Certaine sermons vvherin is contained the defense of the gospell nowe preached against such cauils and false accusations, as are obiected both against the doctrine it selfe, and the preachers and professors thereof, by the friendes and fauourers of the Church of Rome. Preached of late by Thomas by Gods sufferance Byshop of Lincolne.

Certaine sermons vvherin is contained the defense of the gospell nowe preached against such cauils and false accusations, as are obiected both against the doctrine it selfe, and the preachers and professors thereof, by the friendes and fauourers of the Church of Rome. Preached of late by Thomas by Gods sufferance Byshop of Lincolne.

Table of contents

Title page

To the Godly disposed Reader.

¶ Sermons contayned in this Boke, and in what leafe to finde them.

Faultes escaped in the Printing of this Boke.

¶ Three Sermons made vppon this Text. Rom. 1. 16.

1

¶ The second Sermon.

¶ The third Sermon.

¶ Certaine Sermons vppon this Texte of the Euangelist.

1

¶ The seconde Sermon vppon this part of the Texte.

¶ The thirde Sermon vppon this part of the Texte.

¶ Certaine Sermons made vppon this Text. 1. Cor. 10. 1. &c.

1

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

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

¶ Certayne Sermons vppon this Text. Mat. 13. 3.

1

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

¶ A Sermon made vpon this text, John. 8. 46.

¶ The speciall contentes of this Booke of Sermons, reduced into a necessarie Table of Common places.

§

§

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Certaine Sermons vvherin is contained the Defense of the Gospell nowe preached, against such Cauils and false accusations, as are obiected both against the Doctrine it selfe, and the Preachers and Professors thereof, by the friendes and fauourers of the Church of Rome. (*∗*∗*)

Preached of late by Thomas by Gods sufferance Byshop of Lincolne.

Imprinted at Londō by Ralphe Newbery dwelling in Fleet street. Anno Domini 1580.

To the Godly disposed Reader.

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BEhold (louing Reader) the great goodnesse & prouidence of God towards thee. These sweet [...] Sermōs, (not for the Elequēce which this Reuerēd Father chalēgeth, but for the inestimable cōfort to all the Godly) as sweet sounding Trūpets & in respect therof, may well be called 12. friendly Alarās, to cal & sommō thee to the knowledge of thy selfe and thy state, and to make ready thy Weapons here sorted out for thee, against the common enimye of all quietnesse, the bloody Papist: These sweete warninges I say, had well nigh slipped thy hands, had not Gods mercifull prouidence prouided thee a remedy, & therefore vsed the meanes of certaine zealous, and Godly Ministers earnestlye to craue and begge, that they mighte be openlye knowne and published for thy greater benefite, and that they might be as Mithridaticum, or Triacle, in euery mans house, a redy remedy for three sortes of poisoned infections now abrode. First for the obstinate Papist, neuer in greater expectation for his lōg desired purpose, than euē now. Secondly, for the senceles Epicure, or secure Worldling, drowned in the cogitatiōs of this world, & in a deepe & profoūd sleepe of vanity, foreseing no peril, & fearing no danger, but crying al is wel, al is wel, peace, peace, & is at warre with thē that tel of any danger. Lastly, for the counterfeit Gospeller, who bearing the name of a shepe, is in deede a rauening Wolfe, & lookes but for oportunity, to ioyn with thy cheefe aduersarie, & to tel thee in vaūting wise, that he was neuer other, but one of Machiuels order, a deepe dissembler: but be thou of good comfort, feare not, stay thy selfe vpon gods prouidence, & behold here inclosed a present remedye for thee, take it, vse it, imbrace it, bee thankefull for it, and farevvell in the Lorde.

Vale. T. N.

¶ Sermons contayned in this Boke, and in what leafe to finde them.

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1 The first Sermon vpon the 16. Verse Rom. 1. Fol. 1.

2 The second Sermon vpon the same Verse. Fol. 19.

3 The third Sermon vpon the same Verse. Fol. 46.

4 The first Sermon vpon the 15. Ver. Math. 7. Fol. 67.

5 The second Sermō vpon the 16. Ver. Mat. 7. Fol. 82.

6 The third Sermon vpon the 16. Ver. Mat. 7. Fol. 98.

7 The first Sermō vpon the 1. Ver. 1. Cor. 10. Fol. 116.

8 The secōd Sermō vpō the 3. Ver. 1. Cor. 10. Fol. 136.

9 The third Sermon vpō the 5. Ver. 1. Cor. 10. Fo. 159.

10 The first Sermon vpon the 3. Ver. Math. 13. Fo. 177.

11 The secōd Sermō vpon the 5. Ver. Mat. 13. Fol. 196.

12 A Sermon vpon the 46. Ver. Ioh. 8. Fol. 207.

Faultes escaped in the Printing of this Boke.

| Faultes. |  | Correction. | Leafe. | Line.
| Percipitati |  | praecipitati | 13 | 9.
| capitaine |  | captiue | 15 | 7.
| Saniour |  | sauo [...] | 33 | 3.
| poculus |  | poculum | 34 | 27.
For | charisima | reade | charisma | 38 | 3.
| goly |  | godly | 73 | 5.
| do |  | [...]o | 97 | 15.
| alio |  | also | 122 | 27.
| Nasareth |  | Bethlem. | 198 | 34.
| vvith triall |  | vvithout triall | 228 | 15.
| 7. of Chro. |  | 2. of Chro. | 240 | 25.

In these Folios.

For 16. 19. for 56. 58. for 48. 84. for 192. 194. for 193. 195. for 186. 198. for 206. 224. for 225. 223.

¶ Three Sermons made vppon this Text. Rom. 1. 16.

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1

‘Non me pudet Euangelij, est enim potentia Deiad salutem omni credenti. &c. That is: I am not ashamed of the Gospell of Christ, for it is the povver of God to saluation, to euery one that beleue. et. c.’

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

As touching the former parte: In what estimation the world had the Gospell of Christ in S. Paule his time, himselfe1. Cor. 1. 23. in the first to the Cor. doth very well declare, where heHovv contemptible Christ and his Gospell vvere vnto the vvorld, in the begynning. sayth, that to the Iewes it was a great offence, and to the wise and learned Grecians, very folly and madnesse. Both partes were offended, not only with the Doctrine, but with the base estate of Christes owne person: who, as you know in countenance of the world was but meane and simple, Ioseph taken for his Father, being but a poore Carpenter, himselfe, scantly hauing an house to put his head in, keping company with the contemned sort of Publicans & sinners, In the ende, being put to moste vile and reprocheful death. And therefore, euen in the time of Augustine and Chrisostome: [Page] We reade, that if a gentleman, or noble person hadVayne opinion of gentilitie may be occasion of the eternall distruction of those which regarde it. bene turned to the Gospel, his kin and aliance would come vnto him and say: What? Tu credis crucifixo? Art thou not ashamed to hope for saluatiō in him, that being put to extreme punishment was not able to saue himselfe? And as they were then offended, in y• person of Christ, so in y• doctrine also, they thought it great folly, y• learned & wise mē, should beleeue those things, that by reason they were not able to conceiue: as, y• one person should be both God andConsiderations concerninge Christ which maketh mans carnal reason to contemne him. man, yt the sonne of God should die, yt he being man, & dead, should rise againe to life: yt to attaine iustice before God, they must vtterly renoūce their own iustice & good works, & acknowledge themselues to be most heinous sinners: that they must abandon the world & all the pleasures thereof: yt they must for Christes sake, for go their wife, their childrē, their goods & all that they had: finally yt they should mortifie their fleshe, take their crosse, & by ignominie, reproche, & persecution follow Christ. This seemed to them not onely a shame, and a folly, but an extreme madnesse also. And therefore they had the professors of the Gospell in no estimation, but accounted them fooles, and doating persons.

The greater & more famous that the place & citie was,The more excellent men are in carnall reason only, the more they contemne Christe. the greater & more greeuous, was the contempt of y• Preachers of the Gospell in it. Wherefore vndoubtedly, this was no small temptation in those dayes, & especially in the Citie of Rome, which then was Ladie and Empresse of the world, & stoode much vpon their estimation of wisedome & honour, & thought it reproche for them, to admit so base a state of saluatiō, as appeared to be in Christ Jesu. But of this very pretily saith S. Hilarie de trinit. 5. O stulta mūdiHilar. 5. de trinit. what estimation alway pertayned to Christ and his gospell.sapientia, opprobrium Christi, non intelligens dei virtutē esse: & stultitiā fidei, non sentiens esse dei sapientiā: yt is, O foolishnes of the wisdome of this world? which seeth not, that that which it imagineth to be reproch to Christ, is euen the most mightie & excellent power of God: & which also perceiueth not, that that which it termeth foolishnesse, in the beleefe, which is in Christ, to be euen the great [Page] wisdome of God. Wherfore S. Paul armed wt the spirit of God, to ye great cōfort of al Christiās saith (as I haue read vnto you) I am not ashamed of the Gospell. &c. Whatsoeuer, you doe esteeme it to be, how reprochfull soeuer the world doth account it, although the Epicures do deride it, although y• wise politike worldlings, do inueigh agaiust it, although ye Jewes be offended, although y• Atheistes scorne it, although fantasticall hipocrites do detest it: sure I am y• in it selfe, it is ye mightie power of God to saluation, of all y• beleeue, & faithfully embrace it. Howe y• mightie power ofVVhat povver is in the Gospell of Christ and hovv it appeareth tvvo vvayes. god doth shew it self, in subduing y• enimies of our saluatiō the good Christian man doth perceiue: who hath learned out of the scriptures, to how great enimies, mans nature was subiect & in thraldome. Sinne, Sathā, hell, death and damnation, had vs in captiuitie: from ye tyranie of al which we are deliuered by Christ Jesu crucified. First, he ouercame sinne, whē being y• sonne of God in ye shape of reprochful mā, as an innocent lambe, deseruing no punishment, & yet suffring most cruel punishmēt, & bitter death, gaue him selfe a full & perfect sacrifice for our sinne. And whē sinne was by his death & passion destroyed, death was in ye same victorie disarmed & maimed. For Sin (as S. Paul saith) is1. Cor. 15. 56.the sting of death. And whē death had lost his sting, & was conquered in Christs resurrectiō frō death, Satā also lost his strēgth & power: which rested only on thē, which therough sin were in daūger to death, for Stipēdiū peccati mors, Rom. 6. 23. The reward of sin, is death Finally bicause hell onely deuoureth them, yt through sin, & death, are slaues to Sathā, it followeth, yt when ye other three were by him so mightily vanquished, hell also wt all y• daunger therof, was subdued, & we deliuered frō all their tyrannie: as y• reuerend father Zacharie saith, Prestitit iusiurandū quod iurauit. &c. The Luk. 1. 73. 74. Lord God of Israel hath performed the othe, which he sware to our Father Abrahā, that he would giue vs, that we being deliuered &c. Now as by his death & resurrectiē, he hath mightily conquered our enimies: so hath he by his as [...]ntiō, gloriously triumphed ouer thē. And therefore [Page] S. Paule sayth very wel out of the Psalme, Cum ascendisset Ephe. 4. 8. Psa. 68. 18 in altū, captiuam duxit captiuitatē &c. When he had ascended vp on high, he led captiuitie captiue: We then may now say triumphantly with S. Paule: Oh Death, where 1. Cor. 15. 55. is thy Sting? Oh Hell, where is thy Victorie? Though Sinne and Death rage neuer so like Tyrauntes: though Sathan, roare neuer so like a Lyon: though Hell, gape neuer so greedily: sure we are, they cannot preuayle againste vs, that haue victory ouer them in Christ Jesu. It is GodRom. 8. 33.that iustifieth, who is it then that condemneth? it is Christ that died, yea, or rather which is risen again from death, and sitteth on the right hand of God the Father, as our perpetuall Intercessour, Who then can hurt vs? Who can pull vs from the fauour of GOD? not Life, not Death, not Sinne, not Hell, not Sathan, not any power or principalitie: They are all in Christe Jesu confounded. This is that mightie power of the Gospell, that S. Paule sayth doth bring Saluation to all beleeuers, and whereof he protesteth, that he is not ashamed of it.

But God did shew his mighty power to saluation of mankinde,2 The power of Christ appeareth both in himselfe, and also in his word. not only in the price of our redemption it self, but also in the publishing and preaching of it, by his Apostles, & Ministers. For to it he annexed such force of his holy spirite, that it had greater strength and authoritie, than all the eloquence, than all the Wisedome, than all the learning, than all the policie and power of the world. For notwithstanding, that the preaching of the Gospell was resisted by all these worldly giftes, and powers: yet had it meruailous successe, and did wonderfully increase. Demosthenes, Pericles, Cicero, for their eloquence: Solon, Aristides, Caro, for their wisedome: Plato, Socrates, Aristotle, for their learning: Alexander, Pyrrhus, Pompey, for their manhood:Man in his eccellency of carnal wit, is not able to giue any perpe [...]ui [...]ie to his diuice. were of power, were of great fame, and able to do muche in the world. But the best of all these, had much a doe, euen a fewe yeares, to keepe their owne Citizens, their own countreymen, their own subiects in obedience, and to cause them [Page] to giue place to good and wholesome counsayle, and to obey orders prouided for their owne commoditie. Yea euery one of them (almost) to their own confusion, proued of how small force, their wisedome, their eloquence, their power was, and with the ende of their liues, lefte their common weales well neare vtterly decayed and vndone: But contrarywise, marke, I pray you in the Apostles of Christe, and consider the maruellous power of Gods working. For they hauingThe gouernment and direction by Gods word, preuaileth more than any deuise of man. as you know, their beginning of the Jewes, nothing commended, or sette foorth with any of those giftes and ornamentes, that men so greatly doe esteeme, wente foorth into the world, preaching the disdayned Gospell of Christ crucified, and by the simple doctrine thereof, did in fewe yeares, for the state of religion, change the face of the whole world,Example in the Apostles notwithstanding, that the Empyre of Rome, & other mightie principalities, did to the vttermost of their power, resist it, and the reformation, that by the Apostles in this manner was begon, continued, and spread it selfe mightily, and maruellously, euen agaynst the assaultes of most cruell, and tyrannicall persecutions, vnder Nero, Domitian, Traian, Adrian, Antony, Dioclesian, and many mo. And vntil such time, as by the secrete iudgement of God, the power of Antechrist began to spread it selfe against it, as well in Asia, vnder Mahomet, as in Europe vnder the Pope. Neuer any Empyre or Kingdome was so largely spread, as the Kingdome of the Gospell, neuer any principalitie, so mightilye proceeded and went forward, maugre the malice of all enimies,Tertul cō tra Jud [...]os. as it hath done. And so doth Tertullian witnesse agaynst the Iewes, speaking of the Kingdome of Christ, and alleaging out of the Psalme, the words of God the Father, Fortitudines regum disrumpā, aperiara ante illū portas, & ciuitates non claudentur illi. Whereby he noteth that no power of Prince or citie, should be able to resist the Gospel of Christ, But this conquest of the Gospell, was alway by suffering, and not by force, or resisting, as S. Augustine sayth de agone Christi. Cap. 12. Ecclesia catholica per totum orbem diff [...]sa[Page]magis magis (que) roborata est non resistēdo sed perferēdo. AndAug. de agone Christi. another Father sayth: Sanguis martirū semen Euangelij. The blood of martirs is the seede of the Gospell. And Hieron ad theoph. saith: Patiendo cōtumelias Christi fundata Ecclefia est, persecutionibus creuit, martyriis coronata est. By suffering all kinde of reprochfull dealing which was giuen forth, and doue against Christ, the Church of God hath had the more great and large beginninges, by persecutions hath it increased, and with martyrdome it is crowned. In all places haue the Apostles and other Preachers of ye Gospel sound many bitter enimies, which being armed as well with publique authoritie as priuate malice, greedily desyred, & sought how to destroy them, & to confound their doctrine. In all places were heard terrible threatninges, and proclamations of Emperours, the glistering swordes of cruell Tormentours, were alwayes in their eyes: Imprisonmentes, Bondes, Fetters, Roddes, Whippes, Rackes, and a thousand kindes of cruell tormentes daylye prepared and diuised agaynst them. The very name of a Christian, was sufficient to bring them to punishmente and death. They were accused, that they did agaynste the lawes of the Romaines, that they spake agaynste their God, and olde religions, that they were authours of seditions, rebellion, and all mischiefe. And commonly the beginning of all accusations was thus: They whicheAct. 17. 6.trouble the whole world are come vnto vs also. Yet did the teaching of the Doctrine of our Saluation, by the mightie power of Gods spirit, breake through and ouercome all these difficulties: And the Gospell not onely conquered and vanquished all aduersarie powers, but spread it selfe in fewe yeares thorowe the whole worlde. As Saint Augustine sayth, de Ciuit. dei li. 22.Aug. de ciuitate dei Lib. 22Ligabantur, includebantur, c [...]debantur, torquebantur, & multiplicabantur. i. They were bounde, they were imprisoned, they were whipped, they were tormēted & racked, and yet for all this, they multiplied and increased. [Page] The same power of God euen in these latter dayes, hathExample of late and present tones. wonderfully shewed it selfe, in Furthering his Gospell. For when the heauenly doctrine of our saluation in Christ Jesu, was so buried in the darkenesse of schoole learning, that no man tasted the sweetenesse of it: when Gods holye word lay ouerwhelmed in dust, and was not read almost of any: when the comfortable vse of the sacramēts was defaced with wicked superstition & Idolatrie: when the whole state of religion was turned to an outward shewe of gestures, signes, and ceremonies: When Antechrist in al his pompe, sate in the Church of Christ (as sayth S. Paule) Auaunting himself aboue all that was called God: and2. The. 2. 4▪ made Princes and Emperoures to kisse his feete: when it was euen death (almost) to thinke of the restoring of Gods trueh, euen then, I saye, by the ministerye of one simple man at the firste, agaynst the clamoures of monkes and Freers, against the scorning of the bishops, agaynste the power of the Pope, against the assistance of temporall princes, against al torments by fyre, by fagot, by sword, by imprisonment, God hath so published, & spred his Gospell, as now all countreyes of Europe are partakers of it.

