An apologie, or defence of our dayes, against the vaine murmurings & complaints of manie wherein is plainly proued, that our dayes are more happie & blessed than the dayes of our forefathers. Trigge, Francis, 1547?-1606. 1589 Approx. 127 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A13966 STC 24276 ESTC S103280 99839037 99839037 3432

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Early English books online. (EEBO-TCP ; phase 2, no. A13966) Transcribed from: (Early English Books Online ; image set 3432) Images scanned from microfilm: (Early English books, 1475-1640 ; 1223:10) An apologie, or defence of our dayes, against the vaine murmurings & complaints of manie wherein is plainly proued, that our dayes are more happie & blessed than the dayes of our forefathers. Trigge, Francis, 1547?-1606. [6], 42 p. Printed by Iohn Wolfe, London : 1589. By Francis Trigge. Running title reads: A defence of these our dayes. In praise of the Reformation--STC. Reproduction of the original in the British Library.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng England -- Social conditions -- 16th century. England -- Church history -- 16th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-11 Assigned for keying and markup 2011-11 Keyed and coded from ProQuest page images 2011-12 Sampled and proofread 2011-12 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

An Apologie, or Defence of our dayes, againſt the vaine murmurings & complaints of manie: Wherein is plainly proued, that our dayes are more happie & bleſſed than the dayes of our forefathers.

In the latter dayes, I will powre out my ſpirite on all fleſh. Ioel. 2.

In the Euening, it ſhalbe light. Zachar. 14.7.8.9.

The Goſpell ſhal be preached through all the world, for a witneſſe vnto all Nations: and then ſhall the ende come. Math. 24.

LONDON Printed by Iohn Wolfe. 1589.

To the right worſhipfull, Sir Anthonie Thorrold Knight, and to the vertuous Ladie Anne Thorrold his wife: Francis Trigge wiſheth this yeare with manie others, proſperous & ioyfull in this world, & in the world to come, life euerlaſting.

BEeing prouoked (right worſhipfull) by your manifold curteſies at all times ſhewed to my mother & mee. Leſt I ſhould ſeeme ingratefull (which of all ſinnes, both towardes God and amongeſt men, I accompt the greateſt) I was euen enforced to ſhewe my ſelfe thankfull vnto your worſhips. And whereas at this time, euerie one, doe not onely in wordes but alſo in deedes, with their preſents & gifts, ſhewe ſome ſigne and token of this their thankefulnes: Euen ſo I alſo, out of my ſimple garden, haue choſen a handfull of Flowers, as it were a Noſegay (the beſt preſent I could get) to offer vnto you: In the which, although ſome of the flowers perchaunce ſhal ſeeme rough, and to haue ſome prickes, yet I truſt (as the Gilliflower and the Roſe) they ſmell ſweete, that is, taſte of trueth: being grounded on the vndoubted trueth of Gods worde.

The which I haue intituled, A defence of our daies, againſt the murmurings and complaints of manie: Then the which murmuring and complaining, we haue no one ſinne amongſt vs more common: nor anie one more odious to the Maieſtie of God, which ſtoppes his bleſſings from vs, & yearely, in my iudgement pulles his heauie wrath and plagues vpon vs: For amongſt the old Iſraelites, after their departure out of Egypt,Exod. 16. this ſinne was almoſt continuall, and daily among them: they were neuer content: they ſtill found fault with ſomthing. They either lacked water, or victuals, or Quailes: or their enimies were too mightie for them, or Moſes & Aaron tooke too much vpon them. And by this meanes, thoſe 40 yeares they angred the Lord, and prouoked the holie one of Iſrael (as ſaieth the Pſalmiſt.) And S. Paul by their examples giues vs a leſſon:1. Cor. 10. Be not murmurers (ſaith he) as ſome of them were, and were deſtroyed of the deſtroyer. Thus to murmure or complaine, we accompt but a ſmall thing, & almoſt no ſin at all. But behold, it is a deadlie ſinne, it bringeth death, vnnaturall & vntimelie euen of the deſtroyer. And ſurelie I feare mee, this one thing hath cauſed the vntimelie deathes of manie of our riche men this laſt yeare: When as God had ſent them plentie of corne, yet they were not content, they would hurd vp their old. They would ſaie, it wil be deare ſtill: nay they would deuiſe how to make it deare. They would complaine of much ſtrawe & little corne, and ſo no doubt they angred the Lorde God with theſe hurdings vp & murmurings: and euen ſhortened their owne daies. For we are all taught this generall leſſon by our doctor & maſter S. Paul:1. Theſſ. 5. Phil. 2. In all things giue thanks: And againe, do al things without murmurings & reaſonings. And Dauid ſhewes vs the talke & ſpeaches of Gods ſeruants: They ſaie alwaies, the Lord be praiſed. And S. Paul himſelfe, not onlie by word of mouth, but by his own example teacheth vs this leſſon, who going vp to Ieruſalem, and as he went by the waie, certaine Prophets tolde him, that of a trueth he would be hardlie welcomed thither, & that he ſhould be bound & impriſoned, who neuer grudged at ſuch hard tydings, but ioyfullie aunſwered: The Lords wil be done.Eccleſiaſticus. 39. ver. 13. I am not readie to be bound, but to die for the Lord Ieſus. And Eccleſiaſticus giueth vs this counſel: Hearken vnto me O ye holie children, & bring foorth fruite as the Roſe that is planted by the brookes of the field, and giue you a ſweet ſmel, as incenſe, & brings forth flowers as the Lylie, & giue a ſmell, & ſing a ſong of praiſe Bleſſe the Lord in al his works. This is a ſweet roſe vnto the Lord, euen at Chriſtyd. This is the ſweete frankinſence that the Lord delightes in. This is the pure white Lyllye flower. And none may ſaye, what is this? wherefore is that? At all times conuenient, they ſhall al be ſought out. We ſhall one day perceiue that all the workes of God, euen our great fluddes, our yll ſeede forrowes, our great windes, our weete harueſtes, ſhall tende to the ſaluation of our ſoules, though they diminiſh the gaine of our purſes. Therefore let vs not ſaie: Oh what a weather is this? Oh what a harueſt is this? But rather, the Lord be praiſed, who ſendeth this. The booke of the wiſedom of Salomon, in the firſt Chapter teacheth vs the ſame leſſon, as a chiefe and principall point of wiſedome. The eare of Ielouſie heareth all thinges, and the noiſe of the grudgings, ſhall not be hidden. Therefore beware of murmuring which profiteth or auaileth nothing. See what great reaſons Salomon alledgeth, that wee ſhould beware of this murmuring. He compares God to an earneſt louer, which cannot abide his giftes, his tokens to be founde fault withall. The Lord markes our words & geſtures, when he ſends vs raine, windes, faire weather, how we take theſe his tokens. He tryes vs whether we loue him or not. If we frowne when we receiue them, it is a ſigne wee loue him not perfectly in deede. A true and a faithfull louer will receiue anie thing, and that cheerefully at his louers handes: So ought wee to doe at Gods handes. Secondly, all our murmurings and complainings auaile nothing, they make the weather neuer the better, therefore they are in vaine. Beware therefore of vaine murmuring and complaining. The Lorde, when as wee our ſelues deſerue to be drowned with the olde worlde, for deſpiſing not Noah the eight preacher of righteouſnes, but euē eight ſcore: He drownes our Haye & our paſtures, when as we our ſelues deſerued to be deſtroyed with thoſe ſame couetous Gergeſites: For deſpiſing his Goſpel, & making light account of it. He killes & deſtroyes but our ſwine. He rottes our ſheepe. When as the Axe being laid long agoe to the roote of the tree by manie Iohn Baptiſts: who preach vnto vs euen his verie commiſsion & preaching (Repent for the kingdom of God is at hand.) And we waxing euery yere worſe and worſe, deſerue quite to be cut downe: he doth by his ſharpe windes, of warres & taxes, but pluck of our leaues, pinch our purſes. And ſhal we complaine? or not rather commend, & extoll this great goodnes of our God: and finde fault with our ſelues, and ſay with Dauid, in the like caſe being plagued for numbring the people: Loe, it is I that haue ſinned, & that haue done wickedly, but thoſe ſheepe, what haue they done: Let thy hand I pray thee, be againſt mee and againſt my fathers houſe. Thus we ought in all theſe externall plagues & puniſhments of the Lord, to find fault with our ſelues, and to ſaye, that wee haue deſerued euen the ſame plagues, & not to find fault with thoſe iudgements of God, which are far leſſe then we haue deſerued. And yet ſurelie amongſt vs in theſe daies, no ſin more cōmon. We ſhal come in no place, we ſhal talke with no man, but we ſhal finde him complaining, or grieued with ſomewhat. The gentleman, he complaines, all things are deare, & money ſkant, & his charge great: which dearth in trueth, him ſelfe in ſome parte, is the cauſe of: For if hee let his paſtures & fermes deare, he muſt needes buy deare againe. The husbandman he complaines, that corne is too cheape: he is not able to paie his rents & ſeruants wages of his crop. The Artificer, he ſaith, there are ſo manie of an occupacion, that one cannot liue by another: and that he can not get his debtes paid, whoſe prices, without all conſcience, the Lord ſometimes plagues with euil paiments. The ſeruants ſome times lack maſters, (men wil do their worke them ſelues) ſome lack wages, ſome victuals. So that from the top to the toe, no part is free: euerie one is grieued, euerie one complaineth. So that this plaiſter is verie neceſſarie, the diſeaſe being ſo general, & dangerous. Therefore I conclude with our laſt weekes leſſon out of S. Paules Epiſtle to the Philippians fit for our times:Phil. 4. The Lord being euen now at hand in deede: Reioice in the Lord alwaie, & againe I ſaie reioyce: Let your curteſie or gentlenes be knowen or manifeſt to all men. The Lorde is euen at hand. Be careful for nothing, but in all things, let your petitions be manifeſt vnto God in prayer & ſupplication with giuing of thanks. Let vs reioyce in the Lord, who is now our aduocate, our lawyer that pleadeth al our cauſes, ſhal be our Iudge. Let our curteſie & mercifulnes be knowen to al men, that we may find mercie & curteſie at the Lords hand at that daie: For with what meaſure we meaſure to others now, in the chaffe and pelfe of this world, ſhal then no doubt be meaſured vnto vs againe. The Lorde is euen at hand: let vs be careful for nothing, but in al our needs & neceſsities, let vs praie vnto him, and we ſhal receiue. What is more eaſie then to aske and haue? But aboue al things let vs giue thankes. Let vs beware of murmuring & complaining. So ſhal the Lord, not only this yeare, but euerie yeare, powre down his bleſsings vpon vs. Thus deſiring your worſhips to accept this my ſimple gift, praying the Lorde to bleſſe you both with his holie ſpirite this yeare & manie others, to his glorie, & the benefit of this our countrey, and in the world to come, of his great mercie, to crowne you with euerlaſting glorie: I moſte humblie take my leaue.

Welborne this xv. of Nouember. 1589.
¶An Apologye, or defence of our dayes, againſt the vaine murmurings and complaints of manie, wherein is plainlie proued, that our daies are more happie and bleſſed, than the daies of our forefathers.

WHereas there are manie things in my opinion, (right worſhipfull) in this our age out of counſe: manie things complained without a cauſe: manie things and that of them which would be counted wiſe men) verie iniuriouſlie, and vnaduiſedly giuen foorth, & commonlie vttered, then as mee ſeemeth amongſt all the reſt, that complaint is verie iniuſt, vneqaull, and againſt all reaſon: That theſe our dayes are worſe than the former, that our times are vnhappie & miſerable: and that the former daies, the dayes of our fathers were happie & verie bleſſed, verie calme, and proſperous. When as this opinion of the common people too too common amongſt vs. Salomon the wiſeſt that euer was,Eccleſiaſtes ver. 12. c. 7. in that one Sermon of his, of the excellencie and vanitie, and compariſon of things together, wherein he nameth himſelfe a preacher to all ages and countries: hath with his verdit (as it were) plainly condemned. Saye not ſaith he: what is the matter, or howe chaunceth it, that the former dayes are better then theſe: for if thou ſaye ſo, thou haſt not aſked wiſdome counſaile concerning this matter. As though he ſhould ſaye: Wiſdome would teach thee another leſſon, that is to ſaye: That things preſent ſeeme alwayes grieuous to men, and ſtrange things pleaſant, & that our owne things, although they be better in deede, to be of none account with vs: and that other mens things do pleaſe vs moſt of all. Thus is the nature of man euer lothing things preſent, and longing for things abſent: deſpiſing her owne things, & greedie of other mens things: bragging of things paſt, and ſlacke in things preſent: verie fruitfull of vnthankfulnes.

And not onely Salomon, but Ieſus Chriſt, being the wiſedom of God the father, teacheth vs the ſame in his Goſpell. He hath ſaid: manie that are firſt ſhall be the laſt, and the laſt ſhall be the firſt. Our heauenly father will haue his noble Kings, his Mecenaſſes, and gentlemen his Conſtantines, his Theophilus, his doctors, his confeſſours, his Martyres: not onely in the infancie of his Church, but alſo in her olde age: not in her cradels, but in her graye haires: not in her time of increaſing and flouriſhing, & ſhining, as at the firſt ſending downe of the holie Spirit, but alſo in her groning & decreaſing, and as it were now labouring time of trauell vnder Antichriſt.

And theſe are no leſſe notable, no leſſe famous, no leſſe valiant, no leſſe inflamed with the zeale of Gods houſe than the former. And theſe at the laſt day ſhalbe without doubt in maieſtie, euen to be reckoned vp amongeſt thoſe firſt. Becauſe his mercie is for euer,Ioel. 2. euen the ſame towards his Church. And alſo our Prophet Ioel doth teach vs the ſame doctrine which did prophecie of our times, vpon whom truely thoſe ends of the world haue come more fully than vpon thoſe firſt Chriſtians which do not liue in the laſt hour of the day, as they did, but truely in his laſt moment and minute. I will powre out, ſaith the Lord by that Prophet, in thoſe dayes, my ſpirite vpon all fleſh, and your children and your daughters ſhall prophecie, & your old men ſhall dreame dreames, and your yong men ſhall ſee viſions. And alſo I will powre out my ſpirite in thoſe dayes vpon your ſeruants and maydens. And I will ſhewe wonders in heauen aboue, and tokens in the earth beneath, bloud & fire, and the vapour of ſmoake. The Sunne ſhal be turned into darkenes, and the Moone into bloud before that great and notable day of the Lorde come. And it ſhal be, that who ſoeuer calleth vpon the name of the Lorde ſhalbe ſaued. Who is he which will denye theſe things to concerne our dayes. The fulfilling of this propheſie doth plainly proue the ſame in our eyes: For from whence commeth thoſe great ſtreames of knowledge, of light, of learning, of wiſedom in euery arte, in euery ſcience, in compariſon of the former times, but from this powring out of the Holie Ghoſt. Then ſeeing in all other artes, alſo in diuinitie, in the knowledge of tongues, and in expounding of Scriptures, this wiſedome, this light, this knowledge of the Scriptures, this gift of tongues, this great bleſſing of expounding the Scriptures, and propheſieng, (the which al the Church of God now enioyeth) cannot be denyed but to be of the Holie Ghoſt. Wherefore this propheſie doeth ſtretch out it ſelfe euen vnto vs. This floud and powring out of the Holie Ghoſt being begunne in the Apoſtles time, and being dryed vp with that feruent heate of worldlye troubles, & of warres in the Popes tyrannie, nowe at the length in the euentyde, in this twilight, is burſt foorth againe, and floweth to vs moſt plenteouſly, and alſo with great aboundance. This we ſee, this let vs confeſſe, this we muſt acknowledge.

