owne mindes by vaine pretences, and to feede Obiection that the Co­ [...]thes might vse [...]ented. themselues in euill doing, he preuenteth an obiection or ex­cuse, y ^• happily they might make for themselues. For they might haue said: Sir, we beare y ^• name of Christ, and bee Christians, wee haue his Gospell among vs, and vse hys Sacramentes, whereby his merite is sealed in vs. There­fore wee are sure, that wee are in the fauour of God, and that his displeasure and plague, shal not lyght vpon vs. &c. [Page 117] To this S. Paule aunswereth, that this trust and secure confidence in the profession of Christianitie, and vse of the Sacramentes, is but vayne, vnlesse they approue & make good their fayth, and outward profession of Christ, wyth the exercise of honest lyfe, and Godly conuersation. This he confyrmeth by comparison of the Israelites. The peo­ple of Israell, (sayth S. Paule,) were the chosen people of God, they had his law and Ceremonies among them: yea, they had promise of saluation, by the same blessed sede that we haue, they did vse in effect the same Sacramentes that we doe, they were baptised in the Cloude, and in the Sea, they did eate of the same spirituall meate that we doe, they did drinke of the same spirituall drinke, that we drinke of, for the Rock that they dranke of, was Christe. And yet many of them, by Gods heauy hand, perished in the Wil­dernesse. And if you looke into the cause, you shall fynde it to be nothing else, but for y ^• they were inclinable & proane to the corruption of Idolatrie, that they were giuen to for­nication and vncleannesse, that they tempted Christe, and munnured against God, and committed other like naugh­tinesse against the will of God &c.

Seing it is so, you may be sure that God is no change­ling, but will deale in the same manner with you nowe, as he did with his people before time. Now for so much as S. Paules reason doth principallie stand vpon the vse of the Sacramentes, and that the people in those dayes, were more skilfull and better taughte the effecte, nature, and strength of a Sacrament, thē in this time they be (through slacknesse of teaching, and way wardnesse in learning) be­fore I come to that, which S. Paule principallye respec­teth in this place, I thinke it necessary for your better in­struction, fyrst to speake generally of Sacraments, and to shew what a Sacrament is, of what partes it standeth, for what causes they are ordayned, and what fruite maye be taken of them. Secondly because he sayth. The Rocke was Christ, and that they did eate and drinke of the same [Page 118] Christ, I will declare what manner of speethe this is, and shew why Chist and his blood is called meate and drinke, and how he is to be eaten and drunken in the sacramente truely, and in deede. And lastly I will let you vnderstand, that the bare professyon of Christianitie, the externall vse of the sacramentes, and outward exercise of praying, and o­ther [...]the thinges, are not sufficient, without the inwarde worshipping in spirite and truth, and christian obedience to the will and lawe of God.

A sacrament is a reuerend and holy misterie ordayned What a Sa­crament is. of God, wherin he by his holy word and promise, doth both stirre vp and practise the faith of his people, and by y ^• opera­tion of the holy ghost increase his grace in them, & besto [...] his benefites and blessinges vpon them, & wee on the other part, testifye our obedience toward him, & vnity of faith a­mong our selues. The authour and ordainer of sacramēts God the only author of Sacraments. is none but God himself. No Patriarche, nor prophet, nor Apostle, nor Father, nor the whole church hath autho [...] to ordayne a sacrament. Who is authour of Sacraments Li. 4. de Sacramen. (sayth Ambrose,) but the Lord Iesus. These Sacramēts came from Heauen. &c.

A sacrament is a part of Gods worship, but no creature can ordayne any part of Gods worship, but himself, accor­ding to that saying of the Prophet: In vaine they worship Esay. 29. 13 me, teaching the traditions of men. In the old Testa­ment, if a man had offered any sacrifice not appointed by God, it was esteemed little better then Idolatrie. It is knowne what happened to the sonnes of Aaron, for that Leuit. 10. 1. they brought strange syre to the Alter of God: much lesse may any appoint straunge sacramentes, not ordayned by the expresse word of God in his scriptures.

Sacramentes be seales that confyrme Gods promises, and looke what a counterfeyted seale is to a mannes wri­ting or deede, that is a sacramente in the Churche, not or­dayned by GOD. If this be true, as in deede it is moste true, what shall we saye of the Church of Roome, [Page 119] which hath presumed not, only to alter those Sacraments that Christ appoynted, but also to ordayn sundry other sa­cramentes, without any iust warrant of gods word, onlye vpō forced interpretaciōs, deuised of thēselues? Penance, Orders, & Matrimony (corrupt Doctrine being taken frō thē) be good things, & to be exercised in y ^• church, & so like­wise are prayer, fasting, and almes deedes, & yet I see n [...] cause, why they shold be called sacramēts. Ther is a great differēce betwene a sacramēt, & an other godly exercise cō ­manded in y ^• church, as herafter you shal better vnderstād. Seing therfore christ is author of sacramēts, & none other, you may not think thē to be trifles, vaine Ceremonies, and mens deuises, y ^• you may vse or not vse at your pleasures, as you list, but you ought to reuere [...] thē, as y ^• ordinance of God, & to receiue thē, euen as at Christs own hand. For as whē gods word is taught you, by the ministery of men, you must not receiue it as mans word, but as the word of 1 Thes. 2. 13 Esay. 1. 20. 40. 5. 59. 14. God, as it is in deede, and therefore the Prophet sayd, the mouth of the Lord hath spoken it: euen so the Sacra­ments, when you receiue them at the hands of a fraile and mortall, yea and sometime a sinfull man, you must looke to the Authour, and in your faith see the hande of God offe­ring The wicked­nesse of the minister doth not derogate any thing from the ef­fect of the Sacrament, to the fayth­full receauer. the same vnto you. The sacramentes take not their excellencye and worthinesse of him that Ministreth them, though he be neuer so holy, neyther. be they disgraced, or weakened, though the Minister be wicked and euill.

And therfore the errour of y ^• Donatistes, Anabaptists, and some other is sharpelye to bee reprooued, that thinke the sacramentes of Christ to bee of leesse value, if they be ministred by an euill or sinfull man. In deede the haud of the receiuer, being withoute Fayth, maketh the sacra­mentes, that of themselues bee good, to bee vnto him of no Force, because of his vnbeleefe: But a wicked Mi­nister cannot in anye wyse make frustrate, or deceiue the Fayth of the Godlye Receauer. Iudas was a wic­ked and false Traytoure, and a Couetous naughtys [Page 120] person, al the time that he followed Christ, & yet I doubte not but that the baptisme, that he ministred, was as auail­able to the faithful receiuer, as the baptisme of Peter was, Cōtra Pe­tilianū. or of any other of the Apostles. S. August. vseth the same example. Whereas (fayth he) there was great difference betweene Peter and Iudas, yet was there no difference, betweene the baptisme ministred by Peter, & that was ministred by Iudas, that was all one, but of the partyes, one was a member of Christ, another a member of the Deuill. And agayne he sayth, Such are the Sacramentes, Lib. 2 con Lit. Petil. The fayth of the receauer, not the life of the ministrer doth helpe or [...]der, in the effecte of the Sacrament. as they are, that come vnto them. Whereby one maye profitablely receiue the Sacrament of an ill minister, so he himselfe be good. This is a great comfort to the god­ly, that in receiuing the Sacramēt, they neede not to loke into the life of the Minister, but to examine theire owne hartes.

Now as touching the partes of a Sacrament, you shall vnderstande it consisteth of three partes. The fyrste is the Sacraments consist of three partes. externall signe, as the Lambe in the Passouer, the cutting of the fore skinne in Circumcision, water in Baptisme, [...] The outward signes and what they signifie. bread and wyne in the Lordes supper. Because of these outwarde [...]ignes, a Sacrament is called a signe, a Seale, a Visible word, so that it were a Monster, to haue a sacra­ment without an externall signe or elemente, to the oute­warde substaunce of it.

Water in Baptisme signifieth, that as water naturally hath a propertie, to wash and clense the filth frō the body: so doth the grace of God through Christ his blood, wash a­way the gilt and filthinesse of our soules. As breade and wine by naturall effect nourisheth our bodyes, & strength­neth and comforteth oure spirites: so doeth the heauenlye foode of Christes body and blood, broken and shead for vs vpon the Crosse, nourish our soules, and quicken our Spi­rites to eternall life with God. As the breade is made of many graynes kneaded into one loafe, and the Wine pres­sed out of many Grapes into one cuppe: so the multitude of [Page 121] Christians communicating at the Lordes Table, thoughe many in number are ingrafted into Christ, & made mēbers of his misticall body, and ioyned in mutuall loue one with the other, so that nowe they liue by the spirite of Christe, as the members of a naturall bodye lyue, and haue sence by that Spirite that commeth from the harte, and from the heade. This proportion and similitude betweene the signes and the spirituall effectes of the sacrament, S. Cyprian acknowledgeth. As this cōmon b [...]ead saith he De coena Domini. being chaunged into fleshe and blood breedeth life to to our bodies: so by the accustomed nature of thinges, the weakenesse of our fayth being holpen, is taughte in sensible argument, that in visible Sacramentes are the effect of eternal life. These godly instructions and [...]we [...]e comfortes, the Church of Roome weakeneth and [...]aketh The abs [...] ­tie of tran­substancia­ [...]ion. away, by their monstrous doctrine of Transubstāciation▪ Wherein they teache that the substaunce of Breade and wyne, is cleane vanished and consumed awaye, so that there remayneth no Bread, nor Wyne in the Sacra­ment, and that is in effecte to make it no sacrament. For as I haue tolde you before, there canne bee no Sacra­mente, without an externall Elemente, to bee the oute­warde signe thereof. But what externall signe canne there bee, when [...]y withoute substaunce, and accidents, and qualities, nourishe the substaunce of oure bodyes?

Or if they cannot, howe maye they represente vnto vs, that as they nourishe oure bodyes, so Christe his blood nourisheth our soules? yea rather they teach the contrary, that as qualities do [...] not nourishe the substaunce of our [...] body, so doth not Christs body nourish our soules. Wher­fore al good Christians, haue to deteste that blasphemous Doctrine, broughte in by the Church of Rome, which, as I haue sayde, taketh awaye the right nature and proporti­on of a sacrament.

By this that I haue sayd already, you maye perceiue that there is some further ende, then the vse of the signes [Page 122] in the Sacramentes, and that the Externall Ele­mentes The second parte wherof Sacraments doe consist, is the spiri­tuall or in­ward thing. are not orday [...]ed for themselues, but for some [...] ­ther purpose. In the olde time the sacramentes and Ce­remonies were profytable for the bodilye nourishmente, as the water gushing ou [...]e of the Rocke, Manna, and the Paschall Lambe: but in oure sacramentes God smallye consydereth our bodies, but principallye and whollye the [...]eleefe, ease, and comforte of our soules. Therefore as in the olde Testament, so now much more in the sacraments, is to be consydered some spirituall & internall thing, to the vnderstanding wherof, the lykenesse of the external signes Wh [...] the in­ternall part of Sacra­mentes is. doe leade vs: as in baptisme, our regeneration and new byrth, and the washing away of our sinnes, by the death & p [...]ssion of Christ, In the Lords supper the heauenly foode of our soules, with the bodye that was broken, & his blood that was shead vpon the Crosse. Wherfore good christiās in receiuing y ^• sacrament, must not haue so much regard to the signe, as to the spirituall thing it selfe, for which y ^• out­ward token was o [...]dayned. So doeth the Councell of Nice exhorte vs: Lette vs not bende oure cogitation ba [...]ely to Bread and Wine layde before vs, but lifting vp our mind through faith, let vs behold the Lambe of god taking away the sins of the world, to be on that ta­ble. &c. And Chrisost. hom. 7. 1. ad Cor. The heathen per­son Chrys. hō. 7 [...]. ad Cor. when he hea [...]eth of baptisme perswadeth himselfe that it is water only, but I do not simply see that I doe see, but also the cleansing of my soule, by the spirite of God. He thinketh my body onelye to be washed, but I beleeue that my soule is cleansed and made holy. And Serm. ad Infant. Aug. That which you see is bread, and the cuppe, as your eyes declare vnto you, but as touching that wher­with your faith is to be instructed, the bread is to you the body of Christ, & the wine his blood. Wherfore the especiall & principall part of the sacrament is the spiritual and internall thing, as in baptisme (as I haue sayd) rege­neration and sanctification, and in the Lords supper y ^• body [Page 123] and blood of Christ. And here (dear [...]lye beloued) I muste put you in mind, that they which teache this, doe not saye that the sacramentes are bare signs and tokens, as the ad­uersaries of the Gospell doe slaunder vs. Our doctrine of the Sacraments, is farre more fruitfull and comfortable then theirs is. For we teach and beleeue that, these spiri­tuall effectes are as certainely wrought, by the holy ghost in the sacramentes, as we see that the externall elementes Sacramen [...] are seales, whereby the letters pa­tentes of ou [...] Saluation [...] Christ, are confir [...] vnto vs. haue their operation in the course of nature. For the sa­cramentes are as the deedes and Seales of almighty god, whereby he doth in deede and verily, not only by significa­tion, but effectually conueighe vnto vs, the possession of his spirituall blessinges, and yet do [...] wee not maynetayne the carnall and Reall presence of Christe his body and blood, within the compasse of the Sacramente, so that it shoulde enter into the [...]oundnesse of the mouth, and descende into the naturall partes of our body.

That grosse opinyon I leaue to the schole of Roome, [...] [...] I f [...]d it not in Christes institution, nor in the s [...]hole of the holy Ghoste, that is, the Scripture of God. As a prince in his letters patentes vnder his greate Seale, giueth to a man happily a thousand pou [...]de Lande by the yeare, so that the partye hauing that deede, may as­sure himselfe that he hath full right and possessyon thereof, and as surely as it were possible, he haue the L [...]de i [...] s [...]f in his [...]de: yet can he not be so sencelesse and foolishe, to thinke that he hath the very substaunce of the Lande in the Bo [...]e wherein the deede is. So doeth Christe in the Sacrament louingly [...] to the faythfull hart, the posses­sion of his body and blood with all the benefits by the same procured to mankinde, that he may iu [...]lye say [...], that the [...] be his, and by the [...]liueth, and is nourished to eternall life, yet he may not be so foolish, to thinke that he hath not the fruit of it, vnlesse it goe reallye and Carnallye into his body.

For Christes body & blood are meat & drink for our soule, & [Page 124] not for our body, to be nourished by, as it is by breade and Wyne. [...]. The thirde part of the sacramente, is that The third parte wherin Sacraments consist, is the worde of Christes in­stitution and promise. which giueth strength and effecte to the residue, that is to say, the word of Christes institution & promise, which is as it were the soule and life of the sacramente. For whereto serueth a seale to a blanke, wherein nothing is written, by whiche wee maye clayme anye Benefyte? whereto serueth an externall signe, if we haue not a promise to at­tayne a spirituall thing? And no mans hande or writing will serue to make perfecte this deede: It muste bee Gods onlye. For he hath only the giuing of such things, wherefore it must be Gods word, that must assure vs here­of. Well (sayd Aug.) Let the word come to the element, August. and it maketh the Sacrament▪ And agayne: How com­meth it to passe, that water toucheth the body, & clen­feth the hart [...]t by the power of the word, and that not because it is spoken, but because it is beleued? And how can a man beleeue that which he [...]ea [...]etl [...] not, nor vnderstandeth. [...]ereby [...] may consider [...]how [...] yo [...] haue bene deceaued by them, which haue [...]ed the sa­cramentes vnto you in a straunge and vnknowne tongue that you vnderstoode not. These comfortable wordes [...] Lordes cuppe, This is my blood which is shead for you, Mat. 26. 28. Mar. 14. 24. Luc. 22. 20. and for ma [...]y for [...]ssion of [...]nes, with playn [...] Sa­ [...]ege haue they kept from you, and [...] you not only of the pro [...]se contayned in the words, but also of one part of the sacrament, for they inims [...]red it vnto you of the lay­ [...]ie, alway vnder one kyn [...]e, y ^• [...] ▪ as they say▪ vnder y ^• forme of bread onelye, whiche greate [...] to after both the wordes [...] partes of the Sacramentes▪ is [...] entelye to bee noted in them, and greatly to be [...]. When we speake therefore of the sacrament, we must speake as it is in it selfe, by the force of Gods worde, consisting of all three partes, and not as the baldnesse of men, or the weakenesse and imperfection of oure fayth maye make it [...]w vs.

[Page 125]Nowe let vs consider the causes and endes, for which Why Sacra­mentes were ordained. Christes pleasure was, to ordaine Sacramentes in hys Church, that we may thereby also in part learne what fruit and benefite wee take by them. The first cause is, partly Our infir­mitie, the first cause why Sacra­mentes were ordained. our owne infirmitie and weakenesse, beyng dull and slowe in the vnderstanding of heauenly things: partly the great goodnesse and loue of God, that woulde vouchsafe to attem­per himselfe to our simple capacitie, and seeke meanes by outward things to ease and helpe the same. For this cause, in the Scripture doth he so often vse parables and simili­tudes of those things, that are within the compasse of our vnderstāding, by those the sooner to induce vs to the know­ledge of his heauenly doctrines. This cause the auncient and learned Fathers did acknowledge in their writinges. The Lord (saith Chrisostome) geueth vs not any thing, that Homil. in Math. 830. is sensible, but insensible things▪ The outward things are sensible, but all thinges are to bee vnderstanded in the minde. In Baptisme, water is sensible, but our regenera­tion and renewing, is perceiued in the minde. For if thou wert spirituall and without a body, he would haue giuen all these things to thee naked & bare, but because with thy minde there is ioyned a grosse body, in things sensible he declareth vnto thee things, by thy minde to be vnderstanded. Like wordes almost hath Dionysius in Caelost. Hier. Because of carnall persons (saith Augustine) Lib. 3. quest. Vet. & noui. visible Sacramentes were instituted, to the end that by things, that be seene with your eyes, your minde may be transformed, to those things that be vnderstanded. Our vnderstanding is weake and dull, our memorie is fraile and fickle, and soone forgetteth the benefite of God. Both these our unperfections, God by his Sacramentes helpeth, our vnderstanding is [...]ed by the similitude, and lykenesse of the external signes, as before I haue noted. Our Seuces also are by the erercise of the Sacramentes stirred vp, to be in­strumentes to helpe one mynde and weake faith. Our re­membraunce also, by the same [...] is marueilously [...] [Page 126] strengthened. And therefore a seconde cause or ende of a The second cause why Sacraments were institu­ted, is our [...] [...]rcise in the remembe­rance of Christs benefites. Luc. 22. 19. 1. Cor. 11. 26. Sacrament is, that it maye bee to vs a blessed exercise, whereby wee call to remembraunce, the benefite of our re­demption in Christ, and yeelde to him most hartie thankes, and praise for the same, according as Christ teacheth vs, in the institution of his laste Supper: Doe this in remem­braunce of mee. And Saint Paule, so often as you eate of this bread, and drinke of this cuppe, you shall set forthe the death of the Lorde, vntill his comming, &c. They therefore which come to receaue the Sacrament, and neuer thinke of this, nor call to theyr remembraunce to prayse God for this vnestimable benefite, but thinke that the out­warde vse of the Sacrament is sufficient, are among the number of them that receyue vnworthily, and make lyttle accompt of Christes benefite procured for vs. A thyrde The thirde [...]nd where­unto Sacra­ments were appointed. cause and ende of a Sacrament is, that wee by the practice and vse thereof, myght bee traded to the obedieuce of Gods holye wyll and commaundementes, thoughe the thinges seeme to our selues neuer so simple and mean [...]: and also that thereby wee myght openly before God and the worlde, protest and acknowledge that we are his people, and of the number of them▪ that looke to be saued, preserued & defen­ded by the benefite of Christ onely. So that the open vse of the sacramentes is a parte of that confession, wherevnto S. Paule attributeth saluation, when he sayeth, If thou con­fesse with thy mouth the Lord Iesus, and beleeue in thy [...]o [...]. 10. 9. hart that God raised him from the dead, thou shalt bee saued, for by the heart wee beleeue to righteousnesse, and by the mouth confession is made to saluation. In the vse of the sacramentes, wee confesse both by mouthe an [...] testimonie of all the partes of our bodye, that Christ Iesus is our Lorde and sauiour. A fourthe cause and ende The. 4. cause why Sacra­ments were ordained. of the Sacramentes is, that they myght bee as bandes and linkes of loue, vnitie, and concorde among our selues. Therefore Saint Paule when hee exhorted to vnitie and loue, among other thinges a [...]th. Wee haue one faith, Eph. 4. 5. [Page 127] one Baptisme. And agayne in another place: Wee are 1. Cor. 10. 17. one bodye as manye as bee partakers of one lofe. For this cause, doth Saint Augustine call the Sacrament of August. the Supper, Sacramentum vnitatis. i. A Sacrament of vni­tie, and teacheth vs (as before I haue saide,) that as a loafe of breade is made of manye graynes, and a Cuppe of Wyne of many Grapes: so wee, thoughe manye in num­ber, are made members of one mysticall bodye of Christ Iesu. A foule thing it is to see the seruauntes of one Mai­ster, that weare one cognizaunce or liuerie, to fall out a­mong themselues, it can not bee without some reproche of their Maister. All Christian men weare one cognizaunce and badge: for the Sacraments are the marks of Christes sheepe. Therfore not to loue & agree together, is a reproch wrought to our Lord and Maister. Wherby in a maner we protest to the world, that we be not seruaunts of his fami­lie, For in this (sayeth he) shall men knowe you to be my Ioh. 13. 35. Disciples, if you loue one another, as I haue loued you. Hereof doth the right vse and vnderstanding of the Sacra­meutes, very notably put vs in remembraunce. For it teacheth vs, that in Baptune wee are all newe borne, chil­dren of God, and graffed into one bodie, and in the Lordes supper fedde and nourished, with one heauenly foode of the body and blood of Christ, and therefore that we should with faithfull and vnfained loue hartelie embrace one the other, as the children of one father, the members of one body, and the seruauntes of one Maister, fed at one table, and nouri­shed with one foode to eternal life. Let them therfore looke, with what consciences they come vnto the Sacramentes, y ^• reserue bytter rancour & malice in their hartes, let them consider what heauy testimony, they giue against thēselues before God & his Angels. The last cause & end of a sacra­ment The last ca [...] why Sacra­mentes were appointed. y ^• I meane nowe to speake of, is that by those, as by blessed instrumentes of the holye Ghostes working, hee myght imparte vnto vs, and bestowe vppon vs hys vn­estimable Graces, and benefytes together wyth all the [Page 128] fruites of our redemption in Christ Jesu. For as his worde is, so are his Sacraments, instrumentes and Meanes by the working of his holy spirite, to bring vnto vs the whole benefite of our saluation. And here againe because of our sclaūderous aduersaries, I must put you in remēbraunce, that we which teache thus, teache not as it is fathered vp­on vs, that the Sacramentes are but bare signes. For you The faythful togeather with the out­ward signe receiue the inwarde thing. heare vs teach, and as you loue the saluatiē of your soules, require you to beleeue, that they be signes and figures in deede, but such, as most assuredly bring vnto the faithfull harte, verily and in truth the selfe same things, that they signifie: so that the faithfull Christian receauer, maye as­sure himselfe, that as truely as God is God, so truely he re­ceaueth those things, which the outward Sacrament doth signifie. We ought therefore (deerely beloued,) with hum­ble hartes to giue immortall thankes to the eternall God, in our Sauiour Christ Jesus, that he hath vouchedsafe so graciously, and so mercifully, to haue consideration of our infirmitie, to helpe our frailtie, and as it were to leade vs like children by the hand, and appoint vs whether to goe, and what to doe: and to giue vs those exercises to trade vs to the obedience of his will, and confession of his name, to marke vs with his badges and cognizances, that wee may be knowen to be his, to fasten vs together with these linkes of vnitie and Christian concorde, and finally to prepare for vs such and so blessed instrumentes, to bring vnto vs hys heauenly blessings. Herein also we may behold his great wisedome, that he would not lay forth vnto vs his spiritual mysteries and promises in wordes onely, least they myght slip away and be forgotten, but confirmeth and establisheth the same by his deede and seale also, as I haue declared, that we might the more assuredly embrace them. We reade in Histories, and see by experience, that when men make any Couenaunt or bargayne, they either shake handes, or vse some other like ceremonie or solemnitie to confirme it. In olde time among the heathen, they vsed to kill a hogg [...] [Page 129] or a pigge, &c. and to vse at the same certaine protestatious and curses, if they stoode not to their couenaunt and league. And euerie matter of conueighance we see passeth by deede and seale. The Lorde when he made his promise to Abra­ham, Gen. 15. 9. willed a Bullocke, a Goate, and a Weather to bee kylled, and the Lorde in forme of a burning lyght passed be­tweene them, by that solemnitie assuring him, that whatso­euer he had promysed, should in truth be performed. The outwarde Circumcision, the Paschall Lambe, and all the multitude of Sacrifices of the olde lawe, were nothing but seales to confirme the trueth of Gods promise of saluation, in the true sacrifice that shoulde come. Euen so dealeth Christ with vs in his Sacramentes, Those he hath orday­ned as his deedes, and instrumentes, as before I haue men­tioned, to assure vs of his promyses. And so much are his deedes more sure, and his promyses more certaine and in­fallible, than any mans can bee: as his wyll is more iust, to stande to that he hath sayde, and his habilitie to performe it greater.