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

§

‘Non me pudet Euangelij.The seconde parte. I am not ashamed of the Gospell.’

THe Gospell hath many enimies, many that cauill at it,Diuerse sortes of ennim [...]es to the Gospell. and find great faults therwith, to the end that men shold be ashamed, eyther to professe it, or after profession to stande constantly in it.

Firste, there are Epicures, and godlesse persons, thatEpicures. thinke al this whole matter of Faith and Religion, for certayne [Page] purposes, to be deuised, and fayned of men, and therefore, they maruayle at vs, that we bee so earnest and carefull therein, and offer our selues to so great daunger for it. Whatsoeuer is spoken of God, of the Deuill, of Heauen, or of Hell, these pleasant companyons, deryde and scorne, and thinke it of no more weight, then a poeticall fable. And therefore they grunte, with the Pigges of Epicures stie, and say: Let vs eate, let vs drinke, and make good cheare, for shortly we shall die, and after death, remaineth no pleasure.

An other sort of the Aduersaries of the Gospel, are the wise2 Politikes. politique men of the world, and such gouernors of common weales, as haue not the true sence of God, and of his prouidence. For they condemn the doctrine of the Gospell as sedicious, and daungerous to common weales, and states of Princes, neither do they thinke it, a matter to be suffered, that Preachers should note, and openly reprooue, the faults of Princes, Magistrates, and great personages. For saye they, what other thing is this, then to shake the state of gouernment, and to sound a Trompet of discord, sedition, and rebellion. These men, do not acquaynt thēselues with the vse of Gods prouidence, whoe, euer from time to time, hath sente his Prophets, & other Messēgers, to reproue y• faults, both of Princes and people, that swerue from his law, and reuolt from his true worship.

The thirde sort of Aduersaries are Hipocrites, Monks,3 Hypocrites. Freers, and such as put saluation, in the outward obseruations of mens deuises, and deuised holynesse, beside the word of God: for they crie, that the doctrine of the Gospell doth ouerthrow the lawes of God: The holy ordinances of Fathers, doth hinder good workes, and take awaye all deuoti [...]n. To answere all the forged cauils and slaunderous obiections, that all these men deuise, to make vs ashamed of the Gospell, were a matter at this time vnpossible. But I will touch such as cheefely they stand vpon, and most are though te to shake the consciences of them that haue any [Page] sēse of god. The first sort are hipocrits, & iusticiaries, whichSixe Obiections made agaynst the Gospell, to bryng it into dyscr [...]d it, and the ansvvers to them. being puffed vp with confidence in their owne strength thinke eyther whallye, or in a great parte by theire owne Vertues and good workes, to obtayne Gods fauoure, and euerlasting lyfe. Suche in tymes paste, were the Phariseyes among the Jewes, and such in these dayes are Monkes, Freers, and others in the Churche of Roome, which pretende misliking of the Gospell, because it teacheth that al men naturally are sinners and the children of wrath, and that they haue grace and free remissyon of sinnes by fayth only, condemning in it selfe, all mannes iustice and worthinesse, and declaring that wee haue no iustice, but that wee haue in Christe Jesu. These men because they stande muche in theire owne lykinges, and greatly seeke their owne glorye, are passinglye muche greeued, to haue that Doctrine published, whereby their strength and powers are diminished, their wisedome defaced, their iustice before God condemned, and grace and forgiuenesse taughte to bee attayned, by Gods free mercy, without any respecte of worthinesse, or deserte, in our selues. This Doctrine (say they) is an ennimie to2. Obiection against the Gospel: that it doth not further, but hinder good co [...]on all good life: This Doctrine discourageth from indeuour of honestie and godlinesse: This Doctrine openeth a wyde gappe to all Dishonestie, and Dissolutenesse. For wh [...]e will bende himselfe to Godlynesse, when hee is taughte that hee is not hable to doe any thing? Whoe wyll not tumble headlonge into Vyce, when hee vnderstandeth forgiuenesse to bee so readye? Who will bridle his affections, and punishe himselfe by fasting, praying. and other godlye excercises, when hee seeth there is so easye, and lighte a waye to Heauen, by Grace and Fayth onely? Therefore, (say they) no maruayle though wee be ashamed of this gospell, and mislyke the Professoures of it. But (dearely beloued) this is no new reproch & slaunder,Answere. Fathered vppon the gospell, and Heauenlye Doctryne of our Saluation. You knowe, these prowde and [Page] selfeliking Pharisies, vpbrayded euen Christe himselfe, that hee preached Gods free grace, to Publicanes, and Sinners. You knowe that they sayde to Saynte Paule,Rom. 6. [...]. setting foorth the same Doctryne: Why? then lette vs do ill, that grace maye abounde: seeing Gods grace is so ready, let vs still wallow in naughtinesse, that it may shewe it selfe more plentifully. Wherefore agaynste this temptation, Christian men shoulde arme themselues at this daye: and not thinke that wee teache anye newe Doctrine, but the same that Chr [...]ste and S. Paule hath layde out before vs. For when wee vtterlye condemne manne in himselfe, and pronounce him to bee the chylde of wrath and damnation, what other thinge doe wee, then that Saint Paule, in the fyrste parte of his Epistle to the Romaynes at large declareth, whyle he wrappeth all menne, as well Jewes as Gentiles, in the guilte of sinne, and in the indignation of GOD, And in generall wordes concludeth: Omnes peccauerunt Rom. 3. 23. 24. & destituuntur gloria Dei, iustificantur autem gratis per illius gratiam, per redemptionem, que est in Christo. All haue sinned, and are depriued of the glory of God, and are iustified freelye by grace, thorowe the redemption that is in Christ Jesus. And agayne, Conclusit deus omnia sub peccato vt omnium miseretur. God hath cōcluded al thinges vnder sinne that he might haue mercye vppon all. And this meaneth hee, not onelye of the grosse outwarde actes, but of the verye inwarde gilte and corruption of their nature, as in many other places hee sheweth.Rom. 5. 12. 14. Vt per vnum hominē peccatū intra [...]it in mundū, & ꝑ peccatū mors, & it a in ōnes homines mors ꝑuasit, quia omnes peccauimus. Regnauit mors ab adam vs (que) a [...] Mosen, etiam in eos, qui non peccauerunt, ad similitudinem, transgressionis Adam. As by one man sin entered into the world, and deth by sinne, & so deth went ouer al men: for so much as al men haue sinned. But Death reigned from Adam to Moyses, euen ouer them also that sinned not after the [Page] like manner of transgression of Adam. And to theCor. 15. 22. Cor. In Adam omnes moriuntur, In Adam all dye.

In these places he speaketh not only of y• death of y• body, but of y• death of the soule. Eramus natura, filij irae, quemadmodum Eph. 2. 3. et ce [...]eri, We were by nature the childrē of wrath as wel as other. Whereby it appeareth, that all men in themselues are the Children of wrath and damnation, shutte from the Kingdome of Heauen. Therefore Christ in Iohn 3 chapt. sayth: vnlesse a man bee borneIoh. 3. 3.agayne from aboue, he cannot see the Kingdome of God. In which wordes it is euident that our firste byrth in Adam, is vtterly corrupt, and subiecte to sinne. SoIob. 14. 4. lamenteth Iob also: Who can mak that cleane, which is conceaued of vncleane seede? So lamenteth Dauid his owne corruption: Beholde I was borne in iniquitie,Psa. 51. 5.and in sinne, hath my mother conceiued mee. Upon which wordes sayth Ambrose, Merito Dauid flebiliter deplorauit ipsa inquinamenta naturae, quod pri [...]s incipit in homine macula quā vita. Vpon iust cause did Dauid with teares bewaile the imperfections that we haue in nature, for bicause corruptiō doth first begin in vs, before that we haue life. Seing then our nature is so corrupted,Gen. 6. 5. seing (as God himself saith) our hart is bent only to ill, euen from our youth, how can any goodnes proceede from vs, as of our selues? howe canne wee challenge power to fulfill Gods lawe, and by our good doinges to be reconciled vnto him? Without mee (sayeth Christe) you canIoh. 15. 5. 2. Cor. 3. 5.do nothing. And, I am not able, sayth Paule, to thinke a good thoughte as of my selfe, but all my sufficiencie is of GOD. If Saint Paule doth so humblye acknowledge his weakenesse, why shoulde we stande so proudly in our own conceites? Liberum arbitrium, (sayethAugust. Saint Augustine) ad diligenda dei precepta primi peccati granditate perdidimus. i. We lost free will, to loue and imbrace the cōmandements of God, through the gretnesseAug. ser. 2. de verbis.of the sin of our first Father Adam. And, De verbis Apost. ser. 2. Sunt homines ingrati grati [...] dei▪ multū tribuen [...] [Page] inopi sauciae (que) naturae. Verum est, magnas arbitrij vires, homo cum conderetur, accepit, sed peccando amisit. i. Men are vnthankful,Opinion of freewill is vnthankfullnes. or vnkind vnto the grace of God, attributing much vnto needy and wounded nature: It is true, man when he was made, receiued great power of frewill, but he lost it againe, when he sinned. And Epist. 107.August. Primus homo sic factus est, vt nihil voluntati eius resisteret: postquam an [...]em libera voluntate peccauit, nos in necessitatem percipitati sumus, quicunque ab eius stirpe descendimus: that is: The firste man (Adam) was so made, that nothingHow we had freewill▪ And how we haue it not.resisted his will, but after thorow freewill he sinned, We, as many as descende from his stock, are cast down headlong into necessitie of sinning.

If in the fall of Adam we lost freewill, to loue and imimbrace the commaundement of GOD, if wee shewe our selues vngratious to Gods grace, by attributing so much to our maymed and corrupte Nature: If by Adams How profitable the doctrine is which is againste freewill. offence, wee bee cast into a necessitie of sinning. Lette vs, as the Gospell teacheth, caste awaye this confydence of oure owne powers, lette vs shake of this selfe lyking Hipocricie, lette vs submitte our selues vnder the mightye hande of God, and acknowledge our owne infyrmitie, lette vs not kicke at that Doctrine of the Gospell, that layeth before vs our owne weakenesse, and teacheth howe great neede wee haue of the sauing grace of God in Christ Jesu.

As touching that they pretende, the Gospell, in Preaching free grace by fayth onely, doeth discourage men from well doing, and sette open a wyde Wyndowe to loosenesse and naughtinesse: It is a very false and wicked slaunder, not bearing any countinaunce or lykelihoodeThe doctrine of iustification by faythe only, doth procure good workes and no [...] hinder them. of truth in it. For the same Spirite that is the Spirite of fayth, and perswadeth our consciences to beleeue the great goodnesse and free mercies of GOD toward vs in Christe Jesu, is also the spirite of loue, and doeth inflambe oure hartes earnestlye, to loue so bountifull [Page] and so mercifull a God, that did vouchsafe when we were yet his enemies, to giue his dearely beloued Sonne to death for vs. Nowe then, if by the motion of one spirite, we doe by fayth assuredly knowe Gods goodnesse towarde vs, and by the knowledge, and true sence thereof, doe loue him for the same, needes must there followe obedience, to hys lawe, and perpetuall studie to please him. Fayth then of necessitie breedeth loue of God, and loue bryngeth foorthe obedience to hys wyll. Qui diligit me (saithIoh. 14. 2 [...] Christ) Sermonem meum seruat. j. Hee that loueth mee keepeth my sayings. This loue then shoulde leade vs to obedience, Thys loue shoulde bee the roote of all good dooings, and not a proude hope to merite Gods fauour, and deserue euerlasting lyfe by our workes: For whenLuk. 17. 10wee haue done all wee can doe, as Christ witnesseth, We haue yet not done so muche as of duetie we should doe. Euen so then as nothing can keepe good children, so muche in obedience, as to knowe theyr Parentes goodnesse towarde them: so nothing can more pithylie moue Christian men, to the true seruice of God, and keeping of hys lawe, then by the Gospell to learne hys vnspeakable goodnesse towardes vs.

Moreouer the same Gospell that teacheth by Christes bloud onely to attayne remission of sinne, dothe teache vs also, that the ende, and cause of thys our free redemption, is to lyue in the seruice of God, and no more to bee subiect to sinne. Apparuit gratia Dei Saluatoris nostri omnibus [...]it. 2. 11. 12 hominibus vt abnegata impietate & mundanis concupisentijs pie, sobrie & caste vi [...]amus in hoc seculo. Ipsius sumus opus conditj in Christo Iesu ad opera bona quae praeparauit deus, vt in illis ambularemus: that is to say, The grace of God hath appeared, that wee denying vngodlynesse and worldly lustes, shoulde lyue soberly, righteously, andEphe. 2. 10.godly in this worlde. Wee are (sayth S. Paule) his workemanshippe, created in Christ Iesu vnto good [Page] workes which God ordayned, that wee should walke in them. Zacharie saieth, He hath perfourmed the othe Lu [...]. 1. 73. 74. 75. whiche hee sware to our forefather Abraham, that he woulde giue vs, that wee beeing deliuered out of the handes of our enemyes, myght serue him without feare in holynesse and righteousnesse. &c. No man raunsometh a Captayne, to this ende, that he shoulde continue to serue his enemie. God by Christ, hath deliuered vs from sinne, and Sathan, and therefore must wee nowe, forsake them, and lyue in obedience of hym, that hath so mercifully and freely redeemed vs. For this cause doeRom. 6. 4. wee professe in our Baptisme, that wee forsake the Diuell and all hys workes, and as Saint Paule (sayeth) binde our selues, to rise with Christ in newnesse of life. Eph. 6. 5. &c. Rom. 13. 12. That seeing wee bee nowe made by him the children of lyfe, wee haue no more to doe, with the workes of darkenesse. This is the true doctrine of the Gospell: wherefore no good man, hath cause to bee ashamed of it. [...]an nedeth not by the G [...]spell thinke himselfe so debased that he should thereby be any whit disco [...] [...]aged from good works for he is also therby maruellously exalted by gods goodnes toward him. 1. Pet. 3. [...]. Ioh. 15. 4. 5.

It is an impudent cauill, and no true crime, when the aduersarie pretendeth a shame & misliking of the Gospel, because in preaching free grace, it debaseth mans dignitie, discourageth from studie of godlynes, and giueth occasion to continue in sinne and wickednesse. Although it teach you, that of your selues, you are the children of wrath, and damnation: yet it telleth you (also) that by Christ, you are the heires of euerlasting lyfe and saluation. Though it teache you, that of your selues you can doe nothing: yet it telleth you also, that by the spirite of God in Christ Jesu, you maye doe all things. Though it teach you that by your good workes, you cannot merite Gods fauour an [...] remission of sinnes: yet it telleth you also, that God by faith in Christes bloud onelye, hath so taken away yourRom. 3. [...]5. sinnes, and restored you to his fauour againe, that you yet to shewe your selues thankefull vnto hym, are [...]ounde to walke in holynesse and ryghteousnesse, [Page] before him all the dayes of your lyfe. You may therefore, safely and boldly say with S. Paule, notwithstanding this shamelesse cauile, That you are not ashamed of the Gospell, for that it is the power of God. &c.

