AMong other blessings which God be­stoweth vpon his Church, a good Prince is one of the greatest, being set ouer his people, for the defence and maintenance of true religion and vertue. And for this cause it is, that the Apostle S. Paule willeth vs, first and aboue all other things, to pray for Kings, and for all that are in authoritie, 1. Tim: 2.1.2. that [vnder them] we may leade a quiet and peaceable life, in all godlines and hone­stie. In the which words the Apostle setteth downe three speciall good things which wee enioy vnder the gouern­ment of a godlie and religious Prince; namely, godli­nes, honestie, and peace, which being ioyned together, are the onely supporters and vpholders of all Christian Common-wealths and Kingdomes: but being seuered one from an other, there falleth out a cleane contrarie [Page 2] sequele. For what is godlines without honestie, but plaine hypocrisie? or what is honestie without godlines, but meere heathnish gentilitie? or what is peace without honestie and godlines, but carnall securitie? Now as for honestie and godlines without peace, there can bee no great practise of either of them both.

It was a great hindrance to the people of Israel in their deuotions, when by the crueltie of Pharao they might not be permitted to goe into the wildernes to serue God. And afterwards in the captiuity of Babylon, they were for­ced to sing the Lords song in a strange land: Peace and tranquilitie are euer an occasion of great increase and e­dification. In the Acts when the Churches had rest tho­roughout all Iudea and Galilie, and Samaria, they were e­dified, Acts, 9.31. and walked in the feare of the Lorde, and were multipli­ed by the comfort of the holie Ghost. Where wee may see how in a quiet and peaceable Church, daily teaching and preaching is of verie great force to plant godlines and the feare of God in mens hearts, and withall, discipline of manners: whereas in a Church which is vnder the crosse, it falleth out still for the most part, that ecclesiasti­call assemblies are hindered and forbidden to be practi­sed. Ministers and Preachers are either imprisoned, dri­uen away, or put to death: Parents, and fathers of Fami­lies driuen away out of their houses; whereby such hou­ses being dissolued, children are bereaued of good edu­cation, godlie men are seuered one from another: in which dissipation sound doctrine is not to be had: Faith languisheth: all godly exercises in training vp of youth lieth still, and all other godlie and Christian meetings quite geuen ouer: Farre otherwise then it was vnder the raignes of Dauid, Ezechias, Iosias and Iehoshaphat, in whose dayes the people enioyed those three blessings before remembred; namely, godlines, honestie, and peace. All those godly and religious Kings, not onely by words en­couraging the people to serue God, but by their exam­ples, [Page 3] drawing great multitudes to imitate the same zeale and feruencie, which they saw to be in such Princes vnder whom they liued. But on the other side, when God in his anger and iust indignation sendeth wicked Princes to sit in place of iudgement and authoritie, religion and vertue goeth to decay, Gods honour is defaced, the peo­ple drawne to idolatrie, the worship and seruice of God prophanely abused: the truth whereof as it appeareth by diuerse and sundry examples of wicked Kings in the ho­lie scriptures, so in none more plainly then in King Ahab, of whome I shall haue occasion heereafter to speake, of whom the Scripture thus recordeth, that he solde himselfe to doe wickedly in the sight of the Lord, that hee did exceeding abhominably in following idolles, 2. King: 10.30.31. according to allthat the Am­monites did, being prouoked thervnto by Iezabel his wife. For it was a light thing for him to walk in the sinnes of Ierobo­am, except he tooke Iezabel also the daughter of Ethbaal, king of the Sydonians to wife, and serued Baal, and worshipped him. In whose dayes what an hauocke there was made of the Saintes and seruants of God, what an increase there was made of most grosse idolatrie, by ioyning Gods worship and Baals together; what slaughter of the Prophets of God liuing in those times, which went vp and downe, wan­dering in sheepes-skinnes and goates skinnes, beeing destitute, tormented, and afflicted; and for the safegard of their liues, being glad to wander in the wildernesse and mountaines, and dennes and caues of the earth, Heb: 11.37. is plainely to be seene by the complaint and request of the Prophet,2. King: 19.14. which hee made vnto God against Israel, saying, O Lorde the children of Is­rael haue forsaken thy couenant, cast downe thine Altars, and slaine thy Prophet with the sworde, and I onely am left, and they seeke my life to take it away. (Albeit the answer of God said vnto him, I haue reserued to my selfe seuen thousand men, Rom: 11.3.4. which haue not bowed the knee to Baal:) In this great and miserable desolation, and confusion of his Church, the Lord remembring his people of Israel, when they little [Page 4] looked for it, and lesse deserued it, sent Elias the Pro­phet vnto them, who, the more forciblie to drawe both the King and his Subjects to a serious consideration of their sinnes, and to shew how greatly the Lord was dis­pleased for their idolatrous worshipping of Baal, 1. King: 17.1. tolde king Ahab to his face, As the Lorde liueth, before whome I stand, there shall be neither deaw nor raine these yeares, but according to my word: which indeed according to the say­ing of the Prophet came to passe. For as Elias (moued by the instinct of Gods holy spirit) prayed vnto God ear­nestly that it might not raine, Iam: 5.17. so according to his prayer, it rained on the earth, for three yeares and sixe moneths. By meanes wherof, the famine was so great in Israel for lacke of raine, that man and beast were readie to perish: and raine they could haue none but at Elias word, as Elias had told the king before the drought beganne. At the ende of the three yeares and sixe moneths of drought,1. King: 18.1. the Prophet Elias was commaunded to shewe himselfe to king Ahab, and albeit hee was greatly disswaded so to doe by Obadiah, whom hee met in the way, yet the Prophet was resolute, solemnly protesting to Obadiah, As the Lord of Hostes liueth, in whose presence I stand, I will surely shew my selfe vnto Ahab this day. 1. King: 18: 15. Meeting therfore with Ahab, and beeing challenged by him as the author of that famine, and troubler of Israel, he discharged himselfe, and prote­sted before the King, that God plagued the whole Land, because hee and his Fathers house had forsaken the com­maundements of the Lord, and followed other Gods. And to iustifie his speech, he offered to prooue before all Israel, on the danger of his owne head, that the king and the Land were but seduced and abused by the Prophets of Baal, and that hee would prooue by no worse meanes then by miraculous fire from heauen, which should shew them whose sacrifice was accepted, assuring them of raine aboundantly after their conuersion to the true GOD, for which cause at this time hee was sent vnto them.

To this the King gaue his consent, and by the perswasion and motion of Elias, sent by his Princely authoritie, for all Israel, that they should gather themselues together in mount Carmel, together with the Prophets of Baal, 450. (which were dispersed throghout all the tribes of Israel,) the prophets of the groues, 400. which did eat at Iezabels table. The King, & the chiefe heads of the people of Isra­el, and the prophets of Baal, being thus assembled toge­ther in mount Carmel, Elias commeth to the people, and saith thus vnto them; How long will yee halt betweene two Opinions, &c? In the which words of the Prophet, I obserue foure speciall things worthy of consideration.

Diuisio.

1 First, he reproueth the Israelites for their halting con­sciences betweene two religions.

2 Secondly, hee declareth vnto them that they cannot serue both Baal and God together, and that religion is not a thing indifferent.

3 Thirdlie, hee exhorteth them to constancie in religi­on, and in following of God.

4 Fourthlie, the successe which followed this reproofe of the Prophet.

In the reproofe of the Prophet.

I obserue these foure points.

1 First, who it is that reproueth, Elias.

2 Secondlie, the persons whom he doth reproue; The people of Israel.

3 Thirdlie, the person before whom: King Ahab.

4 Fourthlie, the thing he reproueth in the people: their wauering and vnconstancie in matter of religion.

In the person of Elias, The person of Elias. wee haue to obserue the great zeale, constancie, and boldnesse, which should bee in the ministers and preachers of the Gospel. For vnto them it belongeth to preach the preachings the Lorde hath bidden them, and to proclaime his vengeance against [Page 6] sinners, yea euen to stand at the gates of paradise with a flaming sword in their mouth against obstinate and vn­repentant sinners. That which the prophet Micheas saith of himselfe,Mich. 3.8. that he was full of power by the spirit of the Lord, and of iudgement, and of strength, to declare vnto Iacob his transgression, and to Iacob his sinne, was as truly verified in his owne person whom neither the Courtlike perswasi­ons of the Eunuch that went for him, nor the consent of 400. Prophets, nor the fauour of two Kings, nor the danger of his owne head could driue him from the word of God: And when the Eunuch had said vnto him, behold now the words of the Prophets declare good things vnto the King with one accord: 1. King. 22.13.14. let thy word therefore, I pray thee be like vnto the word of one of thē, and speake thou good, Micheas answered him roundly, As the Lord liueth, whatsoeuer the Lord saith vnto me, that will I speake.