The Holie Ghoſt is compared to the winde by our Sauiour: It loueth the coolenes of the ayre: It flyeth from the ſcortching heate of the Sunne: Morning and euening, the pleaſant and wholeſome blaſtes of it is felt and perceiued. And at noone time for the moſt parte it is quiet, calme, and not diſcerned. What? that ſame coopling together that followeth, of miracles, of wonders of the Sunne, of the Earth, of the Moone, of lightning, (the which our times do beholde, do plainly teſtifie, that the ſame propheſie going before, doth concerne vs, that that ſame ſtreame of the Holie Ghoſt doth reach vnto vs, that it doth water alſo our Church. (Hereof thanks be to God for this his vnſpeakable gyft) the ſtates of our Realme, our Noble men, our Counſellours, are more wiſe: as Dauid in the lawe of the Lord, and by his lawe then their Elders, Seniors, Prieſts: yea, what do I ſay Prieſts or elders, then their doctours, yea then their Biſhops in time of Popiſh religion. Our children are able to ſpeake to the praiſe & glorie of God, farre beyond their olde men. And when as their Phariſies, their Scribes and doctours of the Lawe, are in deede dombe, our infants and ſucklings in age, in compariſon of them crye Oſanna: And that in Greeke, Hebrewe, and all kinde of tongues: When as in that blinde and darke kingdome, this prouerbe no leſſe olde then true was commonly vſed: It is Greeke, it cannot be read. Timothie the young man, Apollo the Iewe, Aquila the artificer, euen nowe in the Church of God, are more mightie in the Scripture, can expound the worde of God more perfectly: can reprehend ſinne more boldly: can comfort the afflicted ſoule more forceablye, then thoſe whome they called Clergie men, as though they alone had beene the Lordes: then the Schoole-men, whome they ſo termed, much like the Scribes amongeſt the Iewes: then thoſe greye haires, & reuerend fathers, of their Hermits, Abbots, Monkes, in all their Cloiſters. Such Timothies haue we had verie manie. Some ſuch Iewes:Tremelius. Some ſuch artificers in the beginning of the Goſpell. Although they do depraue and maliciouſly ſcoffe at, ſuch young men, and ſuch workemen. But in the ende ſuch which are young in yeares, & haue beene trayned vp in ſome occupacion in the beginning of their life, (that with S. Paul counſelleth Timothie to doe) ſhall ſhewe them ſelues workemen without reproofe, rightly deuiding the worde of trueth, againſt that great daye of the harueſt, to the ſhame and confuſion of their ſo manie Prieſtes, Elders & fathers.

Of whome, if I helde my peace, their workes & monuments in the Church of God would teſtifie the ſame. Wherefore this propheſie doth belong vnto vs: thoſe holie ſtreames flowe vnto vs, and alſo they are ours. Hereof are thoſe dreames, meditations, and reuelations by night of the lawe of the Lord to his faithfull ſeruants, to them which loue it, to them which chewe, & as it were eate it, to them that muſe in it daye and night. Therefore this is an vniuſt complaint. That ſelfe ſame thing and theſe our dayes, nature her ſelfe alſo hath as it were ſhadowed vnto vs, and liuely expreſſed in the Sunne. What? do we not ſee in our Sunne before his riſing a certaine brightneſſe to goe before by certaine degrees through our whole Hemiſpherie:An Hemiſpherie is the compas of the heauens as farre as we can ſee. and the beames of his light, as it were ſent before, before the appearing and ſeeing of the bodye of the Sunne it ſelfe: So truely, before the riſing and returning againe of Ieſus Chriſt, of that true Sunne, before his moſte glorious appearing in the Hemiſpherie, or compaſſe of his Church, wee ſee it come to paſſe, and doe nowe plainly feele. Wee ſee the beames of his brightneſſe ſent before, through the whole worlde, through all thinges, through all Artes, through all countries: this light, this brightnes encreaſeth euery yeare more and more, wee our ſelues doe plainly perceiue this.

When Wyckliffe and Hus preached, this light beganne, in the middeſt of moſt thicke Popiſh darkeneſſe. When Eraſmus and Luther preached, this light was increaſed, as in the dawning, or in the daye breake. When Caluin, Bucer, and Bullinger preached, it was ſpread farre and wyde. But nowe truely, all darkenes being diſperſed, it hath filled all the worlde, it hath entred into euery thinke, it hath lightned all the ayre. And it encreaſeth euery daye, and is more brighter and clearer. This is a moſte certaine ſigne, (as alſo in that materiall Sunne) euen nowe of Chriſtes drawing neare, of appearing in his maieſtie, and ſtanding as it were in the laſt degree. And as S. Iames ſayeth, ſtanding at the dore: yea, nowe at the verye threſholde. And is not this the verie true Image of our time?

O howe happie were were wee, if wee knewe our owne good things, but wee are like Iſraell, plainly vnder the gouernement of Moſes, both for Gods bleſſings, and for our owne blindneſſe, vnthankefulnes, and murmurings. Pharaoes Egypt, was not better than the Wildernes: his meates not better than Manna: His Leekes not better than the Lawe of the Lorde: The waters of Nilu , then that, which flowed out of the Rocke: the harbours of their houſes, than the ouerſhadowing of the darke cloude: the Torches and lightes of the Egyptians, than the Piller of fire which coulde not be put out. But yet, the blinde, vnthankefull and wicked Iſraelites, doe not accompt theſe thinges ſo? Howe often woulde they haue gone backe to Egypt againe. Howe often did they wiſh for it againe? Howe often in their mouthes did they highly commende it. Wee plainlye are in the ſame caſe? What good thinges they had in the ſhadowe, wee haue them in the trueth: What things they had painted vnto them, as it were, wee haue the thinges them ſelues, liuely giuen vnto vs: What thinges they had in their bodyes, wee haue them in our ſoules. And yet wee complaine, we murmure: wee are not thankefull: wee wiſh for the former Egypt againe: Wee commende thicke darkeneſſe: Wee would haue foure and twentie Egges for a pennye: Wee haue that true Mannah, the breade which came downe from Heauen, the Goſpell of Ieſus Chriſt: But wee had rather haue the fleſhe pottes of Egypt, their Egges, and Onyons: Oh it was a good worlde then wee ſaye.

Wee haue the armourie of Gods wordē, the whole armour of God, but wee woulde rather haue Python, and Raamſes, of Egypt Pharaoes armories. Wee haue the Lorde our tower, our Caſtell, our defence: but wee woulde rather haue the tower of Babell, and the ſtrong caſtels of Babylon. Theſe are nowe ouerthrowen amongſte vs, and wee liue without wall, without Bulwarke: and yet (the Lorde be thanked) peace is eſtabliſhed amongeſt vs: the enimie is vanquiſhed: Mars is vaniſhed. The Lorde him ſelfe (as hee did the Arke of Noah) hath made faſt the barres of our gates. Noah may buylde the Arke, hee may enter into the Arke, but the Lorde alone muſt ſhut it vp, muſt make faſt the doore thereof. Wee haue Chriſtian ſufficiencie, as much as wee ſtande in neede of, of all thinges, of Corne, of Wyne, and Oyle: although not that greate ſuperfluitie, and great plentie of Egypt, or of Sodome.

But to let this plentie paſſe, they had taſke Maſters, ouerſeers, Biſhops, which compelled them to make Bricke, which layde great burthens vppon them: Wee haue ſheepeheardes, which doe not compell vs, but exhort vs, not to make Tyles, to buylde and mayntayne the Popes Babilon: but Pearles of the Goſpell, to buyld the Church of Chriſt, which do not burthen our conſciences as they did, but vnburthen them and ſettle them in moſt ſure peace of ſaluation, of health. Without all doubt, all the workes they did in Poperie, they were but bricke, ſo painful, ſo hard, ſo coſtly, fit for the fire: not for the praiſe of God, becauſe they were not commaunded of him. Who will praiſe that worke of his ſeruants which he commaundes not: and ſo although they laboured and ſwet much in thoſe dayes, they did but make bricke and waſh bricke (as it is in the prouerb) that is, they loſt their labour: I feare they loſt their reward. Wee haue not Pharaoes, Princes, maieſtrates, which do burthen their ſubiects aboue their power, not only with rents, but with labours and toylings with their bodies: but Moſes, gentle Magiſtrates and curteous, which like ſheepe by the hand lead the people of God, and for the neede of the common wealth, lay tributes and taxes vpon them, as they are able to beare. Which do not laye that tribute vpon our huſbandmen, as I haue hearde by cuſtome the kings of the Scottes doe, that are bound to beare armour with the King a certaine number of dayes in the warres, of their owne proper coſtes and charges at his pleaſure: which do not laye that tribute of victuals of the French men vpon their ſubiects, which without a penſion or payment cannot eate the fatlings which they haue fedd: Which do not enioy that Turkiſh ſlauerie, where none, no not their Noble men can giue their landes to their children without their Princes pleaſure: and that vnder charge of Souldiours, euer readie to ſerue in the warres at an houres warning. What ſhould I reckon vp here the tributes and taxes of the Romanes. Octauianus tooke the eighth part of al free men, of al their goods. When Ceſar was ſlaine, euery one of the Senatours were commaunded to paye for euery tyle of their houſe, ſixe farthings: and euery one of the citizens, the foure and twentieth part of all their goods. Our ſubſidies and taxes are light & eaſie, and to be borne withall in compariſon of theſe ancient payments and other later exactions in other countries. We haue not nowe Toll gatherers which ſit at the receipt of cuſtome, who as in times paſt, amongſt the Iewes, ſo amongeſt our aunceſtours gathered and ſcraped together our ſiluer, our gold, their Peter pence, as they called them, the firſt fruits of our Biſhops, that they might carrie them out of the Realme: But which do long before giue warning of our paiments, and gather them by ſmall portions, nor do not tranſport them any where elſe, but lay them vp in the Princes treaſurie.

I would to God we did not complaine without cauſe. Theſe be our good things and we ſee them not, and yet men do complaine and find fault, and are not content. The greateſt parte of men were neuer ſo rich, neuer ſo gentlemanlike prepared and furniſhed with all things, both within and without. I would to God we did not impoueriſh our ſelues by vnlawful buying and wearing of ſilkes and veluets, againſt all reaſon and lawes, onely to ſatiſfie our owne fond pleaſures: and of verie many perſons, for no other cauſe but to follow the vaine faſhion of the world. They muſt do as other do, & they muſt be in the faſhion, although they be beggers for their labours, and greatly offende the maieſtie of God, who commaunds vs moſt ſtraitely obedience to our Princes, and willes vs not to be carefull for our apparel, and to be content with couerings, or happings, as we call them, to couer our nakednes, and not ſo earneſtly to ſeeke after euery vaine faſhion of apparell that ſhalbe deuiſed. This maketh vs poore:1. Tim. 6. v. 8. this tranſporteth our treaſure out of the Realme, although ſome there be, which are pinched of cruell landlords. And yet all men do complaine of great penurie, of great pouertie, of want of all things. But this want, and this complaint amongeſt verie manie in my opinion, is couetouſnes, which will neuer haue ynough, which floriſheth amongeſt all men, and not truth, to whom that wants aſwell that which he hath, as that which he hath not, as the Philoſopher ſaid truely.

But many do lament the pulling downe of Abbayes, they ſay it was neuer merie world ſince: They highly commend their liberalitie to the poore: their curteſie to their tenants, their commoditie to the common wealth: their planting of woodes, their ſetting of trees. I doe not here excuſe our cruell landlordes, our oppreſſors of their tenaunts, our pullers downe of townes, of whome as euery age hath had ſome, ſo our age hath too manie: and from which faultes the Abbayes themſelues are not free, as I ſuppoſe, as their granges doe teſtifie.I do beleue wee haue more ſtrangers nowe in England then heretofore ſom of oure ſhires haue had people. But I ſpeake generally of the ſtate and condition of our dayes. In ſuch great ſcarſitie of all things, in ſuch a great multitude of people, in ſuch a great price of all things: they are not able to ſhewe I beleeue in our age, ſo great liberalitie towarde ſo manye, as wee haue tryed theſe many yeares next going before, and eſpecially this deare yeare laſt paſt here in England. The which deare yeare truely, I thinke the Lorde ſent to this our Englande, one amongeſt ſo many, to the tryall of our riche men, & to the glorie of his name. And here in deede, was proofe and tryall made of all men. The Lorde be praiſed for that his excellent gift, which ſo well diſpoſed the heartes of a great manye) our countrie, townes, and villages, ſent their contributions and collections to our Cities. Our gentlemen, ſome of them ſent waynes loaden with corne of their owne to the markets to be ſolde onely to the poore: and that by a ſmaller price than the common rate was. Others which had not ſo good ſtore of their owne, bought corne in the market, that they might helpe to ſupplye the wantes of their poore neighbours at home which ſtoode in need, and that alſo by an indifferent price.

Such buyers and ſellers, our Lincolne ſhire, and other ſhires adioyning, famous gentlemen, worthie of eternall memorie, had in that harde time. Then it was woorth God haue mercie, to helpe the poore. Then it was acceptable to the Lorde: Then it was thanke worthie, when all thinges were deare, ſcarce and harde to be gotten. Here was tryall of mercie: here was commendation of liberalitie. Here the poore widdowes myte in the Goſpell: and the little barrell of Oyle and flower of the widdowe of Sarepta ſhined and came againe into the world. Theſe men gaue more in this penurie, and euen of their owne ſcarcitie and want, than all theſe Monkes of their aboundance and great ſuperfluitie: neither of that yeare onely, but of euerye yeare, the ſame nowe may truely be pronounced.