An other sorte there is that are ashamed of the Gospell cleane contrarie to these that before I spake of, that is the loose and sensuall Epicure, giuen to the pleasures of the fleshe & of the world. For, as the other sort found fault thatThe second obiection against the Gospell that it doth make this lyfe lesse pleasant to vs, then it should be. we make too casie a waye to Heauen, so, these accuse the streightnesse of the Gospell, & are offended to heare the Preachers to reproue, not onely their outwarde euill workes, but also to require, that man shoulde vtterly forsake himselfe, die vnto sinne, mortifie the fleshe together with the lustes thereof, and so wholy to be giuen and addicted to Christ, and his holy will, that we should not so much as keepe company with the wicked and vngodly. Oh saye they, you cleane take away all curtesie, and pleasaunt life, and bring into the worlde a Monkish & Stoicall seueritie, and solitarinesse, contrarie to all ciuill fashion and humanitie.

Wherfore when we tell the iolly Gentlemen, and lustieThe answere is anne [...]ed to euerie perticular part of the obiection Courtiours, that their gorgeous apparell, is but a lewde wasting of their thrift, and a loose vanitie, that their ydle swearing is horrible blasphemie: that their Dicing, Daū sing, and dalieng, is wicked spending of time, and practises of impietie: they mislike this doctrine, they are ashamed of this Gospell, and in their outrage, depraue the Preachers, and speake ill of them. When we tell the fine LadyesEsay. 3. 16. [...]c. and Gentlewomen, that their painted coates with gazing colours, their fri [...]ed heare, and imbrodered hattes, their [...]itle Cappes and light Fethers, are but instruments of wantonnesse, snares of sinne, and open tokens of lightnesse, they are displeased with vs. In their brauerie they scoffe at vs, they thinke it a shame, for them to be taught out of the Gospell, to goe like graue Ladies, and sober or sad Matrons. When we tell the couetous riche men, that [Page] they shoulde not heere, laye vp the treasures of the world,Mat. 6. 19. 20. but seeke after euerlasting ryches, that no rust can consume. When wee tell them, that they brought nothing1. Tim. 6. 7 into the worlde, and as assuredly, shall carrie nothing out of the worlde: when wee byd them gyue the one halfe of their goods vnto the poore, and restore agayne those thatLuc. 19. 8. they haue yll gotten as Zacheus did: They mislyke our doctrine, they are ashamed of the Gospell, they go with heauie heartes from the Sermon, as the yong riche manMat. 19. 22. went from Christ. When with Saint Paule, wee tell the riotous gluttons, that they shoulde walke soberly, as in the daye time, and not pamper vp theyr fleshe to vice and wantonnesse, by feastyng, by banqueting, by riotous feedyng and drunkennesse, but that they shoulde put on the Lorde Iesu Christ, and not followe the fleshe by Rom. 13. 13 satisfying the lust thereof: they thinke it an harde doctrine, they thynke the sweete of their life taken from them, and therefore are ashamed in that, to followe the Gospell.

But they that bee the true people of God consider, thatJoh. 15. 19. as Christ sayth, He hath chosen his out of the world: so he requireth that they shoulde forsake the worlde, abandon the pleasures of the fleshe, and vanitie of this lyfe, die vnto sinne, and by the seede of hys holy Gospell bee borne agayne to a newnesse of lyfe. His Apostles also soundyng vppon the same string, tell vs that wee should1. Pet. 2. 9.be seperated from this naughtie generation, that wee may rise in Christ, to a newnesse of life, as an holy nation, and set foorth his goodnesse, that hath deliuered vs, from darknesse, to light vnestimable. The same Apostles crie vnto vs, and by Proclamation (as it were) exclude out of the Kingdome of heauen, Whooremaisters,1. Cor. 6. 9. 10.Adulteres, couetous men, nyce and wanton persons, drunkards, backbiters▪ contenders, brawlers, idolaters, theeues and extorcioners.

Wherefore wee may not chaunge the lawes of the Citie [Page] of God, and make these things, to hang on the pleasures [...] of the answere. and affections of men: that Christ and his Apostles, haue so straightly, and seuerely forbydden. Therfore, neuer let the pleasures of the worlde, nor the maisters, and maintainers of them, pull you from the profession of the Gospel, but still say with Saint Paule, I am not ashamed of the Gospell of Christ. &c.

Nowe are wee come to another quarrell, that they make against the Gospell, but as for this and other quarrels that they make against the Gospell, they shall afterwarde bee intreated of.

[Page]

¶ The second Sermon.

‘Non me pudet Euangelij. j. I am not ashamed of the Gospell of Christ, for. &c.’

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

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

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

That the number of this Church, may be as wel smallThe number of the church may be smale. Luc. 12. 32. Mat▪ 18. 20. as great, Christ himselfe teacheth, saying: Grex meus pusillus est. i. My Flocke is verye small. And where two or three be gathered togither in my name, there am I in the middest of them. Hereby maye you learne, that the argument of Multitude or great number, is not alwaye strong. For by it the Doctrine of the Prophets, the Doctrine of Christ, and of the Apostles, mighte be reiected: which vndoubtedly were but few in comparison of them, that misliked and reproued it. That this multitude mustNone are openly of the Church but such as are called theris by the worde of God. Io. 10. 17. 15. be called by the word of the gospel, S. Paule affirmeth, Rom. 10. Fides ex auditu, auditus per verbum Dei: Et quomodo predicabunt nisi missifuerint? that is: Faith commeth by hearing, and hearing by the worde of God: And how shall they preache, vnlesse they be sent? And therefore Christ did sende his Apostles, to preache the Gospell, that thereby they mighte by brought, to the beleefe of the Church. The members of the Church be graffed into itFaith doth in graffe vs into the Church. Act. 37. by professing the beleefe & saluation in Christ. In the 8. chapt. of the Acts. When the Eunuche desyred Baptisme Phillip aunswered. If thou beleeue with all thy harte, thou mayst: he aunswered, I beleeue that Iesus Christe is the sonne of God.

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

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

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

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

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

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

Of this Vsurpation of authoritie ouer the worde ofGreeuous Faultes in the Churche of Kome, which haue come by their taking of authority ouer the Scriptures. GOD, and of this discrediting of the scriptures, it commeth not onelye, that they make in manye places, Interpretations repugnant to the Text, as when they interprete, Datur for Offertur, and Facite for Sacrificate: But also that the moste parte of their Doctrines, are contrarye to the expresse wordes of GOD, and the Analogie of oure fayth. As by example of a fewe, you [Page] shall take the measure of the residue. As for interpretations:Manifest false interpretations of papistes. when Christ sayth in the matter of the Sacrament, This is my body, that is, say they, this is Transubstantiated, or hath the substance of it, turned into my Body: contrary1 Mat. 26. 26. to all writers, and the nature of al tongues, expounding est, the Verbe substantiue, is, by Transubstantiatur. Let them shew eyther any auncient Father, yea, or anye latine writer, that euer did the like, and let them take the victorie. Agayne, where Christ sayth, This is my body,2 Luc. 22. 19. 20.that is Giuen for you, that is say they, that is Offered for you. So that, that which he mēt to be giuen to death vpon the crosse, (as al good christians vnderstand the place) they (to mayntayne their Sacrifice of the Masse) drawe it to this: that Christ then presently, in the time of the Ministration, offered his body to God the Father, in waye of a Sacrifice. And so for to mayntayne a deuise of their owne, they doe robbe the people of God, of that sweete promise, and comfortable legacie, wherein, Christe in his last will assureth them, that his body shoulde be giuen to Death, for their redemtion. In like manner when christ sayth, Do this in remembraunce of me, that is, say they: Sacrifice3 1. Cor. 11. [...]4.this in my remembraunce. Wherein, with as great absurditie as before, they doe peruerte the meaning of Christ. For where his purpose was, to giue a warrante to all christian people,, to vse and celebrate this Sacrament, in remembraunce of his death, they bring it to bee spoken to Priestes only, wringing them vtterly contrary to that exposition of Christes wordes, whiche S. Paule1. Cor. 11. 26. maketh, 1. Cor 11. saying: So often as you eate this bread, and drinke this Cuppe, you shewe the Lordes death vntill he come.

Nowe, as touching their Doctrines, repugnaunte toDoctrines of papistes against the scriptures i [...] [...]a [...]i [...]ule [...]. Gods word, you shall [...]te these few examples in steede of many mo. The Scripture teacheth, that we haue redemption and iustification, by fayth in Christes blood onelye, without the helpe of our owne Vertues and good workes. [Page] For S. Paule saith: Therefore we gather that a man isRom. 3. 28.iustified by faith without the deedes of the lawe. Andverse. 8. 9. to the Ephe. 2. Ye are iustified by grace, and that not of your selues, it is the gift of God: not of works, least any 1 Papisticall iustification by vvorkes. man should boast. And yet if wee beleeue not that our workes doe helpe vs, to our iustification and remission of sinnes, the Churche of Rome will condemne vs as Heretikes.Heb. 10. 14 The scriptures teach vs that Christ By once offering2 Papisticall dayly sacrifice propitiatorie.himselfe on the Crosse, made perfect all them, that are sanctified. For so saith S. Paule to the Hebr. And yet by the Churche of Rome are they horrible heretikes, that say there is not daylye sacrifice propitiatorie for our sinnes in their Masse. The scriptures teach vs yt ChristCol. 3. 1.is ascended into heauen and sitteth on the right hande3 Papisticall presence of Christ on earthe.of God the Father, and from thence and no place else, he shall come to iudge the quicke and the dead: yet contrarie to this article of our faith, and contrarie to the nature of Christes humanitie, if wee beleeue not that Christ euen in4 Papisticall keeping avvay of the cuppe of the Lorde. Mat. 26. 27. his fleshe is still in earth with vs, yea and that in a. 1000. places at once, we must be pronoūced detestable heretikes. The scripture saith in the vse of the Lordes Supper, Bibite ex hoc omnes, Drinke ye all of this. The Churche of Rome saith it is heresie, to affirme that ye lay people should drinke of the Lordes Cuppe. The scriptures say, Thou5 Papisticall vngodlinesse in vvorshipping saintes. Exo. 20. 4.shalt make thee no grauen image, nor thou shalte not bow downe to worship it. The Church of Rome saith it is godlye to haue the churche full of Images, to kneele downe before them, to set vp candels to them, and with incense to honour them. The scripture saith, In the Church6 Papisticall abuse of the scripture in a tonge vnknovvne. 1. Cor. 14. 19.it is better to speake fiue wordes vnderstanded, to edifie, than to speake tenne thousande, in a tongue not vnderstanded: yet you knowe the churche of Rome hath defined it, that it is more fruitfull and godly, to haue all the diuine seruice, in a straunge and vnknowen tongue. Wherefore howe truely, they can claime to haue this first marke of Christes churche, I doubte not, but those consciences, that [Page] haue the feare of God, can easily perceiue.

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

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

I wyll now passe to the next Sacrament: As touchingFruitfull actions and doctrines of the protestantes, concerning the Lordes supper. vz. 5. 1. Cor. 11. 23. the Lordes Supper, I say with S. Paule, That vve haue receiued of the Lord, that doe we deliuer to the people of God. We vse Christes single Institution, without any addition, diminutiō, or alteration: We vse it as a feast, or supper, as it is termed in the Scripture: We take bread, we take the cuppe, we drinke, we set forthe the beathe of Christ, the vse and effect of the Sacrament wee declare, to be this. And I desire all good Christians, to obserue and note our doctrine, that they may well vnderstand, that wee teach not so sleightly, or contemptibly of this Sacrament, as our aduersaries would haue men to beleeue, that we doe. For in deede wee teach & beleeue, that it is one of the sweetest and moste excellent comfortes, that Christe at hys departure, lefte vnto hys people. Yea, I dare saye, that, that Christian which with a single and charitable hearte, shall vnderstande our doctrine, wyl conceiue more fruite thereof, than euer he dyd, whyle the doctrine of the Churche of Rome preuayled in hys heart. First, wee teache, that it is a reuerent, and blessed memoriall of the deathe of Christ, in celebrating whereof, we shewe our selues thankefull for hys great, and vnestimable benefytes towardes vs, accordyng to these wordes, Doe [Page] this in remembraunce of mee. Secondlye, we teache1. Cor. 11. 25. it, to be a cognizaunce or badge of our Religion, whereby, wee bee separated and distincte from Turkes, Jewes, and all other Miscreantes, and by the vse thereof confesse before God; and the worlde, that wee are of the number of them, that looke to bee saued by the death of Christ. And therefore sayeth Saint Paule: Yee cannot drinke1. Cor. 10. 21.of the Cuppe of the Lord, and of the cuppe of deuils. Thirdlye, wee teach it to hee a Seale, added to the laste wyll of Christ, to assure vs, of all those legacies, that in the same hee hath bequeathed vnto vs, and principally, that hys bodye was gyuen to death for vs, and his blood shedde for the remission of our sinnes. Fourthlye, wee teache that it is a linke of vnitie among our selues, and a spirituall ingraffing of vs, into the mysticall bodye of Christ: so that as the braunches haue lyfe, and mayntenaunce from theyr roote and stocke, so haue wee from Christ. Lastlye, wee teache, that it is a spirituall and heauenly Feast and banquet [...], wherein the sonne of God Christ Jesu, offereth to the faythful hartes of Christians, the heauenly foode of hys moste precious body and blood, & they therein, receiue the same effectuallye, truely, & indeede,Christ his body and not signe only of his body is receaned. 1. Cor. 10. 16. and not in sygne onelye: for wee doe from our heartes detest that opinion, that Christes body and blood is receaued in the Sacrament onely figuratiuely. For S, Paul sayth, Panis quē frāgimus nonne comunicatio est corporis Christi? & poculus benedictionis cui benedicimus, nonne comunicatio sanguinis eius est? i. The breade whiche wee breake, is it not the partakyng of the body of Christ? and the cuppe of blefsing, whiche wee blesse, is it not the partaking of the blood of Christ? Wee beleeue therfore, & teach, that the faithfull Christians, are made partakers of the bodye and blood of Christ indeede, and of all the benefites, procured vnto mankind by the same. And yet wee meane not, this carnally, and grossely, so that the [Page] Reall, and naturall bodye of Christe, vnder the shape ofThe receuing of Christ in the sacraments is not carnallye to be vnderstod. Jo. 6. 53. a rounde peece of breade, or his blood vnder the forme of Wine, entreth into our mouth, and descendeth into the naturall partes of our bodye. God forbyd. As wee say with Christ, He that eateth not his bodie, nor drinketh hys blood, hath no life in him: So we say with Cyprian, Non acuimus dentes ad mordendum, sed panem sanctum, fide syncera frangimus. i. Wee sharpen not the teeth to byte, but wee breake the holy bread, with sincere faith. And with August. we say. Quid paras dentcm & ventrem, crede, & manducasti. i. Why preparest thou thy teeth, and thy bellie? Beleue, & thou hast eaten. Faith then, is y• mouth wherby we receiue Christ, & so, digest him into y• stomacke of our soules. That which Christ did (generally) vpon the crosse, to y• whole world, y• do we thinke, to euery man perticularly, with no lesse good effect through faith, to be applyed in the Lordes Supper. So farre bee wee from teaching it, to bee a signe or figure onely. Let vs nowe continuePapisticall vntruthes and abuses concerning the Lords Supper. vz. 5. in the comparison, & consider how the church of Rome doth vse this sacrament. But Lord God, what a sea should I enter into, if I should take vpō me, fully to declare their abuse of this reuerend Mysterie. I will not, I cannot, thys time wil not serue for it, yea, diuers sermons wil not serue to deliuer it. Who knoweth not, y• this onely matter, hath occupyed the tongnes and pennes, of all the learned of Europe. I will therefore rehearse vnto you, onely the titles of the abuses, reseruyng the full discourse, to some other tymes. Christ instituted a Supper or holy Feast, they make it a priuate repast. In a feast, there is both the Feast maker and the guestes, but in theyr priuate Masse, one supplyeth the person, both of the Feast maker, and of the guest. Christ Instituted a Sacramente of thankesgeuyng, as hee sayeth, Doe thys in remembraunce of mee: They make it a Sacrifice propitiatorie, for the quick and for the dead, hauing not one syllable [Page] of Gods worde for it. Christ gaue breade, they say there is no breade. Christ gaue Wine, they saye the substaunce of Wine is cleane vanished awaye. Christ said, Drinke yee all of thys: nay saye they, none but Priestes, maye drinke of it. Christ sayde, when hee gaue breade, This is my bodye, and when he gaue Wyne, This is my blood: They saye, when the aue, or the other is gyuen, that it is both the bodye and bloud. I omitte that theyNote. mixed diuers corrupte doctrines, and vnfruitful and daungerous Ceremonies. I omitte that they made it a common Marchandize; to buy soules out of Purgatorie. Finally, I omitte that they haue made of this heauenly mysterie, a perpetuall matter of Idolatrie, by leading the people in theyr Eleuations to worshippe the creature, in steede of the Creator. If I shoulde enter to declare, how they haue wrested, and wroong the words of Christes Institution, it myght seeme to all men that haue the feare of God, verye marueilous: but this that I haue spoken, may suffice. Seeyng therfore, they haue not the ryghte vse of the Sacramentes, accordyng to the Institution of Christ, they cannot challenge vnto them the second Note, or marke, of the true Churche of God: but that the same remayneth rather wyth vs, then with them. Yea, wyllPapistes obiecte Succession as a note whereby to proue themselues the true church some say, but they haue one token, wherevppon the olde learned Fathers, dyd seeme more to stay their consciences, than al y• residue that you haue spoken of, & that is, Continuall succession of Bishops, for y• space of. 1500. yeeres. Irenaeus, Tertullian, Augustine. &c. and other, when truth was in controuersie, & heretikes challenged the name of y• Church, did flie to this, as a principall anker, whereby to stay them, and their doctrine. I graunt (deerely beloued) that it is true, in same respect, they did so. But I praye you, who were they, agaynst whom they so reasoned? Forsooth Marcion, Valentinian, and other lyke Heretikes, which did refuse & reiect, almost the whole Scriptures, both of y• olde & newe Testament. And such few bookes, as [Page] they admitted, they had corrupted by adding, chaunging, and by pulling out, that these learned Fathers were there by forced, to appeale to the Succession of the Apostolicall Churches, as well for the triall of the auctenticall Scriptures, alway frō the Apostles age left among them: as also for the iustifying of that doctrine, which they taught out of the Scriptures, and had bene alway obserued in the same. That it was thus, Tertul. himselfe witnesseth. Ista haeresis De prescrip. Heret. (sayth he) non recipit quasdam scripturas, & si quas recipit adiectionibus & detractionibus, ad dispositionem instituti sui interuertit: & si recipit, non recipit integras. &c. i. This Heresie, doth not admitte certain Scriptures, and those that it receiueth by additions, and detractions, it wresteth to her purpose: & as it receiueth certain, so it receueth them not wholly. &c. And yet doth Irenaeus confute the same Heretiks, by those bokes of holy Scriptures, which they themselues allowed.