The like zeale and courage we reade in Scripture to haue beene in Elizeus the Prophet, vnto whom when King Iehoram, Ahabs son had sent to know of him what successe his battell intended against the King of Moab was like to haue, the Prophet very boldly answered the King after this manner; What haue I to doe with thee? get thee to the Prophets of thy Fathers, and to the Prophets of thy mother, 2. King. 3.13.14. and said moreouer vnto him, as the Lord liueth, in whose sight I stand, if it were not that I regarde the presence of Iehosaphat the king of Iudah, I would not once haue looked towardes thee nor seene thee. But of all others commended in scripture for zeale and courage, the prophet Elias may carie the praise from them al: Of whom in Ecclesiasticus it is thus reported,Ecclesiast. cap. 48.1. that he stood like a fire, and his words burned like a lampe, and because the people of Israel could not away with the commandement of the Lord, by the word of the Lord he shut the heauen, and so brought a famine vpon them. He was appointed to reproue in due season, and to pacifie the wrath of the Lords iudgement before it kindled, Malac. 4.6. and so to turne the hearts of the Fathers to the children, and the hearts [Page 7] of the children to their fathers. Vnto the which place the Angell Gabriel prophesying before hand vnto Zacharie, what manner of person his sonne Iohn Baptist should be, alludeth, saying;Luk. 1.17. that he should goe before the Lord in the power and spirit of Elias, to turne the hearts of the fathers to the children, and the disobedient to the wisedome of the iust, to make readie a people prepared for the Lord. O that all the Preachers and Ministers of this kingdome were so pos­sessed with the power and spirit of Elias, that by beating downe sinne and wickednesse, by the sword of the spirit, and by giuing knowledge of saluation to the people of God, they might prepare the waies of the Lord by pul­ling downe the mountaines, by raising and filling vp the vallies, by making crooked things straight, by ma­king rough waies smooth; By the mountaines are vnder­stood, men that are very high and proud in the opinion of their owne righteousnes, which by the preaching of the Gospell shall abate their pride, and so come to Christ. By the vallies are meant, men that are vtterly despaire of all men, and altogether liuing in dispaire: such shalbe raised vp to the fellowship and communion of the kingdome of heauen: By crooked things are signified such things as haue beene warped and writhed sun­drie waies, Psal. 119.9. which shall be made straight by the leuell and squire of the Gospell. For how shall a young man (saith Dauid) clense his waies, but by ruling himselfe after the word of God. As for the rough waies that shalbe made plaine, they are called rough by reason of the thornes of manifold vices, and naughtie de­sires and lusts, the short is, that the course of all things shalbe changed to such contraries, that all impediments and lettes that shall hinder the course of the Gospell, shall be broken, and so the Preachers of Christs sacred word & Gospel, shall make readie a people prepared for the Lord. But alas we are fallen into these miserable daies, euen the worst and last daies, that we are so farre off from suffering ourselues to be repro­ued when we sinne, that we doe reioyce when we doe wickedly.

Wee cannot abide to haue our faults touched. Our Pride is growen as high as the Heauen: our couetous­nesse is sunke as deepe as hell; and yet wee cannot in a­ny wise suffer ourselues to be reproued. Wee say to the preachers, Peace, and talke not vnto vs in the name of the Lord; tell not vs of the Scripture: Tell not vs of Christ, of Peter, of Paul: wee bid the preacher speake vs faire, and we bid him blesse those things, which are accur­sed by Gods owne mouth. Nay, manie there are which are already wearie of the Gospel, and wearie of their prea­chers, they call them Pulpit-men of the spirite, Priests, and I know not what, as though themselues had nothing to doe with the spirite of God. They say the Preacher is too busie, hee medleth with that he knoweth not. Yes, thou foolish man, he knoweth it well enough. He know­eth that pride is pride: that extortion is extortion: that couetousnes is couetousnes: that sacriledge is sacriledge: that vsurie is vsurie: that sinne is sinne: and thou, and thine owne conscience knoweth it too, if thou wouldest be knowen of it.

But God is iust, and as the extreme disdaine of Gods truth, and his holie Gospel, deserueth the extremitie of Gods vengeance; So can it not bee without speedie, and earnest repentance, but that this Gospel, that we are alrea­die so wearie of, shall bee taken away from vs; euen the kingdome of God, which is the true vnderstanding of Gods word, shall be taken away from vs: And then, what can there remaine, but blindnesse and ignorance, which is the kingdome of the diuell.

But this is the only comfort that Preachers haue in this great contradiction and opposition of the worlde, that if they haue a carefull endeuour to discharge a good con­science in crying out against wickednesse: and lifting vp their voices, like a Trumpet against the disorders of com­mon life, God Almightie will so arme all such zealous preachers, with such an inuincible strength and constan­cie, [Page 9] that all the powers of the world shall neuer be able to ouercome them.

Bee not afraide, (saith God to the Prophet Ieremie) of their faces, for beholde (saith hee) I haue this day made thee a defenced citie, and an iron pillar, and walles of brasse against the whole land, against the kings of Iuda, and against the Prin­ces therof, Ier. 1.18. against the Priests therof & against the people of the land. They shall fight against thee, but they shall not preuaile a­gainst thee. For I am with thee, to deliuer thee, saith the Lord.

What saith S. Cyprian, Shall the inuincible Tents of Christ, defended with the strength of the Lord, Lib. 1. Epist. ad Cornel: giue place to the terrors and threatnings of men? Shall the Church yeeld to the Capi­tol? Shall the outrages of madde men be greater then the iudgements and censures of ministers? No, God forbid, it must not be so. For, are not the preachers the lights of the world, and therefore appointed by God to es­pie faultes? are they not the voice of Iohn Baptist? why then should not they crie out against sinnes? Seeing therefore, they are the seers of the Lorde, they must not be blinde: and being the Lords criers, they must not be dumbe, nor tongue-tyed. And thus much touching the person of Elias.

In the person of king Ahab, I note how stronglie and forciblie an euill example of a wicked Prince, draweth the people to imitate, and to make all the subjectes with whome they liue, as like vnto them in naughtinesse, as Bees are like vnto Bees.

Regis ad exemplum totus componitur Orbis.

Wee all knowe the force of Example, Like people, Esa: 24.2. like Pri [...]st: like seruant like Maister: like maide, like Mistris: like buyer, like seller: like lender, like borrower: like giuer, like taker to vsurie. So that the greater the example is, the greater autoritie it hath to draw to similitude.

When Abimelech cut downe his bough and bare it on his shoulder, then all the people did so and followed him.Iudi, 9.48. 1. King: 12.28. When King Ieroboam made two golden Calues, no great [Page 10] maruell if the people straight-waies beganne to Sacrifice in Dan and Bethel. Dionysius had no sooner left off the study of Philosophie, but all the Courtiers by and by gaue it ouer.

Princes therefore, and such as are placed in higher de­grees, had need to take heede, and diligently to beware how they sinne the sinne of Ieroboam, which not onely sinned himselfe, but caused Israell to sinne, and so binde two sinnes together. The reason is, because the verie credite, and countenance, and prioritie of their places, being so eminent, makes others the bolder to sinne, be­cause they sinne with such actors. And yet this may seeme strange in the corruption of mans nature, that the cōmon people are more easily giuen to follow their euill exāples and offences, then ready to take benefite of the good go­uernement of godly and religious Princes.

2. Chron: 17.6. Iehoshaphat was a good king, who lifted vp his heart vn­to the wayes of the Lorde, walking in the first wayes of his fa­ther Dauid: yet was not his good example so potent and forcible to retaine his people in the profession of the true worship and seruice of God, as the euill example of Ahab was of power to entice his Subiects to become worship­pers of Baal the Idoll of the Sydonians.

And whereas Iehoshaphat in pollicie ioyned affinitie with Ahab, and gaue his Sonne in marriage vnto Athali­ah, daughter of Iezabel: beeing perswaded that by this matche there would growe a perpetuall peace betweene the two kingdoms, being by blood so neerely conioined together; and withall, concerning an assured hope, by this means to reduce the ten Tribes to the true worship of the God which then flourished in Ierusalē: he was decei­ued, & so farre off from attaining to his wished and desi­red ende, that the Kings of Israel stood most stifflie in maintenance of their priest-mate idolatrie, and by their wicked exāple, drew almost all Iuda to the same most ab­hominable worship of Baal. For as the storie of the scripture [Page 11] recordeth, Iehosaphat was no sooner dead, but Iehoram his sonne by the counsell of wicked Athalia his wife, being placed in the kingdome of his father, and making himselfe strong, slew all his brethren with the sword, and so continued to walke in the way of the kings of Israel,2. Chro. 21.4. the reason whereof is set downe by the holy ghost, because he had Athalia the daughter of Ahab to wife, but the Lord plaguea him, because he made Iuda and the inhabitants of Ierusalem to goe a whoring, 2. Chro. 21.13. as the house of Ahab went a whoring, and had slaine the brethren of his fa­ther which were better then himselfe. So that after many cala­mities that befell Iehoram the king for his falling away from God, the Lord smote his bowelles with an incurable disease, and so after two yeares his guttes fell out with his disease.