The earth nowe waxeth olde and barren: it doeth not giue his increaſe, as vnder that blacke horſe in the ſixth Chapter of the Reuelation of Saint Iohn, When all things were plentifull:Apoc. 6. when it was in his flouriſhing youth: his vertue, his ſtrength, his force, nowe decayeth. And as the decaying, vading, and death of olde men is ſudden: euen ſo is it of the worlde it ſelfe, of the earth, and of the Heauens: nowe they all waxe olde as doeth a garment, and are chaunged ſuddenly from their olde glorie, fruitfulneſſe and fertilitie. Wherefore theſe yeares next going before, our huſband-men haue not reaped ſo great plentie of corne as they were wont to doe. And yet we all muſt needes confeſſe the number of poore to increaſe. Wherefore our liberalitie is of a morſell with Iob, not of a Barne ſtuffed full for many yeares:Iob. 31, 17. of the Widowes myte, not of thouſand thouſandes of Munkiſh reuenues: of the little Oyle of the Widowe of Sareptha, not of the ſuperfluitie of the Phariſtes. And in this great ſcarcitie and dearth of all thinges, in the froſen charitie of a great manye, no man periſhed for hunger. No man dyed for want, as wee haue read in their Hiſtories, manye haue done, in that bountifull and liberall kingdome, which they commende ſo highly.

In Englande, here in the dayes of king Henry the ſixth, there was ſuch a dearth, that ſome were compelled to make bread of Beanes, and bracking or Fearne rootes, which caſt manye their liues. In the latter ende of Queene Marie her raigne, in that great dearth which was then, as I haue heard, manye of the poore had periſhed for hunger, if the funeralles of the riche had not reléeued them better than their almes or giftes. And as I haue hearde, the Acornes that they did eate then, killed manye for all that. But amongeſt vs, this I can truely report, that I heard ſaye, verie many were not aſhamed to confeſſe, that they coulde gett more by begging from dore to dore weekely, than they coulde yearne by working for wages continually. The Lorde doeth ſo open the heartes of his ſecrete ones, that his poore ſhoulde be releeued, that his Goſpell ſhoulde be fruitefull, euen nowe alſo, as in the dayes of the Apoſtles. And that his name ſhould be glorified. But in the former cheapeneſſe of all thinges, in their great plentie, and in not ſo great number of pouertie: What was it to giue their bread and cheeſe, (for they ſeldome gaue money) and ſuch like. And ſuch were thoſe dayes, they themſelues being witneſſes.

But to returne to our Monaſteries againe. It is pittie ſaith one that the houſes were pulled downe, the houſes might haue ſtande, the abuſes might haue beene taken awaye. But whoſoeuer ſpeaketh thus, they ſpeake vnaduiſedly: for they open their mouth againſt the Lorde. The pulling downe: the defacing: the ſacking of theſe houſes was the Lords doing. It was not the power of anye Prince, of any mortall man. Theſe men were famous ſinners againſt the Lorde (as were the men of Sodomah) and their ſinnes, as it were heaped one vppon another, reached euen vp to Heauen: although they were perchaunce to them ſelues and their neighbours bountifull and beneficiall. The ſinnes of Sodomah raigned amongeſt them: Such ſinnes Ezechiell deſcribeth vnto vs, (that is to ſaye) Pryde, Idleneſſe,Ezech. 16. fulneſſe of breade, and vnmercifulneſſe. In ſo much that the fatneſſe and haughtineſſe, and idleneſſe of Monkes, came into a Prouerbe amongeſt all men: In ſo much, that idle perſons were called Abbey lubbers: fatt men were ſaide to haue Abbots faces.

But there was greater ſinnes than theſe amongeſt them: Idolatrie the firſt ſinne in the tenth commaundement: Blaſphemie of the name of God, the next ſinne alſo, by their vaine & raſh othes, by things of no value, as by the Mouſe foote, and ſuch like (which they counted no ſinne:) yea, & the thirde ſinne alſo was amongſt them, the breaking and prophaning of the Lords Sabaoth: whoſe obſeruation and keeping, is chiefely in preaching and hearing the worde of God. As our Lorde Ieſus himſelfe, being here on earth taught vs to keepe it. Hee preached euery Sabaoth daye, Luke 4.Luke 4. v. 16. For ſo he ſpent his Sabaothes: In doing good to our neighbours, not in idleneſſe of the bodie, as the Phariſies taught? not in ſinging Odes, & Himnes, without vnderſtanding, as they were wont. What ſhal we recken vp here their other ſinnes beſide theſe. There was one amongeſt them, notable, and deadly ſinne, as they terme it, and chiefe of all other, both againſt God, and againſt man, which truely they ſhall neuer waſh away with any ſacrifice. And that is this: that vnder ſhewe of holines, & for couetouſnes of gaine, they ſeduced the people, & teaching a falſe way of ſaluation, they threwe headlong (as much as in them lay) into hell, euen thouſands of ſoules, without the great mercie of God. Through couetouſnes, making merchandiſe of men, as S. Peter ſayeth,2. Pet. 7. and ſelling ſoules, as ſaith S. Iohn. This ſelling of ſaluation, of Maſſes, of pardons, ſhall condemne the couetous deceiuers, before the Lorde. If they had giuen theſe freely, perchaunce their ſimplicitie might haue made a place of pardon for them, but now their couetouſnes, muſt needes be condemned.

Should God haue let theſe remaine? Nay, ſhould he ſuffer their houſes to ſtand? Their crye now, euen as of Sodome was great and had aſcended into the eares of the Lord of hoſtes. They were ſinners againſt him, though they ſeemed ſimple, and beneficiall to others. Although, what liberalitie I pray you call you this? To fill the bellie and to kill the ſoule. Such ſurely was their hoſpitalitie, euen as Sathans Apple: all their curteſies, as Iudas kiſſe, an vnhappie preſent to mankinde: a cruell curteſie, and a peſtilent liberalitie.

But yet for all this, ſaith one: ſome of the houſes might haue ſtande, it pittieth many to ſee their ruines: he might ſay the ſame of Sodome. Sodome was a pleaſant place profitable to men, as it were a Paradiſe of God. But the Lord for their ſinnes, did ouerthrowe this pleaſant Sodome, and their poſſeſſors for euer. And the ſame hath the Lord pronounced by his Prophet Ieremie in his 50 Chapter, of our Babylon, and ſpirituall Sodome, which is alſo called by the ſame name by S. Iohn in his Reuelation. As the Lorde hath deſtroyed Sodome and her Cities adioyning, ſo ſhall he ſurely deſtroy our Rome and ſpiritual Sodome. Nowe the deſtruction of Sodome was terrible, wonderfull & ſuddaine: In the compaſſe of viii. myles to this daye, as witneſſeth Strabo: Strabo. The earth yeeldeth nothing where it ſtoode but fierie ſmoakes of brimſtone and ſuch like. And euen ſo ſuddeinly & forcibly ſhall Rome one day be deſtroyed. The Lord hath begun her deſtruction alreadie, by pulling down theſe her high walles:Apoc. 18. ver. 21. Her plagues ſhal come in one houre as S. Iohn ſaith, and ſhee ſhalbe as a Milſtone caſt into hell, neuer to riſe vp againe. Therefore ceaſſe to maruell at her deſolation, or to lament her fall, but with ſpeede rather flye out of her euerye one, leſt you be partakers of her plagues.

But the Abbeys were good to their tenants, they were good land lords. Well, ſuppoſe they were ſo: It is no curteſie which is by compulſion. It is no beneuolence, which is violent, when one can neither will nor chooſe. They were in theſe dayes compelled almoſt to this curteſie: for by continuall warres, which theſe Popes many times rayſed, and by grieuous plagues which the Lorde layd vpon them for the contempt of his word, men were ſo conſumed, and ſo fewe left aliue, ſo fewe honeſt ſubſtanciall men, and good huſbands remaining, which would paye their rentes, & till their grounds, that manye houſes ſtoode without a tenaunt: many fermes without huſbandmen: yea many lordſhips without any to dwell in them. The landlords in thoſe dayes were glad to ſeek their tenants: yea, as I haue heard to hyre them that ſhould till their grounds and be their tenants. A good tenant was then hard to be found. Euery man then kept that his father occupyed, and deſired no more. Then there was ſuch plentie of all things, and ſo fewe men, that they were ſcant able to paye verie eaſie rents of verie good fermes. This wee haue heard of our aunceſtours, in ſo much that for this cauſe manie Fermes haue lyne vntilled.

And I praye you then, what curteſie was this. They ſold then as deare as they coulde all things, they woulde looſe nothing of their price. They ſold all things cheape in deede, but there was good cauſe why: becauſe they could get no more for it. They let their lands for eaſie rents: but ſuch, as often times they were glad to put the keye vnder the dore and departe, not being able to paye them. And who would not then let a Ferme for a coople of Capons, rather then haue it ſtand without a tenant. Who would not ſell 24 Egges a pennie, then keepe them till they be rotten. Surely ſuch was the beneuolence of thoſe days: rather of the time it ſelfe, than of the men: of neceſſitie, then of free wil, among the beſt ſort: Although I do not deny in that blinde age, there were ſome which with the Pagans & heathen Philoſophers, in thoſe morall vertues of liberalitie and charitie, were famous. But becauſe they did that without faith, without the light of Gods worde in the darkeneſſe, they did not pleaſe God no more then did thoſe Heathens. But what do they commende their liberalitie to their tenaunt. Pharaoh the Egyptian, their paterne & patron in this point farre excelled them: who comming by his lands, not by frée gift, as they did commonly, but buying them with his corne, let them it againe for the fifth parte a great deale eaſier then they did. Surely a good bountifull landlords. For ſo Ioſeph his ſteward declared his pleaſure vnto the people.Gen. 47. ver. 23.24. Then Ioſeph ſaid to the people: Behold I haue bought you this daye, & your land for Pharaoh. Lo here is ſeede for you: ſowe therefore the ground: and of the increaſe yee ſhall giue the fifth parte vnto Pharaoh, and foure partes ſhalbe yours for the ſéede of the field & for your meate, and for them of your houſhold, and for your children to eate. Behold the goodnes of this Pharaoh to his tenants, he was content that they ſhould occupy his land, & he would finde them ſéede, and they ſhould pay but the fifth parte of their profits and no more to him whether it were great or ſmalle for his rent. He had care of their families and children, which a great ſorte of our landlords in letting of their lands at this day haue not. The foure partes ſaith he, ſhalbe for your wiues and children. Wee nowe a dayes will ſcantly let our land to halfe part, with many reſeruations and bonds. Ioſeph did not decree this without Pharaohs mind, elſe he had béene an vnfaithfull Steward. But this Pharaoh ſo good to his ſubiects, which did not change the rentes of his aunceſtours, onely he changed his minde towarde the people of God, which put from him Moſes and Aaron the Lords miniſters, which neglected and ſet lightly by the Lordes lawe & his commaundements, is afflicted with manye plagues, is counted the Lords open enimie, and at length is drowned in the red Sea, Our Byſhops and Abbots were not ſo curteous as this Pharaoh was to their tenants: neither were they good to ſo manye as he was: he was good to all his whole realme. But to heare the word of God, to receiue curteouſly his Embaſſadours, to obey only his commandements, is the onelye worke and chiefe worke of all other. And this is a work of the eares to heare, not of the earerings to make an Image: of Gods word, not of our will. And without the worke of hearing and obeying Gods worde: Pharaoes goodnes to his tenants: Saules ſacrifices to God himſelfe: Dauids readie and willing mind to buyld Gods houſe: the ſtraite lawes and ceremonies of faſting and liuing of the Phariſies, receiued by tradition from their fathers, are vaine worſhippings, are as the ſinne of witchcraft, are abhominations vnto the Lorde. And becauſe they lacked this worke, ſo were all their workes, ſo were all their goodnes to their tenaunts, ſo were al their ſtraite rules of faſting, and of their rough apparell, and ſcourging of themſelues.

What ſhall I repeat or rippe vp here, the cutting downe of woods, the ſpoyling of veſtments & coapes, the breaking of Images, the expulſion of Monkes & Nunnes, the ranſaking of thoſe rich goodly houſes, which things many complaine of, grieue very many to remember at the hearts. We ſhal find in the books of the Chronicles of the Kings of Iſrael farre greater ſpoyles & expulſions, & breakings & hewing downe, and ranſacking of thoſe good kings Ezechiah & Ioſiah then theſe were. Wherefore theſe things now ſhould not ſéeme ſtrange or wonderful vnto vs. And theſe Kings of Eccleſiaſticus, in the greater number of other Kings which builded thoſe high places, which plāted thoſe groues, which ordeined theſe Prieſts: theſe Kings I ſaye, which pulled downe their buildings, & cut downe their plantings, and expelled their Prieſts, are counted only famous not infamous, onely religions not impious, not ſpoylers but reformers of Gods houſe.Eccl. 49. ver. 4. Theſe be his word: All kings, except Dauid, Ezechias, and Ioſias, haue done wickedly. For the kings of Iudah forſaking the lawe of the Lord, haue forſaken God himſelfe. Theſe three kings did laye waſt groues, aulters, high places, but they forſooke not the lawe of the Lord: and therefore their horne is exalted with glorye: and their remembrances is for euer. So truely with the Lord & with al godly & faithful men, which dare ground their faith on Gods word. Our kings which haue pulled downe the Abbeyes, & expelled their Munkes, are alſo famous and in great eſtimation. Wee may ſaye: O thriſe happie and faire Sunneſhine dayes of ours, the which all the cloudes of ignorance being diſperſed, all the vailes of ſuperſtition being rent in peeces, all the monumentes, and pillers of Idolatrie being pulled downe, haue Ieſus Chriſt the true Sonne of righteouſnes, of ſaluation and trueth, moſte clearely ſhining, and with his beames moſt plainly gliſtering in them.