Nowe for so much as S. Paule in this place maketh com­parison betweene the Sacramentes of the olde Lawe, and of the Gospell, and saith that the Israelites were Baptized in the cloude, and in the sea, and in Manna dyd eate the same spirituall meate, and in the Rocke drinke of the same spiri­tuall drinke that wee doe: I thinke it necessarie somewhat What diffe­rence is to be obserued be­twixt the Sacraments of the old Iews and the Sa­craments of Christians. The old Iewes vndes the lawe had the same hope of Sal­uation by Christ, that we now haue. to note, what difference is betweene theyr Churche and ours, and their sacramentes and ours. And principally I do this, because many through ignoraunce are of that opinion, that the saluation of mankinde by Christ was neuer hearde of in the worlde, before Christ came in fleshe, and that the Iewes had some other meane of saluation than by him, and therefore that their sacramentes and ours are nothing like. But this errour taketh away from all Christians a passing great comforte, that is, that Christian Religion, and that Meanes of saluatiō, is no new thing, but hath continued e­uer since the beginning of the world, according as it is said [Page 130] of Christ, Agnus qui dccifus est ab origine mundi. i. That he Apoc. 13. 8 is the Lambe which was slaine, from the beginning of the world.

First therefore you must vnderstande, and the whole course of the Scriptures teacheth vs, that there is but one eternall and immutable GOD of both those Churches, I meane of the Iewes before Christ, and of christians nowe, whome they both, dyd worshyppe in spirite and in trueth. For Christians must bee farre from that dinelish, and wic­ked heresie of Marcion, Valentinian, and other, whiche taught, that there were two Gods, one of the Iewes, ano­ther of the Christians, a good God, and a badde, a GOD that created the worlde, and a good God that was Father of Christ Iesu. But this detestable heresie hath beene iust­ly condemned, and cast out of the Churche manye hundred yeeres since. Secondlye, both those Churches haue but one manner of saluation proposed to them in the promyses of GOD, that is, by the death of Christ, the Messias and sonne of God. Thys maner of saluation was first deui­sed by the wysedome of God, and layde vp in the secrete clo­set of his diuine prouidence, before the worlde was made. So saith Saint Paule, Blessed bee God the Father of our Eph. 1. 3. Lord Iesus Christ, which hath blessed vs with all spiritual blessing in heauenly things in Christ, as he hath chosen vs in him before the foundation of the worlde. Thys manner of saluation God himselfe first vttered and publy­shed in Paradice, saying to the Serpent after sinne com­mitted, I will sette enmitie betweene thee and the wo­man, Gen. 3. 15. and betweene thy seede and hir seede, and thy seede shall breake his heade, &c. Here is promysed that one should come of the seede of the womā that should breake the serpentes heade, that is, vtterly destroye the power of the Diuell, and deliuer mankinde from his tyrannie. The same promyse was confirmed to Abraham, and ratified to all the Patriarches in these wordes: In thy seede all the Gen. 26. 4. nations of the earth shal be blessed. This promyse so much [Page 131] moued faithfull Abraham, that, as Christ saith, he greatly longed in spirite, to see the day of Christ, and he sawe it, and Ioh. 8. 56. exceedingly reioyced: and vndoubtedly so did the other Pa­triarches and Prophetes as S. Peter beareth witnesse here­of. All the Prophetes from Samuel, and thenceforth, as Act. 3. 24. many as haue spoken, haue borne witnes of these dayes. What shall I saye of the whole manner of the law, ceremo­nies and Sacramentes? but that they were Preachings of that redemption, that should be in Christ Iesu? It were in­finite to giue you examples in al, I will note vnto you one­ly two or three. What can bee more euident than the Sa­crament of the Passouer? That as a Lambe without spot was killed: so the immaculate Lambe Christ Iesu, should be sacrificed for our deliuerance, out of the spiritual Aegypt of the Diuels kingdome: where vnder the heauie burdens of sinfull workes, wee were holden thrall and in bondage. And as the blood of the Lambe sprinkled vppon the poste, was a token for the Angell of Gods wrathe to passe that house: so as many as by fayth haue the doore postes of their heartes sprinkled with the bloud of Christ, the true Lamb, that taketh away the sinnes of the worlde, shall bee sure to be saued from that wrath of God, wherein the wicked and vnbeleeuers shall bee wrapped. And because S. Paule spea­keth here of Manna, doe you not see it a marueilous Image of Christ? Manna came from heauen, so did Christ, Manna was deliuered to all in lyke measure: so is Christ an indif­ferent and full saluation to all men. Manna, was white of colour, and pure of substaunce: so is Christ pure and vn­spotted of sinne and infirmities. Manna, that it myght bee nourishment, was beaten and bruised in a morter: so Christ that he myght bee the foode of lyfe was broken and brused on the crosse. Manna was the onely substaunce whereby the Israelites lyued in the wyldernesse: so is, Christ the onely foode whereby the true Israelites and children of Abraham lyue in the desert and wildernesse of this wicked worlde.

[Page 132]This similitude vndoubtedly, and many suche other in the residue of their sacramentes, the faithfull Jewes before the comming of Christ did see, although not so plainely as wee doe nowe in the time of the Gospell. And so S. Paule signi­fieth in this place, when he sayth: That they did eate the 1. Cor. 10. 3 same spirituall meate, and drinke the same spirituall drinke, which they could not possibly haue done, if in Man­na, & in the Rocke, they had not vnderstanded Christ, for Christ was Manna, and Christ was the Rocke. For wee maye not thinke that they iudged Manna or the Rocke, or any of their Sacramentes to bee of that price and worthy­nesse, that for the vse of them they shoulde bee saued, and in the fauour of God. For God by his Prophetes sundrye times telleth them the contrarie. Therefore it is not to bee doubted, that in their sacrifices and sacramentes they sawe the true Messias and Sauiour, and vnderstoode that those things were but Sermons and Preachings to direct them to the beliefe thereof. Thirdly, we must consider that both the people of the Jewes before Christ, and wee nowe since Christ, haue but one meanes to apprehende this way of sal­uation, and to apply the same vnto them, that is by fayth in the promyses of God. For as we beleeue to be saued nowe by Christ that is come, so they beleeued to bee saued by Messias that should come. As we bee sure of saluation by faith in Christ, that hath redeemed vs, so they were sure of saluation by the same Messias that shoulde worke their re­demption. For it is not our owne dignitie in any respect, but the assured trust of Gods mercie through Christ, that saueth vs. Wherefore as the faythfull nowe after their departure out of this lyfe, passe to most assured ioy and com­fort, so the faithfull departing then in lyke manner passed to ioye and felicitie. Therefore the Papisticall doctrine is A place ima­gined where the dead did [...]est before the coming of Christe. false and wicked, that teacheth eyther Lymbum Patrum, or else that Christ deliuered the Fathers out of hell at hys descendyng thither. Seeyng they had the same meanes of saluation, that wee haue, seeyng then there is but out [Page 133] God of both these people truely to be worshipped, one ma­ner of saluation in Christ proposed to them both, one mea­nes to apprehende and applye that saluation vnto them, one Churche, one spirituall baptisme, one spirituall meate and drinke, as Saint Paule here witnesseth: I see not by what authoritie of Gods worde, our Sacramentes canne haue any other difference from theirs, then in the external signes and respecte of tyme: as that theire Sacraments The diffe­rence that is betwixt the Jewes Sa­craments & oures, consis­teth in the externall signes, & respect of time. ledde them to beleeue that a Messyas and Sauyour should come, by whome they shoulde bee delyuered from the bon­dage of sinne: and oures leade vs to vnderstande, that this Sauioure is come, and hath ransommed and deliuered vs, and maketh vs partakers of the benefite thereof. I knowe what difference the Churche of Roome putteth betweene the Jewes Sacramentes and ours, that is, that the Sa­craments of the old law, do but signifie and promise grace and saluation: and ours giue, & exhibite the same: Which I thinke they gathered of some sentences of S. Aug. and o­ther Fathers not rightlye vnderstanded. The Sacraments In Ps. 73. (sayth Aug.) of the new law, be more wholesom & hap­pie, then those that were in the olde lawe: for they pro­mise, and these giue. But the same father, in other places Cō. Faust. lib. 19. cap 14. expoundeth himselfe, as when he sayth, The Sacramentes of the olde law, signifie before hand: and our sacramēts declare that is done. And agayne, The sacramentes of the olde law, were promises of thinges that shoulde be fulfilled: and ours are notes of things that are fulfilled. I graunt, Aug. and other fathers haue said our sacraments are more happy, and of more excellente grace and vertue, meaning therby only, that they were more ful and perfect, more euident and playne. In many places Augustine no­teth De doct. Christ. in Jo. in. psal. this difference, that our sacraments are fewer, easyer, more bewtifull, more playne and euident, and so truelye they are. The same August. expounding this very place of Paule, sayth in this manner: All doe eate the same spiri­tuall meate, It might seeme sufficient to haue sayde: All [Page 134] did eate spirituall meate, but he addeth ( the same) I find not how to vnderstande it, but the same that wee also doe eate. But some will say vnto me, Is Manna the same thing that I doe now eate, than nothing is now come, if the same were before, and Christ his passion is voyde? how then, saith he the same, but that he addeth ( spirituall) for they that did eate it as meate only to feede theire Note. Bodies, did not eate the same meate that wee doe. &c. Breefely therefore I say, whosoeuer in Manna did vn­derstande Christ, did eate the same spirituall meat that we doe. &c. so likewise the same spirituall drinke that we doe, for the Rock was Christ: for there was not one Christ then, & another now, for thē christ was to come, Now he is come. To come & is come, are diuers words, but one Christ. In the 26 Tract. vpon Iohn, he hath a like August. Tract. in Joh. 26. discourse to the very same purpose, touching y ^• same place of Paule. Where he sheweth, that as many did eate Man­na, ( & mortui sunt. i.) and are dead: so diuers did eate it, ( & mortui non sunt. i.) and are not dead. Moises, Aaron, Phinees did eat it, and died not, because they did vnder­stande the visible meate spirituallye, to the ende they might spiritually be satisfyed with it. &c. And it follo­weth, This bred Manna did signifie this bread the Table of the Lord doth now signifie. They were Sacramēts in signs diuers, in the thīgs that are signified, the self same. Heare what the Apostle sayth, I would not haue you ig­norante my bretheren, that they did eate the same spi­rituall meate, for their bodily meate was not the same, they did eat Manna, we eat another thing, but they did eate the same spiritual meat. &c. And so they did drink the same spirituall drinke. They one thing, and we ano­ther, as touching the visible kinde, which yet in spiritu­all vertue signified the selfe same thing. By these words of S. Aug. that I haue heare layde downe, and by many o­ther like, that I might alleage, I truste all suche as feare God, and will iudge indifferently, may perceiue, that this [Page 135] is no new doctrine, which at this time I taught, touching The fayth­full Jewes did eate and drinke spiri­tually the bo­dy & blood of Christ, be­fore his reall comming in the flesh: and soe doe we, that ar borne & beleeue, since his in­carnation, & the conclsion thereupon. the likenesse of the Jewes religion and Sacramentes to ours now in time of the Gospell, Herevnto I must add this note by the way. If the Israelites vnder the old law, did in their sacramēts eat y ^• same spirituall meat, & drink y ^• same spiritual drink y ^• we do in ours, that is Christ, & that effec­ally and to saluation, before Christes natural body & blood were borne, and come really into the worlde: it maye euy­dently leade vs also to vnderstande, what manner of eating and drinking it is, that we also should vse in our sacramēts to saluation, that is, a spirituall eating and drinking of Christ, and not such a grosse, carnall, and reall eating as the Church of Rome now striueth for. But of this I haue to speake in the nexte part. Therefore here I will make an ende. &c.

¶ The seconde Sermon vpon this part of the Text. 1. Cor. 10. 3. &c.

NOt only S. Paule in this place, Christ the food of our soules. but the spirite of God in sunde­rye other Places of the Scrip­tures teacheth vs, that Christe only is the blessed and Heauen­lye foode of oure soules, where­with we are fed and nourished, to eternall life. Of this meate and drinke Esay prophecied ma­ny yeares before Christ came in fleshe, Oh (sayd he) come Esay. 55. 1. all ye that be thirstie, come to the waters, and yee that haue no siluer, come buy and eate, come I say, bye wine and milke without money, wherfore do you lay out sil­uer, for that which is no fode, & bestow your labor for that which cannot satisfye you, harken dilligently vnto me, & eat that which is good. &c. In which words he ca­led the hungry & thirstie consciences of gods people, to that heauenly foode of Christ, which in his gospel is laid before the faithfull, by it to be fedde to eternall life, and reproueth them for seeking other foode besyde Christ, because indeed there is none that can satisfie them, but onelye hee. This doth Christ himself seeme to expound, in this maner in the gospel, when he sayth, If any man thirst, let him come to Joh. 7. 37. me and drinke. But most euident in John the sixte, hee declareth himselfe to be the onely foode of oure soules, of which we must feede vnto saluation. For vppon the oc­casyon Io. 6. 26. &c. of the Jewes following him with a carnall affecti­on to haue their bodyes fedde by myracle, as before he had [Page 137] done, he sharply reproueth that affection in them, & willeth thē to labour and trauatle, not for the meat that perisheth, but for the meate y ^t shold endure to euerlasting life, which the sonne of man should giue vnto them. And after, Moises Ioh. 6. 32. &c. gaue you not bread from heauen, but my father giueth you the true bread from heauen. For the bread of God is he who cōmeth down from heauen, to giue life vnto the world. And after a few words, he sayth plainely, I am Ioh. 6. 35. the bread of life, he that commeth to me shal not hun­ger, and he that beleueth in me shall neuer thirst. And a­gaine, I am the bread of life, your fathers did eat Manna Ioh. 6. 48. &c. in the wildernesse and are dead. This is the bread of life, which commeth downe from heauen, of which he that eateth should not die, I am the liuing bread, that came downe from heauen, if any man eate of this bread, hee shall liue for euer, and the bread which I wil giue, is my fleshe, which I will giue for the life of the worlde. &c. Except ye eate of the fleshe of the son of man, & drink Io. 6. 53. & [...] his, blood, you haue no life in you. Whosoeuer eateth my fleshe, and drinketh my blood, hath eternall life, &c I will raise him vp at the last day. For my flesh is meate in deede, and my blood is drinke in deede. &c. Seing then it is very euident that Christ is the meate and drinke of all true Christians, it behoueth vs next to learne, why Christ is called meate and drinke, for we may not groselye vnderstand it as y ^• Capernaites did, that it is a Meat wher­with our bodies are to be nourished, as with other natural foode, God forbid. For Christ himselfe a little after sayth. The words that I haue spoken are spirite and life: Gy­uing Ioh. 6. 63. vs thereby to vuderstande, that hee is oure spiritual meate, and his wordes spiritually to be vnderstanded.

This speech then that Christ is meate an drinke vnto How the bo­dy and blood of Christ are said to hes meate and drinke. Christians, is not a naturall and proper kinde of speaking, but metaphoricall and figuratiue, transferred from the bo­dye to the soule, from a worldlye meaning, to a spirituall Seuce.

[Page 138]Which the better to perceaue, you must remēber that man consisteth not of body only, but of soule also. And as y ^t body, Acompari­son betwixte the body and the soule. hath his life and death, so the soule hath her life and death. And as the body hath certayn means to keepe of death, and for the time to mayntayne lyfe, so hath the soule meanes to preserue the life thereof, and to put awaye death. The lif of the body is the ioyning of the soule and the bodye to­gither, and the death thereof is the separation of the soule from the bodye. The meanes to preserue the life of the bodye, that is, to continue the bodye and soule togeather, is foode and sustenaunce, meate and drinke, for we daylye and howerly doe consume, and the substance of our bodies wasteth by the pores of oure skinne, so that when Na­ture feeleth wante of Substaunce to supplye the wa­sting of the body, then it is sayde in proper speeche to hun­ger, or to thirst, that is, to desyre and couette that thing whereby the waute of naturall Substaunce and moys­ture maye be supplyed, least the Instrumentes of the soule shoulde bee made feeble, and so the soule departe, and the body dye. Nowe looke what the soule is to the he­dye, What the soule is to the body, that is God to the soule. that is GOD vnto the soule. As the lyfe of the bodye is the ioyning of the soule to the bodye (for wyth­out the Soule there is no life) so the life of the Soule, is the ioyning of GOD and the Soule togeather, and the death of the Soule is the separation of GOD from the soule, for without GOD, the soule hath no lyfe.

And yet you maye not thinke that the Soule dyeth, after that sorte that the bodye doeth, by ceassyng to haue a beeing, or a continuaunce, but it dreth a spirituall death by separation of God from it, so that the tyme that it is, and hath a beeing withoute God, is nothing but a moste horrible tormente, and more greeuous then a thousande bodilye deathes. Nowe further as the bo­dy hath a certayne meanes by foode and Sustenaunce to preserue life, that is the soule and body togeather: so hath [Page 139] the soule a meanes by foode and sustenaunce, to continue GOD and the soule togeather, and so to preserue lyfe, and putte away the death thereof. The bodye when it wanteth this sustenaunce is sayde to hunger and to thirst, so the Soule when it feeleth lacke of that Heauenlye and Spirituall foode, whereby the lyfe therof is continued, it is not in proper speeche but Figuratiuelye sayde to hunger and to thyrste, that is, earnestly to long and desyre to bee made partaker of that Foode, by the Vertue whereof onely, God and it is ioyned and preserued togea­ther. This blessed foode is Christe himselfe and none other, eyther thing or person, for by him onelye are wee reconciled vnto GOD, and kepte in vnitie wyth him vnto eternall lyfe: and withoute him, wee by sinne re­mayne separated from GOD, and so in Death eternal, vnlesse Christe doe ioyne vs vnto him. He that hath the Sonne of GOD, (sayth Iohn) hath life, he that hath 1. Io. 5. 12. not the sonne of GOD hath not life. By this com­parison, I trust you maye see why Christe is called the meate and drinke of Christians, that is, of the likenesse that hee hath with bodily foode and sustenaunce, that kee­peth in life, and preserueth the Soule and the bodye to­geather. Wee haue nowe further to consyder, not one­lye How Christ was prepa­red to be the food of our▪ soules. Io. 6. 35. that Christe is the foode of oure Soules, and why hee is so called: but also howe hee is made the Foode of oure soule. I am (sayth Christe) that bread of Lyfe that came from Heauen, that is, hadde hee not beene GOD as well as Manne, hee coulde not haue beene the Meate of our Soules. We must ascende higher therefore, then to the humanitie of Christe, or to his Na­turall bodye and blood, and conceaue that it is the bodye and blood of the Sonne of God, and hee too God eternall with the Father, or else he coulde not haue wrought the Mysterye of our Redemption.