His sonne Ahaziah partly moued by the example of his father to commit idolatrie; partly egged on by the perswasion of his mother Athalia, who counselled him to doe wickedly, and principally choosing onely such to be his counsellers, which were of the house of Ahab, which were indeed to his destruction, go­ing with Iehoram his vncle the sonne of Ahab to fight a­gainst Hazael king of Aram, was slaine by the hands of Iehu, whom the Lord had annointed to destroy the house of Ahab, whose destruction came of the Lord, because he ioyned himselfe with goddes enemies. After his death Athalia seeing that her sonne was dead, to the intent there should remaine none of the royall progenie of Dauid, that should make title and claime to the crowne and kingdome of Iuda, she arose and destroyed all the kings seed of the house of Iuda. But God almightie be­cause of the couenant which he had made with Diuid, and be­cause he had made a promise to giue a light vnto him, and to his sonnes for euer, stirred vp the heart of Iehoshabeath the daughter of the king, and sister of Ahaziah to commisera­tion, who tooke Ioes the sonne of Ahaziah, and stole him away from the kings sonnes that should be slaine, and put him and his nurse in the bedchamber, and so by hiding of him in the house of God during those sixe yeares wherein Athaliah raigned ouer the land, preserued his life. Thus we may see what it is for [Page 12] godly Princes to ioyne affinitie with the house of Ahab, and how quickly Iuda and the inhabitants of Ierusalem were inticed and drawne to goe a whoring, as the house of Ahab went a whoring; whereas none of all the kings of Israel could euer be drawne by the voyces of the Pro­phets of God sent vnto thē to worship the Lord in Ieru­salem which was the place, where the Lord cōmanded his name to be called on. We reade how the Egyptians not­withstanding the people of God continued many yeares among them in Egypt, where they might see how God was truly to be worshipped, yet for all their conuersing with them, were litle or nothing the better for them: but plaine it is, that the Israelites after their departure from Egypt, did many yeares after smell of the leuen of Egypt, where they saw before their eyes both calues, sheepe, and oxen worshipped in stead of gods, which caused them many times to commit most grosse, & abominable ido­latrie, the reason why the nature of man is so pliable to learne all manner of wickednesse (for dociles imitandis turpibus & prauis omnes sumus), is because the nature of sinne is such, so potent & strong, that easily and quickly, it creepeth, and corrupteth, which in good things a man shall hardly see. A litle sowre will spill a great deale of sweete, but it is no small store of sweete, that will take away but a litle bitternesse. A litle blacke wil marre a great deale of white: but it is not so in the contrarie. It is not so easie for a drop of water to quench a great fire, as it is for a litle sparke to burne vp a whole citie. By this which hath beene alreadie said, it may sufficiently appeare how strongly the euill example of wicked Princes doth induce, and draw the common people to imitate such vices as they see in their Princes vnder whom they liue. And let this suffice to haue obserued in the person of Ahab.

Touching the people whom the Prophet reproueth in this, for their halting consciences, and doubling in [Page 13] matter of religion, we may see the pronenesse and in­clination of mans corrupt kind and nature to the most abominable vice of idolatrie. True it is, that mans nature at the first had vnderstanding graunted to the end that the truth might be learned by them, and the true wor­ship of the one God, the onely Lord and maker of all. But the diuels malice craftily came in place, and caused men to forget their owne estate, and the maiestie of God for their owne imaginations. So that flesh delighting in her owne deuises, hath made vs prone aboue all other faultes, to superstition and wicked worshippings. Sundrie lawes and ordinances almightie God deliuered to his people to be kept: yet concerning none other matter, did he giue either mo, or more earnest, and expresse lawes than those that concerned the true worshipping of him, and flying of idolles, and images and idolatrie, and yet it is strange to consider how the Iewes the onely chosen people of God, notwithstanding they were so often, and earnestly warned, so dreadfully threatned con­cerning images; so many times and so extreamely pu­nished therefore, should yet for all this, like blinde men without all knowledge and vnderstanding dishonour and diminish the high maiestie of the liuing God by the basenesse and vilenesse of sundrie and diuerse images of dead stones, and stockes, and mettalles to whom they bowed and gaue worship.

The meanes how the people of the Iewes fell to such grosse idolatrie, was partly by the inclination of their owne corrupt nature, and partly occasioned by the gen­tiles and heathen people dwelling round about them, which were idolaters: for thus the Prophet Ezechiel testi­fieth of them, that they were wont to say,Eze. 20.32. we will be as the heathen, and as the families of the countries, and we will serue wood and stone. We see how the Iewes forced Aaaron afore his brother Moses could descend from the mount, to make them a golden calfe: Vp say they to Moses, Exod. 32.1. and [Page 14] Aaron, make vs goddes that may goe before vs. Ezechiel affirmeth, that when the Israelites were yet in Egypt, they had rebelled against the Lord, and had not cast away the abominations of their eyes, nor yet forsaken the idolles of the countrie. Yea when they were in the land of Ca­naan, they had no sooner tasted of the sweetnesse thereof, but when they saw euery hie hill, and all the thicke trees, they offered there their sacrifices, Eze. 20 28. and there they presented their offerings of prouocation: there also they made their sweete sa­uour, and powred out there their drinke offerings. We may reade and see in the booke of Iudges, that notwithstan­ding God sundrie times most grieuously plagued them for their idolatrie; yet still they went a madding after their idolles. We see that after the zealous kings Ezechias and Iosias had reformed religion, and reduced it to his ancient puritie, the people were so prone to the contra­rie, that immediately the people after their decease, re­turned to their vomite againe. Yea when the ten tribes were brought to Captiuitie for seruing God otherwise then he would, the tribe of Iuda was not by this their brethrens plague amended: nor when they were brought vnder yoke themselues, they considered any whit, the cause of their distresse, which was the forsaking of the Lord their God. When they were in Babylon, they went as neere as they could to the rites of gentilitie, and returning againe into the land of promise, vnder Anti­ochus they fell againe. Such is, and such hath alwaies been the violent perswasion of errour, and such is the force of superstition, that assoone as euer occasion is ministred, our corrupt nature inclineth to it, desiring alwaies of our selues to attemper goddes seruice to our outward senses. That blessed impe, our late Iosias, K. Edward the 6. was no sooner departed this life, but the common people of the land, as though they had neuer heard of God, neuer heard any Preacher that shewed them the good and right way, were mad after pilgrimages, pardons, &c: with other [Page 15] such idle toyes. No maruaile then, if al men generally be­ing as wel inclined of their owne corrupt nature to spiri­tuall fornication as to carnall, and that the nature of man is no otherwise bent to worshipping of images (if he may haue them, and see them) then to whoredome and forni­cation in the company of harlots, no meruaile I say, if so many occasions being ministred partly by the Priests and Iesuites remaining in prisons, and lurking in diuerse parts of this kingdome, and partly by the comming in of forraine Embassadours into this land, which are in right permitted to haue the free vse and exercise of the pre­sent Romane Religion, there are so many of our people, specially of women (a sex euer too credulous and apt to beleeue) which are like the idolatrous Iewes, euen mad in running to heare and see a Priest say Masse, which Masse they are strongly borne in hand, that it is the most pre­cious treasure, and inualuable iewell that euer Christ left to his Church, that the want thereof is to be redee­med not onely with the losse of an 100 markes, but with the losse of an 100. thousand liues. But to speake of the Masse, as the truth of the thing requireth, and as hereaf­ter I will more largely proue, this I say, that the popish Masse, as now it is vsed in the Church of Rome, is a very sea of abominations, a gulfe, a hel of iniquitie, the vilest villaine that euer crept into the Church of God, being so many waies derogatorie to the death and bloodshedding of Iesus Christ, wherein poore simple soules are forced to attribute diuine honour to a peece of breade, which the Papists teach them to call their Lord and their God, and also made beleeue that the very hearing of a Masse is auailable vnto them ex opere operato, that is, onely be­cause it is said and done; and lastly, that the Masse in all respects of power and vertue is as auailable and effectuall for the remission of sinnes, as was the sacrifice of Christ vpon the crosse, the absurditie of which positions shall receiue a iust confutation, when I come to lay downe [Page 16] such arguments and proofes as may be produced out of the word of God, for the disprouing of their daily Sa­crifice of their Masse.

Hauing thus farre spoken of the person of Elias, and of the person of Ahab, and of the people, whom the prophet Elias thus reproueth;The thing hee reproueth. it remaineth now that I speake of the speciall thing which hee reproueth in them: that is, their halting betweene two opinions, not being resolued whether God were the Lord, or Baal. Which may seeme the more strange, that this people which were the seede of Abraham, the Lords owne inheritance, the dearly be­loued of Gods owne soule, a people whome the Lorde had chosen among all Nations, to be a precious people to himselfe, aboue all people on the earth, in Name, praise, and glorie: A people that so many times, and so solemn­lie had protested, God forbid wee should forsake the Lord our God, to serue other Gods: the Lord our God we will serue, and his voyce wee will obey: that this people (I say) should stand in doubt, whether that GOD that had wrought so many miracles for their deliuerance, which had brought them out of the Land of Egipt, with a strong and a migh­tie hand, which had led them, and fed them in the wilder­nes with Manna from heauen, for the space of 40. yeares, preseruing them in all the way which they went, and de­stroying their enemies before them, & lastly in the ende, bringing them into the Land of Canaan, whether he were the onely true God to be worshipped and followed, or ra­ther Baal, in so much, that when the prophet Elias had said vnto them, If the Lorde be God followe him: if Baal be hee, goe after him. Silence was the onely answere they made him, being not able otherwise to answere him one word.

Vnto this base irresolution the people were thus des­perately brought; partly being moued through feare of so great and mightie a Prince, and so greatly aduancing the worship of Baal, as king Ahab did, by the inticement [Page 17] and prouocation of his wife. So that perceiuing how both the King and Queene, and almost all the Nobilitie, being wholly affected & addicted to the worship of Baal, by reason of the weakenesse and infirmitie of their faith, were not able to resolue in themselues, what they might doe, or how they might belieue, standing in a mamme­ring this way and that way, one and the same man would somtimes worship the Lord, and an other while Baal, and sometimes both together, being perswaded that religion was a thing indifferent, and that it did not matter how they serued God, if they had any care at all to serue him, whether they serued him alone, or serued him with anie other. But little did this people vnderstand that religi­on is not as euerie common matter of mans life: but a thing to be measured, not by opinion, but by truth; to be chosen, not by example, but by iudgement; to be hol­den, not for companie, but for conscience sake.