Neither doe I here iuſtifie or allowe the wickednes of the world, which dayly increaſeth: the charitie of many, which is waxed colde, nay plainly froſen. Neither do I commend all the ground which we the Lordes huſbandmen do till, but the fourth parte onely which receiueth the ſeede and keepeth it. We muſt needes confeſſe wee haue much thornie grounde, much ſtonie ground, manie high wayes, wherein we are ſome time compelled to throwe the Lords ſeede. Therefore I doe not allowe here or commend that olde beaten waye of Papiſtrie, which many do followe when they come to the Church to heare the word of God thinking thus with themſelues: what ſeede ſoeuer ſhalbe ſowen in their hearts, they will not receiue it. They will beleeue as they haue beleeued. Neither the ſtonie grounde of time ſeruers, which ground their religion vpon the Prince and not vpon God: and will turne which way the Prince turneth. Neither the thornie ground of couetous men, which in the Church receiue the worde of God gladly: but when they come home, or into the field, their cheſtes and their hedges choake it. All theſe groundes I allowe not. And theſe are too too common in euery fielde, in euery towne. That ſame beaten waye, moſte olde men followe: that ſame ſtonie waye, hypocrites treade: that ſame thornie waye, couetous miſers trace. And theſe being put altogether, they will make a great ſhewe. But there ſhall be ſuch alwayes. Our Sauiour hath tolde vs before. Therefore the faithfull marueil not, when they meete withall, and ſee many ſuch. But yet for al this, their barrainneſſe and vnfruitfulnes cannot, nor ought not to defraud or depriue the fourth ground, the good grounde, the Lordes field, of his iuſt praiſe and commendation, which of one ſeede yeeldes vnto the Lord, ſome thirtie, ſome ſixtie, ſome an hundred folde of fruite. This land is worthie of praiſe, and ſuch lande, the Lorde be thanked, we haue amongſt vs. I may iuſtly pronounce our dayes happie, and our ſelues vnhappie, of whome nowe verie many of vs ſtumble at noone daye, and ſlyde in the light, & runne headlong into the pittes of ſinne in the Sunneſhine, who woulde not praiſe the clearenes of our time, our Sunneſhine, our great light and knowledge. And againe, who would not wonder at the fooliſhnes and ſottiſhnes of manye men: the blindnes of their eyes, the ſtumbling of their feete, their falling downe (euen groueling) for all this light. Who would beléeue that charitie ſhould waxe colde in ſuch daily kindling of the Lordes fire amongeſt vs: that couetouſnes ſhould once appeare amongeſt vs, being ſo daily and diligently wed out and plucked vp by the rootes: that vſurie durſt once ſhewe her face, being arraigned and condemned ſo often in all courtes, by all lawes, in all languages both in Lattine and Engliſh. That oppreſſion of any landlordes to their tenants ſhould be once named, thought on, or felt amongeſt vs, in ſuch great knowledge of brotherly loue. Theſe are the blockiſhnes of men. Theſe are the blindnes of their eyes, whoſe mindes (as the Apoſtle ſaith) the Prince of this world hath blinded, leſt the glorious light of the Goſpel ſhould ſhine vnto them. This is no iuſt complaint, or condemnation of the dayes, then the which daies the Lorde gaue to the worlde neuer any more cleare, more bleſſed, more laden with all bleſſings, the lanterne of his worde, the ſunne of his Goſpell, ſo many cleare and innumerable ſtarres of his miniſters, ſhining, gliſtering and flouriſhing amongeſt vs.

They therefore that ſtumble in ſuch great light, maye condeme themſelues, not the times: the men, not the dayes: their wilfull negligence, not our wonderfull Sunſhine.

But the greateſt and moſt grieuous and dangerous complaint (of all) followeth. Manye vrge the diſcentions of our time, and the ſectes, that like Tares are ſprung vp with the Goſpell, and the bitter ſpeaches and ſharpe contentions of the profeſſors of the Goſpell amongſt thēſelues. They remember not, that amongſt the Parables of his kingdome, our Sauiour alſo intermingled this, of the Tares, ſowen by the enuious man, euen in the midſt of his wheat: & to haue ſtopped the mouthes of his diſciples, which maruelled at this, and were greatly troubled at this matter, by his commaundement and authoritie: And alſo in his doctrine to haue many times taught this principall point to ſtrengthen their faith, and to auoide the offences of the wicked chiefe of all other.

Do ye thinke that I am come to ſet peace vppon the earth? No, but rather diuiſion: and this diuiſion is the ouerthrowe of Sathan: the breache of his peace, the ouerthrowe of his kingdome: For Sathan the diuel himſelfe hath a peace in his kingdome: as in another place our Sauiour doth teach vs, or elſe his kingdome could not ſtand: and the world loues her owne. This peace, the doctrine of our Sauiour Ieſus Chriſt breakes, and quite takes away. The boundes of Lawes ſhalbe broken for my name, ſaith our Sauiour, nay the bonds of Nature, and that into two partes, nay into twentie partes: from henceforth, there ſhall be fiue in one houſe deuyded, three againſt two, and two againſt thrée. A ſmall number was wont to be the mother of loue, and a greate many the mother of ſedition and quarels: but here, neither frwnes of number, nor nighnes of kinred ſhal make peace: for the father ſhal be at variance againſt the ſonne, and the ſonne againſt his father. And the mother againſt her daughter, and the daughter againſt her mother: the daughter in lawe againſt her mother in lawe, and the mother in lawe againſt her daughter in lawe. And euen nowe the world marueiles, ſlaunders, and complayneth at theſe diſcentions of ſonnes and fathers againſt the Goſpell and name of Ieſus. This thing in my opinion that Sathan goeth about, is that he might quite aboliſh and take away credite from the Goſpell. Our Sauiour Ieſus hath foretold vs the ſame thing ſo often that we ſhould not be offended thereat. The Lorde by this meanes tryeth ſome, whether they will rather ſticke to their olde father Zebebe mending his nettes, or with Iames and Iohn, forſake al and following Ieſus Chriſt calling them. Whether at the Lordes commaundement they woulde forſake Sodome with Lot and his daughters, or for their owne pleaſure with his wife, they would looke backe, and be turned into a piller of ſalt. Other ſome, by this meanes, the Lorde quite refuſeth and caſteth of, who being well brought vp of their parentes, and in true religion, yet they had rather quite caſt off the feare of God and obedience to their parents, & to ſhake hands with the Prince of darkeneſſe, Gods vtter enimie, then to tread the trace of Gods holy commaundements, and of their fathers holeſome inſtructions. And are not ſuch children, both of God their father & of man their father, iuſtly to be forſaken. Neither the agreemēt & concord of al men in the darkeneſſe and ignorance of the Popes religion, whereof they bragge ſo greatly doeth auaile anye thing to the confirmation and trueth of that blinde and ſuperſtitious religion. For in the night ſeaſon, if wee marke wel as thinges are quiet and peaceable. Naye, the quietnes and peace of the night is farre greater then the quietnes of the daye: But who woulde then therefore commende the night before the daye. Such was their blinde and darke peace, concorde, and agréement which they had.

Againe, Sathan himſelfe hath a certaine kinde of vnitie in his kingdome, as our Sauiour witneſſeth in the Goſpell. If Sathan ſhould riſe againſt Sathan, and be deuided, ſaith he, he could not continue but ſhould haue an ende. Sathan therefore in his kingdome hath a peace, and ſurely to our outwarde ſenſes a farre greater peace then the Church of God hath, which outwardly in this worlde like a ſhippe is toſſed hither and thither, and is neuer at reſt. But he lacketh that inwarde peace, that peace of conſcience which the Church and houſholde of God onely enioyeth. Though Sathan & his members do make a faire ſhewe of peace and quietnes outwardly: yet they are tormented and vexed inwardly. So that outward peace, is no argument of trueth, but rather that other inward peace. For that craftie ſerpent créepeth ſoftly, and goeth ſtilye, and bringeth in vnder hande like a craftie iuggler without any noyſe, without any wordes, all his triſhe traſhe: But this peace ouerthrowes the workes of God, denounceth warre to his worde: this creeping ſtealeth the worde of God from the heartes, naye from the eares, from the eyes, and knowledge of all Chriſtians. Hitherto tendeth all his ſtealing ſteppes to this end, his quiet times. Such was the vnitie, or ſecuritie, or drowſines, rather of the former times.

And here by the waye, becauſe they finde fault with our agreement, I praye you note the conſent and agreement of the diuell and of the Pope together, moſt manifeſt, that no man of indifferent iudgement can denye. The diuell (ſayeth our Sauiour) When the worde is ſowen in the heart of man, he comes priuily and ſtealeth it awaye leſt it ſhoulde take roote there.

The Pope, he ſtealeth and plainly conueyeth the worde out of the Churche, ſo that it ſhall neither come into the eares, nor into the heart. And is not this manifeſt? Doeth not the Pope forbid the worde of God to be read in the Church, but in Latine, in a tongue vnknowen to the hearers. So that it were as good not redde to them at all: they are neuer a whit the better for the reading of it. And ſhall wée not ſaye then? that the Pope and diuell in ſtealing Gods worde from our heartes doe agrée. Is not this too too manifeſt? Such is their peace and agréement they haue, quite contrarye to Ieſus Chriſte. But the houſe of Ieſus Chriſte is buylt vppon an hill, it hath manye cold blaſtes, and ſharpe ſtormes. His ſhippe ſayling in the Sea of this world, hath manye ſtormes, quicke ſands and rockes.

That ſame Whirlewinde whereof Saint Marke ſpeaketh in his fourth Chapter, which from out of the earth is ſuddenly carryed vpwarde to Heauen, woulde as it were, blowe the ſhippe out of the worlde. All Gods children, all his ſeruauntes are of the daye, and of the light, they ſuſtaine troubles, cares, they are vexed they are pinched. They carrie their croſſe with their Maſter Ieſus Chriſt. They are neuer as long as they continue in this wilderneſſe, frée from the pinchings of hunger, thirſt, and ſcarſitie: from the perils of enimies, both at home, as of Corah, Dathan, & Abiram: and abroad, as Amalech, Balacke and ſuch like. They are ſtil in the field, their life is a warfare, and this is their tryall, this is their crowne, this is their victory. This is the wiſedome of the ſerpent, which the Goſpel commaundeth, who ſtop their eares to all the voyces of the charmers, charme they neuer ſo wiſely, that they may heare their Ieſus alone, which beléeue not the doctrines of theſe falſe Prophets, for al their miracles, which wil nat depart from the word of the Lord:Deut. 13. For the Lord ſuffreth ſome time falſe Prophets to do myracles, as Moſes doeth teach vs, to trye vs whether wée will ſticke to his worde alone or no.

Hereby their Egles eyes are tryed whether they can beholde Ieſus Chriſt the true Sunne without twinckling of their eyes or no? Onely the Eagles can do ſo: The eyes of other birdes cannot endure it: theſe turne their eyes aſide to flyes and mottes in the Sunne, to fat prayes, which the tempter caſtes in their way. The Chriſtian Eagles reſpect onely the glorie of Ieſus Chriſte. Therefore Dauid prayed: O Lorde, turne away mine eyes, leſt they behold vanitie, and quicken mée in thy way. Theſe vanities, theſe flyes, theſe motes in the Sunne are left in the ayre, to trye the zeale of true Chriſtians.Deut. 33. The which Moſes taught before his death, all the Leuites of Iſraell, and our Sauiour Ieſus, all his diſciples, which ſaye to their father and mother, wee knowe you not: aus to their brethren, we care not for you, no not for their owne children: But they kéepe the word of the Lord, and his couenant. Theſe faithfull Leuites preferre Ieſus Chriſt and his Goſpell to all Counſails, Fathers, yea, to their owne natural fathers, to their beloued wiues, to their deare children: yea, to their owne ſoule and life. This great courage of theirs could not ſo clearly appeare without ſome light ſkirmiſhing at home amongeſt their brethren. And without open warre abroad againſt Heretikes, from whence that tryall of ſpirites which Saint Iohn commaundeth to all his children is had. From hence that ſpirice of diſcretion and iudgement,1. Cor. 3. whereof all the ſeruaunts of God in ſome meaſure are partakers appeareth. He that is ſpiritual, ſaith the Apoſtle, iudgeth all things, and now all Chriſtians are ſpirituall. For they which haue not the ſpirite of Chriſt, are none of his. And all the ſonnes of God, are led with the ſpirite of God. And they all by this holy bonde, are knitte to their heade Ieſus Chriſt. And therefore the holy Ghoſt is called the bonde of peace. They all can diſcerne light from darkeneſſe, Chriſt from Belyall: They are not without ſence, without ſpirite, fleſhly, not hauing the ſpirit as are thoſe falſe Prophets, whereof S. Iude propheſieth, as are thoſe Idolaters, of whom Dauid ſayth, Their Idols and grauen Images are without ſence & vnderſtanding, and ſo are they that made them, and ſo are all they that put their truſt in them. And ſurely ſuch was the inſenſibleneſſe of many Idolaters in times paſt, they were as voyde of true ſence of God, euen as the Image which they worſhipped. But the true Chriſtians all haue hereof a féeling and vnderſtanding: and they muſt vſe their ſences, they muſt trie their féeling, they muſt vſe their diſcretion. The Lorde hath not giuen them theſe his graces in vaine.

What? this varietie of iudgements and opinions doth onely beautifie the Church of God. Hereof was the great glorie and beautie of Moyſes Tabernacle, of the diuerſitie of oblations, of the variety which euery one offred. If they had all brought things of one kinde, it had not béene ſo glorious and pleaſant to the eyes. Hereof when as they all agréed in the manner of their offering, in this one thing, that they offered willingly, and fréely, as for the matter, not onely golde and ſiluer, but alſo braſſe, not onely blew and purple, but alſo ſcarlet, not onely linnen and fine ſilke, but alſo Goates haire, were accepted and receiued. All theſe being aptly ioyned together, according to that forme which Moiſes ſawe in the Mount, did giue great glorie and beautie to this Tabernacle. Salomons temple alſo contayned in it diuerſe furnitures of nature, diuerſe functions, and helpes of arte. And hereof was the glorie of it contayned,Epheſ. 4. what alſo meaneth that méeting of all men in vnitie of faith, in the Church of Chriſt, but the diuerſe wayes, and diuerſe iudgements of many. What meaneth this propheſyings of two or thrée in the Church, and congregation, and the iudgement of the reſt, but diuerſe ſenſes, and ſentences of holy Scripture, what meaneth that propheſying or interpretation of ſcripture, according to the Analogie of faith which Saint Paule maketh mention of 12. Rom. But that there is a certaine compaſſe of diſcenting & varying in the Church of God, ſo that it be within the boundes. What meaneth that mariage garmentes of the Church her ſelfe. 45. Pſalme, which Salomons wife no doubt did ſhadowe out vnto vs. The Quéene ſtoode on the right hande in a veſture of golde wrought about with diuerſe colours: and what meaneth that néedle worke that followeth, all the glorie of the kinges daughter is within: In a veſture of golde wrought with néedle worke, ſhall ſhee be brought vnto the king. What I ſay, meane all theſe varieties, all theſe diuerſities, all theſe néedle workes, but wholely a diuerſitie of iudgementes, and as it were the ſoft ſtinginges of Bées one towardes an other, which make the Lordes honny.