There be certayne necessary causes very profytable and cōfortable to remēber, why Christ must be both god & man.

[Page 140]First, it was necessary he should bee GOD, that hee Why Christ of necessitie was to be both god and man, & firste why he shold be god. 1. Jo. 5. 20. might know the will of God, and reueale the same vnto vs For we of our selues cannot see God and his will, but wee knowe, as S. Iohn sayth, That the sonne of God came, to giue vs a mynde to know him that is true. Ano­ther cause is, that the price of our redemption mighte be e­quiualent and of like worthinesse, as the offence was in the sighte of GOD, which could not haue bene, vnlesse that person that was the sonne of God, had dyed for vs. For neyther Golde nor Siluer, nor anye other pretious thing could redeeme vs, but the blood of the immaculate and vn­defyled Lambe, Christ Jesus. Furthermore if hee had not bene God, he coulde not haue ouercome Death, and y ^• De­uill, vnder whose captiuitie we were holden, and there fore, The Sonne of GOD appeared, that he might dis­solue 1. Jo. 3. 5. the Workes of the Deuill. Vnlesse hee hadde bene verye God, hee coulde not haue giuen vs power to bee Joh. 1. 12. Heb. 7. Ro. 8. 34. made the Sonnes of God, and Heires of eternall lyfe. He could not haue bene Our eternall Bishop, and perpe­tually sitte on the right hande of God, to be intercessoure for vs. He could not haue bene present at all times, and in all places, to gather his church, to direct the harts of the faithfull, to heare their prayers, and to remitte their sinne. He could not haue rayned the dead to life, abolishe Death, exercise iudgement, and giue eternall life vnto the Fayth­full Why Christ world neces­sarily be man. that loue his comming. There be reasons also why Christe must be very manne, and as hee came from Hea­uen as GOD, so in Earth to take fleshe of the Blessed Virgine, like vnto oures, Sinne onely excepted. First that the Justice of GOD requyred, that as Manne of­fended, and brake his Lawe and Commaundemente, so manne also shoulde satisfye fullye for the same, that his righteousnesse mighte iustlye bee imputed to other. Se­coulye, that the appoynted Messias, and Sauiour mighte fustaine that punishment, which by gods sentence was due for sinne, that is death, but god alone could not haue dyed.

[Page 141]Thirdly, that we myght haue the surer comfort and con­fidence in our necessitie, to appeale to the throne of his Ma­iestie, seeing he being our hygh Byshop was verie man as wee are, and partaker of our infirmities. Fourthlye, that we myght more certainly be assured of our Resurrection, as also that we both in soule and body, should enioy eternal life in heauen, seeyng Christ our sauiour hauing the same fleshe that we haue, hath raised it from death, and caried it w ^t him into heauen, there as our head keeping possession for vs, vntill the time that wee as members of hys mysticall body, shall be ioyned to hym. For where the head is, there the members must be, as Christ himselfe sayeth, Where I Joh. 12. 26. am, there my Ministers shall be. Furthermore it was ne­cessarie that Christ should be man, that we myght haue the more confidence by him in our necessitie, to appeale to the throne of Gods mercy, knowing, that we haue such an high Heb. 4. 15. Byshop, as being in manhood like vnto vs, hath sense of our infirmitie, and hath beene tempted, euen as we are. For the humanitie of Christ is, as it were, the Conduite pipe, by which onely the liuing waters of Gods mercie, floweth vn­to vs. Lastly, Christ was man that we myght be the more assured of our Resurrection from the dead, and possession of eternall lyfe, not in soule onely but in body also, seeing this our sauiour hauing the lyke fleshe vnto ours in all thinges, Sinne onely excepted, hath raised vp the same fleshe from death, and caried it with him to heauen, there to keepe pos­session of that eternall kingdome for vs. Especially consi­dering that he by the price of his blood, hath taken away the guilt of sinne, from our mortall bodyes. Thus in part you vnderstand howe Christ became the true & liuely foode of Christian people, that is, because by the vnestimable wisedome and mercy of God, he was prepared to bee in per­son God and man. All kinde of nourishment hath some pro­portion of lykenesse with that bodye, which it nourisheth, and so Christ the naturall sonne of God became man also, that by that likenesse he might be apt and fitte nourishmēt, [Page 142] to preferre vs to eternall lyfe. But this meate, must be yet further prepared, or else it woulde not serue our turne in feeding of vs. Christ therefore was prepared and made apte meat for vs to eate, vpon the Aulter of the Crosse, where his body was broken, and his blood shedde, and he offered him­selfe to God the father, a ful & perfect sacrifice for our sinne, and afterward raised the same his body from death to life, y ^• it might be very true sustenaunce to euerlasting life, aptly, and truely in all respectes prepared to that end.

Forsomuch as you haue now heard y ^t Christ is the onely Now Christ his body and blood is tru­ly & rightlye to be eaten & drunken as well in the Sacraments as without them. foode of life, why he is so called, & howe he was prepared so to be, we must next consider how this blessed meat is truely & rightly eaten, both in the sacraments, & without the vse of of Sacramentes. This question hath vexed all Christen­dom, nowe for the space of certaine yeres, & hath exercised the pennes and tongues almost of all learned men of this age, with great vehemencie on eche side. But surely if they would with single mindes, without heat of contention true­ly consider, howe the fruite and benefite of this heauenly foode is receaued, this controuersie might bee easily ended, and many a troubled conscience quieted, which now almost only are by this meanes stayed, from embracing the trueth of the Gospell. They doe not so greatly mislike the other parts of our doctrine, but this sticketh in their consciences, that wee denie the body and blood of Christ, really and car­nally eaten and drunken in the Sacrament. Wherefore I hartely desire al such, for the time to laye aside that settled perswasion, wherewith their mindes hitherto hath beene so holden, that they could not abide to heare any thing of the contrarie, and with indifferent and charitable mindes care­fully to consider, that which in parte I haue, and now here­after shall speake touchyng this matter. First, therefore Against the carnal eating & drinking of Christs body and blood. you must call to your remembraunce, that Christes bodye, is not carnall meate and drinke for our bodyes, but spiritu­all meat and drinke for our soules, and for that cause S. Paul in this place so calleth it, saying, That the olde Fathers [Page 143] did eate of the same spirituall meate, and drinke of the same spiritual drinke. And yet I must needes confesse that this spirituall meate is profitable, not to the soule onely, but to the body also. For Christ dyed for preseruation both of soule and bodye. But this benefite of nourishment, is not first receaued of the bodye, and throughe it passeth to the soule, for that were monstrous, but beeyng first recea­ued of the soule, it profiteth the bodye. For as Christ sayth, That which entreth into the bodily mouth defy­leth Mat. 15. 11 not the man, but that commeth out of the mouth from the corrupte hearte and mynde. So contrari­wyse not that good thing, that entreth by the bodye dothe profyte the soule, but that which entered first by the soule, and is receaued by it, profyteth also the bodye. For the body and bloud of Christ, beeyng in deede the true foode of lyfe, when it is spiritually eaten by the soule, through the operation of the holye Ghost, maketh vs apte to Resur­rection, and in due tyme transformeth our mortall bodyes, to the lykenesse of his glorious bodye. If the spirite of Rom. 8. 11. him that raised Christ from death dwell in vs, he that raised Christ from the dead, shall also quicken our mor­tall bodies, because that his spirit, through Christ, dwel­leth in vs. The better to vnderstand what it is to eate this spirituall foode, and how it is truely & effectually receaued to eternall lyfe: I must put you in minde of the comparison that before I vsed betweene the body and the soule. As the bodye is sayde to eate when it receaueth that sustenaunce, wherewith the hunger thereof is stayed and satisfied, and as it is sayde to drinke, when it receaueth that liquour, wherewith the thirst is quenched: euen so our soule is sayde to eate and to drinke, when it receaueth that heauenly and blessed foode of Christ Jesus crncifyed, wherewith the hungry, and thirstie appetite thereof, that is, the vehement desire of the fauour of God and saluation, is fully satisfyed, and appeased.

As there commeth no benefit to the body, of meat & drinke, [Page 144] vnlesse it bee eaten and drunken: so the bodye and blood of Christ crucified, doth not helpe vs anye thing, if it bee not worthily and truely receaued. The body receaueth hys foode, by the mouth of the body, the soule receaueth hirs, by the mouth of the soule. As it is not sufficient to hunger and thirst, nor to receaue sustenaunce, vnlesse there be a na­turall strength in our bodyes to receaue, concoct, and digest the same: so there must be in our soules that strength, that may surely receaue Christ, and wrappe him or embrace him in the bowels of our heart, that he may thereby, as it were, be turned into vs, and wee into him, but that strength is not in our selues, but is giuen of God. We must therefore haue it from him, from whom all good giftes proceede, that is, From the father of lyghtes. And this gift wherewith Iac. 1. 17. Christ is truely and effectually receaued, is nothing but faith. For by fayth we receaue Christ, and assure our selues in our hartes, that wee are partakers of that redemption, which by his death he hath procured for vs, and with that firme perswasion, lay him vp in the bowels of our heartes, that in all our temptations and troubles, we may feede vp­on him, and gather strength and comfort, in the assuraunee of Gods fauour purchazed by him: so that so often as our heartes bee shaken with mistrust and feare, this faith doth comforte and releeue vs agayne. Nowe that faith is the Fayth, the mouth of the soule, where­by Christe is eaten. mouth and meanes, whereby onely, wee receaue and eate Christ to saluation: I will let you vnderstand it both by Christes owne wordes in S. Iohn, and by the iudgement of diuers learned, and auncient Fathers. For Christ vseth these wordes indifferently, and as of one force and significa­tion, To beleeue in him, To eate him, To drinke him, To Ioh. 6. 29. 33. 35. come vnto him, and doth attribute to eche of these, y ^• same effectes. To beleeue in Christ is the proper worde, to eate What to eate Christ is, & what to drinke his blood is. Christ or to come vnto him are Metaphores and figuratiue speeches, but all of one force. I am the bread of life (saith Christ) he that commeth to me shall not hunger, and he that beleeueth in me, shall neuer thirst. Marke diligently [Page 145] (deerely beloued) what Christ sayth, He that commeth to me shall not hunger, therfore to come vnto Christ, is to eat Christ. And againe he saith: He that beleeueth in mee, shall neuer thirst, therfore to beleeue in Christ, is to drinke Christ. To eat and to drinke are meanes to take away hun­ger and thirst, but to come vnto Christ, & to beleeue in him, as Christ himselfe saith, doth take away hunger and thirst: therefore to come vnto him, and to beleeue in him, is to eate him, and to drinke him. An other out of the same place is this, Christ attributeth the same effectes and fruits to them which beleeue in him, that he doth to them that eate his bo­die and drinke his blood: therefore by eating and drinking, he meaneth nothing but beleeuing. His wordes bee these Iohn. 6. verse. 54. He that eateth my fleshe and drinketh my blood hath eternall life, and I will raise him vp at the last daye. Note the effectes that he gyueth to eatyng his fleshe and drinking his blood, that is, to haue euerlasting lyfe, and bee raysed at the last daye. In the. 40. verse of the same Chapter hee sayeth: This is the wyll of my fa­ther that sent mee, that euerie one that seeth the sonne, and beleeueth on him, should haue eternall life, & I will raise him vp at the last daye. Who seeth not heere that Christ attributeth the same force to beleeuing, that in the o­ther verse he did to eating and drinking, and therfore vseth y ^• wordes indifferently, as beyng of one meaning. I myght stay vpon many other places, wherein the holy Ghost wyt­nesseth that we haue eternall life by beleeuing in Christ, as in the same place, He that trusteth in me hath eternal life, Ver. 4 [...]. but the matter is needelesse, and the time will not suffer me. Therefore by Christes owne wordes to beleeue in Christ is to eat Christ. That you may not thinke this is a new deuise proceeding from my selfe, or from the Preachers of thys tyme, hearken you what S. Augustine sayeth: This is the Tract. in Ioh. 26. bread, that came from heauen, that if any doe eate of it he shoulde not die, but that stretcheth to the Vertue of the Sacrament, & not to the visible Sacrament. He that [Page 146] eateth within, not he that eateth without, he that eateth with the hart, and not he that presseth it with his teeth. Marke I pray you, y ^• he attributeth the true & effectuall ea­ting, not to the pressing with the teeth and bodyly mouthe, but to the inward eating with the hart, and what is that but by faith and beleeuing, spiritually to eate him, and so he ex­poundeth himselfe in an other place. This it is therefore, Trast. 25 fayeth he, to eate that foode that perisheth not, but re­maineth to eternall lyfe. What preparest thou thy tooth and thy belly, beleeue and thou hast eaten. And againe, To beleeue in hym, that is it, to eate the bread of lyfe. Cyprian also to the same purpose writeth, These things so De coenae Domini. often as wee doe, wee sharpen not our teeth to byte, but with sincere fayth, wee breake and diuide that holye breade. Some happily thinke that this spirituall eating by faith, is but a [...]leight matter, and of no great weyght, and so the teachers of the Churche of Rome woulde perswade men, but they consider not the great vertue, power and strength of Faith. By Fayth wee knowe Christ, and the The force of fayth. true meane of our saluation by hym. By Faith wee bee graffed into Christ, as braunches into the roote and stocke, so that wee lyue now by him and by his spirit, as the braun­ches doe by the Iuice, that commeth from the bodye of the tree. By Fayth wee bee so vnited vnto Christ, that we may iustly saye whatsoeuer is hys, is ours also: by fayth we are made the chyldren of God, and heyres of eternall lyfe. By fayth wee haue peace wyth God, and are assured of hys fa­uour in the myddest of all our troubles: by fayth wee dare boldly approche to the throne of Gods mercie. This might and strength of fayth they feele not, that thinke it so simple a matter to eate Christ by fayth. Christ witnesseth, That Ioh. 6. 54. by eating him by faith and beliefe, we haue saluation and eternall lyfe, and that hee will raise vs at the last daye. Wherefore I woulde knowe of them what other eating there is beside thys, whereby wee maye assure our selues of Saluation. Truely the Scriptures mention none. [Page 148] And that carnall eating, for which the Churche of Rome striueth, is suche as they themselues confesse, that Iudas and all wicked persons may vse, and bee damned. Nowe I appeale to the consciences of them that feare GOD, and will not willyngly runne into errour, whether wee or they deale with the people of God more sincerely. They without any euident proofe of the Scriptures contende, as I haue sayde, for that reall and bodily eating with which damnation maye bee ioyned: wee endeuour to perswade men that manner of spirituall eatyng by faythe, throughe which, by the testimonie of the whole Scriptures, wee shall be assured of eternall lyfe, and with which, damnati­on can not bee ioyned. Some perchaunce wyll saye vnto The eating of Christ by fayth, is no derogation to the dignity of the Sacramente, and profite the [...] of. mee, or wyll thinke with themselues in their mynde: If this doctrine bee true, then are Sacramentes needelesse. For wee may eate Christ by fayth, spiritually, in such sort as you haue sayd, without any vse of the Lordes supper, and therefore it maye seeme superfluous. God forbydde that the most perfect Christians and of strongest fayth, should once thinke Sacramentes to bee superfluous and needelesse. They bee the blessed and holy ordinaunces of Christ, by his mercy and goodnesse appoynted for our great helpe and be­nefite, as I haue in the former Sermon declared. And yet I must confesse to the great comforte of many godlye per­sons, that the faythfull Christian maye, and doth often feede vpon Christ to saluation, beside the vse of the Sacra­ment. For the spirituall grace and benefites, which as I haue sayd before is the principall parte of a Sacrament, is not of necessitie alwaye so tyed to the outwarde signes, that without them God can not, or doth not sometime be­stowe the same. I doubte not but the Theefe vppon the Luc. 23. 4 [...] Crosse without vse of the Sacrament, dyd eate the bodye and blood of Christ in such sort, that he was the same day w ^t him in Paradise. We see in the Actes of the Apostles, that Acts. 10. Cornelius and hys company was sealed with the spirite of GOD, before the receauing of the outward Sacrament, [Page 148] in such sort, that if he had then immediatly departed out of this life, he should haue gone to heauen, which coulde not bee, vnlesse he had spiritually by fayth eaten the true foode of euerlasting life, that is Christ Jesus crucifyed, which he fed vppon most assuredly, whyle he heard Saint Peter preach Christ. There were in tyme of the Primitiue Churche, great numbers of godly Martyrs saued, which neuer out­wardly receaued the Sacrament of the Lordes supper, and yet fruitfully and effectually did eat Christ by faith: And so doe many at this daye, which either by sicknesse, or by im­prisonment, or by any other lyke cause of necessitie, are tyed from the outwarde vse of the Sacraments. Yet, as I haue fayde, God forbyd that we shoulde thinke the Sacrament of the Lordes supper superfluous, but rather exceeding profita­ble. In the vse of y ^t Sacrament there is a double eating, of which one helpeth the other.† As manne consisteth of two partes, bodie and soule: so the bodye feedeth vppon the out­warde In the vse of the Sacra­ment, is a double ea­ting to be no­ted. Our senses in the vse of the Sacra­ment are hel­pers to our better recea­uing of the same. Hearinge. Ma. 26. 26 Ro. 10. 17. elementes of bread and wyfe, but the soule feedeth in deede and truely vpon Jesus Christ crucified. The out­ward eating by y ^• instrumēts of our body, causeth al our sen­ses, our hearing, our seeing, our feeling, our tasting to helpe our inwarde eating by faith, & by the same quickeneth, stir­reth, strengtheneth, & increaseth our faith, y ^t we may eate y ^t body and blood of Christ more effectually & fruitfully. For when the faithful christian, heareth the wordes of Christes institution sounde in his eares, This is my body that is gi­uen for you, & this is my blood that is shed for the remis­sion of your sinnes, it stirreth vppe his faith (for faith is by hearing) to lay strong howfast vppon this promise, & in his hart doth assure himselfe that Christ dyed and shed his blood, not onely for the redemption of the whole worlde ge­nerally, but for hys also particularly, and that he vndoub­tedly is partaker of that blessed worke of our redempti­on. When wee heare these woordes, Doe this in re­membrance Luc. 22. 19. of me, our faith is assured, y ^t it is Christs com­maundement, that wee shoulde vse this Sacrament, to call [Page 149] to our remembraunce the benefite of our faluation by the death of Christ, and in hart and minde at al times, but then especially, to shew our selues truely thankefull to him for the same. When our sight beholdeth vpon the Table, the Seeing. bread and wyne by Christes ordinaunce broken and pow­red out for vs to vse, the Fayth is moued this to thinke: As surely and truely as my bodily eyes behould vpon the ta­ble of the Lord the Creatures of bread and wine, as the outward parte of his sacramente, and see the same broken, and poured out for mee: so assuredly doe I with the eye of my faith, beholde the body and blood of Christ, broken and shead for me, vpon the Alter of the Crosse, and the same my Sauiour sitting now on the right hand of god the father, with the same body and blood now gloryfyed, wherewith vpon the Crosse, he payd the price of my redemption. Whē we see the Minister offering to vs the bread and the cup, Feeling. and wee receaue the same in our hande, and by our sence feele them: inwardly in our hartes our fayth is mooned to haue this cogitacion: As truely as our Sauioure Christe vpon the Crosse by his body broken, and his blood sheade wrought our redemption, and offered the benefite thereof, to all that would beleeue generally: so truelye am I assu­red that now in the vse of this holy Sacrament, by his mi­nister he offereth the same to me, particularly to be applied to my selfe. And as surely as my hande receaueth the out­warde creatures, so surelye by my fayth, doe I receyue Christ himselfe, and in my hart feele him, and with my spi­rituall armes imbrace him, as the onely price and meanes of my saluation.

When we eate of the holy breade, and drinke of the re­uerend Tasting. cuppe, and by our cast haue sence of the sweetenesse of them, and fele them passe downe into our stomache there to rest, that they may be according to their nature, meanes to nourishe and strengthen our bodie to continue it in lyfe, the fayth is stirred vp by these sences thus to thinke: Euen as certainly as my taste feeleth the sweetenesse of Breade [Page 150] and wyne, and thereby perceiue in deede, that their opera­cion is to nourish and strengthen my body, and to quicken my naturall spirites, which without suche nourishmente would perishe: euen so the taste of my faith, and sence of my hart doth feele the sweetenesse of Christe his body and blood, broken and shead for mee and all mankinde vppon the Crosse, and perceiue it thereby to be the onely foode of my soule, without which I shoulde perishe both soule and bodye Eternallye. And as certainlye as I feele with bodilye sence, that the Breade and Wyne passeth into my Stomache, and there according to their proportion, feede, strengthen, and quicken my Naturall bodye and Spi­rites: so assuredlye doe I, with my inwarde and Spi­rituall sence, perceiue the bodye and blood of Christe, and the whole benefite of his death and passiō, to passe into the stomache of my soule, and bosome of my hart, there, through the strength of a true Christiā faith to be laid vp, wrought and digested, as that onelye nourishmente that keepeth the life of the soule, and preserueth mee both soule and bodye to eternall life. They that will Christianlye and chari­tablely, and in the feare of GOD weighe and consyder these thinges, I truste will not thinke eyther that wee make lighte accoumpte of the Externall Sacramente, or in oure Doctrine teache a syngle and sleighte manner of eating of Christ by fayth, as the fauourers of the church of Rome doe charge vs.

And I appeale to the Consciences of all them that fol­lowe theire Doctrine, whether euer they were taughte to take suche sweete instruction and comfort, in the vse of that blessed Sacrament, or no.