In this irresolution and wauering inconstancie of the people of Israel, wee may as in a glasse, beholde and see our selues, euen the state and condition of our owne peo­ple; how manie there are yet in our dayes, which not­withstanding they haue bene bred and brought vp in this religion, which by Gods great mercy this day is professed in the Church of England, yet partly by the corruption of their owne nature, partly led by the mouing perswasi­ons of recusant Papists, but specially being inticed there­vnto, by those false impostors & deceiuers of the world, I meane the Priests and Iesuites, beginne to call the truth of our religion into question, standing in a maze, what they may doe, whome they may followe, what they may belieue; sometime in loue and liking of our religion, o­therwhile againe, being wearie of the Gospell, imbracing the Romane religion, falsely called by the name of the Ca­tholike Religion, and so daily wauering betweene two opi­nions, declare themselues indeed to bee of no Religion. For whom as my daily prayer to God is and shall be, that [Page 18] he would be pleased to graunt them a solide and strong perswasion in the profession and defence of the true, and onely ancient Catholike faith of Christ deliuered vnto vs in the holy scriptures of God, and withall, such a measure of heauenly wisedome, that they may be able to discerne things that differ one from another, and to giue a sound iudgement betweene that which is counterfaite, and the true Catholike faith and religion of Christ. So I could wish, that they would consider with mee, and that they would seriously ponder with earnest and vpright aduise­ment these fewe reasons, or motiues, which here I will set downe, which may serue in steed of so many seuerall de­monstrations, to proue that this same doctrine we preach this day in all the reformed churches of Christendome, is the verie truth of the Gospel of Christ.

1 First, I would haue them but to weigh the beginnings and proceedings of our religion, how in a manner, all the trauels of our aduersaries haue come to nought, and how no bodie driuing it forward without any worldlie helpe, it hath taken increase, and by little & little is spread ouer into all countreys And verilie it cannot chuse but carrie great weight of perswasion, to moue the consci­ence of any man, to see so many kingdoms and countries ioyne together in the profession and obedience of one truth. And there is no doubt but euen this day, manie thousandes are the sooner led to humble themselues to the Gospell of Christ, for that they see (to the vnspeake­able griefe of the Pope and his fauourites) the whole world, that is to say, the whole Church of God is conten­ted, so willingly and so humbly to imbrace the same.

2 Againe, let them but consider, that they haue seene with their owne eyes, how the Gospell which hath bene preached vnto them, and which somtimes with ioy they haue receiued, euen amiddes so many stormes and tem­pests, through death and persecution, notwithstanding the abundance of innocent Christian blood, which hath [Page 19] beene shed ouer all the world, hath had a strange and wonderfull increase, so that the more our religion hath beene persecuted, the more still it hath increased, and this was euer reputed by the ancient fathers, to be the proper priuiledge and excellencie of truth, about all o­ther sects, to come out of persecution as gold out of the fire, more bright, more illustrious, more eminent then before.

3 A third motiue or forcible inducement to iustifie the truth of the Gospel now preached, may be this, euen the due consideration of that vniuersalitie of learning, and sauing knowledge, wherewith God hath blessed these daies of ours, more plentifully, and in greater measure then in former times he hath done. In so much that whereas the Prophet Esay speaking of that aboundance of knowledge, which should be vnder the kingdome of Christ, in the time of grace, hath these words,Esa. 11.9. The earth shall be full of the knowledge of the Lord, as the waters that co­uer the sea: and likewise the Prophet Ioel,Ioel. 2.28. I will powre out my spirit vpon all flesh, and your sonnes and your daughters shall prophecie: Your old men shall dreame dreames, and your yong men shall see visions, and also vpon the seruants, and handmaides will I poure my spirit. We may truly say in this accepted time, and this day of saluation, that these scriptures are fulfilled in our eares, euen our enemies being iudges, who haue confessed that the word of God was neuer in any age so plainely taught and deliuered, as in this time wherein we liue, that we may truly and iustly say, apply­ing the words of our Sauiour Christ to ourselues, blessed are the eyes which haue seene those things which we haue seene, there hauing beene many millions and thousands of our forefathers, which detesting the Anti­christian pride, & other loose behauiour of the Romane Clergie, endeuouring to serue the Lord after the pre­script of his owne word, desired to haue seene, but one of the daies which we haue seene and could not: who al­though [Page 20] with Lot, they vexed their righteous soules in the middes of a spirituall Sodome, yet like Sea-fish, which is alwaies most fresh in salt-water, they kept themselues vn­spotted of the world, and would not spot their soules with such horrible cōtaminations, wherwith the whole world almost was defiled in those times of great darknesse and superstition.

The conclusion is this; that seeing ouer all the Chri­stian world, where the Gospell hath had free passage, all those places wheresoeuer the sound thereof is heard, are full of the knowledge of the Lord; and that on the other side, where poperie preuaileth, there is nothing but ig­norance and superstition, the truth with tyrannie & cru­eltie being kept vnder, by reason of the Spanish inquisiti­on, that this is a verie strong motiue to perswade, that the Gospell this day preached in the reformed Churches of Christendome, is the infallible and vndoubted word of God.

4 Fourthlie, it was euer reputed and accounted for a speciall fruite of the Gospel, to teach people obedience to their Gouernours, to vpholde the State and Maiestie of Kings and Princes, into whose hands God hath commit­ted the sword of publike authoritie. Now our aduersa­ries cannot chuse but see, and all the Christian world can witnesse with vs this day, that in all these places where at this present through Gods goodnes and mercy, the truth of the gospel is taught, all such places are become more obedient to superior powers then euer they were before. That there is greater maiestie to be found, lesse arrogan­cie and tyrannie: the Prince more honoured, the Com­mon-wealth and Church in far greater quiet, then in for­mer time of corruption, when neither the Prince knewe what belonged to him, nor the subiects knewe what pro­perly belonged either to Caesar, or vnto God.

And verilie one reason to perswade anie mans consci­ence, that poperie is not of God, may be this: that where­as [Page 13] the doctrine of the Gospel is a doctrine of obedience, which Christ both taught and acted; his Apostles both by precept and practise confirmed: & whereas the whole current and streame of antiquitie runneth the same way, that all manner of persons, yea the BB. of Rome them­selues for many hundred yeares together, did acknow­ledge the Emperour for their Lord, liege Lord and Mai­ster; the doctrine of the present Church of Rome per­swadeth flatly to disobedience and plaine rebellion. It teacheth that the people vpon the Popes warrant may lawfully beare armes against their soueraigne: that by dispensation from the Pope, they may lawfully renounce their allegiance, yea further vpon the Popes iubet, they may lay violent hands vpon him. And so the Iesuites haue deliuered it for the resolute and vndoubted iudge­ment of the Church of Rome, that it is a thing both lawfull, and meritorious to kill and to murther Christian Princes pro­fessing a contrarie religion to the doctrine and faith of that Church, poperie therfore that professeth, not a lawfulnes onely, but a merite in such desperate attempts, contrarie to the manifest voyce of God, Thou shalt not kill, doth clearely conuince it selfe, and shew it selfe to be a religion of the diuell, and not of God. Let this then suffice for a conclusion of my fourth motiue, to shew, that this is the alone propertie of the Gospel, wheresoeuer true religion flourisheth, to season the hearts both of young and old with true subiection and Christian obsequiousnesse to the higher and superiour powers.

5 Fiftly if long peace, wealth and prosperitie to the out­ward blessings of God (as vndoubtedly they be) where­by he declareth his speciall fauour vnto that Prince and kingdome, which feare him, and worship him sincerely, and with whom he is well pleased, according to his word and promises in the scriptures, that this must be an argu­ment both of the singular fauour of god to all protestant Princes that haue imbraced the Gospel, and of the sincere [Page 22] religion professed by them wherewith he is well pleased. For of all the Kings of Iuda, who euer more abounded with all peace and worldly felicitie then those who were most religiously addicted and affected to the seruice of God, as Iosias, Ezechias, Iehosaphat, Dauid, Salomon? Thus the Lord spake to king Iehoiaekim by his Prophet Iere­mie; Iere. 22.15. Did not thy father Iosias eate and drinke and prosper when he executed iudgement and iustice? and was not all this because he knew me, saith the Lord? What Prince was there euer in the world either more honoured or feared then Constantine the great was after he had once receiued the Christian religion? all the kingdomes this day possessed with protestant Princes, all the free cities and Common­wealths of Heleutia, neuer were in more riches or setled tranquilitie: neuer so potent, nor so orderly gouerned as they be at this day, religion there hauing so free a passage, and course among them as it hath, and to come neerer home to our owne daies, if we doe but consider with our owne selues the long, peaceable and prosperous raigne of our late dread soueraigne Queene Elizabeth, the very ioy of Christendome, whose land in her daies, was a sanctuarie to all the world groning for the libertie of true religion, we shall perceiue that from the begin­ning of her most happie raigne vntill the day of her dis­solution, by gods singular goodnesse, this kingdome of great Britaine, hath enioyed more vniuersall peace, the people of the land encreased in greater numbers in more strength, with greater riches, and lesse sicknesse, the earth hath yeelded more fruits, and generally al kind of world­ly felicitie hath more abounded since, and during the time of the Popes thunders, bulles, curses and male­dictions, then in any other long time before, when the Popes pardons and blessings came yearely into the Realme, as they did in Queene Maries daies. And thus much for proofe that the outward blessings of God, which he hath bestowed vpon such Kings and Princes, [Page 23] and states as haue embraced the Gospel of his sonne Christ Iesus, are vndoubted arguments and demonstra­tions of the true and sincere religion professed by them.