And yet al this without death, without deſtruction, without damnation.

Therefore in vaine crie our aduerſaries, and vrge this as Hercules dart. Luther and Caluine, do diſſent concerning the Lordes Supper. Therefore if Luther bee ſaued, Caluine is damned. Therefore in vaine doe many whiſper this into the eares of the ſimple people, they ſtriue amongeſt them ſelues and that very bitterly, of certaine rites and ceremonies of the Church, of abuſes of Eccleſiaſticall matters, of the garment of this Quéene. Therefore their religion is nought, and no credite is to be giuen to their Sermons, therefore there is no trueth amongeſt them. For ſay they, there is but one trueth, and that ſimple and peaceable. In déede to confeſſe the trueth, they ſtriue of the veſture of the Quéene, (that is to ſaye) of Sacrifices and Ceremonies, but not of the life of faith, they quarrell amongeſt them ſelues in déede, of the building vppon of golde and ſiluer and precious ſtones, but not of the foundation of Ieſus Chriſt. For truely beſides faith in Ieſus Chriſt all the other pointes of our religion are but the garmentes, ornamentes, exerciſes, iewelles, badges, fruites, companions, waiting maydes of this our mother of true religion. Not her ſubſtance, not her life, not her ſaluation. And therefore firſt of all as concerning faith, onely ſayeth our Prophet Habakuck. The iuſt ſhall liue by faith, and the ſame ſaying the Apoſtle Saint Paule repeateth often after him. The firſt to the Romaines the ſeuentéenth verſe: and the third Chapter to the Galathians, and the tenth to the Hebrewes: as an vndoubted trueth without any addition of workes, or any thing elſe. And our Sauiour Chriſt him ſelfe teacheth vs the ſame thing. Hée that beléeueth in me, though he were dead ſhall liue. And hee that beléeueth not ſhall bée damned. And alſo the Apoſtle Saint Iohn. Hee that hath the ſonne hath life. But as concerning Sacramentes, the Apoſtle Paule to the Galathians ſayth: as manie as are Baptiſed haue put on Ieſus Chriſt. And of good workes the ſame Apoſtle ſayeth to the Colloſſians, Put vpon you as the elect of GOD, bowelles of mercie, &c. And to the Hebrewes of the ſame he ſayth: But wee hope better of you, and thinges accompanying ſaluation. Therefore workes accompanie ſaluation, they are not ſaluation it ſelfe. And godlineſſe hee calleth the beſte exerciſe: and circumciſion, a ſeale of righteouſneſſe: Theſe names doe declare the nature of all theſe.

Then truth in déede is but one, but as long as ſhée is here on earth, ſhee is not without a veale, without a mufler. If truth were ſo eaſie to be mette withall, then all labour of ſéeking, of ſearching, of ſtudying, was but in vaine. If eyther the Church it ſelfe, at anie time could embrace trueth in her perfect age, abſolute in all reſpectes, then there ſhould bee no increaſe of knowledge, as long as we liue here in this worlde. The which growing in knowledge, that it ſhould be in vs all, the Apoſtles Peter and Paule, doo verie earneſtly exhort and commande. If the millitant Church heere on earth coulde clyme vp to the higheſt degrée of knowledge, then in vaine were that perfection in knowledge, and not proper to the triumphant Church in heauen. But as yet the Scriptures are to be ſearched of vs day and night, beſides the light which the fathers haue left vs, They are written for our further learning and inſtruction. As the Church of the Iſraelites had many manſions, and going forwardes, euen till it came to the boundes of the lande of Canaan to that lande of the Lordes reſt, ſo no doubt the Churche of God ſhall haue as long as it is in this wilderneſſe, vntill it come to the verye limitres of that ſpirituall lande of promiſe: I meane the kingdome of heauen, in this wilderneſſe though it haue ſome abode, ſome ſtoppes, ſome ſtayes, as yet no continuall reſte, no continuall ſtoppe prefixed, no not of knowledge: In this vaile of darkeneſſe wee haue onely ſhadowes, Images, darke ſpéeches, parables, degrées, greſings, as it were of knowledge of thinges. But on the toppe of a hill, whether wee ſhall aſcende there is a perfection of all thinges, the abſolute knowledge of the thinges them ſelues, the verie naked face of trueth, the higheſt degrée, the verie crowne of vnderſtanding and knowlenge her ſelfe. Why therefore do we maruaile here, the diuerſe ſearchings of men after the diuerſe degrées of knowledge and vnderſtanding, the diuerſe leuelinges and roauings of many, although at the marke, ye ſometimes beſide the marke. But as long as they ſhoote at one marke, that is to ſay Ieſus Chriſt, as long as they tread his way of truth, as long as they ſéeke for Ieſus Chriſt, and preach him, as long as they beare no weapons againſt him, and the ſaluation which he purchaſed with his owne bloud, they are to be borne withall, they are not to be condemned, they are not to be forbiddē, they are to be admitted as ſouldiers into his campe: but beſides all theſe things how vnequally they weigh all things here, and how ſmally do they conſider in all artes the Lordes diuerſe wayes and iudgements: Of Phiſitions, in diſeaſes of the bodie diuerſe medicines are preſcribed in one diſeaſe. Shall wee therefore condemne Phiſicke. Alſo of lawyers in the ſelfe ſame cauſe there are diuerſe allegations, diuerſe proceedinges, ſometimes diuerſe ſentences: ſhall we therefore abrogate lawes, ſhall we not vſe the helpes and counſailes of both theſe in our neceſſities and cauſes. This varietie is mans frailtie: from whence commeth that olde Prouerbe. As many heads, as many deuiſes: as many men, ſo many mindes. Nay in my opinion this varietie is a certaine print or footeſteppe of the Image of God left, and is yet remayning in the minde of man. That of the ſame matter, of the ſame cauſe, of the ſame theame, two excellent wiſe & well learned men ſhall neuer write thinke or ſpeake the ſame things. But diuerſe, and yet truth: ſondrie, and yet excellent: Of ſuch ſentences in the ſame cauſes, of ſuch diuerſe handling of the ſame matter, verie excellently of diuerſe men, wee haue many examples. But to let this paſſe in this thing me thinkes the great wiſdome of our heauenly Father moſt clearely appeareth, who as in the faces of ſo many men, being ſuch a ſmall part, in ſo many countries, thorough ſo many ages, hath put a beautifull kinde of difference, ſo that of countriemen, of kinſmen, of twinnes: there is no two, one like another in euerie reſpect. And yet all their countenances very comely and beautifull: euen ſo likewiſe in the minde of man, he hath put a certaine comely and deuine difference that they ſhall thinke and ſpeake and deuiſe diuerſely, and yet all to the purpoſe, and yet cunningly, and yet wiſely. Neither this thing onely clearely appeareth in all artes, and in the workemanſhippe of God the Father: but alſo in the diuine inſpiration, and wonderfull framing of the holy ſcriptures, by the holy ſpirite. As in the writinges of the Prophets and Euangeliſtes, there is a moſt beautifull harmonie: So there is alſo a pleaſant varietie, and a wiſe diuerſitie intermingled. The fathers alſo had among themſelues this varietie of opinions and diuerſe interpretations of places of ſcripture, as wee may ſee in their workes: yet for all this thoſe fathers which were at diſcention amongeſt themſelues were not by and by Heretikes and damned and iudged to hell fire.

Our Sauiour Ieſus Chriſt called himſelfe a vine, and all his branches. And the Apoſtle S. Paule calleth him an Olife, and vs all wilde Olifes, which ſhould be grafted in him. Now wee ſee in the vine, and in the Olife, that all branches do not growe out ſtraight, nor of one ſide, nor are all of like height: but ſome are crooked, ſome are ſtraight, ſome are heigh, ſome are lowe, ſome are ſtretched foorth, ſome are bowed in: yet all are faſt in the roote, all are fixed in the bodie, all are partakers of the ſappe, and this diuerſitie of the bowghes, is the beautie of the trée. So truly in the vine Ieſus Chriſt, in the true Olife, although all his branches be not plaine, although all his bowes be not ſtraight, although all his grafts be not lowe: yet as long as they remaine in the vine, as long as they are partakers of that ſappe, which commeth from the roote, and as long as the wordes of Ieſus remaine in them, and by faith they are grafted in him: yet they liue all, both crooked and ſtraight, both ſtretched out, & drawen in, both high and lowe, and they flouriſh without doubt, neither do they wither, neither as they which hate the Goſpell would gladly haue them, are they caſt out into the fire. This crookedneſſe of the boughes, as it is manifeſt in euery mans eies and apparant, ſo they are not aſhamed to confeſſe it with their owne mouthes, but the roote is as certaine, and the grafting in as ſure, and the vnitie or ioyning with the ſtocke no leſſe manifeſt. The faith of the Goſpell is that thing by the which alone we are grafted into the truth. As the Apoſtle teacheth vs plainely in the 10. of the Romaines. An incredulitie or vnbeliefe is that thing, by the which the Iewes although they were olde men and fathers, and kinne to Chriſt Ieſus according to the fleſh were broken off. Hereof then is the life of the bowghes, wherefore although ſome of them be ſo farre ſtretched out a ſunder, that they cannot bee brought together, although other ſome do growe a loft, and will bowe to none, being wiſe in their owne eyes, although other ſome be crooked, being made crooked of the craftie ſerpent, and being turned out of the ſtraight way, of the lawe of the Lorde: yet as long as they haue this grafting in of fayth, as long as they drawe that liuely ſappe from the roote, as long as the wordes of Ieſus remaine in them, as long as they beléeue them, loue them, reade them, muſe on them day and night, ſo long they are branches, ſo long the children of Abraham, ſo long boughes of the true Olife. Let our aduerſaries take héede here which doe offende at the very knotte of the grafting, which deuide and part in ſunder their fayth, which do not ſucke onely the ſappe of Ieſus Chriſt, that is, his words, as neceſſary to their ſaluation: but alſo the Popes colde water, and the vaine doctrines of men, and the vncertaine traditions of their fathers. Let them take héede I ſay leaſt they waxe rotten, leaſt the barke of the ſtocke do not couer them, leaſt they be not ſafe and ſound: and ſo as rotten & corrupt branches be hewne off and quite throwne away, of the heauenly huſbandman God the Father himſelfe: for not to beléeue the goſpell is a marke of the reprobate, a badge of thoſe that ſhalbe damned, a certaine ſigne of the bowghes broken off. As both the Apoſtles Peter and Paule, may teach vs. If iudgement begin of the houſe of God ſaith S. Peter,Pet. 1. Epiſt. 4. cap. v. 17. 2. Ep. Theſ. 1. cap. verſ. 8.9. what ſhall be the end of thoſe which will not beléeue the Goſpell of God. And S. Paul ſaith, the Lord Ieſus ſhalbe reuealed from heauen, with the Angels of his power in a flame of fire, giuing vengance to thoſe which know not God, & which do not harken to, and obey the Goſpel of our Lord Ieſus Chriſt. All ſuch are not of the Lordes familie, all ſuch are withered boughes, throwne foorth to euerlaſting fire. And here let our recuſants take héede they be not ſuch.

Now followeth the common complaint, but not ſo bitter as the former, nor ſo properly a complaint, as of wéeping & bewailing of the ſimple ſort, and eſpecially of women. Who going into the Churches, & ſéeing the bare walles, and lacking their golden Images, their coſtly coapes, their pleaſant Orgaines, their ſwéet frankinſence, their gilded chalices, their goodly ſtreamers, they lament in themſelues, & fetch many déepe ſighes, & bewayle this ſpoyling and laying waſte of the Church as they thinke. The like bewayling of the people of the Iewes, and of thoſe old men which now returning frō Babylon, had ſéene the glorie of the firſt temple with their eyes is repeated vnto vs, in the 2. chap. of the Prophet Aggey. They miſſed Salomons gold, his marble, his Cedars his c ruings, they accounted ye houſe which Zorobabel builded as nothing to it. But what did the Lord teach them by the Prophet, what glorie did he promiſe to the ſecond building, what kinde of ornaments did he prepare for it. It followeth in the Prophet.