These good Fruites of that Sacramente are muche furthered and increased by sunderye other Godlye cogita­tions, Sacraments are badges by which we Christians are knowne from idolaters. which the Scriptures teache true Christians to vse in the administration of it. The worde of GOD teacheth that the vse of the externall Sacramentes, is a manner of confession, whereby men acknowledge them­selues [Page 151] before GOD and the World, that they are Chri­stians. Therefore the faythfull receauer, when hee com­meth to the Sacrament, thinketh this with himselfe: I by comming to this place proteste before GOD, and his Angels, and before all the Creatures of Heauen and earth, that in my harte I deteste the Religion of Jewes, Turkes, Infidels, Heretiques, and all other that denye saluation to come by the death of Christe: and I acknow­ledge my selfe vnfaygnedlye, to bee of the number of them, that hope to haue the fauoure of GOD, and to bee saued by the merite and passion of Christe onelye. The worde Sacraments are the seales wherby gods promises are confirmed vnto vs. of GOD teacheth that Sacramentes are, as it were Seales to confyrme the truth of Gods promises, and to strength our fayth. Therefore by this seale of the Lords Supper, wee assure oure selues that wee are partakers of all that Legacie, which Christ our Sauyour in his last will bequeathed to vs, that is, that his bodye was broken vpon the Crosse for our redemption, and his blood sheadde for the remission of oure Sinnes. The Scriptures Sacraments vnite vs to Christe. teache that in the vse of the sacramentes through Fayth, wee bee vnited vnto Christ, and ingraffed into his Mysti­call body, so that wee liue nowe onelye by him, and whatsoeuer is his, by the truth of his promise, is oures also.

The worde of God teacheth, that the Sacrament of the Sacraments are to linke vs togeather in brotherly vnitie. Lordes supper is a linke of vnitye, that knitteth vs to­gether as members of one Mysticall bodye, and therefore that wee oughte to bee ioyned in mutuall loue and chari­tie among our selues, and that it is a foule reproch both to Christe oure head, and to the whole body, if we hate, hurte or hinder one another. For by the vse therof, we confesse y ^• we are all members of one bodye, all Seruantes of one Mayster, all Children of one Father, all Subiectes vnder one Lorde and King, all Partakers of one re­demption, all Heires of one Heritage, and Gifte of Eternall Lyfe. And in so manye L [...]es of Vnitye [Page 152] to be at discorde among ourselues, is in Gods iudgemente an heauy testimouie agaynst vs in the day of his wrath. Fi­nally the word of God teacheth vs that the Sacrament of the Lordes supper, is our heauenlye Feaste, in whiche the Lambe of God that taketh away the sinnes of the worlde, is offered vnto vs, spiritually to feede vppon in our fayth, that by him, as I haue before declared, we maye be nouri­shed, strengthened, and preserued to eternall life, and ther­fore that we ought to bee verye carefull so coprepare oureselues; that we may be worthy Guestes for that blessed ta­ble. Wherefore I thinke it necessary in a worde or two to teach you how Christians should prepare themselues, as worthy guestes, to come to this holy Table. But before I come to that, I will fyrste aunswere an euell and per­uerse Doctrine broughte into the Church, by the Sea of Roome, and the Preachers and teachers thereof, directlye both agaynste Christes owne wordes, and agaynst the doc­trine of the auncient fathers, that is, that very wicked mē, and horrible sinners, as Iudas and other, doe eate in the sa­crament, the very Reall and naturall body of Christe, as fully as Peter, or any other Saint of God, or other fayth­full Christian hath done, or doth. This Doctrine, as it is Blasphemus doctriue, of wicked mens eating of the body of christ [...]efelled. Joh. 6. 56. reprochefull to the body and blood of Christ, so it is plainly against y ^t which Christ himself teacheth in Iohn. For there Christ sayth thus: He that eateth my flesh, & drinketh my blood, abideth in me, and I in him. As the liuing Father sent me, and I liue by the Father, so hee that ea­teth me, shall liue by me. I adde, But the wicked & naug­ty persons abide not in christ, nor liue by him, therfore sin­full, and wicked faythlesse persons doe not eate Christ, nor drinke his blod. In the same place Christ sayeth further. Whosoeuer eateth my fleshe, and drinketh my blood, Joh. 6. 54. hath eternall life. &c. I adde here likewise. But the wic­ked haue not eternall life by christ, nor shall bee raysed to life, but to eternall damnation: therefore it is a false and a wicked Doctrine, that Iudas and such other naughtie per­sons [Page 153] doe eate the very true, reall, and Naturall bodye of christ, for if they did, they shold thē be partakers of those be­nefits, which christ (truth it self) promiseth to thē y ^t eat him. Though this their doctrine, to any godly man may seeme absurde in it selfe, and Christ his wordes against it be plain ynough, and will not easylye admitte any glose, yet if the aunciente Fathers also teache not herein, as wee doe, let vs be thought to deuise it of oure selues. Origin sayeth this: These thinges haue I spoken of the typicall and fyguratiue body. Much also may be spokē of the word himselfe, which became fleshe, whome, whosoeuer shall eate, shall surely liue for euer, (and he addeth) Whome no euill man can eate. For if it could be that he which cō ­tinueth euill, did eate the word that became flesh, seing that he is the word & bread of life: it would neuer haue ben writtē, whosoeuer eateth the bread shall liue for e­uer. Hitherto Orig. And S. Aug. He that discordeth frō In Mat. 15. De Trini. lib. 4. Tract. 59. Panē dn̄ [...] Panē. dn̄i. Tract. 26. Christ, eateth not his flesh, nor drinketh his blood, but he receaueth the Sacrament of so holy a thing, to the iudgement of damnation against himselfe. And y ^• same father vpō S. Joh. The Apostles, sayth he, did eat the bred that was the Lord, but Iudas did eate the breade of the Lord, against the Lord. But most plainly he sayth in an o­ther place, The sacramēt of the vnity of the body & blod of Christ, is receiued at the Lords table, of some to life, of some to destruction. But the thing it selfe whereof it is a sacrament, is life to euery man and death to none, whosoeuer shall be partaker of it. And in the same place. To eate that meate, and to drink that drinke is to dwel in Christ, & to haue christ dwelling in him. And by that it followeth, that he which dwelleth not in Christ, nor hath christ dwelling in him, vndoubtedly doth not spi­ritually eat his flesh, nor drink his blood, although car­nally & visibly he presse with his teeth, the sacrament of the body & blood of Christ, &c. Although I might al­leage a nūber of other places to y ^t same purpose, yet because [Page 154] these fathers vndoubtedly did know the fayth & Doctrine of the church in their time, this may be sufficient to such, as haue not a minde willingly to abyde in errour. Seing none be partakers of that heauenly foode, laid forth at that holy table, but such as worthily come to receaue the same, it behoueth all good Christians, as before I haue sayde, to learne how to prepare themselues to the worthy receiuing thereof. And how that may be done. S. Paule in generall How we ought to pre­pare our sel­ues to the worthy recea­uing of the lords supper. 1. Co. 11. 18. words brecfely sheweth. Let a man (sayeth hee) prooue himselfe, and so let him eate of this bread, and drink of this Cuppe. The meanes therefore to come worthilye, is to proue and trie our selues, whether those thinges bee in vs, which the worthy Guestes of that Table should haue. First therefore we must looke vnfainedlye into our selues whether we haue an appetite or desyre to eate of y ^t blessed foode. For a loathing stomache neuer perfectly digesteth any meat, y ^t it receaueth, but turneth it to the hurt of the body. This Appetite or desire cannot be in vs, vnlesse it be wrought by the sharpe sauce of seuere repentance for our sinnes, which we shall the better prepare, if wee examine How we are to make trial of our selues before we come to the lords table. Deut. 6. 5. our selues, by the perfect rule of Gods iustice in his law, & consider how farre we are from the same, and what danger hangeth ouer our heads for the wante thereof. God sayth in his law. Thou shalt loue the Lord thy god with al thy hart, with all thy foule, with all thy minde, with all thy strength, and thy Neighbour as thy selfe. That is, wee should loue, we should hate, we should feare, we shold hope for nothing but in God, and to his glory: we should thinke or muse vpon nothing in our minde and vnderstanding, but that may make to the honour and glory of god. We should imploye all the powers of our bodye, and of our worldelye giftes to the same ende: wee shoulde doe nothing to anye other man, which we woulde not willinglye bee contented should be tone vnto vs. If wee examine our selues by this rule, we shal see we be so farre from that we should be, that [...]nos [...] we haue not one branche thereof in vs, whiche will [Page 155] more euidently appeare, if wee will trie our selues by e­uery particular commaundemente rightely and truely vn­derstanded. Seing then we be so farre from the iustice of Gods lawe, the curse thereof must needes be due vnto vs, for God sayth, Cursed is he, whosoeuer keepeth not all Deu. 27. 26 thinges written in the booke of his lawe. In this man­ner if wee examine our selues sincerely, we shall through­ly know what wee are in the sight of God, as well by the corruption of oure nature, as by the course of our euill and naughtie lyfe, wee shall haue sence of our own sinne, wee shall hate and detest it, wee shall from the bottome of oure hartes be sory for it, with trembling mindes we shal feare the heauie iudgement of God against vs, and so will there be stirred vp in vs that Godly appetite, and greedye desyre to eate of that spirituall meate, whiche onelye can satisfye our troubled conscience, and cure our repentaunt and bro­ken hattes. &c. But though the appetite and desyre bee neuer so great, in vayne he commeth to any table, that hath no mouth to eate, nor strength of stomache to digeste. A true and strong Christian fayth, is the mouth of the soule, and the power wherewith wee doe receiue and digeste Christ Jesus crucified, as the foode of our saluation. We 1 must looke therefore to our selues, first whether we knowe and vnderstande the mistery of our redemptiō, that is, that the vnspeakeable mercy of God sent downe the second per­son in Trinitie, to take flesh of the blessed Virgine, to lyne in the shape of a most contemptible man in this worlde, and in the ende to haue suffered cruell death for the redemption of mankinde.

Secondlye whether we feele in our harts a strong per­swasiō, 2 that we also through the merciful promises of god, are partakers of the same worke of our redemption. For a true Christian must not only haue a generall knowledge, but also by a fyrme faith, hee must haue [...] particular appli­cation of the same to himselfe. Furthermore, as it is 3 necessarye to haue both a desyre to eate, styrred by a [Page 156] sence and feeling of true repentaunce, and also an assured fayth to receiue and digest this wholesom and comfortable medicine of oure soule: so because God bestoweth not his mercy by his sonne Christ in vayne, or to the end we should still continue in sinne, we must further try our selues, whe­ther we feele an vnfained desire to rise to a newnesse of life, and an earnest study hereafter to amēd our former faults, and to strayn our selues to a Godly and honest conuersati­on, that God in vs maye bee glorified, and the mouthes of his Ennemies stopped. Lastly, wee muste examine oure consciences, whether we haue a feruente and great desyre, to call to oure remembraunce, the vnestimable Benefyte of oure Redemption, made by the price of his bodye and blood, and to acknowledge and confesse the same vn­faignedlye before GOD, and the Worlde, and to yeeld vnto him moste hartye thankes for the same, and the resi­due of his benefytes, not at this present tyme onelye, but euer hereafter, vntill the time of his comming.

This is the Godly and Christian tryall of oure selues, which if we vse, by the grace of Gods Spirite working in vs, wee shall becomme eyther worthye Guestes, or muche more fytte then other wayes wee shoulde bee. &c.

Happylye some will thinke that this Admonition is Obiection. a Terroure and tormente to theire consciences, to feare men from comming to this blessed Sacramente, rather than an Exhortation or Incouragemente vnto it. For if the Daunger bee in it selfe so great, as the vnworthye Receauer eateth Damnation to himselfe, and the pre­paration and triall so streighte as you haue made it, it were better neuer to come to it. For what one is there among a thousande, that doth in this manner trye his conscience? or if he doe, hee must needes feele so great want and imperfection, either in sorrow for his sinnes, or in sence of Gods wrath, or in weakenesse of his Fayth, or in the studie of newe lyfe, or in the Coldenesse of his [Page 157] charitie, or in the feeblenesse to giue thinkes and set forth the glory of God, or in all these things, that he must needes be ouerwhelmed in conscience, and feared to make hymselfe partaker of these holy mysteries. But (deerely beloued) let Answeare. not this feare, shake your consciences, nor driue you backe from this blessed table. This e [...]amination and tryall must be within the boundes of humaine frailtie, and God in this, as in all other doynges, for Christes sake will vse hys mercie and clemencie. For he knoweth our corruptions & Psal. 103. 14. imperfections, and will haue regarde of our infirmities. Onely let vs not be secure, slacke and negligent, but feeling by this triall great want in our selues, with lowelye, humble, and confessing hartes, let vs acknowledge the same and say vnto God: I am sorie O Lorde for my sinnes, but A breife prai­er for com­municants. not as the greeuousnesse of them requireth, Augment O Lord, by thy spirit the sense of thy wrath in me. I beleeue and know with other christians that thy sonne hath shed his blood for mee, but increase my faith, O God, and helpe my vnbeliefe, I desire to liue according to the calling of a chri­stian, but the fleshe and the world maketh this studie cold in me: therefore doe thou strengthen me with thy blessed spi­rit. I know it is my bounden duetie to yeelde vnto thee im­mortall thankes, as well for all other thy benefites, as prin­cipally for the whole worke of our redemption by the death of thy deerely beloued sonne: but I feele this zeale to be so faint and feeble, that it is nothing according to my duetie, and for that cause I lyft vp myne eyes to the throne of thy mercy, and humbly desire thee to pardon all my imperfecti­ons and to heale all my infirmities. The sense and know­ledge of my weakenesse may not feare me from this holy ca­ble. For this heauenly feast is a medicine for them that bee sicke, a comfort to them that be penitent sinners, a free and liberall gift to such as bee poore and haue nothing of them­selues. Christ in this feast is giuen as meate, without which we know we must of necessitie perish. And he is giuē as lyfe vnto vs, and therfore without him we can haue nothing but [Page 158] death. The best worthinesse that wee can bring to these re­uerend and holy mysteries, is, that we confesse our owne vn­worthinesse, to the end thy mercy may make vs worthy: that we despaire in ou [...] selues, to the end thy grace may comforte vs, that we humble our selues, to the end thy goodnesse may raise vs vp: that wee ac [...]use our selues, to the end thy sonne by his merite may iustifie vs. For though of our selues wee are able to doe nothing, yet by hym wee shall be able to doe all things▪ &c. These or lyke cogitations if wee haue, in pre­paring our selues to that blessed nourishment of our [...]oules, he that breaketh no [...] a brused [...]eede, nor putteth out smoking flaxe, will no [...] cast aside our infirmitie, but mercifully re­ceaue vs. The sorrowfull Father which with care for hys sonne [...]ryed vnto Christ, I beleeue Lorde, but helpe thou Mar. 9. 24 myne vnbeliefe, thoughe his faith, as it myght appeare, was very weake, yet obtained hys purpose at Christes han [...] to haue his sonne by myracle healed. If our fayth hee but as a grayne of Mustarde seede, yet it wyll muche preuayle with Gods mercy.

The Apostles of Christ which were admitted to his last Supper were notwithstanding weake, and touched wyth many infirmites, althoughe they were not altogether wic­ked and faythlesse, as Iudas was. They beleued in Christ, they loued Christ, and they loued one an other, and yet at the verye table of the Lorde they shewed theyr weakenes. Peter not without some reproche of the residue, preferred himselfe before them all, Though all other, (sayth he) bee offended Ma. 26. 33. by thee, yet will not I bee offended by thee. They am­bitiously contended amōg themselues, which of them should Mar. 9. 33. bee the greater. I wyll not mention, that immediately af­ter Supper they through timorous [...]esse fledde from Christ, and for the tyme forsooke hym, whiche was an euident to­ken of the weakenesse of their fayth, after the knowledge of his doctrine and experience of many and wonderfull My­racles. Yet it pleased the great mercye of our Sauiour fa­uourably to accept them, and to admitte them as singular [Page 159] instrumentes of his grace. Wee may not therefore for our weakenesse and imperfection despaire, and refuse the com­fort of that heauenly Table. &c.

¶ The thirde Sermon vppon this part of the Text. 1. Cor. 10. 5. &c.

NOw Saint Paule in these wordes vttereth the seconde proposition of hys reason agaynst the Corin­thians. Which was this, Our forefathers the people Israell were the chosen people of God, and bare hys name. They had the Lawe of God among them, they vsed in effect the same Sa­cramentes that we do [...]. And yet, sayth he now, God had no lyking in many of them, because they shewed not themsel­ues in theyr conuersation, as the people of GOD shoulde haue done. Where vppon followeth Saint Paules conclusi­on, that it was not sufficient for the Corinthians, nor any o­ther Christians to professe Christ, & to vse his Sacraments and seruice, vnlesse by the fruites of true fayth, that is, god­ly conuersation of lyfe, they ratifye and confirme their cal­lyng, and outwarde profession of Christ and his Religion, For Christians may not ly [...]e as Heathens doe, they are cal­led to an holye callyng, to bee the sonnes of GOD, the chyldren of lyght, Citizens and subiectes of the kyngdome of Christ, and housholde seruauntes of the familie of God▪ Our lyfe therefore should expresse the holynesse of our hea­uenlye Father, the obedience to the Lawes of Christes kyngdome, the orders and statutes of the housholde of God. [Page 160] Christians therefore should be such, as they are, to whose s [...] ­cretie by their calling they are ioyned. They are come. Heb. 1 [...]. 22. (saith the Apostle,) to the Citie of the liuing God, the ce­lestiall Hierusalem, to the company of innumerable An­gells, to the congregation of the first borne, which are written in heauen, to God the iudge of all, and the spi­rites of the iust and perfect men, and Iesus himselfe the mediatour of the new Testament &c. This so blessed and high state of calling should be of Christians duely conside­red, that they may s [...]i [...] with a [...] godly i [...]deuour, to frame themselues proportionably therevnto, and to shunne al those things, whereby the honourable state of Christianitie maye be blemished.

In these wordes of S. Paule here recited▪ I note these two things: first that outwarde profession of Christianitie and v [...]e of Sacramentes, and externa [...] seruice is not suffici­ent. And secondly when God punisheth and plagueth euill Christians for their wickednesse, that it is not only done for them, whom God specially toucheth, but for example and in­struction of all other that doe the lyke. As touching the Mat. 7. 21. It is not suf­ficient to sal­uation, to be idle profes­sors of god, but also do­ers of godly deedes. first our Sauiour Christ saith, Not euery one that sayth vnto me Lorde, Lorde, shall enter into the kingdome of heauen, but he that doth the will of my Father that is in Heauen: Many shall say vnto mee in those dayes, Lorde, Lord, haue we not prophesied in thy name? and haue we not [...]ast out Diuels by thy name? and by thy name done great Myracles? Then will I protest vnto them: I neuer knewe you, depart from me all you that worke wicked­nesse. Marke these wordes I pray you, and consider that Christes meaning can be no other but this, that outwarde profession of his name, and the vse of e [...]ternall thinges, can not be sufficient to keepe the plague of Gods iust punishm [...]t from vs: but that wee must als [...] in lyfe and beede followe Christ and his holy wi [...], and the prescript rule of gods word. Where are then the voyces and cogitations of them, that a­mong Christians and professors of the Gospel, flatter them­selues [Page 161] in this manner, when the Preachers threaten that Gods iust plagues, wil come vpon them for their unthank­fulnesse, in slaundering the Gospel with their wicked life? Oh, say they, we are Baptized in y ^• name of Christ, we eat & drinke at his holy table in the Communion: we beare the name of the true Church of God. We receaue the Gospell, it is preached in our Churches: it is read in our priuate houses, it ringeth in euerie mans eares, it is confirmed w ^t publique authoritie. Will not Christ therefore knowe vs, who mercifully receaueth all? wyll he cast vs of, & make place againe for Antichrist, or for the Turke? &c. Against this hypocrisie & vaine ostentation of Christianitie, no­thing can be more plain thē y ^• S. Iames saith: Be doers of Iam. 1. 22. &c. the word, sayth he, & not hearers only deceauing your selues. They deceaue them selues sayth S. Iames, y ^• flatter their owne phantasies wyth such outward shewes, & haue not the substaunce therof in their hartes, nor declare it w ^t the proofe of their doings, & this he declareth by a [...]erie fit s [...]nilitude. He that heareth the worde, & doth it not, is like vnto one that beholdeth his natural face in a glas, & forgetteth immediatly what manner of man he was. But who so looketh into the perfect law of libertie, and continueth therin, being not a forgetfull hearer, but a doer of the worke, shal be blessed in his deed. Christi­ans must not learne to know onely, or to speake, but they must learne to doe y ^t, which they know. For Christianitie consisteth not in speculation only, but in practize & doyng, & in constant abiding therein. And therefore saith Christ, Blessed is he that heareth the word of God, & keepeth Luc. 11. 28. it. This doctrine Christ confirmeth by sundry parables, & chiefly by this, Mat. 7. Whosoeuer heareth these words, Mat. 7. 24. & doth the same, I wil likē him to a wise mā, that buil­deth his house on a rocke, & the raine fell, & the flouds came, & the wind blew, & beat vpon the house, & it fell not, because it was builded vpon a rock. But whosoeuer heareth my wordes & doth them not, shall bee likened [Page 162] to a foolish man, that hath builded his house vpon the sandes. &c By which parable we are taught, y ^• true chri­stians sho [...]ld lay the foundation of their professiō vpon the rock Christ Jesus, not sleightly heard, & coldly conceaued, but deepely placed, & settled in the bottome of their hartes, & then shall stand co [...]stantly against all tempe [...]ts & stormes of temptation, that y ^• Diuel or the world can worke agains [...] them: because they haue the testimonie of a good cōscience, bearing them witnesse, y ^t they follow Christ, not in wordes onely, but in i [...]tation of lyfe also. And co [...]trariwise doth it fall out to them that be idle professors, & no godly doers, & most of all to them that beside idle and vaine shew of pro­fessions, scl [...]under Gods word by their naugh [...]ie and wic­ked lyfe, and cause it among the aduersaries, to be euil spo­ken of. We must therfore carefully looke & diligently stu­die, that wee bee not, in the Vineyard of God, vnfruitefull Ma [...]. 11. 13. [...]ggetrees, making shewe of Christianitie, with the faire greene leaues of hearing Gods worde, commyng to the Church, vsing of the Sacramentes, talking oftentimes of the Scriptures, &c. But the sound and true fruites of god­ly conuersation we shew not. For if we remaine such vn­profitable trees, we shall be cut downe, cast into the fire, and haue our partes with hypocrites, where shall bee wee­ping and gnashing of teeth, &c.