6 The last motiue to perswade any Christian man, not wilfully blinde to embrace the religion this day profes­sed in the reformed Churches, is with an vnpartiall eye to consider the great, strange and maruelous things, which the Lord hath done for the honour and aduance­ment of the Gospel in such places where it hath bene re­ceiued. Is it not strange that Martine Luther hauing his enemies so many, so malicious, so mightie, should not­withstanding after nine and twentie yeares preaching, die quietly in his bed, in peace both of body and minde, and be buried with that honour, that fewe of his ranke and sorte was euer before? Who could euer haue thought that after such a straunge and a most cruell massacre in France about the yeare 1572. there should haue beene remaining so much as any one Protestant aliue? and yet notwithstanding all that crueltie, though fewe in num­ber forsaken and destitute of all worldly assurances, be­ing brought as it were to nothing, haue yet strangely and indeed miraculously lifted vp their heads againe to the terrour and confusion of their proudest ene­mies.

Againe how can we conceiue it possible, that the citie of Geneua should euer be able to hold out so long against so many intended inuasions and plottes by the Duke of Sauoie entending their vtter ruine and desolation, but that the hands of their armies were strengthened by the hand of the mightie God of Iacob, their strong redee­mer, who maintaining their cause against the rage of their enemies, compassed them about with many ioy­full deliuerances, hiding them as it were a shaft in the quiuer of his most carefull, and mercifull proui­dence.

What was purposed and intended by that inuincible Nauie of the Spaniards in 88. the Christiā world can wit­nesse, that it was nothing else but to bring this noble Realme of England into slauish bondage. And did not almightie God the sonne stand vpon our gard by getting himselfe honour vpon Pharao, and vpon all the Egypti­ans, euen vpon that great Armado, which had beene so long in preparing, so that their Altar-God, their Cruci­fix God, their Capitolian God, were not as our God, our enemies being iudges, sundrie of the souldiours of Spaine confessing, that during all the time of the fight at sea, Christ had shewed himselfe a plaine Lutherane. But let vs looke a litle further into the exceeding fauour of God shewed in particular to the late Queene Elizabeth, how many and sundrie times was her dearest blood sought, and how neere the bloudie traitours haue beene to the very execution of their diuelish designements, some of them and more then once or twice, in neerest and pri­uate places with their murderous weapons in their hands, and yet behold how still they were preuented, the Lord striking them with such a suddaine trembling of heart, and astonishment of minde, that they had neuer the power once to lay violent hands vpon her?

If all this doe not suffice for proofe of the truth on our side, and not with the Papists, let goddes speciall fa­uour miraculously shewed to the Kings maiestie that now is, and his exceeding blessings vpon this our coun­trie by his most happie entrance vnto this crowne, and successe to this kingdome, be to vs as it is indeed, an ar­gument that the religion professed this day, is the true religion acceptable to God, & conformable to his word: but as God in all ages hath shewed his power in the mi­raculous and gracious deliuerance of his Church, and protection of his holie and eternall truth, so did it neuer more cleerely shewe it selfe, then in the wonderfull and mighty deliuerāce of our gracious K. Iames, the Queene, [Page 25] the Prince, and the rest of the royall braunches, together with the Nobilitie, Clergie, and the Commons of this Realme, by the pouder-Traytors, the papists, appointed as sheepe for the slaughter. And let thus much be suffici­ent to haue spoken touching the strange and wonderful things which almighty God hath shewed in these last daies, for the honour of his Gospell, for the better satisfaction of them which as yet stand in doubt, whether the Gospel we preach, be the onely true & Catholike faith of Christ.

But besides those men which stand at a stay, and are not yet resolued, which religion, I meane ours or the papists is truest, ther is risen another generation of men, that are of opinion, that there is no reall difference between the doctrine of the present Romane church, & the religion of the protestāts, & so make a fauorable compromission, that the questions of religion betweene vs might easily be ac­corded, which I take to be a thing altogether impossible, the Papists standing in such termes of opposition against vs as they doe. I remember my selfe preaching at a cer­taine countrey parish, some three yeeres agoe, a simple countrey man commeth vnto me, and thus beginneth to question with me: Syr, your preachers make vs simple men of the countrey belieue, that there is a wonderfull great difference betweene the new & old Religion. Pray Sir, saith he, what oddes is there betweene Our Father, and Pater noster? None at all, said I, but onely this, that the one is in Latine, and the other in English. You haue an­swered right (saith he, and so I am perswaded) that there is no other difference at all betweene the Masse & our En­glish Communion, but onely that the one is in Latin, the other in English. And of this opinion it seemeth ther be manie, which thinke and are perswaded, that our religi­on, and the religion of Rome, are all one for substance. For satisfaction therefore of them which thinke our En­glish Communion and the popish Masse all one for sub­stance, I will set downe certaine reall differences, where­by [Page 26] it may euidently appeare, that the doctrine of the po­pish Masse, neither hath, nor can haue any agreemēt at all with the Lordes supper. I speake at this time to men of great vnderstanding & knowledge, iudge yee what I say.

1 First, whereas all the seruice and sacraments in S. Pauls time, were done in the congregation, in a knowne lan­guage, the whole seruice of the Masse is saide either in the Greeke or Latine tongues, not vnderstood of the common vulgar people.

2 Christ both gaue bread, and likewise commanded them saying, Drinke yee all of this; the Church of Rome will at no hand suffer and permit the Lay-people to drinke of the Cup, calling them Heretikes, and Calixtions, that desire to receiue the Cup together with the bread, in the celebra­tion of the Lords Supper.

3 By Christs institution the Priest and the people should both communicate together: but in their Popish Masse the Priest is suffered to eate and drinke all alone, the peo­ple standing by, and not partaking the Lords supper with him.

4 Christ at his Maundie instituted a Sacrament of thanks­giuing, and commaunded vs by eating and drinking to be partakers of his bodie that was wounded, and of his blood which was shed the next day, for the remitting and pardoning of our sinnes.

5 But the Church of Rome hath turned this Sacrament into a Sacrifice. And whereas the Sonne of God saide, Take this and eate it in remembrance of mee, the Church of Rome saith, take and offer this to bee a propitiatorie sacri­fice for the quicke and the dead.

6 Christ tooke the bread in his hands, blessed it, and gaue it to his Disciples: but hee did not say, looke vpon it, kneele, and knock vnto it, and worship it with diuine ho­nour, all which the church of Rome commandeth to be done in their popish Masse: but as Christ took the bread, so he left it bread, whereas the popish Priest takes bread, [Page 27] and coniureth it away, by breathing vpon it.

7 Lastly, Christ ordained his last Supper, and instituted this Sacrament of his bodie and bloud, to this ende, that we should continually remember his death vntill his se­cond comming, and for that cause it is called Eucharistia. And whereas Eusebius saith, that Christ commaunded vs to offer vp a remembrance of his death in steed of a Sa­crifice, the popish church not contēting themselues with this sacrifice of praise, and thanksgiuing, wherein we cele­brate the remembrance, and as Nazianzene calleth it, A figure of that great mysterie of the death of Christ, they hold that their Masse, which they call The daily Sacrifice of the Church, is not a commemoratiue, but a reall sacrifice, not a figure and remembrance of that which is past, but the thing it selfe: that the sacrifice Christ offered vpon the Crosse, and theirs in the Masse is all one: that the same bodie of Christ which was borne of the Virgin Marie, and which was offered vp, vpon the Crosse for our Re­demption, is the very same, euen idem numero, with that which is offered vp by the Priest, to God the Father in the Masse, for the remission of sinnes. By these materi­all differences, which here I haue set downe, it is plainely manifest, that the popish Masse doth in manie things va­rie & swarue from the institution of Christ, as most plain­ly is to be seene, in the 11. cha: of 1. Corint: vers. 23. where the Apostle at large doth describe the whole order and institution of the Lords Supper.

And thus it is euidently to be perceiued, that the Masse as now it is vsed, is nothing else, but an heape of sinfull deuises, and abuses, inuented by Sathan and broached by Antichrist, to deface & frustrate the Lords supper: where besides their fruitelesse praiers, and superstitious ceremo­nies, their priuate and halfe communion subuerteth the Lordes institution: their sacrifice derogateth from his death and bloud-sheading: their adoration of bread and wine, conuinceth them of hainous Idolatrie.

But to proue that Protestancy and poperie cannot be reconciled: First, the Papists themselues bold the diffe­rences betweene vs to bee such: that it is impossible for any Protestant to be saued.

Againe, all the grounded diuines of the Protestants re­ligion insist vpon the same differēce. That sundry points of poperie doe quite raze the verie foundation of Chri­stian religion. Marke (saith Bishop Iewell to D. Harding) What yee were lately, and what yee would now seeme to bee: what way yee trode then, and what way yee treade now: the dif­ference is no lesse then betweene light and darkenesse; life and death; heauen and hell: so great a change (saith hee) would require some good time of deliberation. Which asseue­ration of that worthy Bishop, how agreeable it is to the truth, and consonant to the practise of the ancient Ca­tholike church, and Doctors thereof, who would neuer yeeld, I will not say in an opinion, but not so much as in a forme of speech, or in the chāge of a letter, sounding a­gainst the orthodoxall faith: and whether there bee not in sundry fundamentall points of faith, great and many dif­ferences betweene Rome and vs, let it be duely conside­red by these instances following.

1 The first maine point of Catholike doctrine, which the Papists goe directly against, is the doctrine of free iustifi­cation by faith alone, which doctrine D. Bishop in his Epi­stle dedicatory to the K. Maiestie, setteth down as a maine heresie, that Luther layed for the ground of his religion: namely, that a man is iustified by faith alone. But I demaund of any sober Papist, not too much wedded to the preiu­dice of his own opinion, what other, or what better foun­dation could any man lay, then that which is already laid, which is Iesus Christ, which doctrine is the very life and soule of the Church.