The ſame word which I couenanted with your fathers, when I brought them out of the lande of Egypt, & my ſpirite ſhall ſtand in the middeſt of you, feare you not now ſaith the Lord of hoaſts. Yet once againe (ſeemeth it but a ſmall thing vnto you?Agge. 2. ver. 5.6.7) And I will moue the heauens with the power of my holy ſpirite, & with the preaching of my word, & the earth, & the ſea, & the dry land. And I will mooue & make quake for feare all Nations, and the deſire of all Nations ſhall come, and he ſhall fill this houſe with glorie ſayth the Lord of hoſtes. What do ye wiſh for gold? Golds & ſiluer are mine ſayth the Lord of hooſtes. If it pleaſe me I could employ theſe to beautifie this houſe, but I wil giue it greater glorie. The glorie of this latter houſe hauing nothing but bare wals, is greater then of the former, ſo gylted, ſo carued, ſayth the Lorde of hooſts: and in this place I will giue peace ſayth the Lorde of hooſts. This is the glory of the ſecond temple, this is the glory of our Churches, although the walles be not painted, although their veſtures be not ſilke, although their roode lofts be broken downe, although they want their frankinſence & Orgaines, yet the word of the Lord and his ſpirite ſhall ſtand ſtedfaſtly in the middeſt of them. The Goſpell of Ieſus Chriſt ringeth in thē, although their Orgaines ceaſe, that ſwéete ſauour of life to life is felt, although that earthly frankinſence be put out, that pearle of the Goſpell, which our Sauiour counſailleth all wiſe marchantes to buy, though they ſolde all that they had, is preſent, is ſet foorth to, & offered to all men fréely. Although the pearles of this worlde, and iewels, which are but clay & myre are abſent, theſe things alone decke and adorne our Churches, delight the ſoules of the faithful, aboue all harmony and muſicke in the world: pleaſe the eares better then all Orgaines, are ſwéeter in their noſes, than all frankinſence, & do refreſh all their ſenſes wt a heauenly kind of chearefulnes & liuelines. Their Images do not ſo liuely picture out Ieſus Chriſt vnto vs as his Goſpell doth. Their Images were all falſe, their roodes were lyes, their pictures painted out a falſe Chriſt vnto vs: for they painted him like a goodly young man, comely, beautifull & well fauoured in all reſpects, as fine as the Painter, or caruer could deuiſe: but ye Prophet Eſay, who indéede painteth out Chriſt vnto vs truly, & his true countenance & ſhape of bodie, deſcribeth him far otherwiſe, as we may read in his 53. chap. For he did growe before the Lord like as a branch, and as a roote in a drye grounde, he hath neither beautie, nor fauour when we looke vppon him, there ſhall be no faireneſſe, wee ſhall haue no luſt vnto him. He is deſpiſed and abhorred of men, he is ſuch a man as hath good experience of ſorrowes and infirmities. We haue reckoned him ſo vile, that wee hidd our faces from him, ſuch a one in déede was Ieſus Chriſt: this was his true picture, and what beautie can there be of a trée that groweth in a drie grounde, what comelineſſe in a monſter of men and the outcaſt of the people. For ſo Dauid alſo calleth him in the Pſalmes.Pſal. 22. verſ. 6. Eſay. 40. Their Orgaines of braſſe doe not ſo much delight the eares, as the trumpets of his preachers doeth. Their golden coapes as they termed them, put vpon their Prieſtes backes did not ſo much adorne the Church, as the booke of Gods word in their handes. We bring foorth this pearle of the Goſpell more precious then all their Veſtmentes, Chalices, Cenſours, Images, broken, rent, ſolde (the loſſes whereof they doe complaine) and we put it againſt all their complaintes. And they which are wiſe will ceaſe to complaine or murmure any more, and will ſay we haue made a happie exchange. What ſhall I recken vp here the mouing of all Nations, the deſire of all Nations, Ieſus Chriſt the peace of conſcience, the fulneſſe of heauenly glorie, which all that worde of the Lorde and his ſpirite as in time paſt to the Iewes temple, euen ſo nowe haue brought vnto vs. This word hath rowſed vp the Nations which before was a ſléepe, this voice of the Lorde hath called them vp euen from the dead ſléepe of blindneſſe and bondage. Now that which Dauid ſayde of Iſraell comming out of Egypt, the ſame may we ſay of the people of Chriſt, comming out of the ſpirituall Egypt. When Iſraell came out of Egypt and the houſe of Iacob from amongeſt the ſtraunge people: Iuda was his ſanctuarie and Iſraell his Dominion: the ſea ſawe that and fledde, Iordaine was driuen backe. The mountaines ſkipped like Rammes, and the little hilles like young ſhéepe. So truely euen nowe in our dayes the Lorde béeing preſent in Iuda his Sanctuarie, which confeſſeth his name alone: and in Iſraell his dominion, which wraſtleth with prayers and ſupplications, and not with his owne ſtrength, and merites. The ſea of all people and Nations almoſt haue fledde backe from our Pharao, the Pope: and Iordaine that moſt commodious ryuer of ſayling to Rome for pardons, and diſpenſations, is driuen backe. And theſe ſame great mountaines of kinges and noble men, haue ſkipped like Rammes, and reuolted from him At the preſence of the Lord & his holy ſpirit, which is in the middeſt of our churches: & the little hilles of the people like yong ſheepe. This deſire of all nations Ieſus Chriſt hath ſo inflamed the hearts of all men, hath ſo ſet them on fire, & kindle in them an vnſpeakable zeale. For what other cauſe can be giuē of the ſudden forſaking of the Popes yoke & obedience, almoſt now of the beſt in euery countrey in his ſo great power & crueltie: in theirs ſo great perils and dangers, which doe forſake him that they ſhould hazarde and venture, not only their goods and poſſeſſions, but alſo their own liues. Surely it muſt néedes be ſome great matter that ſhould thus moue themſelues to venture their liues to this extremitie, and that voluntarily and not by compulſion. Beſides this mouing of all Nations, the worde of God hath giuen to all men peace of conſcience, which beléeue it and receiue it. That nowe they feare not to dye merily and ioyfully without any 〈◊〉 or pardons, or Diriges, to be ſong yearely for them after their death. That nowe with their captaine Ieſus Chriſt they dare boldly commit their ſoules into the hands of God their father, without any ſinging or ringing, or maſſing of Popiſh Fréers. This is the peace of the goſpel: this is the peace in death: this of all other peace is the greateſt.

And are not our churches adorned and decked? are not they verye glorious: are not they very famous. Are not theſe ſtrange things and wonderful, which in our church the Lord worketh? Doe we account this mouing of all Nations, this knowledge of Ieſus Chriſt: this preſence of his holye ſpirite: this preaching of his worde: this greateſt peace of all other: peace of conſcience to be matters of nothing, to be matters of no weight?

Many there be that make many other complaintes, but theſe are the moſt grieuous and moſt common. Some do find fault at our euil liues. They doe not followe ſaye they the worde of God which they profeſſe, and they commend to the ſkyes the holineſſe and good workes of our forefathers. Some other doe accuſe the baſenes of our birthes, the obſcuritie of our ſtocke. They are vpſtartes, ſtrangers, of baſe parentage, youthes not of the auncient Nobilitie. Some other do feare and blaſe abroad the ſturres and ſtormes of our times, the inuaſions of our enimies. See, ſay they 〈◊〉 what dangers they haue brought vs in: howe many and howe mightie enimies they haue plucked on our backs. Some miſlike with our often marriages, and that maketh ſo many beggets, ſay they: Some other do condemne eſpecially the marriages of Miniſters, and they cannot abyde that they ſhoulde purchaſe anye lande for their children. Others which woulde ſeeme more deuout ſtande onely on this point. They condemne all our forefathers, ſaye they, and therefore they will neuer be on our opinion. So that there is almoſt no man but he hath ſomething to complaine of, ſome thing grieueth him. To which all, he that woulde fully ſatiſfie, ſhould neuer make an ende. Yet, loſt by our ſcilence they ſhoulde ſeeme to haue gotten the victorie. I wil ſaye ſome thing to euery one of theſe. And firſt of all, theſe which talke ſo much of their forefathers, doe little conſider with Dauid the dayes of their forefathers in déede.Pſal. 75. ver. 3. Theſe did not goe into the Tabernacle of God: they doe not receiue the congregation with Dauid: for then they woulde iudge rightly: they pronounce like blinde men of colours without light of vertue.

But that I maye aunſwere briefelye to this great Chaos, and heape of quarrels, this is my opinion. Firſt, concerning oure liues, that they ſo greatly fynde fault withall, and our workes. Wée haue one worke almoſt dayly amongeſt vs in manye places, which doeth ſurmount and ſurpaſſe all their workes of the whole yeare, naye of their whole liues. The which only worke God the Father commaundeth from heauen (that is to ſaye) the hearing of the worde of Ieſus Chriſt.Mat. 17. ver. 5. This is my beloued ſonne (ſayeth God the Father) heare him.

God the Father was neuer heard to ſpeake to any man before in this worlde, ſo properly in his owne perſon: as in Matthew 3.17. and in the 17. Chapter, and fifth verſe, teaching this doctrine. Therefore his voyce is worthie to be marked diligently. And he commaundeth nothing but this: Heare him. And our Sauiour Chriſt hath pronounced of his miniſters to the end of the worlde: leſt our Recuſants ſhoulde ſaye, they refuſe not to heare Ieſus Chriſt:) Hée that heareth you, heareth mée: Hée that heareth mée, heareth him that ſent mée. And I am with you to the end of the worlde. This worke wée haue: This onely wée doe: This is our glorie.

But they had one ſinne in thoſe dayes, which ſurpeſſeth all the ſinnes of the whole worlde, which like that leuen of the Phariſies, corrupted all their workes, ſo manye in number, ſo coſtly, ſo ſtricte, and ſo ſeuere: and that was, Incredulitie. They belieued not the Goſpell of Ieſus Chriſt. They durſt not ground their faith, and venture their liues vpon it.

The Holie Ghoſte, when hee ſhall come into the worlde, (ſayeth 〈◊〉 Sauiour Chriſte) ſhall rebuke the worlde of ſinne.Iohn. 16. ver. 9. But of what ſinne? of that greate ſinne of all other becauſe they beléeued not in mee (ſayeth oure Sauiour.) Becauſe they haue not beléeued in the onely begotten ſonne of God.

Becauſe they haue not beléeued his Ghoſpell, his ioyfull tydings of ſaluation. This ſinne was common to them, with the Phariſies: and therefore all their workes were vnſauourie. Naye, they were ſinnes before the Lorde: For without faith, it is vnpoſſible to pleaſe God. And what ſo euer is not of faith is ſinne.

And as conſeruing the ſmall fruite of hearing the worde of God, which they finde faulte withall, becauſe it is not fruitefull in all, or in the moſte parte. Let them remember, our Sauiour Chriſte himſelfe hath tolde them: that not all his ſeede but the fourth parte onely, ſhoulde bring foorth good fruite.

Let them remember, the Apoſtle Saint Paule, rebuking them which ſo curiouſely prye into other mennes lyues, and for the moſte parte neglect their owne.Rom. 14. ver. . 1. Cor. 4. ver. 3. Who art thou that doeſt iudge another mannes ſeruauntes? Euery man ſtandes or falles to his maſter. The prayſes or diſprayſes of men, hée himſelfe nothing regardes. Hée runneth his race by good reportes, and euill reportes, as hée teacheth the Corinthians. And ſo ſurely, muſt all his companions, and fellowe ſeruauntes. That ſeruaunt is happye whome the maſter commendeth.

Sathan is readye to pinche the héele of the womans ſéede, of the ſeruaunts of God; as of 〈◊〉 Iob. The ſinnes of all the other Idolatrers in that countrey, hée not ſo much as touched them: hée hidde them, hée couered them: hée accuſed the electe of God. His owne children hée rockes in the cradell of ſecuritie. It is to be feared, leſt bée ſo concealed heretofore their woorkes of darkeneſſe. And they which nowe finde faulte at ſtrawes, and m ates, in our eyes, at that great daye of account, let them take héede, leſt there be great Beames founde in their owne eyes, and in thoſe, whome they ſo highly commende.

Then beſydes this, almoſt all their woorkes which they ſo greatly bragge of, and commende to the ignorant: they were of the will of man, not of the Lawe of God: They were deuiſed of them ſelues, not commanded of their maſter.

They were voluntarily done, not inioyned them in Gods word, they were ſupplyes of Chriſtes •• rites, as though he had not payde our raunſome ſufficiently:) Not teſtimonies of his grace, ſignes of our duetie, and argumentes of our thankefulnes. And what worſhipping of God is this I praye you? what obedience of his ſeruants? what reward of his grace and mercie can be looked for at his hands, for ſuch workes? All their workes were done for the ſaluation of their ſoules. This they haue put downe in their Authentical inſtruments, and writings, to all poſterities: not for the loue of Ieſus, which marke he ſet downe to vs for all our workes. If any loue me, ſaith he (his perfect Sauiour and redéemer) let him keepe my commandements. He doth not ſaye: if any one will be ſaued, let him kéepe my commaundements. Beſides this, their workes were not done for the glory of God, the which he maketh the chiefe and of them all: as in the ſeuenth of Matthew: Let your light ſo ſhine before men, that they may ſée your good workes, and glorifie your father which is in heauen.

Theſe two ends we finde principally ſet downe in the Goſpell to all our works, and none other, not for the ſaluation of our ſoules. Wherefore,Cha o . when as in the Hebrue tongue, to ſinne, is nothing elſe but to miſſe the marke. Surely, all their workes, though they were verie glorious and coſtly, and praiſe worthie in the eyes of man,Markes. yet indeede, they were but ſinnes, becauſe they miſſed theſe two markes: becauſe they were not done to the glory of God, and for the loue of Ieſus Chriſte. Our Sauiour in the Goſpell ſayeth: He that heareth my wordes and doeth them, is like vnto a wiſe man that buylt his houſe vpon a Rocke, and the 〈◊〉 r ſe, and the windes blewe, and they could not moue it, becauſe it was buylded vpon a Rocke. Surely, they builded all their workes, all their Nonries, all their Abbeyes like fooliſh men, vpon the ſandes of the Sea, according to the doctrine and deuices of men: not vppon the Rocke of Ieſus Chriſt, and vpon his worde. Therefore they could not ſtande for euer, nor endure the forces and ſtormes of windes and floodes. The Abbeyes had no commaundement in the Goſpell: no plat forme amonge the Saintes of God. Moſes neuer ſawe them in the Mount. They were the buildings of mannes braine. They were mannes deuiſes. Wherefore they were not founded vpon that ſure foundation Ieſus Chriſt.

As conſerning the baſeneſſe of our Parentages, and newneſſe of our Nobilitie, which they obiect: this hath beene an auncient complaint of wicked and deſperate men, againſt the elect ſeruants of God and followers of vertue, alwayes both in the church and in the common wealth. So Catiline amongeſt the Romanes bragged that he and his adherents were Senatours and auncient Citizens, but Cicers was an vpſtart gentleman: one that come but yeſterdaye: a newe founde Citizen. So the Sodomites taunted Lot drawing them to vertue: Will this ſtranger be a Iudge amongeſt vs? So Corah, Dathan, and Abiram, the eldeſt ſonnes of Ruben and Leuie, the chiefe of the Ciuill and Eccleſiaſticall companye, roſe vp againſt Aaron and Moſes. Theſe men in byrth in deede, were the chiefe amongeſt all the Iſraelites. So Iſmaell mocked Iſaack, and Caine the elder brother, diſdained Abell and ſlewe him. So the Athenians ſaide to Saint Paul, when he preached Ieſus Chriſte. What newe doctrine is this? To morrowe wee will heare thee againe of this matter. But worſhip, honour, authoritie, nobilitie, as Dauid telleth vs, commeth neither from the Eaſt, nor from the Weſt, nor yet from the South. (Neither the Northerne men, nor Southerne men, can make a king, though they bee ſtoute, valiant and expert Souldiours) But from the Lorde. And he is tyed to no mannes kinred, to no mannes ſtocke. Hee exalteth and bringeth downe whome pleaſe him, and whenſoeuer it ſhall pleaſe him.

The hundred and thirteenth Pſalme, doeth giue vnto vs two notable argumentes and cauſes to praiſe the Lorde, in all landes, from the Sunne riſing till the Sunne ſetting. Praiſe the Lorde yee ſeruaunts: O praiſe the name of the Lorde. Bleſſed he the name of the Lorde from this time foorth for euermore. And that not onely amongeſt vs: but the Lordes name is praiſed from the ryſing vp of the Sunne, vnto the going downe of the ſame.

And what is the cauſe of this ſo great and vniuerſall and euerlaſting praiſe? becauſe the Lorde humbleth himſelfe, to beholde the things that are in heauen and in earth. He taketh the ſimple out of the duſt, and lifteth the poore out of the myre. That he may ſet him with the Princes, euen with the Princes of the people. He maketh the barren woman to keepe houſe and to be a ioyfull mother of children.