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

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

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

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

The Doctrine of the Apostles is, that Christ is our onlyAct. 10. 43. Jer. 31. 34. Rom. 3. 25. Eph. 1. 7. Col. 1. 14. Redeemer and sauyoure, and by the price of his blood hath purchased for vs, full and perfite remission of sinne. But the Doctrine of Roome is, that we haue remission of sins not onely by Christe, but by the merites, and prayers of saynts, by our own good workes, by Masses, by Pardons, by Purgatory, by holy water, & a number of other things: so that not without note of blasphemye, they matche the vayne deuises of men, for the remission of our sinnes, with the Blood of the sonne of God, the most excellente price of our Redemption. The Doctrine of the Apostles is, that Christ is our onely Priest for euer, according to the Order of Melchizadech, that with once offering of himselfe, hathHeb. .10. 1. 10 for euer made perfecte them, that bee sanctified. But the [Page] Church of Roome telleth vs, that Christe hath a state of Priesthoode succeeding him, which must dayly and continually, offer the very natural body and blood of Christe, to God the Father, for the remission of the sins of ye quick & the dead. The Doctrine of the Apostles is, that ChristeJoh. 3. 2. Joh. 14. 26 Joh. 16. 13. is the only Mayster and teacher of his church, & in his holy word, hath deliuered vnto it al truth: But the Church of Roome teacheth vs, that Christ hath not deliuered vnto vs all truth, but that there be many thinges, necessarye to be beleeued, which are not contained in the Scriptures, & herevpon doe they ground al their vnwritten verities, and vayne tradicions of men, saying, that they are to bee receiued with the like Reuerence, that the written worde1. Cor. 11. 3. Eph. 5. 23. of GOD is. The Doctrine of the Apostles is, that Christ is the onlye Heade of his Churche, and the Ruler and gouernor of the same: but the Church of Rome would perswade vs, that the Pope & his successors, are the heads of the vniuersall church of Christ.

The doctrine of the Apostles is, that Christ is the only Foundacion & ground of his Church, wherevpō it resteth and is stayed: for S. Paule sayth, that No man can lay1. Cor. 3. 11.any other foundacion, then that is layd, Christe Iesus. But the church of Rome teacheth vs, that S. Peter, and his successours be the foundation of the Church, and that Hell gates shall neuer preuayle against that church, that is builded vpon that foundation. This may you see very euidently, how well the doctrine of the Church of Roome agreeth wt the doctrine of ye Apostles. And therfore though they haue personall Succession, neuer so muche: yet because they haue not Succession of this true doctrine, that may not iustly, be taken for the right Churche of Christ.

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

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

Noe had preached (as some write) sixe score yeares, but to howe small effecte, it did afterwarde appeare, when that in the Deluge, eyghte personnes onelye of his Familye were saued. Consyder then, what countenaunce the Churche of GOD had in the World, before the Deluge, when it consisted onlye in eighte Personnes, [Page] and they not the best esteemed, in the time of Abraham, Isaac, and the Patriarches. In how few and small families, were they dispersed vpon the face of the Earth, in whome the dignitie of the Church consisted? Achas KingAchas. of Iuda, (Vria the high Bishop, and the other Priests not resisting him) shut vp the Temple of GOD, and tooke away2. Chro. 28. 24. the Chayre, so that vndoubtedly the ordinary Sacrifice, and Teaching of Gods Lawe did cease: and yet was there an holy and true Church in the Kingdome of Iuda, where Esay and other good men did Teach, but extraordinarily.Esay. Manasses. 2. Chro. 33. 1. &c. 2. Chro. 34. 1. &c. Ieroboam. 3. Reg. 12. 31. Vnder Manasses, the true Doctrine and celebration of the Sacramentes ceased, and so this Defection continued, vntill it was refourmed by the good King Iosias: yet notwithstanding, in that tyme, GOD did sende his Prophets, and there was a true Church of God in Iuda. In the Kingdome of Israell, Ieroboam deposed the true Teachers of the Lawe, and placed other prophane and vnlearned Priestes in their roomes, yea, hee made Temples with Caluish Idols, new Alters, & wholy a new worshipping of God, so that in Israell, appeared no external token, of the church of God. And yet certainly, it cannot be denied, but God, euen then had his Church in Israell, whiche to repayre and mayntayne, he did at sundry times, send his Prophets & Preachers, but how they were vsed and estemed, the scriptures doe well declare. Achab the most wickedAchab. 2. Reg. 16. 33. of al other, who, to the wickednesse of Ieroboam, added the detestable idolatrie of Baal, and so cleane defaced the true worshipping, that Elias that good Prophet, begā now to loàth that people, in whom appeared no token of Gods true worshippinge, & therefore fledde into a Caue. And when GOD asked him what hee didde there? Oh Iorde (sayde he) thy people haue forsaken thy couenaunt,1. Reg. 19. 10.they haue pulled downe thyne Aulters, they haue killed thy Prophets, so that I only am lefte, and yet they seeke to haue my soule also.

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

The end of the second Sermon.

[Page]

¶ The third Sermon.

‘Non me pudet Euangelij. j. I am not ashamed of the Gospell of Christ, for. &c.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But be it that the iarre were great, hath not God, IGod suffereth diuersitie of opinions euen in his true Church. pray you, in the most pure state of his Churche, for causes to his wisdome known, suffered such misliking & diuersitie of iudgements, among his holy & blessed Apostles, & Preachers? perhaps to this end, that they might therby learne to remember, & know their own infirmity. What controuersy was betwene Peter & Paule, for the eating, or not eating,Gal. 2. 11. in the cōpany of the Gentiles? wherein, albeit Peter were a cheefe Apostle, yet God suffered him to be so caried away with error, y• Paule opēly blamed him as not rightly pr [...]eding in the Gospel. Was there not much misliking betwene Paule & Barnabas for the cōpany of Marke, thatAct. 15. 39. they in displeasure parted companies? Were there not, so great sects & contenti [...]ns among the Cor. that the Lordes1. Cor. 11. 18. [...]. supper [...] by thē very [...]ull abused through the same, and yet [...] n [...] their whole doctrine, for that, be condemned. [Page] Did not the Emulation betweene the Jewes & the Gentiles,Act. 17. 5. Act. 21. 27. Act. 15. 6. a great while trouble the primatiue church? Did it not cause a coūsaile to be gathered of the Apostles, for quieting of the same? Immediately after the Apostles time, it is euident in Eusebius, and other histories, that the controuersieDiuersitie of opinion, which was in the Easte and Weste Church for Easter. for the obseruatiō of Easter day, did cause great styr betweene the East and West Church? And yet both of them pretended the example of the Apostles: Policrates, and the East church following Saint Iohn, Victor Bishop of Roome, and the West Church, alleadging the authoritie of Sainte Peter. Did not this matter fall out so bitterly, that the one part did excommunicate the other? What shall I say of the Scismes, and greeuous contencions in the East churche, betweene Paulinus and Flauianus,Other Scismes in the East church, whiche were Christians.Lucifer and Eusebius, the Meletians and Eustathians, all good Christians: & yet did they with great troubles eschew one the others Communion, as you may read in Epiph. li. 2 Tom. 2. Theodo. lib. 1. ca. 8. &c. Soc. li. 1. cap▪ 23. 30 Sozom. 2. ca. 18. the space of 80 yeares or aboue. What shall I say of the great strife betwene Chri. Chrisost. on the one part, & Theophilus, Cyrill, & Epipha. on the other, for y• burning of Origins bookes? They were al godly and learned Bishops, & we do worthily reuerence their names, and yet fell this matter so foule out betweene them that because chrisost. woulde not consente to the burning of Origines bookes, Theophilus and Cyrill would scantly euer acknowledge him to be a lawfull Bishop: & Epiph. in bitter chiding, fell out to such cholar, as he said yt he hoped he shold neuer die Bishop. To whom Chriso. answered, as angerly agayne, that he trusted, he should neuer returne aliue into his countrey of Cypres. Which chiding words were not so bitter in sounde, as after they proued true in deed. For both Epiph. died before he came home to Cypres and Chrisost. being put out of his Bishopricke, ended hys lyfe in banishment. I omit the contentious betweene August. Other Scismes of others. and Hierome: betweene Hierome, Vigilātius, Ruffinus [Page] and other, betweene Tertul & the preists of Rome, betwene Ciprian & cornelius as wel for other things, as for rebaptizing of Heretiks, whiche things I here recite not, to the discrediting of so worthy & learned men, as all christendome doth iustly reuerence their memorye, but to declare that god oftentimes, for such causes as he thinketh good, doth suffer the best sort of his preachers, to haue not only diuersity of iudgemēts, but also contention & strife among themselues. But who I pray you are they that thusPapistes com [...]e without their owne shame obiect scismes to protestants. Of multitude of dissentions amongst papistes. find fault wt our dissention, & diuersity of opinirns? forsooth euen they whose whole religion, if it be well considered, is nothing but a Chaos & confuse heape of sects, scismes, & seperations of minds, & iudgemēts. And God is my witnes, I speake not this of stomake to aggrauate y• matter, but of very cōscience, finding y• thing to be so, am forced to speake it, as a most plain and certain truth. And first for proofe of this, I pray you cōsider with me, whether among the fautors of the sea of Rome, euery countrey, Citie, parishe, andOf their diuersitie of helpers. house haue not a peculiar patrone, in whom he trusteth, euery man his peculiar Saint, y• especially he worshippeth, euery disease, a peculiar helper & Mediatour to cure it. England hath S. George, Fraunce, S. Lewes, Scotlād, S. Andrew, freland, S. Patrike, & likewise of other. In Roome, S. Peter, in Milain, S. Ambrose, in Vienne, S. Stephane, in Coline, y• iii. Kings are worshipped. S. Appoline for y• teeth S. Roche, for the plague, S. Swithine for the lost key, is cheefely sought vnto, euery person, & euery thing, had his peculier God. This sort wold go to heauen by S. Francis Of their diuersitie of orders & professions whereby to goe to heauen. rule, yt sort by S. Benedicts, the third by S. Dominikes, the fourth by S. Augustines. Some would be S. clares disciples, other wold be S. Bridgets, And herof came their manifold swarms & sects of religious persōs, of which som were called Frāciscanes, some Dominickes, some Augustines, som clemētines, some Iohānites, some Iesuites, some Scapucin [...]s, & I can not tell what: so that they would bee called, all things, rather then Christians.

What other thing is this, then that Christ prophecyed, [Page] should come to passe in the latter dayes? Loe here is christMar. 13. 21. Loe there is Christe: So that al forsake him, the Lord and only Christe, and in euery corner, and Monastery, followe their own peculier Sauieur, and Christ. S Paule was greued with the Corinthians, for that they were so distracted in factions, that some would say, we are Apollos schollers other, we are Cephases: other, we are Paules. Whē they call themselues Dominikes, Benedictines. &c. mighte wee not saye to them, as Paule sayd to the Cor. Is christ1. Cor. 1. 12.deuided? Was Dominike crucified for you? was Francis or Benet crucified for you? that you chuse rather factiously to beare their names, then with all other yt name of christ? I will not stand to recite the Repugnancie, and concrarietie,Repugnancie euen in the decres of popes. [...]t the decrees of the Bishops of Roome, seeing that Platina their own historiographer writeth, that their cō tinal maner was, that one Bishop disanulled the decrees of the other. His words are these: Magnafuit haec controuersia & pessimi exēpli, cū pòst, sēper seruata sit haec consuetudo, vt acta priorū pontificū, sequentes, aut infringerēt, aut omnino tollerēt. i. Great was this controuersie, and vnto very ill example when as alwayes after, this custome is continued, that those Popes which followe, doe euer eyther breake, eyther vtterly disanul the deeds of their predecessours. The like he writeth in the life of Romanus of the dissētiō betweene the Popes. Loke Exasmus in his annotations,The Scholemen are full of diuersitie of opinions. vpon the 7 Cor. Who is able to recken vp the infinit disagreinges of the Scholemen, both against y• maister of the Sentences, and among themselues, and that in matter of no small wayght. Do not al the scholers, almost in sundrye points swerue from their maystor, with this clause? Hic Magister non tenetur. Heare, is not our Maister to be holden, and maintained.