For this was the Catholike faith of the church of Rome, when S. Paule wrote his Epistle vnto them, that a man is iustified gratis, Rom. 3.24. for God a mercie, for nothing, and that by the [Page 29] grace of God without the workes of the law. Quite contrarie to which doctrine of the Apostle, the Papists hold iusti­fication by workes of grace, auouching that we are not iustified before God, onely by the merites of Christ, but also by our owne doings, affirming that good workes are truely and properly meritorious, and the causes of our saluation, and that heauen is as truely the reward of good workes, as hell is the stipend of euill workes: that good workes doe fully satisfie the law of God, and worthily deserue eternall life: and that good workes wrought and done in the state of grace, are so farre meritorious, as that God should be vniust, if he rendred not heauen for the same, charging the iustice of God, not in respect of his promise, as the Apostle doth, but in respect of merite, and desert of workes. Where we clearely perceiue and see, that there is a great difference betweene the Church of Rome and vs, euen in the principall Article of our faith touching the Saluation of our soules; we beleeuing sted­fastly, that it is to be ascribed to the merites of Christ, they expecting it for the merit of their workes.

2 Another substantiall point of the Catholike faith the Papists directly impugne, in maintaining a daily reall sacrifice of the body of Christ in their Masse for the sins of the quicke and dead, which they hold to be a very so­ueraigne, true, and propitiatorie sacrifice, & in all respects of power and vertue, as auailable, and as effectuall as was the sacrifice on the crosse for the remission of sinnes. For the disproofe of which most wicked and blasphemous assertion, there be sundrie arguments and proofes to be produced out of the word of God.

1 First if Christ could haue bene offered more then once, then must he likewise after haue suffered. Heb. 9.25.26.

But now in the end of the world he hath appeared once to put away sinne by the sacrifice of himselfe. Heb. 9.26.

Therefore he cannot now any more be offered in the Masse.

2 Againe, that thing is in vaine and to none effect, where there is no necessitie it should be done: but to offer vp any more sacrifice propitiatorie for the quicke and the dead, there is no necessitie: the reason whereof the Apo­stle giueth to be this, because Christ hath offered one sacrifice, and with that one sacrifice, and offering vp of himselfe, hath consecrated for euer them that are sancti­fied, Heb. 10 12.14.

This must then be the conclusion, that there is no ne­cessitie why we should offer vp Christ any more for re­mission of sinnes.

3 Thirdly, the reason why the Priests of the old law did yearely repeate their sacrifices was this, because those sacrifices yearely offered, could neuer take away sinnes, Heb. 10.11. But the sacrifice of Christ once offered hath sanctified the commers thereunto: for wee are sancti­fied euen by the offering of the bodie of Iesus Christ once made, Heb. 10.10.

Therefore seeing that Christ by that one oblation of himselfe hath purchased for vs eternall redemption, Heb. 9.12. there needeth no more propitiatorie sacrifice to be made for sinne.

4 Where there is remission of sinnes alreadie obtained, there is no more offering for sinne, there needeth no more sacrifice to be offered, Heb. 14.18. But Christ hath beene offered once to take away the sinnes of many, Heb. 9.28. and by his owne blood he hath entred once to the holy place to obtaine eternal redēption for vs: Heb. 9.12.

Therefore the Masse cannot be a propitiatorie sacri­fice for sinnes, seeing alreadie by the death of Christ we haue remission of sinnes.

5 Lastly, without blood and shedding of blood, there is no forgiuenesse of sinnes. Heb. 9.22.

But in the daily sacrifice of the Masse there is no shed­ding of blood, for they call their Masse an vnbloodie sa­crifice.

Therefore in the sacrifice of the Masse there is no remis­sion of sinnes, and so by consequent the Masse can be no true propitiatorie sacrifice. Thus we see how the doctrine of the popish Masse is ex diametro repugnant to the do­ctrine of the Apostle, and to the whole order and institu­tion of the Lords Supper.

3 A third very materiall and substantiall point of the Christian Catholike faith impugned this day by the pre­sent Romane Church, is this, that contrarie to the ex­presse words of our Sauiour Christ, thou shalt worship the Lord thy God, and him onely thou shalt serue: Math. 4.10. contrarie to the commandement which the Angel gaue to Iohn, when he fell at his feete to worship him: See thou doe it not, Reue. 19.10. I am thy fellow seruant, and of thy bretheren which haue the testimo­nie of Iesus, worship God: contrarie to the examples of Peter and Paul and Barnabas,Act. 14.15. Which vtterly refused all manner of adoration, Paul and Barnabas renting their clothes cry­ing out to the people of Lycaonia, O men why doe ye these things? We are euen men subiect to the like passions, ye be, and preach vnto you that ye should turne from these vaine idolles vnto the liuing God, which made heauen and earth, and the sea, and all things that in them are: Act. 10.25. and Peter speaking to Corne­lius, (Who at his first meeting of him fell downe at his feete and worshipped him) said thus vnto him, taking him vp, stand vp: for euen I my selfe am a man, contrarie to the con­tinuall and constant practise of the ancient Catholike primitiue Church of Christ, which as S. Hierō witnesseth, did neither worship Sunne nor Moone, nor Angell, nor Archangell, nor Cherubin, nor Seraphin, nor any other name, that is named either in this world, or in the world to come, least they should serue the creature in steed of the creator, who is God blessed for euer: contrarie to the determination of Gregorie the great and first of that name, who also himselfe was Bishop of Rome, and there­fore his voice to be accounted as an oracle of God, who albeit hee did well like the hauing of images in the [Page 32] Church, yet he vtterly condemneth the idolatrous wor­shipping of them alleaging for proofe thereof the place of scripture before named,Lib. 7. episto. cap. 109. thou shalt worship the Lord thy God, and him onely shalt thou serue.

All this I say notwithstanding the Church of Rome this day, euen in this cleare light of the Gospel main­taines and defends the worship and adoration of Angels: the worship of Saints departed: the worship of the ima­ges of the trinitie: the worship of the crosse and crucifixe: the worship of images which they set vp in their Chur­ches, to the intent the people may attribute diuine ho­nour vnto them, and lastly the worship of their breaden-God, their sacrament of the Altar, as they terme it, whom they call their Lord and their God, crying out to a peece of bread, O Lord, O God, O Lambe of God that takest away the sins of the world, haue mercie vpon vs, and receiue our praiers.

And verily were there no other cause to induce all good Christians to depart from the fellowship and com­munion of the Church of Rome, this one doctrine of adoration, wherein they teach the common people to call the sacrament their Lord and God, and so by giuing the honour of God to a creature that is no God, to com­mit grosse and manifest Idolatrie, this point alone were cause sufficient for them to detest both them and their religion for euer.

Iere. 2.27.For what oddes I beseech you is there betweene those blind Iewes, which said to a stocke, thou art my father, & to a stone thou hast begotten me, and those wilfull and blind Pa­pists which cry vpon the Sacrament of the Altar, in sub­stance a base and corruptible creature, Lord I am not wor­thie, Lord be mercifull to me a sinner: O Lord, O God, O Lambe of God receiue our praiers. The one sort the H. Ghost hath traduced for a memorable, and detestable crew of idola­ters; and so may we by the like reason, and vpon as good ground and warrant condemne all the Papists liuing this day for most vile and shameful idolaters, for adoring and [Page 33] worshipping a peece of bread. O most horrible idolatrie!

Tully himselfe being an heathen man could say, Who was euer so very a foole, De natu. deorum. as to beleeue the thing he eateth to be his God? The very children in Grammer Schoole can tell vs, that the heathens that adored Bacchus and Ceres, which first found out, and taught the vse of breade and wine, whereas before they had fed on achornes, and dranke water: yet notwithstanding they were neuer so foolish, or so besotted as to giue godly honour to bread and wine.

By this then, which hath bene alreadie spoken, it is clearely proued, that there is no compatibilitie betweene Protestancie & Poperie, and that the diuersitie betweene vs, is of so materiall and needfull points, that if they be right, wee are wrong: if wee be right, they are wrong: both they and wee cannot be both together Catholike members of the true Church.

The reason why wee cannot account Papists for mem­bers of the true Church, is, because they maintain sundry points which go directly against the Christian faith, they doe not content themselues onely with Christ, nor with his Sacraments, but set vp other mediatours in heauen, other doctrines and sacraments on earth. Besides that, as I haue alreadie proued, they adore the creatures of bread and wine, in steede of Christ. They bow their knees to painted & carued images: they ioyne nature with grace: mans merites with Gods mercies: vnwritten verities with holie scriptures: their owne satisfactions with the blood of Christ, and so directly impugne sundrie fundamen­tall points of the Christian faith, which generally other­wise they will seeme to hold.

Obiect: But I heare some man saying vnto mee, if the case be such, the differences so great betweene the religion of the Papists and our religion, how is it possible that any Recu­sant papist now liuing can be saued?

Solut: I answer, that as in the rebellion which Absolom made [Page 34] against his Father Dauid, there were manie true subiects of Dauid, that went after Absolon, to take his part in their simplicity, 2. Sam: 15.11. as the scripture recordeth, knowing nothing, wher­vnto the trecherous plottes of Absolon did tende. So no doubt charitie moueth mee to thinke that there are ma­nie in this Kingdome, honest men, blinded with some opinions of poperie, as in the questions of the real pre­sence, or in the number of 7. Sacraments, or in the do­ctrine of Auricular confession, or some such schoole que­stion, not knowing or belieuing all pointes of poperie, which indeed is the very mysterie of iniquitie. Of such I say, that in the simplicitie of their harts, thinke of the Popes doctrine, no otherwise then Dauids subiects did of the re­bellion of Absolon; I will not dispaire, but verily hope that such may be saued, notwithstāding their misperswa­sion in some points of religion, which doe not destroy a­ny article of faith, and Christian beliefe.