Theſe two things are as it were ſpurres, and prouokements, to pricke men forwarde to praiſe the Lorde in all ages, amongſt all Nations. Here is the well head of true Nobilitie, euen the Lorde God himſelfe.

Euen thoſe ſame auncient noble men, which bragge ſo much of the antiquitie of their Petigrees, they were once in the duſt, and perchaunce in the myre. Let them remember their firſte eſtate, and from whence they came. Let them acknowledge their creatour and lifter vp, and not deſpiſe others, their equals, whome the ſame God hath exalted alſo. For there is no power, no worſhippe, nor Nobilitie but of the Lorde. And they which doe reſiſt theſe powers, reſiſt the ordinance of God. And they which raile vppon, and blaſpheme, and ſcoffe at thoſe which be in authoritie, are Heretikes, are children of Sathan, as Saint Iude doeth tell vs.

The Lorde God of Hoaſtes, and King of Kinges, and Lorde of Lordes, hath euer dealt thus from the beginning. He hath euer exalted from moſte baſe and ſimple eſtate.Cirus. He exalted Syrus the great Monarche of the Perſians, from a ſheepeheardes cottage. And Romulus the firſte founder of Rome, was glad to haue a Woolfe (or woman ſtrumpet) as ſome thinke, for his Nurſſe. He drews Moſes the great Captaine of the Iſraelites out of the Water. Hee choſe Saule the firſte King of the Iſraelites, a Beniamite, and one of the leaſt Trybes, from ſeeking his fathers Aſſes. He made Alexander the great, being the ſonne of King Phillip, who was but the thirde ſonne of Amintas, and a pledge amongeſt the Thebanes: of a verye boye, almoſt in twelue yeares ſpace, the ſwifteſt, and moſte famous conquerour that euer was in the worlde. Euen ſo alſo be exalted that wicked Mahomet, the Popes king fellowe (as I maye terme him:) For their kingdomes begunne both in one yeare, of a Merchauntes factoure, to bee a greate and mightie Emperour.

The Sophye alſo of the Perſians, had for his Father, a learned man, not a Noble man, as his name alſo doeth ſignifie.

And all theſe, amongeſt all Nations, in all ages, til our times; haue béene the greateſt Princes and famous Monarches that euer were in the worlde. Wherefore, whoſoeuer doeth carye at, or finde fault withall the baſe parentage of anye, that be in authoritie: they doe playnly miſlike, accuſe and condemne, the verie hande of God himſelfe. For it is not our Kings, but that King of Kinges, which maketh Noble man, Iudges and Potentates: though ſome time the Lorde vſe theſe as his inſtrumentes in 〈◊〉 them.

But they obiect the ſtormes and ſturres of oure dayes: the rage of the Anabaptiſtes: the diſcention in Fraunce, the warres in Flaunders, our inuaſions, prepared, concluded, and vowed, and this laſte yeare attempted. They dare be bolde to ſaye, that all theſe plagues were layde vppon vs, for the reformation of Religion. But here alſo (which is the chiefeſt point of Wiſedome, they neither looke behinde them, they are carryed like bruite beaſtes headlong, to that which is before their feete. They doe not weye the olde wayes of the Lorde, which grounde much of antiquitie: Meaſuring their antiquitie, not of the written trueth of God, but of the vayne tryalles and reportes of men. But ſuch antiquitie is counterfait, is deceiuable, is like to that of the men of Gibea: Not true, ſincere, and Chriſtian.

They doe not remember Moſes, that deliuered the people out of the handes of Pharaoh, but not without great perils and daungers: Pharaoh at his verie heeles, purſuing him with a great armie: The red Sea before his eyes, almoſte no waye, lefte of deliuerance, of eſcaping: and yet hee the Lordes ſeruaunt. This true libertie, his cauſe good. They doe not remember, Ezechias purging the Temple: refourming Religion: vaniſhing ſuperſtition: yet for all this, inuaded of Senacherib: His Cities manye of them ſacked: Ieruſalem beſieged: yet Ezechias a good King: his reformation iuſt: his religion pure, and vndefyled before God.

They doe not remember Iehoſaphat, which ſent his Princes with the Prieſtes, hauing the booke of the Lawe of God with them, through all his Cities, to teache and inſtruct them. (A notable parte of a King,2. Chro. 20. thus to countenance the Preachers of the worde of God:) and yet afterwarde, beſieged, and in great perill of the Amonytes, and Moabytes, and manie other, which were confederates againſt him.

Neither did all theſe inuade his kingdome onelye, but they gote his Hauen townes, and gote his lande, and pitched their campes at Engaddi, a Citie on the Sea coaſts, before his knowledge: And yet Ioſophat was a good King: a godly King, and one that feared God.

What ſhall I here remember Ioſias, who had the ſame deſire and earneſt endeuour of baniſhing idolatrie, or reforming religion, and of ſetting foorth of the lawd of God. Who was alſo in the ſame caſe, in the ſame peril of warre: Nay who loſt his life in the warre: and yet all theſe Kings were moſt famous amongeſt the kings of Iſrael: moſt religious, beſt liked of of God himſelfe. And yet they all taſted theſe tumults, theſe ſtormes, theſe ſtrange chaunces and euents in their adyes. Shal we therefore ſaye their religion was nought: their reformation againſt the lawe of God, (God forbid:) nay theſe tumults and troubles, and hard happes (as they terme them) are the continuall companions of true religion, and of true reformation. And as we haue borne the burthen of theſe ſtormes: ſo we haue taſted the pleaſant cup of ſaluation & deliuerance: A cup of ſaluation and deliuerance I ſaye, hath our moſt gratious God both more full and more eaſie, and more pleaſant offered vnto vs then vnto them. That he might no doubte, ſturre vp our thankfulnes, and kindle our obedience toward him: For, who is there I pray you in all the worlde, that will not bee bound with benefits and moued with good turnes, and euen as it were chayned with curteſies? Surely he is ſauage and fearce, and euen flintie hearted whome theſe will not moue. The Lorde did not ſuffer the enimies to come into our hauens, but being now in great poſſibilitie to haue taken them, he deſcribe them. He ſuffered them not to purſue vs at the verie héeles, as he did his owne Iſraelites, but not ſo much as to come into our fight, not to beſige vs, as he did good Ezechias? but he pinched them in their owne ſhippes, with colde, famine, lacke of water, euen as though they them ſelues had beene beſieged. This was the great goodnes of God to vs warde. This was our deliuerance, more mercifull, more myraculous, then was that of Ezechias: then was that of Moſes: then was that of Iehoſaphat. And that which was of all other moſt wonderfull, without the loſſe and deſtruction almoſt of anye of our men: And not without the loſſe and captiuitie of many: yea, almoſt of the beſt of our enimies. So the Lorde hath made wonderfull his goodnes towardes vs, aboue the ancient dayes of thoſe holye Saintes and ſeruaunts of God. And yet manye here will not acknowledge the Lordes power, that the Lorde fighteth for vs: that the Lorde hath put to fight theſe our enimies. And although perchaunce with their mouthes they doe confeſſe it: yet with Pharaoh, they will not leaue off from their ſet purpoſe, of perſecuting the people of God, and of purſuing, with all their maine and might, the true Iſraell. So great is the hardnes, blindnes, and obſtinacie of their hearts.

But to let theſe olde examples paſſe, they which complaine at the ſtrange raines, great flouds and wonderfull ouerflowings of waters & drownings of their paſtures, of this laſt yeare. They doe not remember the ſhippe of Chriſt, wherein he himſelfe was, how it was toſſed in the ſeas, how it was beaten with waues, how it was hoiſed with ye whirlewinde, and almoſt drowned. Inſomuch that the Apoſtles cried out, Oh maiſter doeſt thou not care for vs, we periſh. And yet in the middeſt of all theſe ſtormes, this was the ſhip of Chriſt, this was his Church, here was he himſelfe and his beloued, here his Apoſtles and Diſciples were preſent: Therefore let not vs now in the Church of Chriſt, in his ſhip, where he is preſent onely by his grace, and not in perſon, as hee was there. Meruaile at the like flouds, the like ſtorms, the like tempeſts, the like drownings, not of our grounds, but euen of our ſelues. But rather with theſe ſtormes let vs be ſtirred vp, with his Apoſtles to call vppon him. Theſe waues try our faith. Let vs not diſtruſt as they did, & thinke that the Lord doth not care for vs, that he doth not regarde vs, that he doth not know our néedes, yea our very ſ ed furrowes, & our harueſts: yea truely, the Lord careth for vs, and doth know that theſe things are neceſſarie for vs, & at his good pleaſure will giue them vs. But he ſends theſe ſtraunge & ſtormy & vnſeaſonable times amongſt vs, to ſhake off our drowſines, and our ſléepineſſe.

They which will not be awaked with calling & with words, we are wont to raiſe vp with pinchings: with prickings, and with blowes. So the Lord dealeth with vs. We which are deafe at the preaching of his worde, we which regard not that, we which wil not be awaked from the ſlumber of our ſins, by the voice of his preachers, he beates vs with theſe his ſharp whips of war & plague: he pincheth vs with hunger and famine: he euen thundreth frō heauen vnto vs, with theſe ſtrange tempeſts & weather, that we ſhould awake, that we ſhould flie vnto him by prayer, that we ſhould turn vnto him by repentance, that wee ſhould learne to truſt in him in all our perils. This is the end, this is the mark, this is the good we ſhal learne by all theſe ſtorms, as truely as we féele them, ſo I would to God we would riſe ſpéedely from our former ſecuritie & ſluggiſhneſſe, to prayers, repentance, & truſt in him. Then as in times paſt, euen ſo now alſo: the Lord Ieſus wil command theſe winds and tempeſts, that they ſhould be ſtill, and they would forthwith obey his word, and we ſhould haue a great calme, and his Church ſhould enioy the bleſſing of peace.

As concerning marriage which many complaine is too common in theſe dayes, we lay of no man neceſſarily the law, or rather the ſhare of virginitie, or the yoke of marriage: they which cannot liue chaſt may marry: be they rich, be they poore, be they old, be they young, be they ſeruants, be they maiſters, it is better to marry in this world, then to burne in hell fire for euer. The Lord hath ordained marriage a remedie for all men, which can not liue chaſte, as well to ſeruants as maiſters, to poore as rich. But the enimies of the Goſpel, the Papiſts, haue ordained the ſtewes as a remedie for poore men, for ſeruants. They may not marry, for feare of filling the world full of beggers & ouercharging them ſelues in relieuing of them. And ſo while they reſpect their owne gaine, and this worldly reaſon, they ſend them headlong to the diuel. For the harlots houſe is the gate of hell, as Salomon ſaith, and the ſtewes are the diuels ſchoolehouſe: it is better with Tobias being married to leade a poore life in this worlde, then with Holofernes hauing his Concubines to ruffle and flow here in all kinde of pleaſures and ſuperfluities, and after to liue in hell for euer. And euen as vniuſtly they doe condemne and complaine of the marriage of miniſters, when as the Apoſtle hath plainely pronounced, marriage is honourable amongſt all men, and the bed vndefiled. He that names all, excepts none, he that ſaith it is honourable, ſaith it is not damnable, filthie, deteſtable, as they are not afraide to auouch. And as in the law, it was lawfull for all to marrie, euen for prieſtes, euen ſo no doubt, in the Goſpel, this word all, comprehendes them now alſo, there is no reſtraint limited to them. he that can comprehend it, let him comprehend it, ſaith our Sauiour Chriſt in the Goſpel to his Apoſtles, hee doth not ſay, my will is that you ſhould vowe it. The Goſpel doth barre no man from that ſwéete comfort and neceſſarie helpe of marriage no more then the law. Let euery man haue his wife, ſaith the Apoſtle, for the auoiding of fornication, euen to thoſe miniſters of the Church of Corinth, which wrote to him of the ſame matter, he doth not exclude thoſe which moued this queſtion vnto him, hee prayſing virginitie dare not lay the ſame as a ſnare of any, by commanding it, but by commending it as a principall vertue hée perſwades it to all men. And is not there vowe a plaine ſnare? into the which a man may willingly goe in, but he can not willingly get out againe. Therefore the Apoſtle wiſheth all men to be like vnto him ſelfe, that is vnmarried, but he commandeth it to no man, not to miniſters and paſtors of the Church. And if this be true which the Apoſtle ſaith, thoſe whom God hath coupled together, who dare ſeperate a ſunder. Then this is as true, that which God hath permitted and made frée to all men, who dare reſtraine or forbid. The Apoſtle Paule durſt not doe it: and doe we thinke the Biſhoppe of Rome may doe it? no truely. They which thinke he may doe it, ſée how greatly they are deceiued. And with this reſtrainte of vowing, ſée into what a horrible pitte of ſinne and wickedneſſe hée hath caſt headlong all his Clergie. Eraſmus reporteth, who was a great traueller, that there was one Biſhoppe in Germanie, that found in his viſitation,Eraſmus in reſponſione ad Natalem edam. that there was eleuen thouſand prieſts that kept whores and Concubines. This Eraſmus auoucheth for a truth. So that wicked Sonne of perdition the Pope, by theſe his hard lawes, againſt the law of God, doth eſtabliſh the kingdom of Sathan, and doth draw men vnto perdition. Was it not better to marry? was not a wife more holy then a woman? as they terme her: is not Gods libertie better then the Popes vow? Beſides all this, the prieſtes and miniſters of the Gréeke Church, euer haue had wiues. And Saint Ierom reporteth, that the prieſtes in France had wiues in his dayes. Therefore this popiſh vow and interdiction of marriage was neuer vniuerſally receiued.