The next note of this text is, that when God punisheth Wicked m [...]n are plagued of god, for their owne sinnes to our [...]ngle. and plagueth wicked & naughtie men, for doing contrarie to his will, it is not done onely for them vppon whom the particular punishments light, but for the example of other also, in al ages & times. These things, saith S. Paul, are ex­amples for vs, &c. And afterward, All these things came to them as ensamples, & were written to admonishe v [...], vpon whom the endes of the world are come. The bet­ter to vnderstande this, I will first declare vnto you two pointes, the one, that all things that come to man, co [...]e not by fortune, by chaunce, or by natural course onely, but by y ^• certaine prouidence & appointment of God, & secondly for [Page 163] what causes, God most commōly sendeth such plagues vpō men. And then will I adde y ^• conclusion, y ^• Christians must make applicatiō of such examples to themselues, and how y ^• is to be done. As God of his vnestimable goodnes made Nothing be [...] [...]ideth man by fortune, but al thing [...] by gods di­rection. the world & all that therein is, for the benefite & commodi­tie of mā, that he might vse all the inferiour creatures to Gods glory: so doth the same Lord & maker, by his almigh­tie power & infinite wisedome, continue & preserue y ^• same. My father yet still worketh (faieth Christ) and I worke. Joh. 5. 17. Act. 17. 28. Psal. 104. 29. By him onely we moue, liue, & haue our being, as Saint Paul saith, & as Dauid in sundry Psalmes wit [...]esseth, whē thou hidest thy face they are troubled, whē thou takest away their breth they die, & are turned into their dust. whē thou lettest thy breath go fo [...]th they shal be made, & thou shalt renew the face of the earth. That wee call Nature what it is. and esteeme nature, is nothing but the very [...]inger of God working in his creatures, much more the alteration of na­tural courses & things done extraordinarily. As god made clouds at y ^• beginning to water y ^• earth, so doth he preserue them, & by his mightie power holdeth them houering in y ^• aire, y ^• they fal not downe immoderatly to drowne y ^• earth, but shedde thēselues temperatly by drops, & sweet showers to season y ^• same. Wherefore whē raine falleth excessiuely to hurt y ^• earth, or hinder mankinde, as it did in the time of Noah, or whē the clouds be cleane dried vp that there is no Gen. 7. 3. Reg. 17. raine at al, as it fell out in y ^• time of Achab, it is most eui­dent to be y ^• worke of God, according to his iustice puni­shing y ^• breaking of his law, & vnthankfulnesse of his peo­ple. So likewise as God made y ^• aire, so it is he y ^• for lyke causes keepeth it in seasonable maner, somtime moist, som­time dry, somtime weate, sometime colde, somtime whole­some, somtime infectious & daūgerous, whervpō followeth sicknes & death of men, & murrens of cattle, &c. In like ma­ner I might speake of y ^• earth, y ^• water, y ^• Sonne, y ^• Moone, & residue of the starres & planets. In all & euerie of which, as it is the finger of God, that keepeth thē in their natural [Page 164] order, so it is his power y ^• doth alter & chaunge the same, & for causes to his wisdome knowē, bringeth out such effects as be hurtfull rather then beneficiall vnto man. Therfore whē we see infections, sicknesses, disseases, deathes, mur­raines, losse of corn or hay, destructiō of cattle, great fluds, burnings, blastings, & a nōber of such like, we must looke further then into y ^• course of nature, & vnderstand y ^• there is a God, & an ouerruler of nature, y ^• doth those things. This is not true only in these things y ^• appertaine to nature, but in those also y ^• be done by the will of man, or as we say pro­phanely, by chaunce or fortune. For in deede there is no chāce or fortune. And therfore y ^• good father Aug. doth re­noūce Retract. those heathenish names, & repe [...]ted that euer he vsed thē. That which we call fortune, is nothing but y ^• hand of Fortune what it is. God, working by causes, & for causes, that we knowe not. Chaūce or fortune are gods deuised by man, & made by our ignorance of y ^• true, almighty, & euerlasting God. Are not Mat. 10. 29 two sparrowes solde for a farthing, & one of them fal­leth not to the ground without your father, yea all the heires of your head are nūbred, feare you not therefore, you are more worth then many sparrowes, The sense of these words is, y ^• the prouidence of God ertēdeth it selfe to al creatures, so y ^• there is nothing so base or simple, eyther w ^tout man or w ^tin him, which he neglecteth or is ignorant of. Of those things that be without man, nothing almost is of lesse value, or lesse esteemed, than a poore sillie spar­row, & yet one of them falleth not to the grounde, without our heauenly Father. Of such things as appertaine to mā, nothing is of lesse price than a heare, & yet one of thē peri­sheth not, but by Gods prouidence. This doctrine maketh greatly to the aduauncement of the true knowledge of God. For it teacheth vs, as I haue sayd before, not onely God the Creatour, dispo­ser, and pre­serner of all. that he is y ^• maker of heauen & earth, & of all y ^• creatures in them contained, but also that he doth gouerne and dispose them all, & preserue them that they may continue so long, as to his blessed will shall seeme conuenient.

[Page 165]The scriptures in sundry places witnesse the same, both in the course of his doing in sundrye Histories of Ioseph, of Iob, of Saule, of Dauid, and in particuler testimonles of sundrye Godly men, and holy Prophets, but noue more e­uidently and zealously, than Dauid in many Psalmes, but principally in the 104. 107. Vnto which places I referre the Godly hearer, for this time would not serue, if I sholh but meanely declare vnto you the wholesome instructions, and assured comfortes that are to be gathered, both by the The absurd o­pinion of thē confuted that imagined god to go­uerne great thinges and matters only without pro­uiding any whitt for things of leue value. examples and particular testimonies. Christ in the words before recited, extendeth the carefull prouidence of God to Sparrowes, and to the heares of oure heades, to the end no man should thinke or imagine, that it is onelye a generall prouidence, as many doe in these days, which as they dare not deny, that the world is gouerned by the wisedome and power of God, so they thinke it an absurde thing to teach, that God is occupied about all particular Creatures, and specially them that be of the meanest sort. Therefore they expound chose wordes that Christe vseth here, or the scrip­ture in other places, to be spoken by Hiperbole, that is, a manner of fyguratiue speeche, passing all truth, thereby to signifie a meane truth. But I would learne of these mē, what it is, that sauing the nature of his Godhead, maye in this kind of thing be spoken of him more then truth, seeing he is Omnipotent, of infinite knowledge, and is present in al places. So much as they shal exempt from Gods disposi­tion in his Creatures, so much shall they with dishonour of God, pul from his Almightie power and infinit wisdome. We may not think it is any disgracing of y ^• maiesly of god, to drawe the same his prouydence to the preseruation and direction euen of his meanest creatures. For he worketh not as men do with labour and greefe, or torment of mind. His very beck, will, and countenaunce is ynough to doe, or alter all thinges, euen to shake Heauen and earth, as the blinde Heathen Poet Homere could saye. Yea this is the greatest profe that can be of his exceeding maieftie, that he [Page 166] seeth all thinges, that he dispofeth and worketh al things, that he directeth all his Creatures to that ende, for which in the beginning he made them. If this be so, some wil say vnto mee, why then, as God is to be praysed and thanked, for all that is good, so whatsoeuer is euill also, is to bee imputed vnto him, and no man or other creature, no nor the Deuil himselfe to be blamed for any hurt that is done, because it is Gods will and disposition it shoulde bee, and agaynst that, who is able to stande? And so GOD shall God is not the author of sinne. be accounted the Authoure of sinne, whiche is a wicked, and horrible assertion. These daungerous cogitations are by Sathan thrust into the mindes of Christians, purposely to make them to murmure against God and his prouidēce. And as I am very loth in this Auditory, to enter into the searche of Gods secrete Judgementes, so may I not cleane omit to take away the offence of this vngodlye cogitation. And yet meane I not to doe that deepelye, and with intri­cate and harde reasons, but such, as the meanest person not voyde of naturall vnderstanding, may sufficientlye conceaue. Who knoweth not that the end wherevnto anye Euerie act is to be measu­red good or bad, by the intent of the actor. thing is done, maketh one and the same thing eyther good or badde, iust or vnuiste? A Magistrate putteth a man to death, not for hatred of the person, not for particular re­ueugement, nor to haue benefite by his goods, and in this he doth well, being the Minister of God, by him appoyn­ted so to die. A Ruffyan or a Theefe, killeth a man to be reuenged on him, to haue his goods, or to th'end he may auoyde some daunger thereby, and in this he sinneth gree­uously. And yet to kill a man, or to put him to death is all one act, iust and good in the one, wicked and naughty in the other. So GOD by his prouidence, maye dispose those thinges to bee done which wicked persons, as his Instru­mentes doe perfourme, & the same iust in God, in them sin­full and naught. For God in those thinges respecteth his owne glorye, or the punishmente of vice and wickednesse, without any corrupt affection at all.

[Page 167]The naughtie men whome the wisedome of God vseth as instruments herein, haue not the sayd ends, but with al indeuour seeke to satisfye their own ambition, cruelty, co­uetousnesse, pride, or other sinfull passion of the mind, and haue no regarde to the iustice of God, and fulfilling of hys holy will, I will vse but one example, notwithstanding the scriptures minister to me a great number.

God had often times by his Prophets, called his people the Jewes to leaue their Superstition and Idolatrie, to leaue their wickednesse and naughtie life, and to returne to him by repentaunce, and yet they would not: I rose vp Jer. 7. 13. earely, sayth God by the mouth of Ieremy) and sent vnto you all my Prophets, and you haue not heard me, nor haue not in cliued your eare vnto mee, but haue done worse then your forefathers. &c. Therefore he was re­solued according to their deseruing iustely to punish them. And who can denye, but this resolution in God was moste iuste. For his Instrumente he vsed the Kinge of Assiria, a Esai. 10. 5. prowde, a cruell, and a wicked Prince, who came vppon the Jewes and shewed toward them all crueltie, and ex­tremitie, in no part respecting the satisfying of Gods Jus­tice, or the punishing of his naughtie people, but the fulfil­ling of his owne ambitions and eruell affection, wherwith he thought to inlarge his Empyre, and so sette foorth hys owne glory. And who can denie but that this doonig was in the King stafull and naughte, and therefore was this enill mind in him, not long after punished by GOD himselfe. And this maketh verye greatlye to the setting foorth of Gods wisedome, that hee canne vse naughtie In­strumentes, God vseth naughtie in­struments to the working of good. to punishe naughtye men, and turne the minds and indeuoures of wicked persons to his glorye, and to the satisfying of his iustice, though they in no parte regard the same. But I see a desyre to aunswere the peruerse co­gications of euill mindes, hath drawne mee somewhat from my purpose.

[Page 168]Let vs nowe therefore come to the seconde note, that is, What the causes ate, that moue god to plague men. with what causes God is vsually mooued, to worke such plagues and euils to men, & those generally are two. The first is, the punishment of sinne, and the transgression of his The punish­ment of sin. Leu. 26. 40 commaundementes, as infinite Examples, and almoste the whole course of the scriptures teache vs. For their owne sinnes, sayth Moyses, and for the sinnes of their fathers, shall they be plagued to confesse theire iniquities. &c. And agayne, If you shall leaue the Lorde your God, and Jos. 24. 20. shall serue strange Gods, he will turn himself and punish you. But of al other places most plainly, Deut. 21. Leuit. Deutro. 21. 26. ver. 14. Where after god hath signifyed what worldly blessings should come vnto them, if they did obserue and keepe his lawes, he addeth: But if thou wilte not obeye Leu. 26. 14. &c. me, nor doe all these commaundementes. &c. then will I also doe this vnto you, I will bring vppon you feare­fulnesse, a consumption, a burning, and the burning▪ a­gue to consume the eyes, and make the heart heauie, & you shall sowe your seede in vaine, for your enimies shal eate it, and I wil set my face against you, and you shall fal before your enimies, and they that hate you shal raigne ouer you. I will breake the pride of your power, and make your Heauen as yron, and youre Earth as Brasse, your strength shall be spent in vaine, neither shall thee Trees of the Lande giue their fruites, I will sende wylde beastes vpon you, which shall spoile you & destroy your Cattell, and make you few in number, for youre highe wayes shal be desolate: I will send a sworde among you and when you be gathered in your Citties, I will sende the pestilence vpon you, and ye shall be deliuered into the hand of the ennemie. And so continueth God to rec­ken vp all these miseries and calamities that anye wayes may come to man, and that he will send them. Whereby we are by the mouth of God instructed, as well that suche plagues and miseries come (as before I haue sayde) by the prouidence and appointment of God, as also that they are [Page 169] vsually cast vpon men for sinne and wickednesse, and for re­uolting from his holy will and true worship vnto supersti­tion & Idolatrie. But here we must haue in mind y ^t which S. Paule meaneth in this place, that God sheweth not his particular punishmentes only because of them whose per­sons they touch, but by their example call other home also, that be gone astray. And in deede happye is he, that came punishmenes sent from god for exam [...] ples sake. learne to take heede by other mens perill, before y ^• scourge light vpon himselfe. Our corrupt nature vnderstanding that God is a iust God, and will punish sinne, when wee see any notable plague or misery sent to a man, by and by with great rigour we condemne him as a uery euil man, though in dede, we neuer knew euill by him. And because God doth not in like manner touch vs, we flatter our selues, and perswade our owne mindes that God fauoureth vs, and is delighted in our manner of life, though it be happily farre worse thā the other, and so do we fede our selues in vanity, and continew in wickednesse. But S. Paule in this place, and Christ [...] [...] Lake teacheth vs another manner of Les­son. Whēn certaine tolde Christ of them, whose blood Pi­late had mixed with their sacrifice: Why (sayth Christe) Luc. 13. 2. thinke you that these Galileans, aboue all other were greatest sinners, because they suffered such punishment? Nay, I saye vnto you, vnlesse you all repent, you shall in like manner perishe. Or thinke you that those 18. that perished by fall of the Tower of Siloah, were of all other in Hierusalem, the greatest sinners? Nay, I say vnto you, vnlesse ye repent, ye shall al in like manner perish. Here first we are taught that not only they, vpō whom the exter­nall punishment lighteth are sinners, but all other, euen y ^• very child that is this day borne, if Gods iustice consider him in himselfe: much more suche, as in continuaunce of their life, haue heaped on sinne daily, by wicked thoughts, naughtie wordes, and e [...]ill doinges, and therefore if God should deale with all according to his iustice, it shoulde fall to all other, as well as to them.

[Page 170]This did good and godly men vnderstande, as Dauid whē he sayd. Enter not into iudgemente with thy seruant O Psal. 543. 2. Lord, for if thou obserue our iniquities, who shalbe able to abide it? And therefore Christ our sauiour teacheth vs dayly to say, Forgiue vs our trespasses, &c. There is no mā but he trespasseth, & deserueth Gods punishmēt, whiche thing, if christians would according to duety consider, vn­doubtedly they should be moued both more fauourablye to [...]ge of other mē, & when they see their punishments, to be afrayd also of thēselues. For this they should certaynly in godly meditation thinke w ^t themselues: Seing that al mē are sinners, if God did not mean by example of such punish­ments to stirr vp other, he would secretly punish thē, & nat to openly shew his wrath. Therfore by sight of such exam­ples, we must not only be moued to praise God, & to extolle his iustice for punishing iniquity, but euter depely into our selues also, & searche our own consciences, liues, & doings; whether there be not as great, or greate [...] cause in vs to pul the iust wrath & plague of god vpō our [...], if we in time repent not, and turne to him for mercie. [...]lms must we learne to applie to our instruction, not onely such exam [...] ples of Gods iustice, as in oure life time wee see agaynste wicked & notorious sinners, but other also y ^t are recorded in y ^• holy scriptures. For whatsoeuer things are written they are writtē for our instructiō, y ^• they may be exāples for vs, vpon wh [...] y ^• lattes ends of the world are fallen. It is written. Num. 11. That the childrē of Israell whom god by Moises deliuered out of Egipt, lusted wickedly against GOD, saying: Who shall giue vs flesh to eate, we re­member [...]um. 11. 4. the fishe that we did eate in Aegipt, the Cucū ­bers & Popons, the Leekes, the Oynons, & the Garlike, but now our soule is dried away, we can see nothing, but this Māua, They did not only luthe gods good blessing to­warde them, but also longed and lusted, after theire owne grosse feeding in Aegipt. Therefore God satisfyed their desyre, and fed them with Duailes, a whole Moneth toge­ther, [Page 171] but their own lust was their destruction, and white the meate was yet in their mouthes, the wrathe of God came vpon them, and destroyed a greate number of them.

This shoulde be one Example for vs, that wee doe not in like manner loathe the sweete and dayntye Foode of the Gospell and Doctrine of our Saluation by Christ, which God myraculouslye hath restored vnto vs, that with mur­muring hartes, luste lewdoly after Oyni [...]s, garlike, and other stuicking and grosse feéding, wherewith wee were fedd in Aegipt vnder Antechrist: I meane Masses, Pardōs; Purgatory, Pilgrimages, and such like corrupt foode of our soules, that may make vs to sauour ill in the fighte of the Lord. For if we do, God wil deale with vs, as he did with them: hee win make our ownt [...]st to he our confusion, & the meanes to pull his iust wrath vppon vs. It maye be, that heé will satisfye our vnthankefull desyre, but it will be in such sort, that they which long most greedily for it, wil soo­nest, be weary of it, & feele the punishment thereof most bit­terlye. It is written Num. 25. That the people defyles Num. 25. [...] themselues with wkoredom, with the daughters of Moab. and y ^• for the same wicked offence, 24000. were slayne, and because the cheefe Ringleaders of that lewdenesse, y ^• gaue example to the other, were Nohle persons, and the héades and Peeres of the people: god commaunded Moises for the more terroure of other, to hang them vp agaynst the S [...]. And shall wee thinke in these dayes, when Adulterye and whoredome ouerwhelnieth the ea [...]th, and is of all sorts al­most esteemed a small offence, or none at all, that god will suffer the same vnpunished? No surely, thoughe hys long sufferaunte to allure vs to repenta [...]ce, beareth of for the time the execution of his present wrath, when it com­meth it will be the greater. It is written Nume. 16. That Corah, Dathan, Abyram, with their confederates murmured against Moses & Aaron the Magistrate & Mi­nister, by gods speciall prouidence appointed to deliuer his people, & to guide thē through the wildernesse, & they sayd: [Page 172] Ye take to much vpon you, why do you lift your selues Num. 16. 3. aboue the congregation? is it a small thing, that thou hast brought vs out of a Land, flowing with Milke and Hony, to kill vs in the Wildernesse? excepte thou make thy selfe Lord and Gouernoure ouer vs also? &c. But God declared how greeuous and vnpleasaunte a thing it is in his sight, for people to rebel or murmure against their samfull Magistrate, and tooke the reproche thereof vnto himselfe. And therefore caused the earth to swallow vp, the cheefe ring leaders of that mischeefe, and destroyed of the residue 14700. Hereby they maye learne what is due vnto them, and what wil come vpon them, which not onlye in their harts secretly, but openly in their assemblies, whē they dare murmure at our gracious Gouernour, whome God hath appointed to deliuer vs out of Aegipt, and by the Gospell of his sonne Christe, to bring vs into the Lande of promise, and cause their patrones and defenders in their flaunderous Libels and bookes openly published, like trai­toures to disgrace her magestie with titles of an Vsurper, a scismatike, a feducer of the people from the Churche of God, and they that be at home giue oute the same thinges, in their secrete speeches. And all as truely and iustly, as Dathan and Abyram charged Moyses with vsurping au­thoritie ouer them, and with leading of the people purpose­ly to destroy them in the Wildernesse. But I doubt not, the God of truth wist (as hither to be hath done) take vpon him the defence, and preseruatiō of his lawfull Magistrate and Gouernour, agaynst these traiterous murmurers, and mutterers, and in the end, vnlesse they repente, will sende them their iust reward. In the meane time we oughte in our prayers earnestly to call vpon God, that hee will holde his mercifull hande ouer vs, and that hee will mooue the mindes of oure Prince and Counsaile, to haue a more careful eye to these murmurers, which openly shewe themselues by forbearing oure communion in Prayers & Sacramentes, and in the meane time with greedy mynds [Page 173] lust & long for that [...]ay, in which they may poure out their traiterous malice toward God & their Prince. Moreouer, it is written in Esay: That euen in the time of that good Esai. 36. & 37. king Ezechias, who had cast out superstition and idolatrie, and very exactly reformed Gods true Religion, accordyng to his: law, yet that the [...]uell Tyran [...] Sennacherib & the Assyrians entred Jewrie spoyled the countrey, destroyed all their great Cities, & beseeged the Citie H [...]alem; & the king himself in it, then which calamitie, the people of God had scantly at any time felt a greater or more greeuous. And what I pray you might be the cause hereof? vndoub­tedly because the people did vnthankefully receaue y ^• godly & happie reformation of Religiō. Some murmured at it, & kept their monuments of idolatrie for a day, some receaued it holowly & coldly: either to please the Prince, & to haue some benefite or countenaunce by it, or else to keepe them­selues from the penaltie & daunger of the Lawe. The most that did soundlye embrace it, did not conforme themselues in life accordingly, but w ^t little or no amendmēt, continued their old corruption. Some notable faultes were also in y ^t king himselfe, though otherwise a blessed Prince. There­fore God vsed that sharpe scourge, as well instly to punishe the obstinate, as also to bring the repentaunt home to hys mercy & reformation of life. By this we are taught, that [...]lb [...]it it hath pleased God by our Prince, to cast out super­stition and idolatrie, to driue awaye the vsurped power of the Bishop of Rome, to restore true religion, & the right vse of the Sacraments, & by lawe and authoritie to confirme y ^• same: yet we may not herein flatter our selues, as though we were safe from Gods displeasure, or greatly in his fa­uour. For if we doe not thankefully receaue this his vne­stimable benefit, & in lyfe and godly conuersation conforme our selues vnto it, that his name may be glorified in vs: we must assure our selues, that this wil fal to our great iudge­ment, & that in the time of our Ezechia, he wil plague vs, as he did the Jewes by Sennacherib, in time of their good [Page 174] king. Thus haue I noted vnto you, three or foure exam­ples, that by them you may know how to apply the res [...]ue. Now least by rashnesse and ignoraunce, men vncharitably condemne the [...] and good man, because hee seeth him touched with affliction and trouble: I must let you Afflictions are laid vpon the righte­ous to trie them withal. vnderstand that beside the iust punishment of the open and notorious [...] whereof hitherto I haue spoken, there is also an other cause wherewith God is moued, to se [...] a­mong men myselfe, trouble, affliction, and griefes of this worlde, that is to trie and proue suche as bee good and godlye; that theyr vertues maye more shyne among men, to the honour and glorye of God. The fornace (sayth Je­sus Eccl. 27. 5. Syrache) tryeth the Potters vessell, and affliction try­eth the iust and godly. And Salomon, As [...]iluer and Prou. 17. 3. Golde is tryed by fire, so doth God proue and trie the heartes of men. Your Fathers (sayeth Judith) were Judi. 8. 21. tempted that they myght bee tryed and prooued, whe­ther they truely from their hearte worshipped God. In this ma [...]r GOD tempted and prooued his fayth­full seruantes, Abraham, Ioseph, and Iob, that by the tryall of their constancie, theyr fayth myght hee the more notable and famous, and both themselues more in faythe confyrmed, and GOD, as I haue sayde, by them more glorifyed. When God cast vppon Iob all those my­series, which the Scriptures mention, hys vnnaturall wyfe and vnkynde friendes, with rashe and vncharitable iudgement, woulde needes perswade hym that it was the anger of GOD, and iust punishment for hys sinnes, that brought all those thinges vppon hym. But he stay­ed vppon the testimonie of a good conscience, and the constancie of hys fayth, assured hymselfe of the good wyll and fauour of GOD, and therefore hee tooke all pati­ently, saying. The Lorde gaue it, and the Lorde hath Job. 1. 21. taken it awaye, euen as the Lord will, so be it. In which wordes wee haue to learne the exceedyng comforte, which the godly take in the myddest of their troubles, by the doc­trine [Page 175] of the prouidence of God: whereof I spake before. For because nothyng is done wythout hym, by hys onely sufferaunce Tyrauntes persetute, they spoyle men of theyr goods, they cast them into banishment, into prison & bondes, they kyll them, and exercyse all kynde of cruel­tie agaynst them. It is his wyll also that men bee afflic­ted wyth sickenesse, wyth pouertie, wyth hunger, wyth colde, with sclaunder and reproche, wyth losse of children and goodes, and with all myseries that may fall in the lyfe of man. But because the same Lorde and God, which as a iust iudge sendeth all these thinges, is also a most mer­cyfull, tender, and kynde father: vndoubtedly hee wyll not suffer any thing to happen to vs, but that shall bee profitable, and a furtheraunce to our saluation. Where­fore in all troubles, and myseries, seeme they at the be­ginning neuer so greenous and vntollerable), the godlye receaue them, and adyde in them, not onely wyth patience, but wyth ioye and gladnesse▪ They are perswaded, as the truth is, That God chas [...]ise [...]h euerie sonne that he Heb. 12. 6. receaueth, and therefore with cheerefull heartes, Rom. 5. 3. They glorye in their afflictions knowing that tribulation bringeth patience, patience experience, experience hope, and hope confoundeth not, nor maketh asha­med. This comforte it was that made Iob so patiently to abyde losse of goodes, the spoyle of hys landes and hou­ses, and the myserable destruction of hys chyldren. The same comfort caused Ioseph, wyth lyke patience to endure bondage, imprisonment, sclaunder, reproch, and daunger of his lyfe. For he was assuredly perswaded that nothyng was done, without the certayne prouidence of hys louyng and mercifull Lorde and God, and therefore was assured, that it woulde fall out to the best in the end. This if wee soundly and truely consider, wee shall neither rashely con­demne other, whose sinnes bee not notoriouslye knowne, and when any euill happeneth to our selues, by this com­fort, we shall sustayne it patiently.