But as for the rest of our wilfull recusant papists, which both erre in the foundation, & hate the truth of the Gos­pell reuealed vnto them, which hate instruction, and stop their eares against the word, we offer vnto them, hol­ding the infallibilitie of the Popes iudgemēt; the vniuer­salitie of his jurisdiction and power, to dispose of the Kingdomes of the world, which belieue free will to per­forme, and to do the actions of vertue without assistance of speciall grace: which holde and maintaine perfecti­ons of inherent righteousnesse, satisfactions, merites of condignitie, propitiatorie sacrifice of the Masse: which giue Gods honour to images, maintaine iustification by works, and such like, of such I say, I may without breach of charitie affirme, that if they so liue, and so die, in the armes of the whore of Babylon, they can neuer be saued.

Obiect: But the Papists replie vpon vs, and further obiect, that if the case of recusant papists be such, why then (say they) we must likewise condemne all our forefathers to the pit of hell, who helde none other but the same opinions [Page 35] wee holde this day.

Solut: Touching our forefathers, we both speake and thinke of them, as charitie leadeth vs to thinke: we take not vp­on vs to know either the faith or repentance of them, that died before our time, and therefore we commit their iudgement vnto God. We say with the Apostle,2. Tim: 2.19 The foun­dation of God standeth firme and sure, hauing this seale, The Lorde knoweth who are his: and according to the scriptures thus wee belieue of them all, that such as helde the onely foundation which is Christ Iesus, in a true & liuely faith, were all saued, although they built vpon this foundation, chaffe, straw, or wood: and doubt not therefore,1. Cor: 3.15 but that manie thousands of our ancestours, euen in those times of great blindenesse and corruption, holding onely the same foundation Iesus Christ were saued, and so died the seruants of God: notwithstanding they were misled and carried away with sundrie errours and superstitions, for want of due knowledge of the word of God, which their pastors and leaders should haue instructed them withall.

But for a further answere to this obiection, I say, that the case of our recusant Papists liuing at this day, and the case of our fore-fathers, liuing in times of great corrup­tion are not peers, nor nothing like at all.

The disparison is this: our fore-fathers liued in a time of great blindnes, wherein there was a generall decay of learning, wherin all good liberall Arts and learning were abolished. The skie growing euen darke with the mi­stie fogges of ignorance, when their pastours and leaders were not onely Sir Iohn lacke Latines, but S. Iohn lacke ho­nesties, who could neither speake Latin, nor reade English, nor vnderstand the articles of our faith, nor any part of the scriptures, clowdes without raine, lanthorns without light, salt without sauour, blinde guides, dumbe dogges, that (as one saith) seeme to haue their soules giuen them in steede of salt to keepe them from stinking; and what maruell then, if the people being ledde by such blinde [Page 36] guides, became blinde themselues, and fell into sundrie errours? But as for our recusant papists, they liue in the learnedst age that euer was, since the time of the Apo­stles, when as the word of God and knowledge of sauing truth, was neuer so plentifull and flourishing as now it is.

Againe, the errours of our fore-fathers proceeded of meere simplicitie and want of iudgement.Lib. I. de bap. cap. 18. Of whome I may say the same that S. Augustine saide of Cyprian and his colleagues, erring in the doctrine of Rebaptization; That if they had bene in his time, when vpon exact and full discussion of things, it was resolued otherwise, they would haue bene of an other minde: So verilie, if our fore-fathers, whose zeale was exceeding great, and a reli­gious care to serue God, had liued in these latter times, and had seene the true groundes of our religion, they would most willingly haue embraced the same truth we professe this day: many thousands of them in their life time, desiring to haue seene & heard those things which wee to our vnspeakable comfort haue both heard and seene. And howsoeuer manie of our fore-fathers were in some points deceiued, yet it is manifestly to be proued that the worthiest and best learned men in former times thought no otherwise then wee doe in all substantiall pointes of Christan beliefe, complaining euen as we doe of the intolerable burdēs which the Popes laid on them in those dayes, wishing the remouing of such things as wee haue remoued.

But as touching the errours of our obstinate and wil­full recusant Pap: they proceed of meere obstinacie, per­tinaciously defending most dangerous errours, Hee that is deceiued, Cypri. ad Iuba. and erreth of simplicitie may be pardoned: but after the truth is once reuealed, who so neuerthelesse continueth in his former errours wittingly and willingly, sinneth without pardon of ignominy, as being ouer borne by presumption and wilfulnesse. And this I take to be the very case of all our recusant Pa­pists this day. So great an oddes there is betweene sim­ple [Page 37] errour and wilfull defence. Verily for my part I am perswaded, that there is neuer a sober and learned papist in this land, that can denie (if he will truly say, and as he thinketh in his owne conscience) but that we are come as neere, as possible we could to the Church of the Apo­stles, and Catholike Bishops, which Church was sound and perfit, and spotted with no kind of idolatrie, and haue directed according to their customes and ordinances, not onely the doctrine this day professed in the Church of England, but also the sacraments, and forme of com­mon praiers, and diuine seruice established here among vs: the psalmes we sing, are Dauids: the bookes we reade are canonicall: the prayers we make are consonant to the rule and proportion of faith, and true godlinesse. And so it appeareth, that our whole leiturgie with great iudg­ment, and reasonable moderation, was purposely so fra­med, out of the grounds of religion, wherein both sides doe agree, that the papist himselfe might resort vnto it, without any scruple or scandall, if faction more then rea­son did not preuaile.

A third difference betweene our forefathers, and our Romish recusants is this: our forefathers neuer for their part euer vnderstood the mysterie of popish ini­quitie, but in singlenesse of their hearts embraced the generall doctrine of the Gospel, concerning saluation by faith in Christ: those damnable and treasonable po­sitions which the Church of Rome proposeth to be holden, as verities of the Catholike faith, were neuer knowne in the daies of our forefathers, that is, these fundamentall points of popish religion, viz: 1 that the Pope is gods vicegerent here on earth, and therefore superiour to the King of England.

2 That it is the Popes power to depose the King of England, and depriue him of his crowne.

3 That the Pope may absolue his subiects from their oath of allegiance to him.

4 That at the Popes commandement, the people are to take armes against him.

5 That it is both lawfull and meritorious before God, to kill, and to murther any Christian Prince, if he fall into tyrannie or misbeliefe.

The secrets of this occupation were neuer so much as heard of in those daies, I meane this king-killing, and Queene-killing Doctrine of the papists, for proofe wher­of I will alleadge vnto you one famous and memorable example as I find it recorded.

In the wofull warres with the Barons, when King Iohn was viewing of the Castell of Rochest held against him by the Earle of Arundel, he was espied by a very good Arcubalaster, who told the Earle thereof, and said that he would soone dispatch that cruell tyrant, if he would but say the word. God forbid, vile varlet (quoth the Earle) That we should proue the death of the holy one of God. What said the Souldiour, swearing a monstrous oath, he would not spare you, my Lord, if he had you at the like aduantage? No matter for that quoth the Earle, Gods good will be done, and he will dispose thereof, and not the king: an answere fitting and beseeming that most noble Earle far contrarie to the practise of our powder-Traitors, and likewise contrarie to the practise of the late popes of Rome, who haue beene so farre off from sauing, and sparing the life of Christian Kings and Princes, that as Pope Hildebrand gaue the first president, they haue hi­red Assacinours to murther them, & to lay violent hands vpon them, as it is plainely to be proued by the practise of Pius quintus, Gregory the thirteēth, Sixtus quintus, who not onely resolued that parricide of Princes was law­full, but promised both earthly and heauenly recom­pence to such as would offer their seruice to kill and murther them. The truth whereof is clearely to be iusti­fied by the letters of Cardinal Como written to William Parrie, wherein contrarie to the manifest voice of God [Page 39] himselfe, Thou shalt not kill, he encourageth him to the slaughter of his liege Ladie and Mistrisse, as to an honou­rable and holy exploite.

4 The last difference and oddes which I obserue betweene our forefathers, & our Romish recusants is this, that they, as they were generally forward and very zealous in that religion which they professed, so were they as carefull to seeke all the good meanes they could to come to the knowledge of the truth: they fasted often: they praied much, they were most diligent resorters to the house of prayer, knowing that it was the place that God him­selfe had made choise of to haue his name called on: they would reade all such good bookes as possible they could come by, for their better instruction in the know­ledge of God: and as it is recorded, and storied of many of them they would sit vp all night in reading and hea­ring, not caring for any expenses or charges, so they might attaine to come by such bookes in english as they descried: they would not sticke some of them to giue fiue markes for a Bible to reade in, and many of them most willingly would giue a loade of haie for some few Chap­ters of Saint Iames, or Saint Paul in English. And there­fore wee conceiue this good hope of them, euen of all such, who sought so carefully to vse al the good meanes; whereby they might attaine to the sauing knowledge of truth, although deceiued in some points, yet that they had mercy shewed vnto them, and doe rest in peace with God, and that the same God, who gaue them some mea­sure of knowledge, and would require of them accor­ding to that which they had, and not according to that, which they had not, did receiue them into the number of his blessed and elect. But the case of our re­cusants is a cleane other case. They refuse almost al man­ner of conference with learned men: they will not, nor in deed dare, onely for the feare of displeasing the Popes [Page 40] holinesse, resort to our Churches, as for 11. yeares to­gether, in the raigne of the late Queene of most precious and worthie memorie, all the papists of this kingdome did, and that without any scruple of conscience, vntill they had receiued a countermand from the Bishop of Rome, commanding them vpon paine of the blacke curse to come no more to the Church: they are forbid­den to reade the Scriptures: the Bishops in Queene Ma­ries daies, caused it not onely to be accounted heresie, but to be proclaimed fellonie for any lay man to haue an English Bible in his house, for his priuate solace and comfort: the learned treatises written by our men, they permit not their Disciples once to reade, but interdict them euen to many of their Seminarie Priests; no mar­uaile then if taking this course, the Iesuites and Priests keepe their lay followers in a perpetuall ignorance of true religion, hauing once framed them to this princi­ple, that it is a deadly sinne, either to reade the bookes of the Protestants, or to heare their sermons, or to be pre­sent at their seruice, or to communicate with them in any religious dutie whatsoeuer. And let thus much be spoken touching the Prophets reprouing of the Isra­elites for wauering and halting betweene two opinions: It followeth in the next part to make proofe vnto you, that God and Baal cannot both be ioyned together in one seruice.