The maister of y• Sentēces touching Original sin, saith ye Lib. 2. di. 25. For originall Sinne. mans nature is by it so corrupted, that by the power of nature they cā do no goodnes toward god: cōtrariwise Scot [...], Occā & other a [...]rme y• natural mans strēgth, is yet [Page] indifferent, and may apply, and prepare it selfe to Grace. The Maister of the Sentences, in the vse of the SacramentesLi. 4. di. 4. reiecteth Opus operatum, i. The deede of receauing, that it in it selfe, shoulde haue vertue to geue grace, and requireth Panitentiam & fidem. Faith and repentaunce, to be also in the Receauer, that shall haue benefite by the sacrament. The other Scholemē, doe erpressely,For the vertue of the Sacramentes. and plainely teache, that the Sacramentes, haue power to sanctifie, Ex opere operato, etiam sine bono motu vtentis. i. Euen by their being receaued, and that without any good inward motion of the Receauer. But they doe not onely thus runne, from their Maister Lomberde, but are foule fallen out also betweene themselues, whyle some will be called Terminales, some Reales, some Nominales, Diuersitie of titles chalenged of Papisticall Scholemen. some Formales, some Thomistes, some Scotistes, some Occamistes, and so forth a many moe. This diuersitie of professions, could not bee without great repugnancie, in opinions. If I should staye in Examples, they be infinite, & I should holde you too long. A witnesse or two of approued authoritie, for this, may serue. Roffensis agaynst Luther: This (saith he) I speake for the Fathers, vvhose iudgement I had rather follow, then the Schoolemens, for that in this pointe, they bee repugnant one to the other: Erasmus in his Enchiridion sayth, Si Turcis, vt Papisticall Scholemen which deuided themselues to sectes and how hurtfull that is to christianitie. The bitternesse of the coutention amongest the Scholemen papistes. Christum amplectantur Occamos, Durandos, Scotos, Gabrieles, aut Aluaros, proposuerimus, quid cogitabunt? quid sentient? vbi audierint spinosas illas argutias de instantibus de formal tatibus, de quidditatibus? &c. Praesertim vbi viderint eos, de his adeò non conuenire, vt frequenter vs (que) ad pallorem, vs (que) ad conuitia, vs (que) ad Sputa, nonnunquam, vs (que) ad pugnos in [...]ucem digladientur. If wee to winne the Turkes, to embrace Christ, shall offer or alleage vnto them, Durande, Scotus, Gabriel, Aluarus or any their followers, what wyll they thinke? What will they gather, when they shall heare those Sophisticall and contentious subtilties, De instantibus, de formalitatibus, de quidditatibus, &c. (Whiche are [Page] altogether friuolous contentions, rather for wordes then matter?) But especially when they shall see these men, in such sorte to disagree for these things, that often they striue, euen till they be pale withall, euen till they fall to chiding, euen till they spit one at an other, euen til they fall to blowes together. The like repugnancie, is betweene. Thomas and sundrie other Diuines. For the Vniuersitie of Paris, condemneth Thomas, in diuers articles, as manifestly erring, in the faith, as it may appeare in certaine additions, set to the end, of the maister of the sentences. I omit the contrarietie of Councells, by manifest decreesCounselles to disagree & differ in opinion. impugning one another. I omit the greeuous contē tion betwene the Councell of Basill, & the Popes, struggeling, which of them should haue the chiefe authoritie in the Church. I omit the repugnant opinions of Gerson, & sundry other Diuines, touching the same. I will not speake of the great stirre that was betweene the Vniuersitie of Paris, Diuersitie of opinion betw [...]t the vniuersitie & the Friers. and the Freers, for the whole state of their religion, and continued many yeeres, vntill the Popes highnesse, tooke the Freers into his tuition, against a great number of learned Diuines, that disputed, preached and wrate sharpely against them. I will not speake eyther of the disagreeing betweene the Canonistes, & Scholemen, for sundrye matters, as betweene the Monkes and Freers for the conception of our Lady. Ouely I will in a word or two, put you in minde, of some of their chiefe champions, that euen in this age, euen in our dayes, euen in our remembraunce, haue not onely differed, in some small pointes, but in chiefe and great articles, one writing against another. Yea, and I will note unto you, the Fathers of one onely counsaile of Tridente, that thereby you may take taste, what agreement is betweene the residue, if their doinges shoulde bee sifted.Of late dissentions in opinion amonge papistes. Doth not Catharinus Archbishop of Compsane one of the Popes legates, and great Cardinalls, in rigour and fierce manner, impugne the iudgement of Dominicus a Soto [...] Spanishe Frier, of great credite, and one of the Emperours1 [Page] confessors? & the same Soto, as sharpely write against Catharinus? & that in no such small: controuersies, (as in a trifle, touching apparel:) but De Fiducia hominis Christiani, of the hope of a Christiā, Of predestinatiō, of originall sinne of free will, &c. & belike ech part had his assistances. For one of their bookes, was printed in Rome, wt the alowance of the Byshop and Cardinals, the other were printed at Antwerp Cam priuilegio Imperatoris, and the allowance of of the Scholes of Louaine, Colone, & the prelates of Flaunders. The same Catharinus, writeth as vehemently against2 Cardinall Caietanus, of famous memorie, & a great patrone of the Popes, to his dying day: but in hys workes Katharinus, noteth, 200, pointes of doctrine, erronious, & (as he saith) heretical. That booke came forth after Caietanus was dead, or else, like it is, that he woulde haue done as much for Catharine as that commeth to. Like contention3 was betwene Catharinus, and Franciscus Torrensis, for ye single life of Priests, and the residence of Byshops: whiche thing Francis sayd, were appointed by Gods lawe, but Catharine earnestly defendeth the contrary. Who is of greater4 credite, in ye Church of Rome, thē Albertus Pighius? who hath more stoutely, or wt more countenance of learning, defended that side? And yet in the weightie articles of Originall sinne, Iustification, and Free Grace, beside diuers other, Ruardus Tapper, Deane of Coleyne, in his. 2. Tome, doth namely & expressely write against him, & say, that hee was deceaued. Because the time doth now cut me so shorte, I will here end this matter, as hauing giuen you, a sufficient triall, how the Patrones of the Sea of Rome, agree among themselues. And yet forsoothe, these are they, that fynde so greate faulte, wyth lacke of agreement betweene the Preachers of the Gospell, in these dayes, and vppon euerie diuers worde, in the interpretation of a sentence, will deuise the name of a sect among vs, onely of malice, onely to defame our doctrine, as Doctor Staphilus dealeth with vs in. &c.

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

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

¶ Certaine Sermons vppon this Texte of the Euangelist.

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‘Beware of false Prophetes, that come to you in sheepes clothing, but inwardly be rauening Wolues, By their fruites you shall knovve them. Mat. 7. 15.’

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AS wee haue nothing (deerelye beloued,) more precious in this worlde, then the blessed Word of God, and his heauenly Doctrine taken out of it: so haue we not any kinde of persons, more worthy to bee loued and had in estimation, than those whom God sendeth to impart the same vnto vs. Agayne on the other side, as nothing is more perilous and pernitious to Gods people, than false and corrupt Doctrine, contrarie to Gods holy will reuealed in the scriptures: so is there no sort of men more to be shunned and taken heede of, than false teachers, whom Sathan thrusteth into y• church of God, to corrupt that precious Treasure & meane of ourMat. 5. 1. &c. saluation. Wherefore our Lord and Sauiour Christ, after that he had made that notable Sermon in the Mount to his Disciples, and had set forth the true interpretation of the Lawe of God, giuen by Moyses, and discouered the false Doctrine and hypocrisie of the Scribes & Pharisies, and had rightly instructed his hearers, in the true exercise of Almes, Prayer, Fasting, trust in God, and other workes of charitie, not contented herewith, but knowing the malice of the Diuell, that would leaue nothing vndone, wherby all hys Disciples myght be seduced, from the trueth of his doctrine: In this place he carefully giueth them thys forewarning, that they shoulde take heede of false Prophetes, that should come to deceaue them, and as rauening Wolues to deuour their Soules. And first he describeth [Page] them, what they be, that they may the better take heede of them. Secondly he giueth a note, rule or marke, whereby they may more easily be knowne. There was neuer time in which, this warning was more necessarie, then in these our dayes, when so many diuers doctrines are spred, & defended, and the one repugnant vnto the other. The patrons of the Church of Rome say, that we be schismatikes, heretikes & false teachers, and therefore, doe they will the people to beware of vs. Againe the professors of the Gospell charge them with the like, and say they are those false prophets, of whome Christ giueth warning. Let vs first therefore examineDiscription of false Prophets examined. the description, and afterward come to the rule wherby they may bee knowne: that all men may vnderstande to whether partie, both those things can be more iustly, & aptly applyed. They shall come to you (saieth Christ) inMat. 7. 15.sheepes clothing, but inwardly, they are rauening Wolues. This descriptiō, is more largly declared by S. Paul. Such false Apostles (saith he) are deceitfull workers, and2. Cor. 11. [...]3. &c.transforme themselues into the Apostles of Christ, and no meruaile, for Sathan himselfe is transformed into an Angell of light: and therfore it is no great thing, though his ministers transforme thēselues, as though, they were the ministers of righteousnesse. &c. And to the Thessa. The comming of Antichrist is by working of Sathan, 2. Thess. 2. 9. &c. with all power and signes, and lying wonders, and in all deceauablenes of righteousnesse. That which Christ vttereth by a figuratiue speache, (That they should come in sheepes clothing) that Saint Paule expoundeth, to be their transformyng of themselues, into the likenesse of Gods true ministers, in countenaunce of holinesse, & miraculous working, and great shewe of godlinesse, and yet in deede be hypocrites and rauening Wolues. But at thys time it is necessarie, more particularly to laye downe what those sheepes skinnes are, wherwt these rauening Wolues do couer themselues, to deceaue the people of God.

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

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

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

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

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

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

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

And of this deuouring, are they by Christ iustly called, rauening Wolues. Of this doeth Christ speake: WoeMat 23. 14. Luk. 20. 47.be to you scribes and Pharisies Hipocrites, that deuour widdowes howses, and that vnder the pretence of long prayers. For this, shall you be the more greeuously punished. Such clawes of false Prophets are largelye described by the prophet Ezec. Of the same speaketh SaintEzec. 13. 2. Ezec. 34. 2. 2. Pet. 2. 3. 1. Peter. There shall bee, sayth hee, false Teachers among you, which priuily shal bring in damnable heresies &c. and through couetousnes, shal they with fained words, make marchandise of your soules. &c. The same is noted also by S. Paule, in way of Prophecie, (as S. Peter doth,) that such should come in the latter dayes in greate number: For of this sort, sayth he, are they which crepe2. Tim. 3. 6into mens houses, and leade captiue simple women laden with sinne, and lead with diuerse lustes. Who seeth not in these Testimonies of the holy Scripture, those religious Wolues described, whiche in swarmes haue ouerwhelmed the face of the earth, and with great shewe and pretence of holinesse, and long prayer, haue sought (not the glory of God,) but their owne inestimable wealth of the world? For by selling their Merits, their Prayers, their Masses▪ their Pardons, by Pilgrimages, by Purgatory, by absolutions, by dispensations, and a number of other deuises, they haue not onely deuoured an infinite number of Christian soules, but crepte into mens Testamentes, and from wife and children, and kinsfolk, got into their clawes the Wealth and Riches of the world.

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

And Christes warning in this place, principallye toutheth suche: for hee directeth his speeche agaynste the Scribes, Pharisies, and high Priestes, that then were in ordinary Succession, calling, and authoritie. And lykewise doth the spirite of God, in al the course of the scriptures, both of the old and new Testamēt. Moyses sayth, IfDeut. 13. 1.there shall rise among you a Prophet or a Dreamer: In medio tui, sayth he, euen among you, or in the middest of you, He sayth not a straunger or Forrener, comming frō some other place, but among you. And Esay: His watchmenEsay. 56. 10.are blinde and know nothing. And a little after: Behold, their Sheapheards are voyd of vnderstanding, They are all gone, euery man after his owne way. And in Hieremie: In the Prophets of Hierusalem, I saw, abhominacion.Jere. 23. 14. 15.&c. Filthinesse and vncleanes, is proceded from the Prophets of Hierusalem, ouer the whole earth. [Page] And agayne, My people is become a lost flocke, theireJer. 50. 6.Sheapheards haue deceiued thē, and made thē to wander in the mountains. And Ezec. Her Priestes haue peruertedEze. 22. 26.my law vnaduisedlye, and haue prophaned myMal. 2. 8.Sanctuarie. You, sayth Malachi, to the Priests, haue gon out of the waye, and haue caused manye to fall by the lawe. Nothing can bee more playne, then that whiche Paule speaketh to the Ministers of Ephesus. &c. I knowe Act. 20. 29. this, sayth he, That after my departure, shall greeuous Wolues enter in among you, not sparing the flock. Of your own selues shal men arise, speaking peruers things, to draw disciples after them. And Saint John, From among1. Jo. 2. 19. vs they came, but they were not of vs. Yea, S. Paule sayeth, that Antechrist shoulde sitte, not among2. Thess. 2. 4. Heathen persons, or Infidels, but in Templo Dei, in the Church of God. Wherfore you may not maruell, though we say that false prophets, & greeuous wolues are his vnder this fayre shepes cloathing of ordinary Authority, succession, and calling, for the spirite of God hath told vs, that it hath so beene, and shoulde so bee to the worldes ende. You may not therefore thinke that Ordinarie authoritie Ordinary authoritie is no iust proof [...] of true doctrin [...]. and calling, is a full and iust proofe of good Doctrine or of true preachers. Wolues haue deuoured the Flocke, vnder that clothing: yea, suche they haue beene that haue most cruellye persecuted Gods good prophers, and the doctrine that they haue taught. Who persecuted Hieremie, and the other Prophets? were they not those that sayde Templū domini, Templū domini. i. The Tēple of the Lorde, Jer. 7. 4. The Tēple of the Lord? And Nūquid veritas discedet á Sacerdotibus. i. Jer. 18. 18. Shal the truth depart frō the Priests? Were it not they yt stroke Micheas, and caused Hieremie to bee3. Reg. 22. 24. Jer. 32. 3. cast into prison? Who were they that put Christ to death, and persecuted his Apostles? Doe not the Euangelistes, and Actes of the Apostles euidently declare it? Doth not Christe giue his Disciples warning, that it should bee so? These things (saith he) haue I spoken vnto you, that youJoh. 1 [...]. 1. [Page]may not be offended, They shall excommunicate you out of their synagoges, & al for my names sake. Were it not they that had ordinary Calling & Succession that hadde Authoritye to excommunicate? Seing then by testimonie of the Scriptures we learne, yt it hath alway bene so among the people of god, and the Scriptures witnes in way of Prophecie, that in the latter dayes it shoulde bee so: Why may not the faythfull people of God greatelye feare, that nowe also in our age, the false Prophettes bee hid vnder the cloake of Ordinary calling, and Succession?True prophers extraordinarily set vp by God, to reproue the abusers of their ordinarie calling. For this Cause, did God extraordinarily rayse, and set vp his true Prophets, which might sharpely blame & reproue those false Maisters & Teachers, yt did abuse this countenāce of ordinary Successiō & Authority, to deceaue Gods people, & carry thē from the law of god to superstition & Idolatry. Which prophets of god, not wtstanding yt ordinary calling & succession of the other, in many places do tearme them, Dumbe Dogs, Idle sheapheards, deceauers, Lions,Esay. 5 [...]. 10. &c.Wolues, Foxes, Murderers. &c. And for so doing, they which were in ordinary authority, did esteeme thē as factious, seditious, stubborne, obstinate & deceauers of yt people. It hath pleased the mercifull prouidēce of God, likewise in these latter days, extraordinarily to raise vp, & mightily to defend▪ certain learned men, and Godly preachers, whiche might reueale vnto ye world, & earnestly reproue & cōfound the great & horrible corruptiō, both of doctrine & māners, y• haue now these many yeares, ben brought into y• church, & wt fagot & fyre maintained by thē, yt chalenge to themselues ordinary power & authoritie, which preachers haue had the very same intertainmēt at their hands, y• the ancient Prophets had of y• false prophets, priests, & Princes of y• people. We must not therfore beleue, yt he is a true minister of god & a deliuerer of sound Doctrine, yt is furnished wt ordinary authority, & challengeth y• cōmendacion of successiō & lawful calling: for the wolues often times be couered, wt that clothing. And I wil note vnto you in this place, one claw, [Page] whereby you shall not lightly fayle, to Discearne theVnder the cloathing of ordinarie caling, the Wolfe is descried by his Claw of crueltie and sucking of blood. greedy and greeuous Wolfe, that is, Tyranny, crueltie, and blood: for the false Prophets are alwayes cruell and bloody. Take Example of the olde false Prophets, in the time of Esay, Ieremie, Micheas, Zacharie and other, and Christe himselfe doeth note that Marke in them, in sundrye places of the Gospell. Howe blooddye and cruell Eusebius, and the other Arians, and false Teachers were, toward Athanasius & other Godly, & catholike Bishops of that time, the ecclesiasticall Histories doe largely declare, & might be layde down in this place, if time would serue. But neuer was shewed more notable examples herof, thē in these oure dayes by the Popes & their Prelates, which, to extinguish y• Gospell, & the true preachers, & professours therof, haue bene Trompets to mooue Princes to war & murder, & by sword & fyre haue imbrued the whole earth, with the blood of Gods saintes and blessed martirs. But cōtrariwise, the spirit of truth in the right preachers of God, is alway charitable, mild, & merciful: & so much as possible may be, with the safety of the church of Christ, detesting crueltie and blood. Let example bee taken hereofThe mercie of the Prefessoures of the Gospell, Compared with the cruelty of the Churche of Roome. The thyrde Sheepes Skinne, wherein the Wolfe is wrapped. by the practise of all the primatiue church, for the space of sixe hundred yeares, and of all the professoures of the gospell in these latter dayes, in comparison of the contrarye part. The third Lambes cloathing, wherewith false prophets seeke to couer and hyde themselues, is the goodlye name & title of ye Holy, Apostolical, & Catholique church, wherewith they seeme gloriously to aduance & set forward themselues: as though that all their Doctrines, Traditions, & deuises of new worship, proceded not frō thēselues, but were established by the perpetual consent of y• church, and allowed by the sentence and interpretacion of the holy counsailes, and ancient learned fathers, & Doctours, and yet whē it shalbe rightly & trulye examined, it is nothing so. In deede, cōsent of y• church to true & godly Preachers, is not onely a goodlye and bewtifull Garment, but a moste [Page] necessarie Ornament, that men may not faigne and deuise Doctrines, opinions and Phantasies of their owne heads: but professe, beleeue and teache, the consent of the true Catholike Churche in that doctrine, that was first planted in Paradice by God him selfe, and after renewed and continued by the Patriarches, and Prophetes, and so published into the whole world, by Christ himselfe and his Apostles. The summe whereof, is briefely contained in the articles of our faith, teaching vs the vnestimable goodnesse of Almightie God towarde vs, as well in making of the world, as in redeeming mankinde by the Incarnation and deathe of hys Sonne. &c. This faith and beliefe ought to be established and conserued, by the consent of the Catholike Churche from the beginnyng. But it is of all Christian heartes to bee lamented, that most wicked and rauening Wolues, vnder this cloake of the Churches Consent, do abuse the people of God, bring into the Churche, and maintaine straunge worshipping of God, and what soeuer theyThe name of the church abused by the wolues. haue newly deuised of themselues, without iust warrant of the holy Scriptures: and contrarie to the manifest doctrine of the Prophetes, Apostles, and auncient Fathers of the Primitiue Church. And by the authoritie of this Title of the Church, doe persecute and feare men, from embracing the reformation of the Gospell, and striue still, by violence to keepe them in the blindnesse of ignoraunce, and errour. But for so much as I haue sufficiently, and at large in another place, spokē against this Lambes clothing, and haue taught men how by certayne Tokens to espie the same, I will not stande longer vpon it at this time, but will referre the reader hereof to the seconde Sermon, made vpon this Text, the briefe some whereof was recited in this place.