[Page 176]Nowe haue I briefely declared vnto you, as you haue heard, first that outwarde profession and externall seruice, 1 and vse of Sacramentes, is not sufficient for Christians, but that to the glorie of God, they must confirme their cal­ling, with the practise of a vertuous & godly life. Second­ly 2 whensoeuer misery or plague happeneth to mā, it com­meth not by chaunce or fortune, or by a course of nature, as vaine worldly men imagine, but by the assured prouidence of God, that seeth, knoweth, & worketh all things. Third­ly, 3 that God is moued with two causes, to cast such mise­ries and afflictions vpon men, somtime by iust punishment of sinne, for transgression of his holy lawe, and secondly to trie the faithfull and godly. And lastly, I haue tolde you, 4 what good instructions are to be taken of true Christians, in both those wayes. It remaineth that we pray vnto God most hartely, that this doctrine may be so imprinted in our harte [...], as it may bring forth due fruites to hys glorie: to whom bee honour and glory foreuer and euer. So [...] it. ⸪

THe holy ghost in the scriptures, sundry times resembleth God, to a husbandman. And as there be sundry kindes of husbandry, so doth he, in diuers respectes, Christ compareth the church to hus­bandry espe­cially in pas­turing, vin­tage, and til­lage. Psal. 23. 1 [...] compare the Churche & people of God, to the partes thereof. Auncient writers, make three parts of husbandry, Pasturing, Vintage, & Tillage. To al these do the scriptures compare the Church of God. The Lorde is my sheepard (saith Dauid) therfore cā I lack nothing, He shall lead me forth in a greene Pasture. &c. And a­gaine, We are the people of his pasture and the sheepe Psal. 95. [...] Joh. 10. 11 of his handes. And Christ himselfe saith, I am the good Sheepard, &c, and my sheepe heare my voice. As tou­ching Vintage, Christ saith, I am the true Vine, & my fa­ther Joh. 15. 1. Esa. 5. 1. &c. is the Husbandman. In Esay God maketh a long discourse, declaring his Churche & people to be his chosen Vineyard, planted in a very fertile groūd. To which para­ble Christ also alludeth in S. Matth. To Tillage he com­pareth Mat. 21. 33 Joh. 4. 35. his Church, in S. Joh. Doe not you say, there are foure monethes and then Haruest commeth? Behold, I say vnto you, lift vp your eyes, & looke vpon the coun­tries round about you, because they are white & readie to Haruest, and he that reapeth shall haue his rewarde, [Page 178] that he may gather in fruites to euerlasting life. And in S. Mat. There is a large haruest, & few workmen: desire Mat. 9. 37 the Lord of the haruest, that he will thrust forth labou­rers into his haruest. But in no place more plainely, than in this parable of the seede sower, which now I haue reci­ted vnto you. This y ^e spirit of God doth of purpose, by these Why the Spirit of god doth compare the church to hus­bandrie as beforesaide. familiar similitudes to set before our eyes, and to impresse more deepely in our min [...]s, partly the great goodnes and singular care of god toward vs, partly to teach vs our due­tie toward him. As the husbandman trauaileth, and hath great care of his pasture, his Vineyarde, and Tillage, and leaueth nothing vndone, whereby he may further them, so ought they to aunswere his expectation & to yeelde fruit accordingly. But as touching this parable of the seede Interpretati­on of this pa­rable of the seede sower. sower, ye haue to note these partes. God is the husband­man, the Preachers of the word are the seede sowers, the seede is the worde of God, the grounde is the heartes of men, the duiersitie of the groūnde, noteth the diuersitie of mens dispositions in hearing the worde of God. If prea­chers Preachers are authori­ [...]ed by god in their calling. 1. Cor. 4. 1. bee the seede sowers, then haue they authoritie frō God, as doyng his seruice, and as comming in hys mes­sage: and therefore sayth Paule, Let man so esteeme vs as the seruaunts of Christ, and bestowers of the secretes of God. They must bee heard therefore as the messen­gers What [...]mat [...] ought to be had of pre­chers. of GOD, they must be esteemed as hys seruauntes that come to sowe the seede of saluation in the heartes of men. It is the worde of God that they vtter, and ought to haue the Maiestie of hys person, though it bee vttered by the mouthe of a mortall and fraile man. The Prophets say thus: Thus saith the Lorde. The mouth of the Lord hath spoken, and yet were they men that deliuered the message. So God honoureth his messenger, that though he bee couered wyth fraile fleshe, & sometime also stayned with sinne: yet he maketh hym, his mouth, to open his will vnto his people. When you receaued the worde of me, 1. The. 2. 13. you receaued it not, as the worde of man, but as it was [Page 179] in deede, the worde of God. And to the Galathians, Gal. 4. 14. You refused not my infirmitie in fleshe, but you re­ceaued mee, as the Angell of God, yea euen as Christ Iesus. And agayne to the Thessalonians, Hee that reiec­teth 2. The. 4. 8 vs, reiecteth not vs, but God, who hath giuen his holye spirite vnto vs. And for that cause sayeth Christ, He that heareth you, heareth me, and he that reiecteth Luc. 10. 16. you, reiecteth me. And God in his Prophetes, alwayes taketh as to himselfe, that contempt, or that reproche, that was shewen to his Ministers, whom he sent vnto hys peo­ple, & threatneth for the same, most greeuous punishments. This should they consider, which in these dayes make so small accompt of Preachers, and Preaching of gods word, that they esteeme neither any thing of lesse price, nor any How those are to be thought of who lightlie regard-either preachinge or preachers. persons of lesse credite. But therein they shew, both howe little regard they haue of their owne saluation, and howe lyghtly they esteeme the glorie and Maiestie of God, who offereth that benefite vnto them by his Preachers.

The worde of God by Christes owne exposition, is the 1. Pet. 1. 23. That the worde of god is resembled to seede, and why. Esa. 40. 6. seede: and so saith S. Peter also, You are new borne, not of mortall but of immortall seede, through the worde of God, that liueth and abideth foreuer. All fleshe is grasse and all the glory thereof as the floure of grasse, grasse withereth, and the floure falleth, but the worde of God abydeth for euer, and this is the vvorde which by the Gospell is brought vnto you. Verie fitly and ap [...]lye is the worde of God resembled to seede, aswell of diuers other properties, as principally, that seede, is in appearaunce, a small and contemptible thing, but very profitable, and of great strength and vertue, so as without it, all kindes of thinges woulde perishe. Of a little seede, you see a verie faire and beautifull floure▪ of a small kar [...]ell, a large and a fruitful tree, of a meane Acorne, a huge and mayne Oke. If you make a seede of most precious and riche mettall, it can not haue this strength, and grace with it.

[Page 180]Euen so the word of God, in estimation of the world is sim­ple, The power of the words of god in it selfe, and in the estimati­on of the worlde. Rom. 1. 16. What gods worde woor­keth in the hear [...]s. base, & contemptible, but in vertue, power & strength, exceeding great & maruailous. I am not ashamed of the Gospell (saith Paul) for it is the mightie power of God to saluation, of all them that beleeue. By secret power y ^• the spirit of God giueth it, it altereth the mindes of men, it lyghteneth their heartes, it engendreth a newe wyll, it bringeth forth godly & holy doings as due fruites thereof, it changeth not only particular men but whole Empires, kingdomes & countries, it worketh y ^• which in no wise can bee wrought by the counsailes, wit, wisedome, cunning, pollicie, or strength of man. This strength and power of Gods word doth S. Paul speake of. We preach Christ cru­cified, 1. Cor. 1. 23. to the Iewes a stumbling stocke, to the Grecians foolishnesse, but to them both being called, we preache Christ the power and wisedome of God, &c. God hath Verse. 27. chosē those things, which are foolish in the world to cō ­foūd the wise, God hath chosen the weake things of the world to cōfoūd the mighty. The effect of this, appeared immediately after the Apostles in themselues contempti­ble, & yet vnblemished, who with the despised and loathed doctrine of Christ crucified preuailed, & prospered through How gods worde pre­uaileth euen against mans wis­dome and cunning. out y ^• world, notw ^tstanding the wisedome, y ^e learning, y ^e po­licie, the power of the world did set it selfe against it: and as a little Muster seede, the Churche of God by the po­wer of the Gospell prospered, and grewe to great large­nesse, so that the poore foules of the ayre, that were chased out of the woodes, by tyrannie and persecution, dyd rest in Example of the Apostles time. it, and with quietnesse of conscience, though with trouble of the worlde, settled themselues, and builded their neastes therein, The lyke hath beene, euen of late yeeres, wher­in, it hath pleased our mercifull God, to renewe his Gos­pell, Example of later, and of these present times. and to sende it into the worlde, so that the godlye with great comfort see, and the whole world may perceiue y ^e myghtie power of God, in prospering his Gospel. What conspiracies, what edicts, what cruel Massakers and mur­ders, [Page 181] haue bene to suppresse the Gospel; all men do knowe, and those that feare God, with pi [...]ief [...] hartes lament it. Euē now are wrought those things, of which Dauid pro­phecied P [...]. [...]. [...]. many hundred yeres before, Euē now the nations fret & fume, euen now the enimies of God, haue their vain wicked and Diuilish deuises: euen nowe the Princes of Antechristes band, conspyre and laye their heades togea­ther agaynste Christe, and agaynsts his worde. Lette vs The imaginations, pra [...]tises, & meanes of the wicked to withstand gods worde. breake their bandes asunder, say they, let vs caste of their yoke, let vs by all meanes we can, seeke the confusyon of those Princes, countreys, Noble men, and other, which in any place mayntayne this new preached Gospell. Lette it be wrought by policie, by periurie, by craft and dissimula­tion, by violence, by crueltie, by mischeefe, by murder, by a­ny meanes that may be. Let vs roote from the face of the earth these Protestantes, these Hugonotes, these Here­rikes, which at this day trouble the whole world. If wee cannot worke it by force, lette vs by policie, and vnder co­lour and pretence of great friendship, bring them into oure snare, or at the least, with making fayre offers, let vs dally with thē, vntil we may worke that, y ^• we would do. Sed qui Psal. 2. 4. habitat in Coelis deridebit eos, & dominus subsānabit eos▪ i. He sitteth in Heauen that shall deride and frustrate all their counsailes, with a Rodde of yron, hee shall breake & seat­ter their purposes: vnto Godly Princes and Magistrates which hee hath rapsed, as Nourses and Fosterers of his Gospell, he shall (I doubt not) as often times he hath done, bewray their dissimulation, display their policies, sparcle their conspiracies, and confound their denises, in such sorte as his holy word and Gospell, shall remayne to the comfort of his Children. Though by all crueltie, to their further condemnation, and to the heaping of greater wrath in the day of Gods wrath, they sley & kill great numbers of his people▪ yet of the very ashes of the same, and of their blood, he will rayse vp other to his glory, whiche maugre theire malice, shall freely teache and preach his word. A Tem­pest [Page 182] of [...], maye blowe down a [...] of [...], The increase of the church by Mart [...]r­dom [...]d in a simili­tude. but in blowing do [...]ne one▪ Stalke, it shall [...]ast oute [...]n hundered Seedes, whiche after shall growe and prosper. Euen so by extremitie of tempestuous persecution, some Preachers and professoures may be murdered, but of their blood other will spring. Num Sanguis Martyrum se [...] Euangelij. i. For the Blood of Martyrs, is the Seede of What in­crease, only co [...]eth by Mar [...]dom. the Gospell. Yet am I not of that minde, that the Gos­pell▪ in the Worlde shall [...] prosper, that it shall haue a setteledde quyetnesse. For vndoubtedlye, Antichriste shall not bee vtterlye ouerthrowne before the laste daye, but continually, betweene this tyme and that, shall make warre agaynst the Sayntes of God▪ and trauayle to sup­presse this happy [...]eede of Christe his Gospell, wherewith he his so greeuously wounded, and his Kingdome shaken. 2. The. 2. 8. But he shal neuer be able vtterly in extinguish it. S. Paule sayth that he shall be deadly wounded with the Spirite of Gods mouth, that is, his holy worde: but he shall bee taken away by the brightnesse of his comming. The Justice of God, for the vnthankfulnesse of people, may suf­fer his Gospell to be oppressed in some one Countrey, as Englande, or some other place, but in other yet, it shall prosper and increase, norwithstanding all the indeuours of Antichrist to the contrary.

Nexte is, that wee haue to speake of the grounde and the diuersitye thereof. And here I maye not lette pass [...] a very profitable instruction, to be taken out of this parable, agaynst y ^e malicious interpretatiō of many in these days, & I doubt not but there was the like in Christs time, & mini­stred to him the occasyon to [...]ter this Parable. Whē ma­ny An obiection made a­gainst the credit of the gospell and the prea­chers of it because it is likened to seede see the Doctrine of the Gospel so much preached, & bea­ten into mens [...]res; and consyder howe small frui [...]e com­meth of it, being so many that reiect and contemne it, and so few that frame themselues according vnto it, but y ^• [...]ice & wickednesse rather dayly increaseth: by and by with verye corrupt iudgement, they eyther [...] the Doctrine it [Page 183] self, or the perf [...]s that be the Minister [...] & teach [...]s therof. Oh, say they, if this were Gous [...]ra [...] word▪ & his right doc­trine of the Gospel, as it is pretended: vndoubtedly, it wold worke in mens ha [...]tes, alter their minds, and bring foorthe fruit accordingly▪ [...]r as the Propher sayth: As the sweet Esa. 55. 10. d [...] and [...]hower [...]raine returneth not ba [...]ke in vayne, [...] [...]y [...]eneth and seasoneth [...] the earth: so gods true worde returneth not in vay [...]e [...] but effectually doth that for which it was sent. Or, if this bee the true gospell, and right word of God, surelye the faulte is in the Ministers, that bee not such persons, nor doe not deliuer it so zealously & so sincerely as they should do▪ & therfore their preaching preuayleth not in the harts of men. And thorow this per­swasion, their groweth in them, an odyous and vnchristy­an contempte, and despising of Ministers and Preachers, so that forgetting themselues, they caste faulte of all euill in these Dayes, vpon the Ministers and Preachers. But Answere. with as good right might they condemn, and contemne the Prophets, Christ himself, and his Apostles. Esay preached among the people of God aboue 60 yeares, or [...] some ac­coumpte 80. Ieremy taught 41 yeres, and other Prophets proportionabl [...]ly, and I trust they will not say, that either Some prea­chers had but barren successe and yet was theire doc­trine [...]he. their doctrine was not right or good, or else that they were euill men. Yet with how final fruite they preached, in com­parison of the multitud [...] of euill, the whole course of their writings, & their lame [...]table complaints declareth, and y ^• euent of Gods iust iudgemēt in punishing the Jewes, eui­dently proueth. For that only cause that they contemned his worde, and retourned not to him by repentaunce, hee brought vpon them the King of Babilon, who in the ninth yeare of Zedechia, King of Juda, came and all his Hoste agaynste Hierusalem, and Beseeged it, And in the leuenth yeare of Zedechiah, in the 4 moneth toke it, and ransacked the Citie. And al y ^• Princes of the King of Babilō came in, & sate in the middle gate, the cheefe gate of the Citie, euen N [...]egall, Sar [...]ser, [...]amga [...]n [...], Sars [...]him, Rabsari [...], Rab [...]ag, [Page 184] with all the resi [...] of the Princes of the King of [...] God thus plaguing the prophane contempte of his worde, when after so long Preaching no fruite woulde followe. And yet was not leremie in fault, nor the true Prophets of God for the iu [...]sion of those straungers, for the ouerthrow of this noble Ci [...]e, or for the greeuous captiuitie of this wofull people ▪ Nay, the loosenesse of their owne liues, the secure contempt of Gods holy word brought all those pla­gues iustly vpon them, that they like flocks of shepe were, after great burly burly in their owne countrey, caryed a­way captiues into theire enimies Laude. And this successe (through their owne ingratitude and other intollerable vi­ces) had the preaching of the Prophets, among the people of the Iewes in those [...]yes.

In like manner I might say of Christ, and his Apostles The like to be saide of Christ and his Apo­stles. and Disciples, whiche preached among the Iewes a good time, and in deede with small fruites, in consideration of the puritye of the Doctrine, the excellencie of the Tea­chers, and the wonderfull workes and myracles, that were by Gods power wrought for the confyrmation of the Gos­pell.