There is a speech of Socrates greatly commended by S. Augustine, De consen. Euang. Li. 1. cap. 18. vnumquemque deum sic coli oportere, quomodo seipsum colend m praeceperat. That is, euery God was to be honoured, as u he himselfe had giuen in commandement. Vpon which principle the ancient Romanes in the time of Tiberius the Emperour grounding themselues, albeit they did admit the religion of all other gods, yet by no meanes they could be induced to receiue the religion of the God of the Hebrewse. The reason was this, they saw it necessarie that either all their idolls must [Page 41] be excluded, and onely the true worship of God entertai­ned: or hee onely not admitted, the rest to be honored. For by the word of God they found they could not agree together, and contrarie to his word they would not seeke to serue him, and therefore chose rather to bee without Christ altogether, then to worship him and others with him against his will and commaundement. And verilie God will take it in better part that thou deuote thy selfe to any religion, be it neuer so bad, then to make a hodge podge of religion, and so to haue a mixture of good and bad religion together, insomuch that I am perswaded that the worship of Mahomet lesse offendeth God, then when such as are by profession Christians, shall giue di­uine honour to a piece of bread.Eze. 20.39. As for you ô house of Is­rael, (saith God by the Prophet Ezechiel) goe you and serue euery one his Idol, seeing you will not obey me, & pollute my ho­lie altar no more with your giftes, and with your Idolls. Where the Prophet intimateth, that God had rather that the Israelites should bee professed Idolaters, then to pretend his holie name with such corruptions. True religion will admit no mixture, but is simple. God himselfe said, Thou shalt not let thy cattell gender with diuers kindes. Leui: 19.19. Thou shalt not sowe thy fielde with mingled seede: neither shall a gar­ment of diuers colours come vpon thee: signifying that wee must sticke to one religion, which indeed requireth the whole man, and cannot endure any doubling in the wor­ship of God, nor any blending of Iudaisme, and Christia­nisme together: nor any reconciliation at all betweene Christ and Belial: betweene the table of the Lorde, and the table of diuels: betweene God and Melchom: It is not possible that one wombe should containe Iacob and Esau: one house the Arke and Dagon: one temple pray­er and merchandise: one heauen Michaell and the Dra­gon, and so God hauing ordained his Law stricktly to be kept without declining either to the right hand or to the left, giueth vs to vnderstand, that hee himselfe will be ser­ued [Page 42] alone, without corriualles of his glorie, with all our heart, strength, and soule. Sonne (saith God) giue mee thine heart: Pro: 23.26. and let thine eyes delight in my wayes: but Sathan wil­ling to part stakes with God, crieth out with the Harlot, Nec mihi, nec tibi, sed diuidatur: Let honour and glorie, and worship bee neither mine nor thine,1. King: 3. but let it be diuided. But the Lorde our God beeing a iealous God, will not be crowded in a corner of the heart, but he will haue either all thine heart, or no part at all, either all glorie, or no glo­rie: aut Caesar, aut nullus.

And so we are taught by the word of God in Deutero­nomie:Deu. 61.4.5 Heare ô Israel, the Lord our God is Lord only; & thou shalt lette the Lorde thy God with all thine heart, and with all thy soule, and with all thy might, that is: we must loue God sweetely, strongly, perseuerantly.

Loue God with all thine heart, that is, kindely and af­fectionately. Loue God with all thy soule, that is, wisely and discreetly. Loue God with all thy might, that is, stedfastly and con­stantly; Let the loue of thine heart inflame thy zeale to­wards him: Let the knowledge of thy soule guide it with discretion: Let the constancie of thy might and strēgth confirme it: That is, let thy loue bee feruent, circum­spect, and inuincible. So that thou maiest say with the A­postle, I am perswaded, that neither death, nor life, nor Angels, nor principalities, Ro: 8.38. nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall bee able to seperate mee from the loue of God, which is in Christ Ie­sus my Lorde. Out of that which hath bene already spo­ken touching this point of mingling Gods worship with the worship of any other, this conclusion or corollarie may be deriued, which is this, that if either thou serue God with my other, as Saints, Angels, or anie creature, which the Papists doe.

Or if thou serue him alone, any other way, then he pre­scribeth, thou louest him not, but thou doest hate him, yea, extreamely hate him, and shalt finde at his hands the [Page 43] reward of a deadly enemie. Strange therefore must needs seeme to bee this Doctrine of the Papists, wherein they teach, that wee may honour God, as wee our selues can best deuise.

That if our intent be good, and our meaning be good, it skilleth not how, or in what manner wee worship him: That these kindes of worshippings of God, which come of our owne heads, without the expresse commandemēt of God, are the more agreeable vnto him, the more they proceede of our selues. Which doctrine of theirs is the maine proppe of all idolatrie, and the very roote of all superstition. For the wayes of God are not as our waies: his thoughts are not as our thoughts: hee hath bridled our deuotion, and hath taught vs to worship him not in such sort as may seeme good in our eyes, but onely as hee hath commanded vs. God commanded Moses to build the tabernacle, according to that order and forme shew­ed him in the mount, neither durst Moses adde or dimi­nish any thing, or to doe more or lesse, then God appoin­ted him. Certaine it is, that our good meanings make not our doings good. Neither is our zeale a rule where­by wee may measure out either our Faith, or our good workes, but onely the knowne will and pleasure of God.

There wanted no good intent, or good meaning either in the Israelites, when they made a golden calfe:Exod: 3.2.4 or in Nadab and Al thu, when they offered strange fire: or in Saul, when he spared king Agag: or in Vzza, Leuit: 10.2. 1. Sam: 15.22. 2. Sam: 6.6. 1. King: 12.28. when he put his hand to the Arke to holde it: nor in Ishu, when hee would needs ioyne the worshipping of Ieroboams golden Calues, with the worship of the true God of Israell: and yet we see how that iealous God which could neuer abide to be worshipped otherwise then hee himselfe had giuen in commandement, executed his fierce wrath vpon them all, for their confected religions, and halting consciēces.

And this for all the world, is the very guise and manner of worship the papists vse: True it is, they worship God, [Page 44] and they worship Christ, but not according to his pre­script, but in ioyning the worship of other creatures with the worship of the only true God, they proue themselues to be plaine Idolaters, holding this for a most certaine doctrine, that the Crucifixe is to be worshipped with the very selfe-same worship, wherewith Christ himselfe is to be worship­ped. The difference then betweene the Papists and vs, in the doctrine of the worship and seruice of God, consi­steth both in the manner and the matter of Gods wor­ship. In the manner of Gods worship, wee vpon iust grounds doe varie from them, because that whereas God being a Spirite, loueth only such worshippers, as worship him in spirite and truth, and to that ende would haue re­ligion it selfe to be free vnder very sure and most mani­fest ceremonies of diuine seruice, and therefore hath de­liuered vnto vs some fewe in steed of many, and the most easie to be done,Iohn: 4, 29. Aug. de doct. Chri. l. 3. c. 9. most honourable for signification, and most cleare and pure to bee obserued. The religion of the Papists is so loden with ceremonies, presumptions, & deuises of men, that their manner of worshipping of God in their Temple, is become now altogether Iewish and carnall, consisting in nothing else but altogether in out­ward and ceremoniall exercises, in the doctrine whereof, ther is neither faith nor spirit, nor any working of the ho­lie Ghost almost required.

Touching the matter of Gods worship, wherein we dif­fer from the Papists, thus it stands, wee teach and hold, that onely God the Father, God the Sonne, and God the holie Ghost, are to be worshipped with diuine honor, and no creature besides: grounding our selues vpon this prin­ciple and maxime in diuinitie, that adoration is due one­ly to God, and therefore that God onely is to be worship­ped.Lu: 4. Deu: 6. De vera re­ligi. cap. 54. And so S. Augustine saith, It is very well recorded in the Scriptures, that man was prohibited by an Angel to wor­ship none, but onely God, vnder whom hee himselfe was a fellowe seruant. And therefore hee saith; Ecce vnum Deum colo, [Page 45] Behold, I worship and adore none but God alone. And thence he deriueth the name of religion, quòd ei vni religet ani­mas nostras, because it religeth our soules onely to him: But the papists (as before hath beene alleadged in their seruice) ioyne with the worship of God, the worship of Angels, the worship of the Crucifix, the worship of ima­ges, the adoration of the Sacrament of the Altar, as they call it, whereunto they ascribe diuine honour and wor­ship.

Hauing thus farre proued vnto you that God and Ba­al cannot both be serued together, no more then God and Dagon can stand together, it remaineth now in the third place that I intreate of the Prophet Elias his exhor­tion to the people wherein he exhorteth to constancie in religion and following God.