The last Lambes clothing, that I meane to note vntoThe last cloathing wherin the wolues doe lurke. you at this time, is their Vaunting of myracles & wonderous workes, that haue bene done for the confirmation, of their doctrines & Ceremonies, which they haue brought into the Church. For as Christ by myracles did confirme [Page] the true doctrine of the Gospell: so doe the ScripturesFalse Miracles wrought by false prophets to deceaue gods people withall. witnesse, that wicked teachers, & members of Antichristes schoole, shoulde vse the countenaunce of the same, to leade men into errour. For the Diuel doth often, turne himselfe into an Angell of lyght, and wyll seeme to imitate the diuine power of God. That false Prophetes doe sometimes vse this clothing, to commende themselues and their profession: it is euident in many places of the Scriptures. Iannes and lambres by this meanes resisted Moyses, andExod. 7. 8. 9. did harden the heartes of Pharao and the Aegyptians, against the messengers, and people of God. Simon Magus, & Elymas the Sorcerer, by such straunge working seducedAct. 13. 8. many. Moyses giueth warning of such, and wylleth the people of God to take heede of them, saying: If thereDeu. 13. 1. &c.arise among you a Prophete, or a dreamer of dreames and giueth thee a signe or wonder, and the signe or wonder that he hath tolde thee come to passe, saying, Let vs goe after other Gods. &c. Thou shalt not harken to the wordes of that Prophete, for the Lord your God doth proue you, to knowe whether you loue him, with all your heart. &c. Christ himselfe sheweth, that they be not all by and by true Prophetes and ryght teachers, that haue power to worke Myracles: Many will say vnto meeMat. 7. 22.in that day, Lorde, Lorde, haue not we in thy name prophesied? haue we not cast out Diuells in thy name? and by thy name haue done many great workes? But it followeth. Then I will professe vnto them, I neuer knew you, departe from mee all yee that worke iniquitie. Here we see, that with wickednesse and corrupt doctrine, may be ioyned working of Myracles, and straūge doyngs. And agayne, our Sauiour Prophesying of ye latter dayes,Mat. 24. 2 [...]. sayeth: Then if one saye vnto you, beholde heere is Christ, or there is Christ, beleeue hym not: for there shall aryse false Christes and false Prophetes, and shall shewe great Signes and wonders, in so muche (that if it were possible) the verie elect of God shoulde bee [Page] seduced, Beholde I haue giuen you warning before. And Saint Paule in lyke manner, giuyng vs warning of Antichrist and his false Prophets, sayth. Whose comming2. Thess. 2. 9. &c.is after the working of Sathan, with all power & signes, and lying wonders, and in all deceaueablenesse of vnrighteousnesse, among them that perishe, because they receiued not the loue of the truth, that they might bee saued, And therefore God shall sende them strong delusions to beleeue lyes, &c. Thys warnyng principally toucheth vs, vppon whome the latter endes of the worlde hath lyghted, that wee shoulde carefullye take heede, that by Wonders and Myracles and Apparition of Spirites, wee bee not Seduced, eyther to beleeue errour, or to refuse the trueth of the Gospell offered vnto vs. Christ gyueth vs a speciall charge [...] Beware, saithMat. 24. 25. he, I haue tolde you of it before hand. Therefore if you doe not harken vnto him, but yeelde your selues by suche meanes to be caryed into Superstition, Errour and Idolatrie, the daunger shall bee the greater. And Saint Paule addeth a terrible threatning: Because they receyued not the loue of trueth, God shal2. Thess. 2. 11.sende them stronge delusions, that they may beleeue lyes, that all they myghte bee damned whiche beleeued not the trueth, but had pleasure in vnrighteousnesse. Let them looke therefore carefully to themselues, which, by suche Myracles, are Induced or confyrmed to beleeue the corrupte errours, of Pilgrimages and worshypping of Images, of praying to Sainctes departed, of Purgatorie, of Masses and Trentalles, of praying and offering for the synnes of the Deade, and suche other infinite errours, as hath beene brought into the Churche by Monkes, Fryers, and other false Teachers of the Churche of Rome.

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

[Page]

¶ The seconde Sermon vppon this part of the Texte.

‘Exfructibus eorum cognoscetis eos. By their fruites shall ye knovv them.’

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

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

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

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

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

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

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

And again, in the same Epist. In whome are hidde allCol. 2. 3. &c.the Treasures of wisedome & knowledge. &c. in him dwelleth all the fulnesse of the Godhead bodily, & you are complete in him, which is the head of all pricipalitie. Note. Marke that he sayth, We are complete in him, and therfore neede we no other meanes of saluation. And this our sweete Apostles S. John, who teacheth vs this triall of spirits sayth: The blood of Christe Iesus the sonne of1. Joh. 1. 7.God, doth cleanse vs from all sinne.

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

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

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

The thyrde poynte of Doctrine is, how we may be partakersThe third point o [...] doctrine, to trye the teachers whether they be true or false prophets. of Christe comming in fleshe, and how the benefites thereof, are truely and rightly applied vnto vs. A doctrine surely no lesse needeful then the two former, for in vayne & to no purpose in respect of vs doth Christ come in flesh, and suffer death, if the benefits therof be not applied to vs, and we made partakers of the same. Now what this Mean is, S. Ioh. in the same Epist. doth euidently declare vnto vs, saying: Let that remain in you, that you haue herd frō [...]. Ioh. 2. 24.the begining. For if that remain in you, that you haue heard at the beginning, you also shall abide in the son, & in the father. What it is to abide in that, which they heard in the beginning, he afterward playnely expoundeth, that is, constantly & with sure fayth, to beleeue y• premises of God in his Gospel, assuring vs of Saluation in Christes Sonne. For this he writeth: Euery one that is1. Ioh. 5. 4.borne of God ouercōmeth the world, & this is the victory that ouercōmeth the world, euē our faith. Who is he that ouercommeth the world, but he that beleueth, that Iesus Christ is the sonne of god. And after. He that beleueth in the son of god, hath the witnes in himself, he that beleueth not god hath made him a liar, becaus he beleued not in the witnes of God, which he testified of his son. And this is the record, that God hath giuen vnto vs, eternal life, and this life is in his sonne. In these words, we haue first that saluatiō & eternall life is ye gift ofHow we are to apply the benefits of Christs comming in flesh euery man vnto him selfe. God, & not a thing of vs deserued. Secōdly y• God the Father by his witnes & promise, doth assure vs, that we shall be partakers therof, for the merite of Christe his Sonne only. This life sayeth hee is in his Sonne. Lastlye, that the meanes to be made partakers hereof, is assuredlye to beleeue the truth of GOD, promissing this in his sonne: [Page] or else by infidelitie wee make God a lyer, and leese out partes of his promise. Christ himselfe also beareth witnesse of the same Meanes to apprehend our saluation. SoIoh. 3. 16.God loued the world, that he gaue his onely begotten sonne: that whosoeuer doth beleeue in him should not perishe, but haue eternall life. &c. And agayne, He that beleeueth in him is not condemned, but he that beleeueth not, is condemned alreadie, because he dothe not beleeue in the name of the sonne of God. And in the 6. Chapter. This is the will of my Father that sent mee,Ioh. 6. 40.that he that seeth the Sonne, & beleeueth in him, should haue eternall life. The full consent of the Prophets doth iustifie this Meane of our saluatiō. For as Peter sayth, ToAct. 10. 43this all the Prophetes beare witnesse, that through his name, all they which beleeue in him, shal receaue remission of sinnes. The whole Church of Christ beareth witnesse to this, which in all hir generall councells, doth teach euerie true Christian to say, I beleeue that Iesus Christ descended from heauen for vs, and for our saluation, that he was made man, borne, suffered, died, rose againe, and was receaued into Heauen, &c. And all to this end, that by this Sauiour we myght haue remission of sinne, Resurrection of the fleshe, and euerlasting lyfe. All these things doth yt Euāgelist, S. Iohn affirme in one little sentence: These thinges are written that you may beleeue,Ioh. 20. 31.that Iesus Christ is the sonne of God, and that in beleeuing, ye might haue life through his name. By these wordes wee are taught, why the Gospell is written and preached to men, that is, that they should beleeue, and iustifie God in his promise to be true. Secondly that by beleeuing, they should haue the fruites of Christes comming in the flesh, and therefore faith and beleefe is the Meanes, to apply Christ and his benefites vnto vs. Thirdly, that wee haue life and saluation, onely by the meere mercie of God in Christ, and not by any merite of ourselues, or other mē, or by the dignitie and worthinesse of our selues, or our doinges [Page] whatsoeuer, going before or comming after. This benefite therefore to applye Christes merites and fruites of hys Passion vnto vs, can not in any wyse bee imputed to any other workes or vertues, bee they neuer so excellent, but to fayth onely: and that not for the dignitye of faythe neyther, but for this cause onely, for that faythe resperteth no other thyng, but doth rest and staye it selfe, vppon the sure and vnfallible promyse of God, grounded and founded on the grace and merite of Christ. This promyse doth faythe apprehende, as I haue sayde, and doth assure hymselfe to bee partaker of it, because God is true, and can not deceaue. And thoughe our faythe sometyme bee weake, and not so strong as it shoulde bee, yet wee maye not dispayre for this our weakenesse and infirmitie, but wee must comforte our selues wyth thys sweete promyse, that he which paydr the price of our saluation, as the Prophete witnesseth, Doth not breakeEsay. 42. 3.the brused reede, nor extinguishe smookyng Flaxe. Onely let vs saye wyth him in the Gospell, I beleeue,Mar. 9. 24but O Lorde helpe myne vnbeliefe. And with the Apostles: O Lorde increase our Faith. For as, Christ saith,Luc. 17. 5. If wee haue fayth, no more than a graine of mustardeMat. 17. 20seede, we shall by it worke great things. This doctrine of apprehending the benefites of our saluation, and applyingThe Church of Rome impugueth the doctrine of apprehending & applying the benefite of Christ his merits by fayth: and therefore is seene to harbour false teachers. the fruites of Christes Incarnation, death & passion, by faith onely, The patrons and teachers of the Church of Rome, haue most impugued. Their voyces thereof ring in euery mans cares, their bookes and writings agaynst the same, lye open to all mens eyes, so that no man can doubt of it, wherein, their obstinate blindnesse doth more than in all other things, too plainly appeare. For whereas they bee great braggers of the generall consent of the Vniuersall Church, and by countenance of it, will seeme to maintaine their other errours, and corrupt doctrine, yet they reiect this doctrine, that is witnessed by God the Father, confirmed by the Sonne, established in the hartes of the faithful, [Page] by the holy Ghost, testified by all the Prophetes and Apostles, and acknowledged by the generall Consent of the whole Church in their beliefe, and ratified by the subscription of a great number of the auncient Fathers, and Catholike writers: yet, I say, they of the Church of Rome doe impugne it, and speake altogether most reprochefully of faith, and wrongfully challeng the Preachers of the Gospell, that by this doctrine of our Justification and saluatition, by faith onely in the merite of Christes Passion, they doe disproue good workes, and leaue open a gappe to wickednesse and Loosenesse of lyfe. Which commeth to passe because they will not vnderstand what true Christiā faith is, nor why faith is sayd to iustifie vs before God, that is, because it apprehendeth the mercie of God in his promyse, assuring vs that we shall haue remission of sinne, saluation and eternall life, through the merite of Christes Passion onely. I neede not therfore to put you in minde what conclusion maye bee inferred vppon the premises, against the teachers of the Church of Rome, that is, that not the Preachers and professors of the Gospell, which teach this Article to the full, but they rather of the Churche of Rome, are the false Prophets that are couered with sheepes clothing, because the fruites of their doctrine do plainely proue them to be such. By this that I haue hitherto spoken, you mayConclusion. perceiue that wee doe not striue with the Churche of Rome, nor separate our selues from it, for trifles and toyes of no weyght and value, but for matters of great importaunce, touchyng the principall Articles of Christian faythe, and the true meanes of our Saluation. For although Sathan in these dayes dothe not so commonlye rayse vp hys Instrumentes to impugne the Trinitie, the two natures of Christe, or the Diuinitie of the holye Ghost, as he did in the Primitiue Churche: yet he is not Idle, but craftely turnyng himself into an Angel of light, by such as not onely professe themselues to be Christians, but take vppon them to bee the principall patrones and directors [Page] of Christian faith, he disgraceth, and extenuateth the dignitie, and perfection of Christes merite and passion. he peruerteth the office of the holy Ghost, he abuseth the name & authoritie of the Catholike Church, and setteth vp an other Church, he altereth the principall doctrine of our beliefe touching fayth in our Lord Jesus Christ, and transferreth and almost bringeth to nothing, the trueth of our iustification, and the ende of our fayth. He chaungeth the Sacramentes, and bringing in a new sacrifycing worship, altereth the Institutions and ordinaunces of Christ, f [...]a [...]ly and plainely layde downe in his worde. Wherfore, (dearely beloued) I earnestly require all such, as haue care of their saluation, to remember Christes admonition that he gyueth in this place, when he saith: Beware of false Prophetes, that come to you in sheepes clothing. &c. Mat. 7. 15. The first way to beware of them, is with earnest and hartie Prayer to call vppon God, that by his gracious benefit,1 and lyghtning of our heartes by his spirit, wee may know the false Prophetes, and by his prouidence he wil preserue vs from them, and sende out into his haruest faithfull and true labourers, and that he will by his goodnesse defende, strengthen, and maintaine the same, against all assaultes, that they may to his glorie performe their worke, whereto he hath appoynted them. For so our Sauiour Christ willeth vs, to cal vpon the Lord of the Haruest, that he wouldMat. 9. 38. Luc. 10. 2. send forth plentiful store of labourers, to bring in his Haruest. The seconde way to beware of false Prophets, is a2 diligent, and continual reading of the Scriptures of God, which as I haue said before, is y• rule of true knowledge, and right doctrine. Herevnto Christ exhorteth, when he sayth: Search the Scriptures, for in them you thinke yeIoh. 5. 39.haue eternall lyfe. And they are they that testifie of me. And the Thessalonians, that did heare Paule at Berrhaea, daylyAct. 17. 11.searched the Scriptures: whether things were so as Paule preached or no. S. Augustine also doth exhort vs toAug. the same by a very apt similitude: Euen as a Prince or gouernour [Page] in time of peace, maketh prouision for armour, munition, and all warlike furniture, that when he is assaulted by his enemies, he may not be foūd vnprouided: so, saith he, is it necessary that al good Christians should diligently reade, & carefully hearken to the teaching of the word of God, and out of that storehouse, to furnish thē felues with all spirituall furniture, against the assaultes of Sathan, & his instruments, whether it be in matter of faith and Religion, or behauiour of life. For of all the spirituall armor yt S. Paul describeth, aboue all things he warnethEph. 6. 16 to haue yt Target of faith, & the sword of gods holy word, By yt weapō only, you know yt christ our sauior droue backMat. 4. 6. &c. yt Deuil, whē he indeuoured to seduce him by peruerting yt scriptures of God. They therefore yt forbid the people to reade yt scriptures, & do hearken to gods word, are to be esteemed no better thā traitors, yt take frō the people of God their chief defence, & to leaue thē open to yt daunger of their enimies. Or if men be not able to reade yt scriptures themselues, in any wise as they haue care of their soules, let thē learne to vnderstand yt generall principles of Christian Religion in their Catechisme, that is the .x. Commandemēts, the articles of their beliefe, yt right vse of the Sacraments, & the Lordes Prayer. And this must they learne, not as Parrets, to sound the words, but to vnderstand the truth of the matter. And then surely wt gods assistance, may they be easily able to discerne the spirites of the Preacher, & tollerably to iudge of his doctrine: as I could by some particular examples declare vnto you, if the time would serue. But if men will be take themselues to the Colliars faith, that beleeued generally as the Church beleeued, and knewe not one word what the church did beleeue, or ought to beleeue, they shall by such wilfull ignoraunce, lay themselues open to false teachers, that shall come vnto them in sheepes clothing, and seeke nothing, but as rauening Wolues, to deuour their soules. &c.