But in this answere I compare not the Persons, which I cannot do withoute intollerable pryde and blasphemie, but I compare the causes, which are al one with them and The cause of barren suc­cesse, is all one to the present prea­chers, as was to the prophets, & Christ and▪ his apostles and yet is not their suc­cesse the lesse. with vs. The Gospell and Doctrine that we preach, is the same y ^• Christ, the Prophets. & the Apostles taughte before vs, and haue lefte vnto vs, although wee, in comparison of their worthinesse, are sillie and sinful wormes of the earth. And yet (in the feare of God and himblenesse of harte, I speake it) I doubt not, but we are farte from that wicked­nesse, and foule blemishes, that partlye open aduersaries, partly politique and worldly professoures, woulde haue to be noted in many preachers of these dayes. They are not able to speake or deuise worse of vs, then the Iewes didde thinke and speake of Christe himselfe, of his blessed Apo­stles, and of the holy Prophets of God. Happylyeby oure [Page 185] infyrmities, they may haue greater likelihoode, but that in those dayes was and now is, nothing but a coloure, and pretence of reprobate mindes, to feede themselues in the wicked contempte of Gods worde, or to excuse and flatter themselues, in not cōforming their liues accordinglye. I How gree­uous it is for prea­chers to offende. defende not the wickednesse of ministers, God forbidde. It were better a milstone were hanged about our neckes, and we cast into the sea, rather then our lyfe or euill dealinge, should bee an offence to any, or hinder but one man, from Why prea­chers offen­ces are not to be made more gree­uous then they are. the true imbracing of the Gospell. But my meaning is to take from obstinate and vngodly myndes, such excuses and pretences, as they make to noosell themselues in wicked­nesse. Christe by this parable, teacheth them to iudge otherwise, and to looke into their owne bosoomes, and to examine themselues of the cause, why his word taketh not place in them. Though the seede sower be neuer so honest a The true cause why the worde preached doth not all­way bringe forth fruite. man, neuer so skilfull and cunning in his trade, though hee haue made good choyse of his seede, and purged it neuer so cleane: yet if the ground be barrayne and noughte, his la­boure is loste, and the seede prospereth not. And on the contrary part, if the sower bee an euill man, and vnskilfull in sowing, and that he doth it negligentlye, and haue small desyre it should prosper: yet if thee seede be cleane, and the ground good, the good Seede will prosper, and come to some good fruite. Yea, we see seede salling by chaunce, into good and batteling grounde, to spring vp & grow. As the worde of God is the seede, so is the grounde the hartes of them that heare it. Wherefore lette not men flatter themselues, and with the cloke of other mens faultes & ble­mishes, The godly do alway take pro [...] of the prea­ching of the worde. hide their own euil nature & dispositiōs. The good mind, though by chance onlye it heare the word of God, or though he heare it red but of a child, or any other person, it doth him good, it sinketh into his harte, & worketh to good effect. The godlesse hart, though he heare neuer so good a man preach, though an Angell from Heauen do speake vn­to him, though Christ himselfe should teach him, he woulde [Page 186] be neuer y ^• better, or at y ^• least, the sede wold not vnto good fruite, prosper in him. But this, christ most euidētly decla­reth, by y ^• harietie of y ^e ground, which next followeth to be spoken of: Some (sayth Christ) fel vpō the high way. The high way resembleth the mindes of such as be continually occupied, with the trāpling of wicked cogitations, & perpe­tual vse of euil doing, so y ^t they war hard & haue no sence of repētance, nor remorse of cōscience, whatsoeuer they heare The first kinde of grounde. or whatsoeuer is spoken vnto thē. Therfore y ^• sede of gods holy word whē it is preached vnto thē, it lieth in y ^e top, & as it were, swimmeth in y ^e eare, but it sincketh not into y ^e hart, nor can take any roote of godly perswasion: and therefore it lieth open to foules of the ayre to take it away, and to de­uoure it. The foules that eate vp the seede of gods word in Three sorts of foules vvhich doe eate vp the seede of gods vvorde in the heigh [...]vaies. the high way, are the Deuill & his Impes, & Ministers of his own begetting & breding, which be in number infinite, but I will speake only of two or three, which I may iustly compare to the rauenous & filthie Harpies, which y ^• Poets speake of: The first is, Worldly Securitie, the secōd, god­lesse Gentilitie, the third; Obstinate Papistrie. World­ly Securitie, lulleth men asleepe in the delights and cogi­tatiōs Of worldly securitie. of worldly pleasure, so y ^t they cānot fruitfully heare either y ^t sweete songes of Gods mercifull prouidence, allu­ring thē to repentance, or the dreadfull threatninges of his iudgements fearing them from euill doing. But still they lye, as it were be [...]ed and senceles, in a dull & heauye slumber, much like vnto thē y ^t be taken with y ^e drousie sick­nesse called Lethargus: Speake & crie vnto them as loud as you wil, they heare nothing, nor will shew any tokē that they are aliue, if you prick them with a pinne, they will o­pen their eyes, and looke sternely a little while, but by and by they are aslecpe agayne, and lye as they weredead. E­uen so they, whose hartes be ouer whelmed with Securitie, if a man preach Gods word vnto them, be it neuer so godly or earnestly done, it nothing moueth them, but if you prick them a little, or pearse them to the quicke in any matter, [Page 187] perticularly touching themselues, they will looke vp som­what stearnelye for the time, as though they were angrie with you, but by and by, they are asleepe agayne, and shew no sence of any good counsayle that you haue giuen them. If we cry generally, to all that professe Christianitie, and The incon­uenience of pre achingi [...] generalitie. principally to this Realme of Englande, that God of his exceeding goodnesse, in these latter perilous dayes, hath beyonde all our expectations almost myraculouslye resto­red to vs, the truth of his Gospell, not that we should con­tinue in sinne and wickednes, to the defacing of his glory: but that wee being lightned with the brightnesse thereof, should learne that Christ Jesus our sauiour, hath payd the price of our redemption, & deliuered vs frō the captiuitie of sinne, sathan, death, and hel, that We might walke before Luc. 1. 74. 75. him in holinesse and righteousnesse all the dayes of our life: If we tell them, y ^t by their baptisme they couenanted with God to forsake the Deuil & al his workes, & that they Rom. 6. 3. are baptized into the death of Christ, y ^t as they bee par­takers of his death, so also should they bee partakers of his cosurrectiō, to the end that as Christ is risen from death, so also we shold rise from y ^• death of siun, to newnes of life: If we preach vnto thē neuer so oftē, y ^t by the benefite of Christ 1. Pet. 3. 7. Rom. 8. 17. his Passion, we are made the heires of God w ^t him, and the children of light, & therfore y ^t we should walk, as is worthy our vocation, & not to be partakers of y ^• workes of darknes, and passe our time in surfeting, in banqueting, in dronken­nes, in chābring & wantonnesse, in [...]ōtention, strife, & Emu­lation, but y ^t we should put on Christ Jesus, & not satisfye y ^• lusts of the flesh, to the lyking thereof: If we say, y ^t we are by our profession, Citizens of heauen, & of the housholde of Eph. 2. 19. God, & for that cause that our conuersation should be Hea­uenly, w ^t manifest declaratiō of y ^• contēpt of this miserable world, & the transitory vanities therof, yet I saye, though we preach this often, though we still cal vpon thē, Security so lulleth thē on sleepe, that they cannot heare these sweete and Godly exhorta [...]s. Ye [...] though we change out copye, [Page 188] and ringe in their eares the terrible threatninges of God, and declare, that this lamentable vnthankefulnesse, in re­ceauing the Doctrine, and light of his truth, muste needes prouoke Gods iustice most greeuously to plague vs: when we in this manner crie out vnto them, it will not waken them. We tel them often, that God must be the same God toward vs, as he was toward his people of the Iewes, that he must shew the same Justice to England, that he didde to Hierusalem. Vnto Hierusalem Christ with lamētable mind sayd: Oh Hierusalem, Hierusalem, which killest the Pro­phets, Mat. 23. 37 and stonest thē to death, which are sent to thee, how often woulde I haue gathered thy Children vnder my winges, as the Henne gathereth her Chickens, & yee would not. Beholde, your habitation shall be lefte vnto you desolate, And to England he now sayeth: O Englande, How god calleth Eng­to repen­tance and without re­pentance what is like to befall it. Englande, how often times haue I called thee? how sun­drie wayes haue I prouoked thee? howe aboundantlye haue I powred out my benefites and blessinges vppon thee? howe earnestlye haue I by the mouth of my Prea­chers, clocked and cried to thee, as an Henne doeth to her Chickens, that thou mightest awake out of thy se­curitie, and by repentaunce, returne vnder the shadowe of my wings, there to be safe from al the gredy Kites & Eagles, that houer ready to pray vpon thee, & yet thou wilt not: therefore thy house shal come to confusion▪ I will take the light of my Gospell from thee, and giue it to a people, that shall shew the fruites thereof. Thy eni­nimies, yea thy auncient enimies, shall raigne ouer thee, and kepe thee in subiection: The glory and renown of thy kingdome▪ shall fall and decay, and thy people shall come to desolation, and al because thou wilt not know the mercifull day of thy visitation, so often and so sun­dery times offered vnto thee.

These wordes mighte shake stonie Rockes, and cause them to tremble, and yet they wil not moue English harts, nor wake them out of their Securitie, [...]o, although GOD [Page 189] let them see with their eyes, y ^t the worldly hope of their Securitie, hangeth by a twine thread, I meane y ^• fraile life of a tender Ladie, after which, they thēselues, cā looke for nothing, but heapes of mischiefe and miserie: and so much the sooner, for that by Gods iust iudgement, they nourishe in their owne boosoms the instrument of their confusion. The Lord open our eyes, & mollifie our hartes, y ^t wee may in time see, and feele his mercie affected towarde vs, and chase out of our mindes this foule Harpie, Securitie, that deuoureth the seede of Gods blessed word, and will not suf­fer it to bring forth fruite among vs.

Another birde, is as ougly and lothsome as this, & doth Of heathe­nish Genti­litie and the mischiffe by it. as much harme, which is Heathenish Gentilitie, which raigneth in the hartes of godlesse persons, Atheistes, and Epicures, which passe neither for heauen, nor hell, nor for God nor the Diuell, but thinke those things to bee no bet­ter, than Poeticall fables, or (at the least) Bugges, by po­licie deuised to feare Babes. Therefore they iest & scoffe at all Religion, and make themselues merie, with talke of Preachers. For they passe not which end goe forwarde, or whether Christ or Antichrist preuaile, so that they maye singe with the Pigges of Epicures stie: Edamus biba­mus. &c. [...]. Let vs eate, let vs drinke and be merie, for to morow we shall die, and after death is no pleasure nor paine. Marke I pray you howe wisedome vttereth their cogitations, and maketh them to speake in this wise: Our Sap. 2. 5. &c. time is as a shadow that passeth away, & after our end there is no returning, come therefore and let vs enioye the pleasures that are present, and let vs fill our selues with costly vvine, and ointments, and let vs cheerefully vse the d [...]eatures as in youthe, and let not the flower of life passe by vs. Let vs all be partakers of our wanton­nesse, let vs leane some token of our pleasure in euerie place. For that is our portion, and this is our lot. Let us oppresse the poore that is righteous, oh let vs not spare the widowe, nor reuerence the white heares of [Page 190] the aged. Let our strēgth be the law of vnrighteousnes. Let vs defraude the righteous and godly, for he is not for our profit, he is contrary to our doings, he checketh vs for offending against the law, & blameth vs as trans­gressors of discipline. Out of this schoole they came that How they are to be ac­counted of that deride preachers. iest at Preachers, & be angrie with them, for inueighing a­gainst the vanities of this life, & putting them in minde of God, and of heauen: for they thinke, that to bee a bitter saying to their pleasant life. For there is none so heathe­nish, but God sometime sendeth to his minde, a gnawing corsie, & remorse of conscience to trouble him. Out of this schole came those scorners, which S. Peter prophesied shuld 2. Pet. 3. 1. &c. rise in the latter dayes, & liue after their owne lust, & when they should be taught by Preachers, that y ^• worlde shoulde haue an ende, & they be brought before the iudgement seat of God, to aunswere for their wickednes, would with deri­sion and mocking, say, Oh where is the promise of the Lordes comming to iudgement, and of the end of the world? for since the fathers died, all things continue a like, frō the beginning of the creation. Of the same sort are they, that Esay speaketh of: When they be tolde that God will punishe & plague them, not in the world to come but in this world also, with some notable examples of hys iustice, as he did to Sodom and Gomorra and others. &c, Oh, say they in derision, Let God make speede, let him hastē Moc [...]es a­gainst god & his iudg­mentes. his worke, that we may see it, and let the counsell of the holy one of Israel drawe neare and come, that wee may knowe it. Or at least they speake, as they doe in Ieremie, that denie the Lorde God, and say, Tushe it is not hee, Ier. 5. 1 [...]. those plagues of sworde and famine, shall not come vppon vs: It is vaine that the Preachers teache, these myseries and plagues shal fall vpon themselues. I would to God there were not too many of this sorte in Englande. whose like contempteous voyce, did ring in many mennes eares, beside the great number of them, that secretely saye [Page 191] in their heart, There is no God, and openly shew the same How to trie crulye who do beleau [...] there is a god, and who not. Contempt of godlinesse of life, can nor stand with the ac­knowledg­ing of a god. in the whole course of their life. For if they beleeued there were a God, they would neuer so reprochfully, and so obsti­nately, reiect & cast aside, the word of the eternall and euer liuing God. I aske these godlesse Epicures, whether they thinke, there is a God or no? If they will saye. Yea, why then, the same must be a iust God, for without iustice, there can be no Godhead, and if he be a iust god then he must de­test, & hate sinne, and accordingly punishe it. For it is the part of iustice to giue to euery one that he deserueth, re­ward to the good, & punishment to the wicked: and by this can they not in iustice, escape his punishment due to their lewdnesse. If they will say with their Maister Epicure, We cannot acknowledg a god, but that with all he must pu­nish [...] sinne. that there is a God, but he regardeth not the affaires of the world, & the doings of mē: that, must then be, either because he cannot, or because he will not. By the one he sheweth himselfe an impotent God, and therefore no God, by the o­ther a negligent or a malicious God, and for that also no God. For such passions and imperfections, can not lyght into the nature of a Deitie, or Godhead. If they will flat­ly Against those that denie god altogeather. Rom. 1. 20. thinke or saye: There is no God, I must speake vnto them as. S. Paule doth to lyke heathenish harts & mindes, and I must will them▪ to open their blinde eyes and behold the goodly, beautifull, and maruailous frame, and worke­manship of the world, the Su [...]e, the Moone, the Starres Meanes to make those acknowledge a god which [...] altogethe [...] deny him. the Planets, the goodly order, the constant course, y ^• won­derfull effectes, the notable varietie of times, and seasons, to the benefite of mans life. I must byd them looke into the ayre, and consider what it is, that holdeth vp that huge heape of Cloudes houering without any proppe or staye, and in conuenient time, so sweetely sheeding downe them­selues, to moist & season the earth, which if they should fall downe at once, woulde ouerwhelme and drowne the whole earth▪

I must further wyst thē to consider, y ^t since the naturall place of water, is to be aboue the earth, as verye reason [Page 192] and their owne heathenish Philosophers teache: who or what it is, that holdeth the Sea within a banke of sande, that it doth not breake ouer, to surrounde the earth and oc­cupie his owne place? Or what it is, that causeh the dead and dirtie earth, to bring for the so beautifull flowers, so faire greene grasse, so ▪exceedyng varietie of Beastes, Hearbes, Trees, Fruites, Metalls, and all other things, either breeding in the bowells of the earth, or shewing themselues vppon the vtter face thereof? Who it is that created them, or gaue them a beginning, that preserueth and continueth them in their kindes, that maketh them at The saying of the Hea­thens that al things stand according to the course of Nature is to be vnderstod of god, and how it is so. Seneca. some seasons of the yeere to die, at another to spring and growe againe? Thou wilt say happily, all these things be by a certaine course of nature, and the ordinarie effectes thereof. Why? and what is that which thou callest na­ture? Is she a goddesse, or is she a Creature? Hath she a be­ginning of hir selfe, or hath she hir beginning of an other? Seneca an Heathen Philosopher could say, Nature is no­thing but God, working in these thinges that wee call naturall. But if thou be worthy the name of a man, looke The way to acknowledge god in man. into thine owne body, which is called Microcosmos, A lit­tle world, because of marueilous workemanship thereof, weigh how it commeth to passe, that in thy mothers womb two or three droppes of licour, shoulde frame it selfe to skinne, to fleshe, to bones, to sinewes, [...]o veines, to arteties, to the principall partes of thy liuing body, the braine, the harte, the stomacke, the lyuer, the splene, the guttes, and others: howe the spirites bee ingendred in the braine, the hart, the lyuer, which bee the instrumentes whereby thy soule worketh life, and mouing, [...]rishing & increasing and growing, sense, will, and vnderstanding.

Consider the other outward partes of thy body, and the proper necessarie vse of them all, the fleakes of flesh, called muscles, the bones, and the great varietie, and the maruei­lous fashion and ioyning of them together, the wonderfull course of the Veines, the Arteries, the sinewes disperkling [Page 193] themselues to notable vses into all partes of the body, both inwarde and outwarde. I will not put thee in minde of the Who so can not acknow­ledge god in him self, can not be saide to be a man. Properties which can not but be knowen in god if we do [...] acknowledge him but only in his crea­tures. substance, the nature, the power and strength of thy soule, which in deede farre passeth all the other. For if by consi­deration of thy body, thou canst not learne, that there is a God, which in such wonderfull sorte, did frame it: thou shewest thy selfe not to haue the common vnderstanding of a mannes soule, but art more dull than a brute beast. By these things which I haue hitherto spoken, a naturall man may vnderstand, that there is a certaine deuine and spiri­tuall power, that gaue beginning to all these things, and therfore, is of himselfe Eternall. And because he wrought them of nothing, that he is also Eternall. Omnipotent and Almigh­tie: and because they are framed in so goodly order, and ex­ceeding varietie, Omnipotent. that he is of Infinite Wisdome. And for vvise infinit­ly. so much as he made them in the beginning, and to this day preserueth them to the benefite of mankind, that he is Ex­ceeding Good excee­dingly and liberall and louing. good and bountifull and a louer of man. And be­cause he suffereth, euen vnworthy persons, to enioy the be­nefite of his creatures, that he is with all very Mercifull. Mercifull. And because with want of these his creatures, he punisheth and plagueth the wicked, hee sheweth himselfe Iust also. Iuste. Now this diuine and spirituall power, that is eternall, al­mightie, Who or what that God is which is taught to be beleeued. wyse, good, mercifull and iust, is that God which we speake of, whom these Godlesse persons should learne, thoughe they had no other booke but this, of the frame of the world. But seeyng they haue Gods booke of hys holy Scriptures besides this, they shall be vnexcusable, & heape vnto themselues wrath, in the day of wrath, if they repent not, and shake those wicked cogitations out of their harts, that the seede of Gods worde may prosper with them. The thirde euill birde, and cruell Harpie, that deuoureth the Of obstinate PaPistrie in three sortes seede of Gods worde, is Obstinate Papistrie. And of this birde, are three kindes, The open Papist which dwelleth among vs, and forsaketh our Communion in prayer, & vse of the Sacramentes, manifestly protesting that wee be de­parted [Page 192] from the Catholike Church, and therefore that they may not in conscience ioyne with vs. The second sort are fleeing Papistes, which fling ouer the sea and returne a­gaine, secretly bringing with them pardons, reconciliati­ons, sclaunderous and seditious bookes and libels, w ^t other like things, wherewith they indeuour, not onely to feede other Papists in their obstinacie, but with traiterous mea­nyng, as much as they can, to steale away the heartes of the subiectes from the Prince and Magistrate, & prepare England in most daunge­rous perils by papistes. the way to rebellion, and alteration of the state: so that thys Realme hath not in the world, so deadly and perilous enimyes, as these are to y ^• vttermost of their power. Their continuall trauaile is to beate into the heartes of English men, that our doctrine, our Church, our Prince, our lawe, our whole state is schismaticall, and hereticall, & that they ought not to obey, either the Churche in doctrine, or the Prince and state in gouernment, but if they rebell, [...]they doe God good seruice. To represse or chase awaye those The meanes to remedie some kinds of papistes. two kindes of Romish Harpyes, for so much as they wyll neither reade writing, nor heare Preaching, there is none other way, but to claime ayde of the Magistrate, that they wyll vse more seuere & sharpe execution of the lawes, & de­uise some streighter meanes, than hitherto hath bene. For the lenitie of these daies hath caused the multitude of these byrdes, exceedyngly to increase, with the perill bothe of Prince and state, which if in tyme they take not heede of, I feare it will be too late. The thirde kinde of these sort of Harpyes, is the Cunning Papist, which can hyde hym­selfe vnder the colour of loyaltie, and obedience to y ^• lawes, and wyll needes be accompted a faithfull, true, and good subiect, & yet carieth in his boosome in effect, the same perswasion that the other doe, and for feare of daunger, or discredite, they are contented to obey the law, & in y ^• meane tyme, are perilous instrumentes, to let the other vnder­stand the secretes of all thyngs that be done or purposed, & wyth friendship and money, to helpe them, when any kinde [Page 193] of daunger is at hand. These men, as they can not by lawe C [...]use of care in what places of cre­dite papistes are put. be corrected, so surely haue the gouernours, verye great cause to haue a carefull eye vnto them, and to take heede that they bee not brought into place of credite. But for so much as all these three sortes of Romish Harpyes, not one­ly deuour the seede of Gods worde, and pull it out of those mindes that heare it, but also by distainyng the same, with their foule dung of sclaunderous reportes, make it to sa­uour yll, in the senses of many: it behoueth such as feare God, to be well armed, with sufficient aunswere to y ^• same. Namely when they say, that the doctrine that we preach, is a new doctrine, and that they wyll beleeue, as their fa­thers haue done before them: that they are the true Ca­tholique Church, and we are schismatikes and heretikes, that we disagree among our selues, and they consent in v­nitie, all which their pretences with diuerse other lyke you shall finde sufficiently aunswered, in the Sermons vpon this Text, Non me pudet Euangelij, I am not ashamed of the Gospell, &c. Thus haue you heard me declare vnto you, what those three principall birdes are, which Sa­than in these dayes, hath bred in England, to hinder and deuour the seede of Gods word, which fal­leth on the high waye. Nowe it remai­neth to speake of the other diuersi­ties of ground. &c.

¶ The seconde Sermon vppon this part of the Text. Mat. 13. 5.