As concerning the purchaſing and buying of lands of miniſters for their children, what an vnnaturall and an vnreaſonable complaint is this?1. Tim. 6. ver. 8. who will forbid a father to prouide for his wife and children. He that will not doe this, is worſe then an infidel, as the Apoſtle ſaith. And here I doe not allow, the nice bringing vp of many miniſters children, who woulde haue all their children gentlemen, nor their immoderate purchaſinges, but Chriſtian prouiſion: Such as is ſufficient for euery mans vocation and calling, that they may haue whereof to liue honeſtly and chriſtianly after the departure of their fathers. Should not they which profeſſe religion practiſe themſelues in this chiefe point of religion? He that can not gouerne his houſhold, nor care for his familie, how would hée gouerne or care for the Church of God. Eſpecially this prouiſion is neceſſarily, in this wicked and hard world, where the charitie of many is waxed colde. And that propheſie of our Sauiour is plainely fulfilled, you ſhall be hated of all men for my names ſake: now the miniſters of the Goſpel are hated of all men: and ſhall they not prouide for their children? I am aſhamed (ſaith Saint Ierom) that the Idolatrous prieſtes, that ſtrumpets and harlots, ſhould ſucceede in the inheritance of their fathers. But to onely Prieſtes and Clarkes, this is not lawfull. And that amongſt Chriſtian Emperors. Why is not that lawful to vs, which is lawful to all men, yea to the very meaneſt ſort of men. If all other men may purchaſe land, why may not Miniſters purchaſe. In déede amongſt the Iewes, this purchaſing for Prieſtes was not lawfull, becauſe their children ſuccéeded their fathers in the Prieſthood: but now that ſucceſſion is taken away. The Leuites children were ſure of liuing, were they learned, were they vnlearned, were they vnlearned, when their Fathers were deade: but ſo are not our Miniſters children. God hath dealt better with vs, then with the Iewes, wee are not tyed to any one mans ſucceſſion or ſtocke, for our prieſts and Miniſters, as the Iewes were. We may chooſe the beſt and learnedſt where ſoeuer we finde them, whoſe ſonnes ſoeuer they be. And ſhall our miniſters children be worſe prouided for, then were the children of thoſe Iewiſh prieſtes? Séeing then their ſucceſſion is taken away, which was a ſure ſtay of liuing for them, I do not ſée but that our purchaſes are lawful. God gaue euery one a lot in that land of Chanaan, and I doe not ſée, why our miniſters children ſhould be without their lot alſo in our Chanaan.

But they ſay we condemne our forefathers, if our religion be true, then all our fathers be damned ſay they. No, we condemne not our fathers, but we condemne all vnbelieuers, which now wil not belieue the word of God. Our forefathers, if they liued now in this great light, they would ſurely haue condemned the great blindneſſe of many of their children, they would haue condemned their obſtinacies, in the refuſing this great goodneſſe of the Lord ſo mercifully offered them, they would haue condemned the hardneſſe of their harts, in not being moued to turne to the Lord from their former ſuperſtition and ignorance, in ſuch great knowledge, in ſuch great light, in ſo many of the Lords wonders ſhewed amongſt vs. As our Sauior Chriſt taught the Iewes, they ſhould haue had no ſinne, if he had not ſpoken vnto them: ſo we teach of our forefathers, that their ſins was not ſo grieuous, becauſe they hard not the word of the Lord. But now our ſinne is in the higheſt degrée of compariſon, if wee obey it not being ſo plainely taught vs,1. Tim. 1. cap. ver. 13. that which S. Paule confeſſeth of himſelfe. I being a perſecutor, a blaſphemer of the name of Ieſus, yea the chiefe of all ſinners, yet haue obtained mercie, becauſe I did it ignorantly: ſo we iudge of our forefathers, that without all doubt they haue obtained mercy. And that which Azaria the Lords Prophet,2. Chron. cap. 15. v 34 Mark. 12. ver. 19.20. being ſent to Aza, taught him and all Iſrael, in the like caſe of their forefathers departed. This ſame we doe teach and affirme of our forefathers. Iſrael hath béene a great while (ſaith he) without the true God, without any prieſt preaching vnto him, without the law: Surely in the like caſe was our forefathers, in the ſame ſtate was the Church of God in thoſe dayes: they knew not God, there was no prieſt to preach vnto them the word of God. But what then? were they all damned that dyed in thoſe dayes? no, God forbid (ſaith the Prophet:) but whoſoeuer in their affliction turned vnto the Lord God, and ſought him, was found of him: ſo truely our forefathers, although in their life they truſted in their workes, and called vpon Saintes, yet when they came to dye once they forgat all theſe, and were wont to call vpon the Lord, and to ſéeke after him alone, and to haue him in their mouthes. And we doe not doubt (but according to his promiſe) they found him: but wée iudge, and plainely affirme, the caſe and cauſe of thoſe blinde guides, of thoſe couetous prieſtes which ſolde their merits, and their maſſes to bee farre harder in the day of iudgement. And that they for their wilful blindneſſe and great couetouſneſſe ſhall hardly find mercie.

No in truth, if they marke well they ſhall finde that our religion, doth not condemne our forefathers, but that if euer any of them were ſaued, we ſhew how they were ſaued,Mar. 12. ver. 19.20. for we preach Ieſus Chriſt ſuch a one as he is in déed, a moſt merciful Sauiour, who will not quench ſmoaking flaxe, nor breake a bruiſed réede, haue he faith as a graine of muſtard ſéede, haue he a ſparkle of Gods holy ſpirit, though he be not a ſtone with Peter, but a réede with Thomas, though he be not all a fire with Paule, but euen ſmoking with Nicodemus. Our Ieſus wil not refuſe him, he wil not put him away, he will not breake him: ſhe which toucheth the hem of his garment was healed. This is the ſaluation of our fathers, thus they were ſaued, this we belieue, this we teach, this is the Goſpel, this is the glad tidings of our ſaluation. But the Popes confeſſors, bringing in againe the law of Moyſes, as in their Iewiſh robes of Myters and Copes, and Tunicles: ſo alſo in their doctrine haue taught another leſſon. Do this, & thou ſhalt liue ſay they, giue thy lands to a chauntrie prieſt, to a morrow maſſe, build a Chappel, and ſo forth. Ouerthrowing the word of faith altogether, which the Apoſtles preached. And that continuall practiſe of our Sauiour, to all that euer he cured or ſaued: who ſaide not at any time, doe this and thou ſhalt be ſaued, but thy faith hath made thée whole, verie like that ſame naughtie ſeruant in the Goſpel, who hauing but one talent, hid the ſame: euen ſo did they that ſame ſmal knowledge they had of Ieſus Chriſt. Yea, more then this, belying him, ſaying he was a hard man, a cruel requirer, and exacter of his debts, euen to the vttermoſt farthing, either in hell, or in their purgatorie: that he was a ſeuere, not a mercifull Sauior, that he was not affable or eaſie to be ſpoken to: that he had his Porters, his interceſſors or mediators vnto him: ſo that poore ſinners could haue no acceſſe vnto him: ſuch a Chriſt, ſuch a Sauior they made of our Sauior Ieſus, when as the Goſpel plainly teacheth ye king of Sion our Meſſias to be moſt gentle, moſt méeke, moſt merciful, moſt affable, moſt courteous, moſt lowly: which wil not ſtriue with ſinners, which will not enter into iudgement with them, which wil put none from him: yea which with his owne mouth calleth them which are ſlow and heauie loden vnto him. Who is ſo farre off, that he wil not heare our prayers, that to this end and purpoſe, he is ſaide to haue aſcended into heauen, and there euen now to ſtand readie to receiue all that ſhall be offered vnto him, and putting vnto them that ſwéete incenſe of his death and paſſion to preſent them vnto his father. Such a one is our king, ſuch a one is our Sauior, ſuch a one is our Mediator: but they haue lyingly and falſly taught him vnto the people, they haue limited and ſet boundes to his infinit mercy, that they might ſell their maſſes, their pardons, and their reliques dearer: that men might truſt in them, that they might get and prouide them.

But marke I beſéech you, how greatly the world was blinded. The good workes of others which was commanded of God in his law, can profit none but them ſelues. And doe we thinke that their workes then, which were not commanded of God for the moſt part, can profit any? When as the Apoſtle Paule ſaith plainely, we muſt all appeare before the iudgement ſeat of Chriſt:2. Cor. 5. ver. 10. and euery one, whether he bee monke or maſſe Prieſt, or Pope himſelfe, or people, ſhall receiue according to thoſe thinges which he hath done in his owne bodie, and not according to thoſe thinges which other hath done for him, or according to thoſe things which he hath left by his will to be done for him after his death. While life remaines according to our Sauiours doctrine, there is a day allotted to euery man, in the which he may labour, in the which he may worke, and bring forth the ſignes of faith, merits of mercie, and fruites pleaſant to the Lorde. But when death commeth, then it is night, in the which no man can worke any more. Wherefore all their workes done after death, done for them, bought ſo dearely, prouided for ſo carefully, done ſo deuoutly, in truth were nothing worth, were vnprofitable vnto them, did them no good, and were of no force with the Lorde. What profiteth any man that is deade without faith, without repentance, now being in torments, maſſes, himnes, ſonges, meat to be deuided yearely in remembrance of him, or ſome dayly for his ſake. After death there is no place of prayers, no place of repentance, no place of tranſlation or alteration, no place of teares and good workes to any man, as the Story of the rich glutton and Lazarus, doth plainely teach vs: wherefore we muſt worke our ſelues, in our owne bodies, the workes that muſt doe vs good at the day of iudgement. When the trée is once hewed downe, where it falles, there it lyeth, whether it be towards the North, or towards the South, that is, whether it be in the pleaſures of heauen, or in the colde ſtormes of hell,Eccle. 11. ver. 3. as the wiſe man teacheth vs. After it be cut downe, it can flouriſh no more, neither can it beare fruit any more. No more, no doubt can we: this trée is a parable of vs. Then beſides this, theſe Huxters, theſe ſelles of merits and workes, and Maſſes, they doe not onely beguile others, but they beguile themſelues. For though perchance you will ſay they are Virgins, and liue ſtraitly, and puniſh themſelues more then other men doe.Math. 25. Yet they are but fooliſh Virgins as the Goſpell doth plainely teach vs. The wiſe Virgins durſt not deminiſh or lend any of the oyle, of their good workes, no not one droppe. And what fooles are theſe then, that dare bee ſo bolde to doe it? They durſt not giue any of their oyle, which was a worke of mercy, commended and commaunded of God him ſelfe in his lawe. And theſe dare ſell theirs. They feared leaſt they ſhoulde want themſelues, but theſe thinke that they haue ouerplus, and to ſpare for others, and doe make the deareſt and gainefull occupation of ſelling their workes. No occupation euer got or purchaſed ſo much lande as they did, by this their trade of ſelling their Maſſes and merites. All the Saintes of God crye and ſigh with Dauid, euen from their hartes. Enter not into iudgement with thy ſeruantes O Lorde, for in thy ſight ſhall no man liuing bee iuſtified. And in another place, If thou Lorde wilt bee extreeme to marke what is done amiſſe, O Lord who may abide it. And with Iob wee are not able to anſwere one for a thouſand. And hauing learned that good leſſon of their maiſter Ieſus Chriſt, in the Goſpell, all his ſeruantes whether they bee Virgins or married folkes, or Martyres, ſay, when they haue done all what they can, wee are vnprofitable ſeruants, wee haue done but our dueties. Wherefore this hope, in truſting to other mens workes is death: this ſtaffe of leaning to other mens merits, is the ſtaffe of Egypt, it woundeth his hande that truſteth vnto it. The other ſtaffe of Iacob, with the which alone hee paſſed ouer that Iordaine of this life, that is Ieſus Chriſt, and to truſt to his merits, to his workes, to his death and paſſion is a ſure ſtaffe,Pſal. 3.5. Pſal. 3.8. ver. 15. Pſal. 3.9. ver. 8. Pſal. 18. ver. 29. is the ſtaffe of all the Saintes of God. With this ſtaffe Dauid leaped ouer the wall. Pleade thou my cauſe O Lorde, ſaith hee, with them that fight againſt mee, and thou ſhalt anſwere for mee, O Lorde my God. And in another Pſalme, And now truely, what is my hope, truely my hope is euen in thée, and with the helpe of the Lorde my GOD, I ſhall leape ouer the wall.

This ſtaffe our Fathers catching euen at the pitte brinke of death. Wee doe not doubt but they were ſaued: by this they went ouer Iordaine with Iacob ſafely, by this they leaped ouer the wall of their ſinnes, and former ſuperſtition (which did ſeparate them from God) with Dauid, by this with the théefe of the croſſe, they paſſed from death to life. All their former ſinnes were couered, and they were euen that day with Ieſus Chriſt in Paradiſe. Thus wee hope of our Fathers, and this was their ſaluation. Wherefore let vs imbrace the Goſpell, and be thankefull to God for the ſame. Our Fathers, nay many Kings and Princes, nay the auncient Fathers haue not ſéene the thinges that wee haue ſéene, this great light ſhined not in their dayes. Let vs expreſſe in our liues and conuerſations. Let vs doe all the thinges it commandeth. In times paſt how many thinges woulde they obſerue for mens pleaſures, now let vs bee obedient for the Lordes ſake. Let vs forſake that Romiſh Babylon, with her Antichriſt, and all his trumperie. They haue not one title, nor iot for teſtimony of thy truth, in the word of God. But as you ſee, all their doctrine is flatly condemned in the ſame. Let vs venture our liues for Ieſus Chriſt & his Goſpel, not for the pope and his Church, as his Ieſuites doe. We haue no ſuch commandement in the word of God. Let not the wickedneſſe of the worlde, or of ſome carnall goſpellers, which ſay, and do not, any whit diſmaie vs, or make vs ſtumble. There hath béene ſuch and ſhalbe ſuch alwaies. The ſéede is good, but the ground is naught. Let vs be of the ſmall flocke of Ieſus Chriſt, which heare his word and kéepe it. Let vs in all thinges which chaunce vnto vs, either in the weather, or in our wealth and goods, or in our bodies, bleſſe and praiſe the Lord with bleſſed Iob. Let vs poſſeſſe our ſoules with patience. Let vs arme our ſoules to temptation, for the Lorde will trye all that be his. Wilt thou be a Paule, thou ſhalt haue an Angel of Sathan to buffet thée. Wilt thou be a Dauid, thou ſhalt haue Saule to perſecute thée. Wilt thou be Peter, thou ſhalt haue Sathan to ſift thée.

And to be ſhort, as many as will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution. Let vs now waite for the comming of the bridegroome. The Cockes haue crowne a great while, the day dawneth, great knowledge and light is in the world: ſurely the Sunne is not farre off, I meane Ieſus Chriſt,Luke. 12. ver. 35. he is euen now in a riſing. Let our loines be girded vp, not flaunting with our vaine garments, and our torches of faith and good workes in our handes: and let vs be as ſeruants euery day and houre, waiting when our maiſter will come from the marriage: who hath promiſed he will come quickly. And ſurely he will kéepe his promiſe. And the ſpirit,Apoc. 22. ver. 17. and the Bride ſaide: Come Lord Ieſus. And let him that heareth ſay Come, and let him that is a thirſt come. And let whoſoeuer will, take of the water of life fréely: Euen ſo come Lorde Ieſus as thou haſt promiſed, and make vs all readie againſt thy coming, and make vs thirſt, and long for the water of life, which is thy holy worde, that we bée not fruitleſſe and deade at thy coming. To thée, the Father, and the holy Ghoſt, be all praiſe, power, and ſaluation, for euermore. Amen.

FINIS.