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¶ The thirde Sermon vppon this part of the Texte.

‘By their fruites shall ye knovv them. Mat. 7. 16.’

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

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

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

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

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

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

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

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

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

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

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

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

Now as touching that the aduersaries, obiect against vs [Page] loosenesse of manners and dissolute life, and with eger spirites erie, that since our doctrine hath begun in the worlde, nothing hath increased but falshood, craft, deceipt, periurie, hatred, malice, strife, contention, sedition, warre, and murder: lecherie, wantonnesse, vncleanenesse,, sectes, diuisions, and all mischiefe, and trouble. Oh, (dearely beloued) this is a greeuous and heauy accusation, that whereas by Gods singular benefite, the doctrine of repentance, remission of sinnes, and newnesse of life is taught among vs, more distinctly, more truely and sincerely, than euer it was before, yet that godlynesse of lyfe, and honest conuersation should not followe. This surely should be an heauie corsie to our hartes, if we be true Christians, and in deede fauourNot the gospell, but out corrupte nature is the cause, why our fruites at these dais are no better. the Gospel. For although this sclaūderous accusation hath euer followed the Gospell, euen in Christes owne tyme, and at this daye (God be praised) is not so iust and true, as our aduersaries would haue it seeme to be: Yet wee must confesse before the face of God and his Angels, and before all the Saintes and Creatures of God, both in heauē and earth, that the doctrine of the Gospell, hath not brought forthe suche fruites of godlye conuersation as it shoulde haue done, and that the blessed seede of his heauenly worde, through the barraine grounde of our corrupt heartes, hath not so prospered, as our dueties require, that it should haue done. For in deede the most part (we confesse) remayne in deepe securitie, ouer whelmed with the corruption of thys lyfe and pleasures of the world. Neither can we denie, that with manye, this wholesome doctrine hath not onely, not brought forth conuenient fruites: but is vsed as a cloake of licentiousnesse and dissolute libertie, and as a meanes to Spoyle the goods & patrimonie of the Church, which they seeke wholly to imploy, to the pampering of their owneThe gospell euill spoken of, because of such as [...]lely professe and doe not li [...] after it. pleasures, & not to the furtherance of Gods seruice. Wherfore in the feare of God I exhorte you, that you will continually, and earnestly call vpon him in your hartie prayers, that by the grace of his holy spirit, he will mollifie mens [Page] hartes, and make them good grounde, and beate into their remembraunce, that whatsoeuer colour they cast vpon them selues, by profession of the Gospell, yet by the testimonie of their owne consciences, they are conuinced within them selues, and by their fruites declare vnto the worlde openlye, that they are not good trees, but such as shall bee cut downe and cast into the fire: That by the iust iudgement of GOD, if they repent not, they heape vnto themselues, the iust wrath and displeasure of GOD, not onely by plagues and punishmentes in thys lyfe, but also eternally in hell, wyth the Diuell and his Angells: That by theyr wicked example they offende other, and eyther lead them into lyke euyll doyng, or so cause them to bee greened in conscience wyth the sight of their euyll lyfe, that for the fame they mislyke the Gospell, & reuolte from it, and therefore that God will require the bloud of suche at their handes, and in the daye of iudgement wyll make it more tollerable for Sodome and Gomorrha then for them. Finallye that by this meanes they open the mouthes of the enimyes to blaspheme the Gospell, so that the worde of gods trueth is by them yll spoken of amonge the Gentiles. As this admonition toucheth all states of men, so principally and most nyghly it toucheth Noble men and Gentlemen, and suche as be in high estate, because their doynges are most seene, and of most men followed. Yea Sathan wyll bee more diligent, and hath more meanes to assault them, than any other, because hee knoweth the fall and ouer throwe of one suche by example and imitation, dothe drawe downe a great number of other. For the inferiours thinke that lawfull and well done, that they see practised of theyr superiours and betters. The great personages therefore offende dubble, first in the yll it selfe, and secondlye in the yll example, wherewith they corrupt other. Wherefore (dearely beloued) let both them and vs, carefully consider these things followyng, that GOD hath performed theLuc. 1. 73. othe of our deliuerance, and by the bloud of his sonne raunsomed [Page] vs from our sinnes, not that wee should continue inThe preachers of the gospel exhort to holy lyfe & godlinesse, as well in workes as profession. Eph. 2. 10. the same, but that we should serue him, in holinesse & righte ousnesse all the dayes of our life. That in our Baptisme we bound our selues, and conenaunted with God to forsake the Diuell, and all his workes: That wee be the worke of God, framed in Christ Jesu to these good workes, that he hath prepared for vs to walke in [...] That wee are by Christ made the children of God, and therefore that we should beeMa. 5. 48. 1. Pet. 1. 16. Luc. 1. 75. Leu. 11. 44. Eph. 5. 8. Eph. 2. 19. perfect in al goodnesse, as our father in heauen is perfect, & holye as he is holy, that hath called vs: That wee bee the children of light, and therefore should detest the workes of darkenesse: That we are of the houshold of God, and Citizens together with his Saintes, and therfore that our conuersation should be heauenly, and in heauen, as S. Paule saith, Conuersatio nostra in caelis est. i. Our conuersation is Phi. 3. 20. Mat. 5. 14. 1. Thes. 5. 5. 1. Joh. 2. 9. &c. Mat. 5. 16. in heauen. That wee be now the light of the worlde, and therefore our vertues and good workes, shoulde shyne before men, that they seeyng the same maye glorifye GOD our Father that is in Heauen: That wee are the Souldiours of Christ, and therefore ought to stande valiauntlye against all the assaultes of the Diuell, the worlde, and the fleshe, to the ende that when wee haue manfully ended our lyfe, wee maye receaue that immortall crowne of glory, which he hath layde vp, not for vs onely, but for all them2. Tim. 4. 8. that loue his comming. These thinges (deerely beloued) should sufficiently moue vs y• professe the Gospel, to remē ber our dueties toward God in honest conuersation, & be as sharpe spurres vnto vs, to prick vs forward to repentance: especially such, as hither to by wanting of their dutie, haue bene stumblyng blockes to other. But although the blessed doctrine of the Gospell be despised of many, which, making shewe thereof haue brought forth, either very small fruits or none at al, but haue to their owne condēnatiō, andThe preaching of the gospell not altogeather fruitlesse. heauy iudgment wared worse thē before: yet y• same heauē & earth, before whō we confesse & acknowledge our faultes, can testifie, that there bee many godly hartes, in whom it [Page] hath wrought very good and plentifull fruites, and of drimkardes made verie sober persons, of dissolute Lecherers, chaste and godly spouses, of couetous cormorantes, liberall distributers to the poore, of blasphemous swearers, reuerent rememberers of the name of God, of ruffinlye worldlings, diligent seruauntes in the house of God. Finally of such as haue bene giuen ouer, to the lust of the worlde and the fleshe, it hath made persons so vtterly mortified, as for Christ and his Gospell, they contemne friendship, goods, landes, lyfe, and all that this world giueth, though it seeme to the iudgement of men neuer so precious. Therefore the worde of God, among vs hath not wanted his fruites, although not so plentifull as good heartes hath wished, and yet I doubt not, but that there bee many, that the worlde hath not commonly seene, nor is able to iudge of. For he that in the corrupt state of the Israelites, was able to reserue vnto himselfe, 7000. that neuer bowed their knee to3. Reg. 19. 18. the Image of Baal: hath in these dayes giuen iust fruites to the preaching of the Gospell, though the multitude of the wicked do ouer shadow them, that in the iudgement of men they be not seene. As the Raine commeth downe, saythEsai. 55. 10 God in Esay, and the Snowe from heauen, and returneth not againe, but watereth the earth, and maketh it to bring forth and budde, that it maye giue seede to the sower, and bread to him that eateth, so shall my worde be, that goeth out of my mouth: it shall not returne vnto mee voide, but shall accomplish that which is my wil, and it shall prosper in the thing whereto I haue sent it. Though y• aduersaries of the truth, bitterly and virulentlyThe godlinesse of the preachers of the gospel, compared with that of the prelates of Rome. accuse our doctrine and lyfe, yet (in the feare of God I speake it, and to his name bee praise for it) all the aduersaries that we haue, beside their owne sclaunderous and infamous libels, will neuer be able, by any iust testimonie to proue, the fourtieth part of those wicked vices to be found, among the chiefe Preachers, and professors of the Gospell, that the whole worlde seeth, and witnesseth to bee in themselues. [Page] These fruites I dare iustifie, hath followed the Gospell, since the first preachyng thereof, in these latterWhat fruits haue folowed the preaching of the gospel. dayes: That the Scriptures and holy word of GOD, hath beene made knowne to the people, in their mother tongue, whereby they myght the better vnderstand, theyr duetie towarde God and their neighbour, whiche before wickedlye, and vngodlye, and to the great daunger of infinite Soules, with feare and tyrannie was kepte from them. That the principles of Christian fayth, are farre more diligentlye taught then before tyme they were, so that verie Babes haue some sence of GOD, and are able tollerablye in most places, to yeelde an accompt of their faythe, whiche before hearde of nothing, but of Guy of Warwicke, Beuis of Hampton, and suche other vayne fables. That Schooles are better looked vnto, then they haue bene, and y• thereby the knowledge of the tongues, and all other good literature, hath more florished, than euer they dyd these manye hundred yeeres, and by that meanes it is come to passe, that the Texte of the Scriptures is nowe better vnderstanded, than euer it was in anye age. That sundrie poyntes of doctrine bee refourmed, without which, men can not possiblye haue anye true sense of Christianitie: as the doctrine of Originall Sinne, of the Lavve and the Gospell, of Repentaunce, of Faythe, of Hope and Charitie, whiche before were maruaylouslye corrupted, and wrapped in darkenesse and errour, Principally, the wholesome doctrine of the grace and merite of Christ, of Remission of Sinnes, of eternall lyfe, receyued by fayth in Christ, and Sealed and confirmed by his Sacramentes, doth in these dayes bryng vnestimable comforte to troubled consciences, as well at all other tymes, as chiefely at the houre of death, when Sathan most seeketh to shake mennes consciences wyth desperation. The sence hereof the godlesse Epicures and secure Hypocrites haue not, but suche as feare God, [Page] and haue any touche of conscience, conceiue exceeding comforte thereby. Men in these dayes also are better instructed to praye, and call vppon the name of God, and indeede doe the same more sincerely, because they vnderstande what they speake, whereas before, when they were taught to praye in a straunge tongue, it coulde not possibly bee, that their heartes and lyppes coulde goe together, which of al other, was a most myserable seducing of the people, and as it were a mocking of God and his seruice, and a singular instrument of the Diuell, to keepe the people in errour and blindnesse.

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

Amen.

¶ Certaine Sermons made vppon this Text. 1. Cor. 10. 1. &c.

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‘Moreouer brethren I would not, that you should be ignorant, that al our fathers were vnder the cloude, and all passed through the Sea, and were all Baptized vnto Moses in the cloude, and in the Sea, and did all eate of the same spirituall meate, and all drunke of the same spirituall drinke, for they dranke of the spirituall Rocke, that followed them, and the Rocke was Christ. But with manye of them God was not pleased, &c.’

1

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

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

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

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

Sacramentes be seales that confyrme Gods promises, and looke what a counterfeyted seale is to a mannes writing or deede, that is a sacramente in the Churche, not ordayned by GOD. If this be true, as in deede it is moste true, what shall we saye of the Church of Roome, [Page] which hath presumed not, only to alter those Sacraments that Christ appoynted, but also to ordayn sundry other sacramentes, without any iust warrant of gods word, onlye vpō forced interpretaciōs, deuised of thēselues? Penance, Orders, & Matrimony (corrupt Doctrine being taken frō thē) be good things, & to be exercised in y• church, & so likewise are prayer, fasting, and almes deedes, & yet I see n [...] cause, why they shold be called sacramēts. Ther is a great differēce betwene a sacramēt, & an other godly exercise cō manded in y• church, as herafter you shal better vnderstād. Seing therfore christ is author of sacramēts, & none other, you may not think thē to be trifles, vaine Ceremonies, and mens deuises, y• you may vse or not vse at your pleasures, as you list, but you ought to reuere [...] thē, as y• ordinance of God, & to receiue thē, euen as at Christs own hand. For as whē gods word is taught you, by the ministery of men, you must not receiue it as mans word, but as the word of1 Thes. 2. 13 Esay. 1. 20. 40. 5. 59. 14.God, as it is in deede, and therefore the Prophet sayd, the mouth of the Lord hath spoken it: euen so the Sacraments, when you receiue them at the hands of a fraile and mortall, yea and sometime a sinfull man, you must looke to the Authour, and in your faith see the hande of God offeringThe wickednesse of the minister doth not derogate any thing from the effect of the Sacrament, to the faythfull receauer. the same vnto you. The sacramentes take not their excellencye and worthinesse of him that Ministreth them, though he be neuer so holy, neyther. be they disgraced, or weakened, though the Minister be wicked and euill.