BEforé, whrist did speake of them, which all, [...] heare and receaue y ^• [...]ede of Gods holye worde, yet their heartes bee so hard­ned, that it sinketh not in­to their mindes, & there­fore y ^e Diuell doth quick­ly, by his birdes, deuoure it, that it neither cōmeth to good effect, nor giueth any shew, or token of like­lihood, to prooue well. Nowe in these that followe, he describeth them that re­ceaue, and admitte the word of God in such sorte, as they giue great token at the beginning, that it will prosper and doe good in their heartes, but shortlye after, some impedi­ment growing, the seede fayleth, and bringeth forthe no fruite at all. And first he speaketh of them, whom he re­sembleth Who those be which are the stonie ground. vnto stonie grounde, that is, such hartes & mindes of men, which because they be of disposition vehement and hoate, they by and by receaue the worde, and shewe them­selues to be delighted therewith, and breake out to earnest which is the 2. kind of ill ground. praises thereof, and shewe them selues with such cheere­fulnesse to embrace the doctrine of Gods trueth, as they moue great hope to all men, that it wyll take successe to great benefite. But in the ende, if any vehement tempta­tiō, [Page 197] either of worldly trouble, or otherwise happē to them, they waxe faynte and begin to chaunge, and lastlye cleane reuolte and vtterlye forsake that truth, whiche with great hope in the beginning, they had receaued.

And of these many afterward become enimies, and per­secutoures How it com­meth to passe that many seame first to be glad of the gospell and yet after­ward hate it and helpe to punish the professors of it. of the Gospell. And what, I pray you, may be the cause hereof? Surelye this: They lacked Earth and moysture, to feede the seede, that is, they had not the true knowledge of Christ, nor of his Kingdome, nor a right and Christian fayth [...]reo in them, by the spirite of God, but on­ [...]e opinyon conceaued in their own mindes, whiche [...]e were possessed with a carnall delighte of worldelye pompes and pleasures, and therefore when the Doctrine of the free mercy of God by faith in Christ only, pardoning and forgiuing our sinnes, is preached, and when they heare superstition in fasting, praying, & other such things, sharp­ly reproued, and men exhorted to Christian libertie, they imbrace this Doctrine very greedily, and all because they thinke vnder pretence of Christian libertie, to shake of the yoke of Discipline, and obedience in Christian exercises, and to vse the cloake of Gods mercy to couer a loose and li­cencious life, in the meane time, studying nothing but how they may vse the countenaunce of the Gospell, to get Ri­ches, honour, friendship, and worldly peace and quietnesse. But as I haue before sayd, when the stormes of aduersity and heate of persecution riseth, whereof they must be par­takers, if they will bee constante in the Gospell: and when they heare their wicked and vngodlye doinges, by Prea­chers sharpely reproued, and begin to vnderstand that ney­ther The cause why many of the Jewes which semed to like of christ well, did after­ward crie crucifie him crucifie him. christian libertie can be any warrant of licentiousnes, nor Goddes mercye a Cloake to continue in wickednesse, they flye from the word of GOD, and betake themselues wholy to the world. Such receauers of y ^e word, were ma­ny of the Jewes, which dreamed that Christe came as an earthly Prince, or Conquerour, that shoulde deliuer them from the tyram [...]y of the Romaines, and make them Lords of [Page 186] the world. And therefore at the beginning, they flocked to him in great number, and shewed such liking of him & his doctrine, that the Pharisies and high Priestes, were afrayd to deale with him, as otherwise they wold haue done. But when they saw him once taken, and in the hands of his eni­mies, they reuolted, & shewed themselues to mislike w ^t him, & in the end cried Crucifige as frankely as y ^• residue, & were cōtēted to haue Barrabas let go, & christ to be put to vniust & cruell death. I would to God there were not to many of Of some which now professe the gospell, which perad­uenture may dislike it hereafter, & those also that do prea­che it. this sort in England at this day, which now shew thēselues, to be hoat and eger gospellers, either because they hope to haue some part of y ^• spoile of Bishops lands, or ecclesiastical liuings, or for some such other worldly respect, but whē the heate of affliction shal come (for our vnthankfulnesse conti­nually crieth for it, before the seate of Gods iustice) then, I say, I pray god they shew but halfe that constancie, & good liking of the gospell, y ^• becommeth a true Christian. And y ^t which maketh me, & other to feare thē is, that w ^t this ear­nest pretended zeale, I see little amendment of life, or none at all ioyned. The remedy against this mischiefe, and the Meanes to remedie the professors last spoken of. means to amend this stony ground, & to breede more melow earth in their harts, is truely & sincerely to learn, what the kingdome of Christ is, & what they must looke for, by y ^e pro­fessiō therof in the world. For so shal they easily put away, that worldly perswasion y ^t maketh them to reuolt from the Gospell. Christ himselfe confesseth y ^• his kingdome is not Of the king­dom of christ, and what is by it to be loked for. Gen. 3. 15. of this world, yea, y ^e world & Christ, are cleane cōtrary, for y ^e prince of this world is enimy to Christ. The enmity was proclaimed by god himself in Paradise: I will set enmitie betweene thee & the woman, & betweene thy seede and hers, and her seede shall breake thy head, and thou shalt bruise his heele. Therfore so soone as Christ the seede of y ^• womā, had once put his head into y ^• world, & was born of y ^• blessed virgine at Nazareth, the Deuill raised his seede, y ^• wicked tyrant Herode, to persecute christ, and to seeke his death: And so hath he cōtinued euer since, in al times & sea­sons, [Page 199] to persecute Christ in his mēbers. This, Christ did not hide from his Disciples & true followers but sundrye times told thē therof before hād, y ^t whē it came to pas they might not be offēded. Behold, saith he, I send you as shepe Mat. 10. 16. amōg the midst of Wolues: be wise therfore as serpents & simple as Doues. &c. And a little after, You shalbe ha­ted of al men for my names sake. Here you may vnder­stād, Of worldly inconueni­ences which commonly follow the professors of the gospell and why. Joh. 15. 18. what intertainment true Christians must looke for, in this world, that is, hatred, disdaine, cruelty, & such curtesy as sheepe find among Wolues. The cause hereof he setteth forth more largely in S. Ioh. If the world, saith christ, hate you, you knowe it hated me, before you: If you were of the world, the world wold loue that is his own, but be­cause you are not of the world, but I haue chosen you out of the world, therfore the world hateth you. Remē ­ber the word that I said vnto you, the seruāt is not grea­ter thē his maister, if they haue persecuted me, they will persecute you also. Christ in another place, resēbleth his Mat. 7. 24. people to a House builded vpō a Rock, & the raine fell, & the flouds came, & the winds blew, & beat vpō that house, and it fel not because it was builded vpō a Rock. By y ^e rain, y ^• flouds, & y ^• winds beating vpō y ^• house, is ment y ^e storms of afflictiō, trouble, & persecutiō, & other vehemēt [...]ētaciōs, y ^• y ^e deuill, & y ^e world, raiseth to assaulte y ^• cōsciēces of christiās. But their harts are not shakē ther w ^t, but stād Why true professors of the gospell cannot by any afflicti­ons be driuen from i [...]. What the kingdome of god is. In what forte true professors of christ, must cleaue to christ. and for him renounce al things els. cōstantly in y ^• truth, because y ^t foūdatiō of their consciēce, is sincerely groūded vpō y ^• Rock christ Jesus. By this it may appeare y ^t y ^• kingdome of christ, is not earthly, but a spiritu­al kingdome, by y ^• power of y ^• holy ghost raigning & flouri­shing in y ^• harts of mē, & setting it self against y ^• works of y ^• deuil, & of y ^• world, & for y ^t cause loketh for none other thing at y ^• worlds hand, thē misery & trouble. Wherfore the first poynt of a true professour of Christ & his gospel is, so far as mās frailty cā suffer, to renoūce y ^e world, & all y ^• affectiōs & pleasures therof, & with y ^• comfort of Gods mercy in christ Jesu, to arme himself w ^t paciēce, against al mischeifes y ^t the [Page 200] Deuill, or the world canne rayse agaynste him. A good Christian according to the counsayle of our Sauioure, ma­keth this account before hand, and looketh for none other, and because he knoweth the life of a Christian, is a warfare vpon the earth, he vnderstandeth also, that Christes Soul­dyers, which will professe to fight vnder his Banner, maye not in this life looke for wealth, prosperitie and quietnesse, especially when he seeth y ^• Deuill, the world, & the flesh, in armes agaynst him, and continuallye ready to ouerthrowe Such as doe but a little close with the world are and s [...]and in da [...]ger of treason to Christ. him, and bring him to confusion. Whosoeuer therefore dallieth with the world, sheweth himselfe more then half a Traitour agaynste Christe, muche more they that for the world reuolt from Christ. The Godlye when the heate of persecution riseth, that they maye not forsake their Lorde and Captayne, vse to sheilter themselues vnder these sha­dowes following.

Firste, they perswade themselues, as truth is in deede, How the godly do stay themselues in afflictions so that they may not fall from Christ by 2. conside­rations. The first cause of stay. Met. 10. 29. that affliction commeth not to them, by chaunce or fortune, or by the mallice of men, but by the certayne knowledge and prouidence of that God, which is by Christ, their Hea­uenly and mercifull father, who neyther can do it for anye euill vnto them, uor suffer them to be further tempted, thā by his grace they shalbe able to beare. If a poore silly spa­row, as Christ assureth them, falleth not to grounde, with­out their Father that is in Heauen, they are perswaded that they are farre more precious in the sight of God, than all the Sparowes in the world, and therefore that an heare shall not fall from their head, but by his will and pleasure, Nihil Satan [...] in seruos dei viui licebit, (sayth Tertullian) nif [...] Tertul. permiserit dominus. The Deuil can do nothing against the seruantes of the liuing God, vnlesse the Lord shall suffer it. The example hereof euidently appeareth in Iob, & in the Apostles of Christ. The Deuill could not vexe Iob, vntil it Iob. 1. 10. & e. Luc. 22. 32. was graunted him by God. Sathan desyred to [...]ifte the Apostles, as men vse to [...]ifte Corne, but Christe prayed for them, that their fayth might not fayle. Yea a Legion of [Page 201] Deuils were not able to hurte a heard of Hogges, but by the permission of Christ. Therfore very pretily sayth Ter­tul. Possum dicere p [...]rcorum setas apud deum numeratas, non tantum sanctorum capillos. &c. I may say, that not only the heares of Sayntes, but the bristles of Hogges, are in a certain accoumpt before God. This comfort neuer fay­leth, and whē the godly betake themselues to this sheilter, they may be truely sayde, to rest vnder the shadowe of the wings of y ^• most highest. Origen vpon Iob, in zealous ma­ner, breaketh out to the admiration of this cōfort. O bonitas Of gods spe­ciall proui­dence for euery thing. tua Rex. &c. Oh thy exceeding goodnesse, thou mighty King, oh thy power & magnificence, thou eternal god, how great comfort giuest thou to them, that flye vnto thee? & hope for assured constācy at thy hand, that is, that our Aduersary hath no power either ouer man, or beast, or Creature without life, but by thy permission.

The second sheilter, and shadow of comfort, is the ample The second cause of stay. rewarde that Christ promiseth, to them that constantly suf­fer persecution for his names sake. Blessed are they, who Mat. 5. 10. suffer persecution for righteousnesse sake, for theires is the Kingdome of Heauen: Blessed are ye, when men re­uile you, & persecute you, & speake al euill against you, for my sake, reioyce and be glad, for greate is your re­warde in Heauen, And agayn he sayth. Whosoeuer shall Mat. 19. 29. forsake houses or bretheren, or Systers, or Father, or mother, or wyfe or Children, or Landes for my sake, he shall receaue an hundred folde more, and shall inherite euerlasting life. Blessed are you that weepe nowe, for Luc. 6. 21. &c. ye shall laugh, and your heauinesse shall bee turned into ioy. They which refuse persecution offered for Christ his Ioh. 16. sake, cannot be his true Disciples, but shewe themselues Mat. 10. 37. to haue bene Hipocrites and Dissemblers. Hee that loueth his Father or Mother more than mee, (sayeth Christ) is not worthye of mee, and he that taketh not his Crosse and followeth me, is not fitte for mee. For whoso denyeth Christe before men, shall be denyed of [Page 197] him, before our Father which is in heauen. He that hath soundly learned Christ, & his kingdome in this maner wil not easily forsake him, & reuolt frō him in the heate of persecution, whensoeuer it shal arise &c.

The thirde kinde of euill ground is the bushie, and thor­nye The third kind of ground. ground, that is, the hartes of them whose affections, are ouercome with y ^t greedy desyre of Riches, and worldly pleasures. And very aptly are riches and worldlye plea­sures Why riches & pleasures a [...]e resembled to thorns. resembled to Thornes, for as Thornes haue fayre greene leaues, and bewtifull blossomes and flowers, that maye allure a man to reache at them, so if hee take holde of them hastilye, he shall be sure to be pricked, & shrewd­lye hurte. So there seemeth a certayne bewtie and sweetenesse to be in riches, thereby to purchase worldelye pompe and pleasures, but if a man with greedye desire, reache at them, they will wounde him, and pearse him to the hearte. For riches and worldlye pleasures pricke in How riches [...]o hurte. [...]. getting, they pricke in keeping, and they pricke in de­parting. And commonlye they wounde a man so gree­uouslye, that without repentaunce, they kill him for euer. In getting, they prick a mā with lying, with periury, with In getting. crafte & subtel [...]ie, with stealing, with pic [...]ing, w ^t extorcion, and oppressions, and many other like wayes. In keeping, In keping. possessing and vsing, beside the feare of care to see [...]e them, they prick with confidēce and trust in them, with pride, ar­rogancye and contempt of other, with oppression of right, and equitie, and with loosenesse of life procured by thē. For wealth, feedeth riot and wantonnesse. In loosing, they In loosing. pricke with anguish and sorrow, with weping & lamenting, with cursing & ba [...]ing, w ^t murmuring▪ against God, with fury & desperacion, so y ^t many thereby, fal mad, manye dis­patch themselues out of life. &c. Rightly therfore are they [...]hy it is so h [...]d for a riche man to [...] saued. resembled to pricking and dangerous thorns, yea, there is nothing that doth so fully possesse the minde of man, nor so mightily pull it from God, and the care of saluation, as the studye of riches, and worldly pleasures doe.

[Page 203]Wherfore Christ sayth, That it was as easie for a Came [...] Mat. 19. 24. to pa [...]se through the eye of a needle, as for one, whose hart was possessed w ^t desire of riches, to enter into y ^• king­dome of God. The same thing in effect, Christ teacheth in the parable of y ^• rich mā, y ^• made a feast for the Mariage of his sonne, and sent his messengers, to bide the guesse, & they refused to come, pretending sundry excuses: One sayde, I Mat. 22. [...]. &c. Luc. 14. 16. haue bought fiue yoke of Oxen, and must needes goe to trie thē, I pray thee haue me excused: Another sayd: I haue bought a farm, & must go se it, I praie thee haue me excused, The third sayd: I haue maried a wife, I can­not come. By this feast is ment the Cōmunion of the gos­pel, Interpre [...] ­on of the pa­rable of the guestes bid­den vnto a feaste which came not. & benefit of our saluatiō purchaced by Christ. To this feast, men are called by Gods messengers, y ^t is, his Prea­chers & ministers of his worde. The excuses made, shewe what causes cōmonly they are, y ^t w ^thold mens minds from obeying the word of God, & cōming to the gospell, y ^• is, the The causes that with holde men from obedi­ence to gods worde. cares of the world, the study of riches and the pleasure and pompe of this life, noted by these iii. kind of things where­of Christ there speaketh. I wold to God these impedimēts had choked the worde of God, and hindered the hearing of the Gospel in Christes time only, and were not of greater force in the hartes of men, at this daye in Englande. If a The negli­gence of [...] daies in hea­ [...]inge the worde. Preacher come into a Towne vppon a workingdaye▪ it is a rare place, wherein hee shall haue a tollerable Auditorye. But if there be a fayre or a marke [...], though there be 5000 in the streates, ye shal scarcely finde 50 in the church. Yea they will murmure, that the Preacher hath chosen such a time to trouble them, and to hinder their market, though it be of a Sabaoth daye, or other vsuall daye appoynted for prayer.

And what can be the cause hereof? but the care of the world, & loue of riches, which maketh them to haue no re­gard of the word of God, nor of their own saluation. Just­ly therefore say [...]h Saint Paule. They that wil be rich fal 1. Tim. 6. [...] into tentations & snares, & into many folish & noisome [Page 204] lustes which drowne men vtterly, in perdition and de­struction. For the desyre of money, is the roote of all e­uill, which while men lusted after, they haue erred frō the fayth, and perced themselues through with manye sorrowes. Seing therefore these bushes and thornes are so dangerous, that they vtterly choke vp the Seede of Gods holye worde cast into the grounde of mens hartes: it is necessarye that there bee prepared some Tooles and In­strumentes, so much as possiblie maye bee, to grubbe them out, that the ground may be made more commendable, and fruitfull. Such Instrumentes Christe himselfe hath pre­pared Tvvo meanes to vvithstand the mischifes of Riches and vvorldlye cares. Mat. 6. 19. There is no assurance to be had of worldly Riches. in S. Mathewes Gospell. The fyrste is, the earnest consideration of the vanitie and vncertaintie of riches, and worldly wealth and pleasure, which passe from vs sodainly by many occasions. It is vttered in these wordes: Lay not vp for your selues treasures vppon the earth, where the mothe & canker corrupt, & where Theues dig through and steale: but lay vp treasure for your selues in Heauē, where neither mothe nor canker corrupte, nor Theefe breaketh through to steale. &c. By the corrupting of [...]anker and moath, and by the stealing of Theeues, Christe noteth all those meanes, whereby the brickle and frayle wealth and pompe of this world, vpon the sodayne passeth from vs, so that we can haue no assuraunce of them. Ther­fore Christ iustly in those words admonisheth vs, that wee should not set our minds vpon so vayn thinges, & for them to forsake the eternal riches in heauē, y ^t neuer shal faile vs. Salomō, who aboue all other had good trial of these things Eciesiastes 2. 4. &c. euidently declareth what vanitie is in them: I haue (sayth he) builded me houses, I haue planted vyneyards, I haue gotten seruants, & maydes, & haue had children borne in the house, also I had great possessions of Beeues, and sheepe, aboue all that were before mee in Hierusalem, I haue gathered vnto me siluer and Gold, and the cheefe treasure of Kings & Prouinces. &c. And after it foloweth Then I loked on all my works that my hands had made, [Page 205] and on the trauaile that I had laboured in, and beholde all is extreme vanitie, and vexation of spirit, neither is there any profite vnder the Sunne. Loe this is Salomons The estima­tion that is to be had of all earthly things. Esay. 40. 6. iudgement, that vnder the Sunne, all thinges are vaine & vnprofitable. All fleshe (saith the Prophete) is as grasse, and all the glorie thereof like the floure of grasse, the grasse is cut downe and withereth, and the Houre fal­leth aud fadeth away. Whereby wee are taught, that as mans life it selfe is fraile and transitorie, so are all those thinges wherin it glorieth, and taketh delyght: Honour, Dignitie, Friendship, Riches, Health, Stength, Beautie and such like, which all may bee had, and lost in an houre. Why we ought rather to estee me the gospel then al earth: ly things. And therefore a great vanitie it were, for these so vayne, fraile, and brickle things, to sorsake the doctrine of eter­nall saluation, and the vnestimable treasures of the king­dome of God. An other instrument that Christ in the same place, hath framed to grubb vp the cares of the world is, That we must rest vpon gods prouidence in our desi­ring thinges of this life. Mat. 6. 25. confidence and trust in the prouidence of God, wherevppon onely, we ought to depend, for all things pertaining to this lyfe, and therfore to bend al our care and studie to seeke the kingdome of God, and the glory thereof. Be not carefull, (saith he) for your life, what ye shall eat or what ye shall drinke, or for your bodies what apparell ye shal vse, &c. But first of all seeke the kingdome of God, & all things shall be aboundantly giuen vnto you. This instrument Fovver rea­sons Vvhy for things of this life, vve shold euer content our selues in and vvith Gods proui­dence. is strengthened, with sundry reasons as it were bondes to fasten the same in our heartes. The first is, that he which giueth vs the greater things, and of more price, will pro­uide for vs, and bestowe vppon vs those things that bee of lesse value. God hath giuen a lyfe, and a bodye, which in deede are precious giftes, therefore he will not fayle, to prouide meate, drinke and cloth, sufficient to maintayne the same, if wee call vpon him, and repose our trust in hym for the same. The second reason, is the example of most contemptible creatures, if they bee compared, to the wor­thynesse of mankinde, fouies of the aire, Rauens, & Spar­ [...]es, [Page 206] & flowers of the fielde, which God feedeth, maintai­neth, and preserueth without any carke, care, or labour of theirs: for they neyther sowe nor reape, nor spinne, nor carde. And shall not the same good, and mercifull Lorde, prouide for his most excellent creatures, his owne people, that depend vpon him, & put their trust in him? The third reason, is, the vnsufficiencie of our labour, carke, and care in these things, if God giue not good successe therevnto. For what man with al his care and diligence can adde one cubite vnto his heigh? &c. The husbandman wyth great trouble, and toyle, may till the earth, and sowe his seede, but he is not able to make faire weather, & to giue seasona­ble showres, to temper the grounde, without which his la­bour is nothing worthe: much lesse is he able, to giue that strength, and power, to the seede to growe in the earth, for that is the onely finger, and mightie power of God, y ^t wor­keth Ordinarie course of things, ma­keth vs not to regarde Gods won­derfull work in them. in his creatures. Those things that we esteeme to be ordinarie workes of nature, are in deede wonderfull and myraculous workes of Gods almightie power, dayly she­wed among vs, and because they be dayly done, wee make smalle accompt of them. The last reason, is, that God our heauenly father, knoweth that wee haue neede of those things, and therefore, for the tender and fatherly care that he hath ouer vs his children, he will not suffer vs to want so much as shall be necessarie, & conuenient for vs. Where­fore we ought to bend our whole studie, to seeke the king­dome of God, and the glory thereof, and leaue the cares of this world, and the immoderate desire of earthly ryches, least the same pull from vs and extinguish in vs, the happie desire of hearing the worde, and so through the deceiptful­nesse of Riches, the word of God bee vtterly choked in vs, and we of faire blossomes become vnfruite­full hearers, and vnfit members for the kingdome of heauen, &c.