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

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

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

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

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

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

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

[Page]Nowe let vs consider the causes and endes, for whichWhy Sacramentes were ordained. Christes pleasure was, to ordaine Sacramentes in hys Church, that we may thereby also in part learne what fruit and benefite wee take by them. The first cause is, partlyOur infirmitie, the first cause why Sacramentes were ordained. our owne infirmitie and weakenesse, beyng dull and slowe in the vnderstanding of heauenly things: partly the great goodnesse and loue of God, that woulde vouchsafe to attemper himselfe to our simple capacitie, and seeke meanes by outward things to ease and helpe the same. For this cause, in the Scripture doth he so often vse parables and similitudes of those things, that are within the compasse of our vnderstāding, by those the sooner to induce vs to the knowledge of his heauenly doctrines. This cause the auncient and learned Fathers did acknowledge in their writinges. The Lord (saith Chrisostome) geueth vs not any thing, that Homil. in Math. 830. is sensible, but insensible things▪ The outward things are sensible, but all thinges are to bee vnderstanded in the minde. In Baptisme, water is sensible, but our regeneration and renewing, is perceiued in the minde. For if thou wert spirituall and without a body, he would haue giuen all these things to thee naked & bare, but because with thy minde there is ioyned a grosse body, in things sensible he declareth vnto thee things, by thy minde to be vnderstanded. Like wordes almost hath Dionysius in Caelost. Hier. Because of carnall persons (saith Augustine)Lib. 3. quest. Vet. & noui. visible Sacramentes were instituted, to the end that by things, that be seene with your eyes, your minde may be transformed, to those things that be vnderstanded. Our vnderstanding is weake and dull, our memorie is fraile and fickle, and soone forgetteth the benefite of God. Both these our unperfections, God by his Sacramentes helpeth, our vnderstanding is [...]ed by the similitude, and lykenesse of the external signes, as before I haue noted. Our Seuces also are by the erercise of the Sacramentes stirred vp, to be instrumentes to helpe one mynde and weake faith. Our remembraunce also, by the same [...] is marueilously [...] [Page] strengthened. And therefore a seconde cause or ende of aThe second cause why Sacraments were instituted, is our [...] [...]rcise in the rememberance of Christs benefites. Luc. 22. 19. 1. Cor. 11. 26. Sacrament is, that it maye bee to vs a blessed exercise, whereby wee call to remembraunce, the benefite of our redemption in Christ, and yeelde to him most hartie thankes, and praise for the same, according as Christ teacheth vs, in the institution of his laste Supper: Doe this in remembraunce of mee. And Saint Paule, so often as you eate of this bread, and drinke of this cuppe, you shall set forthe the death of the Lorde, vntill his comming, &c. They therefore which come to receaue the Sacrament, and neuer thinke of this, nor call to theyr remembraunce to prayse God for this vnestimable benefite, but thinke that the outwarde vse of the Sacrament is sufficient, are among the number of them that receyue vnworthily, and make lyttle accompt of Christes benefite procured for vs. A thyrdeThe thirde [...]nd whereunto Sacraments were appointed. cause and ende of a Sacrament is, that wee by the practice and vse thereof, myght bee traded to the obedieuce of Gods holye wyll and commaundementes, thoughe the thinges seeme to our selues neuer so simple and mean [...]: and also that thereby wee myght openly before God and the worlde, protest and acknowledge that we are his people, and of the number of them▪ that looke to be saued, preserued & defended by the benefite of Christ onely. So that the open vse of the sacramentes is a parte of that confession, wherevnto S. Paule attributeth saluation, when he sayeth, If thou confesse with thy mouth the Lord Iesus, and beleeue in thy [...]o [...]. 10. 9.hart that God raised him from the dead, thou shalt bee saued, for by the heart wee beleeue to righteousnesse, and by the mouth confession is made to saluation. In the vse of the sacramentes, wee confesse both by mouthe an [...] testimonie of all the partes of our bodye, that Christ Iesus is our Lorde and sauiour. A fourthe cause and endeThe. 4. cause why Sacraments were ordained. of the Sacramentes is, that they myght bee as bandes and linkes of loue, vnitie, and concorde among our selues. Therefore Saint Paule when hee exhorted to vnitie and loue, among other thinges a [...]th. Wee haue one faith,Eph. 4. 5. [Page]one Baptisme. And agayne in another place: Wee are1. Cor. 10. 17.one bodye as manye as bee partakers of one lofe. For this cause, doth Saint Augustine call the Sacrament ofAugust. the Supper, Sacramentum vnitatis. i. A Sacrament of vnitie, and teacheth vs (as before I haue saide,) that as a loafe of breade is made of manye graynes, and a Cuppe of Wyne of many Grapes: so wee, thoughe manye in number, are made members of one mysticall bodye of Christ Iesu. A foule thing it is to see the seruauntes of one Maister, that weare one cognizaunce or liuerie, to fall out among themselues, it can not bee without some reproche of their Maister. All Christian men weare one cognizaunce and badge: for the Sacraments are the marks of Christes sheepe. Therfore not to loue & agree together, is a reproch wrought to our Lord and Maister. Wherby in a maner we protest to the world, that we be not seruaunts of his familie, For in this (sayeth he) shall men knowe you to be myIoh. 13. 35.Disciples, if you loue one another, as I haue loued you. Hereof doth the right vse and vnderstanding of the Sacrameutes, very notably put vs in remembraunce. For it teacheth vs, that in Baptune wee are all newe borne, children of God, and graffed into one bodie, and in the Lordes supper fedde and nourished, with one heauenly foode of the body and blood of Christ, and therefore that we should with faithfull and vnfained loue hartelie embrace one the other, as the children of one father, the members of one body, and the seruauntes of one Maister, fed at one table, and nourished with one foode to eternal life. Let them therfore looke, with what consciences they come vnto the Sacramentes, y• reserue bytter rancour & malice in their hartes, let them consider what heauy testimony, they giue against thēselues before God & his Angels. The last cause & end of a sacramentThe last ca [...] why Sacramentes were appointed. y• I meane nowe to speake of, is that by those, as by blessed instrumentes of the holye Ghostes working, hee myght imparte vnto vs, and bestowe vppon vs hys vnestimable Graces, and benefytes together wyth all the [Page] fruites of our redemption in Christ Jesu. For as his worde is, so are his Sacraments, instrumentes and Meanes by the working of his holy spirite, to bring vnto vs the whole benefite of our saluation. And here againe because of our sclaūderous aduersaries, I must put you in remēbraunce, that we which teache thus, teache not as it is fathered vpon vs, that the Sacramentes are but bare signes. For youThe faythful togeather with the outward signe receiue the inwarde thing. heare vs teach, and as you loue the saluatiē of your soules, require you to beleeue, that they be signes and figures in deede, but such, as most assuredly bring vnto the faithfull harte, verily and in truth the selfe same things, that they signifie: so that the faithfull Christian receauer, maye assure himselfe, that as truely as God is God, so truely he receaueth those things, which the outward Sacrament doth signifie. We ought therefore (deerely beloued,) with humble hartes to giue immortall thankes to the eternall God, in our Sauiour Christ Jesus, that he hath vouchedsafe so graciously, and so mercifully, to haue consideration of our infirmitie, to helpe our frailtie, and as it were to leade vs like children by the hand, and appoint vs whether to goe, and what to doe: and to giue vs those exercises to trade vs to the obedience of his will, and confession of his name, to marke vs with his badges and cognizances, that wee may be knowen to be his, to fasten vs together with these linkes of vnitie and Christian concorde, and finally to prepare for vs such and so blessed instrumentes, to bring vnto vs hys heauenly blessings. Herein also we may behold his great wisedome, that he would not lay forth vnto vs his spiritual mysteries and promises in wordes onely, least they myght slip away and be forgotten, but confirmeth and establisheth the same by his deede and seale also, as I haue declared, that we might the more assuredly embrace them. We reade in Histories, and see by experience, that when men make any Couenaunt or bargayne, they either shake handes, or vse some other like ceremonie or solemnitie to confirme it. In olde time among the heathen, they vsed to kill a hogg [...] [Page] or a pigge, &c. and to vse at the same certaine protestatious and curses, if they stoode not to their couenaunt and league. And euerie matter of conueighance we see passeth by deede and seale. The Lorde when he made his promise to Abraham, Gen. 15. 9. willed a Bullocke, a Goate, and a Weather to bee kylled, and the Lorde in forme of a burning lyght passed betweene them, by that solemnitie assuring him, that whatsoeuer he had promysed, should in truth be performed. The outwarde Circumcision, the Paschall Lambe, and all the multitude of Sacrifices of the olde lawe, were nothing but seales to confirme the trueth of Gods promise of saluation, in the true sacrifice that shoulde come. Euen so dealeth Christ with vs in his Sacramentes, Those he hath ordayned as his deedes, and instrumentes, as before I haue mentioned, to assure vs of his promyses. And so much are his deedes more sure, and his promyses more certaine and infallible, than any mans can bee: as his wyll is more iust, to stande to that he hath sayde, and his habilitie to performe it greater.

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

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

[Page]This similitude vndoubtedly, and many suche other in the residue of their sacramentes, the faithfull Jewes before the comming of Christ did see, although not so plainely as wee doe nowe in the time of the Gospell. And so S. Paule signifieth in this place, when he sayth: That they did eate the1. Cor. 10. 3same spirituall meate, and drinke the same spirituall drinke, which they could not possibly haue done, if in Manna, & in the Rocke, they had not vnderstanded Christ, for Christ was Manna, and Christ was the Rocke. For wee maye not thinke that they iudged Manna or the Rocke, or any of their Sacramentes to bee of that price and worthynesse, that for the vse of them they shoulde bee saued, and in the fauour of God. For God by his Prophetes sundrye times telleth them the contrarie. Therefore it is not to bee doubted, that in their sacrifices and sacramentes they sawe the true Messias and Sauiour, and vnderstoode that those things were but Sermons and Preachings to direct them to the beliefe thereof. Thirdly, we must consider that both the people of the Jewes before Christ, and wee nowe since Christ, haue but one meanes to apprehende this way of saluation, and to apply the same vnto them, that is by fayth in the promyses of God. For as we beleeue to be saued nowe by Christ that is come, so they beleeued to bee saued by Messias that should come. As we bee sure of saluation by faith in Christ, that hath redeemed vs, so they were sure of saluation by the same Messias that shoulde worke their redemption. For it is not our owne dignitie in any respect, but the assured trust of Gods mercie through Christ, that saueth vs. Wherefore as the faythfull nowe after their departure out of this lyfe, passe to most assured ioy and comfort, so the faithfull departing then in lyke manner passed to ioye and felicitie. Therefore the Papisticall doctrine isA place imagined where the dead did [...]est before the coming of Christe. false and wicked, that teacheth eyther Lymbum Patrum, or else that Christ deliuered the Fathers out of hell at hys descendyng thither. Seeyng they had the same meanes of saluation, that wee haue, seeyng then there is but out [Page] God of both these people truely to be worshipped, one maner of saluation in Christ proposed to them both, one meanes to apprehende and applye that saluation vnto them, one Churche, one spirituall baptisme, one spirituall meate and drinke, as Saint Paule here witnesseth: I see not by what authoritie of Gods worde, our Sacramentes canne haue any other difference from theirs, then in the external signes and respecte of tyme: as that theire SacramentsThe difference that is betwixt the Jewes Sacraments & oures, consisteth in the externall signes, & respect of time. ledde them to beleeue that a Messyas and Sauyour should come, by whome they shoulde bee delyuered from the bondage of sinne: and oures leade vs to vnderstande, that this Sauioure is come, and hath ransommed and deliuered vs, and maketh vs partakers of the benefite thereof. I knowe what difference the Churche of Roome putteth betweene the Jewes Sacramentes and ours, that is, that the Sacraments of the old law, do but signifie and promise grace and saluation: and ours giue, & exhibite the same: Which I thinke they gathered of some sentences of S. Aug. and other Fathers not rightlye vnderstanded. The Sacraments In Ps. 73. (sayth Aug.) of the new law, be more wholesom & happie, then those that were in the olde lawe: for they promise, and these giue. But the same father, in other placesCō. Faust. lib. 19. cap 14. expoundeth himselfe, as when he sayth, The Sacramentes of the olde law, signifie before hand: and our sacramēts declare that is done. And agayne, The sacramentes of the olde law, were promises of thinges that shoulde be fulfilled: and ours are notes of things that are fulfilled. I graunt, Aug. and other fathers haue said our sacraments are more happy, and of more excellente grace and vertue, meaning therby only, that they were more ful and perfect, more euident and playne. In many places Augustine notethDe doct. Christ. in Jo. in. psal. this difference, that our sacraments are fewer, easyer, more bewtifull, more playne and euident, and so truelye they are. The same August. expounding this very place of Paule, sayth in this manner: All doe eate the same spirituall meate, It might seeme sufficient to haue sayde: All [Page] did eate spirituall meate, but he addeth (the same) I find not how to vnderstande it, but the same that wee also doe eate. But some will say vnto me, Is Manna the same thing that I doe now eate, than nothing is now come, if the same were before, and Christ his passion is voyde? how then, saith he the same, but that he addeth (spirituall) for they that did eate it as meate only to feede theireNote. Bodies, did not eate the same meate that wee doe. &c. Breefely therefore I say, whosoeuer in Manna did vnderstande Christ, did eate the same spirituall meat that we doe. &c. so likewise the same spirituall drinke that we doe, for the Rock was Christ: for there was not one Christ then, & another now, for thē christ was to come, Now he is come. To come & is come, are diuers words, but one Christ. In the 26 Tract. vpon Iohn, he hath a likeAugust. Tract. in Joh. 26. discourse to the very same purpose, touching y• same place of Paule. Where he sheweth, that as many did eate Manna, (& mortui sunt. i.) and are dead: so diuers did eate it, (& mortui non sunt. i.) and are not dead. Moises, Aaron, Phinees did eat it, and died not, because they did vnderstande the visible meate spirituallye, to the ende they might spiritually be satisfyed with it. &c. And it followeth, This bred Manna did signifie this bread the Table of the Lord doth now signifie. They were Sacramēts in signs diuers, in the thīgs that are signified, the self same. Heare what the Apostle sayth, I would not haue you ignorante my bretheren, that they did eate the same spirituall meate, for their bodily meate was not the same, they did eat Manna, we eat another thing, but they did eate the same spiritual meat. &c. And so they did drink the same spirituall drinke. They one thing, and we another, as touching the visible kinde, which yet in spirituall vertue signified the selfe same thing. By these words of S. Aug. that I haue heare layde downe, and by many other like, that I might alleage, I truste all suche as feare God, and will iudge indifferently, may perceiue, that this [Page] is no new doctrine, which at this time I taught, touchingThe faythfull Jewes did eate and drinke spiritually the body & blood of Christ, before his reall comming in the flesh: and soe doe we, that ar borne & beleeue, since his incarnation, & the conclsion thereupon. the likenesse of the Jewes religion and Sacramentes to ours now in time of the Gospell, Herevnto I must add this note by the way. If the Israelites vnder the old law, did in their sacramēts eat y• same spirituall meat, & drink y• same spiritual drink y• we do in ours, that is Christ, & that effecally and to saluation, before Christes natural body & blood were borne, and come really into the worlde: it maye euydently leade vs also to vnderstande, what manner of eating and drinking it is, that we also should vse in our sacramēts to saluation, that is, a spirituall eating and drinking of Christ, and not such a grosse, carnall, and reall eating as the Church of Rome now striueth for. But of this I haue to speake in the nexte part. Therefore here I will make an ende. &c.

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

‘All did eate of the same spirituall meate, and all did drinke of the same spirituall drinke, (For they dranke of the spirituall Rocke) and the Rocke was Christe.’

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

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

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

And yet you maye not thinke that the Soule dyeth, after that sorte that the bodye doeth, by ceassyng to haue a beeing, or a continuaunce, but it dreth a spirituall death by separation of God from it, so that the tyme that it is, and hath a beeing withoute God, is nothing but a moste horrible tormente, and more greeuous then a thousande bodilye deathes. Nowe further as the body hath a certayne meanes by foode and Sustenaunce to preserue life, that is the soule and body togeather: so hath [Page] the soule a meanes by foode and sustenaunce, to continue GOD and the soule togeather, and so to preserue lyfe, and putte away the death thereof. The bodye when it wanteth this sustenaunce is sayde to hunger and to thirst, so the Soule when it feeleth lacke of that Heauenlye and Spirituall foode, whereby the lyfe therof is continued, it is not in proper speeche but Figuratiuelye sayde to hunger and to thyrste, that is, earnestly to long and desyre to bee made partaker of that Foode, by the Vertue whereof onely, God and it is ioyned and preserued togeather. This blessed foode is Christe himselfe and none other, eyther thing or person, for by him onelye are wee reconciled vnto GOD, and kepte in vnitie wyth him vnto eternall lyfe: and withoute him, wee by sinne remayne separated from GOD, and so in Death eternal, vnlesse Christe doe ioyne vs vnto him. He that hath the Sonne of GOD, (sayth Iohn) hath life, he that hath1. Io. 5. 12.not the sonne of GOD hath not life. By this comparison, I trust you maye see why Christe is called the meate and drinke of Christians, that is, of the likenesse that hee hath with bodily foode and sustenaunce, that keepeth in life, and preserueth the Soule and the bodye togeather. Wee haue nowe further to consyder, not onelyeHow Christ was prepared to be the food of our▪ soules. Io. 6. 35. that Christe is the foode of oure Soules, and why hee is so called: but also howe hee is made the Foode of oure soule. I am (sayth Christe) that bread of Lyfe that came from Heauen, that is, hadde hee not beene GOD as well as Manne, hee coulde not haue beene the Meate of our Soules. We must ascende higher therefore, then to the humanitie of Christe, or to his Naturall bodye and blood, and conceaue that it is the bodye and blood of the Sonne of God, and hee too God eternall with the Father, or else he coulde not haue wrought the Mysterye of our Redemption.

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

[Page]First, it was necessary he should bee GOD, that heeWhy Christ of necessitie was to be both god and man, & firste why he shold be god. 1. Jo. 5. 20. might know the will of God, and reueale the same vnto vs For we of our selues cannot see God and his will, but wee knowe, as S. Iohn sayth, That the sonne of God came, to giue vs a mynde to know him that is true. Another cause is, that the price of our redemption mighte be equiualent and of like worthinesse, as the offence was in the sighte of GOD, which could not haue bene, vnlesse that person that was the sonne of God, had dyed for vs. For neyther Golde nor Siluer, nor anye other pretious thing could redeeme vs, but the blood of the immaculate and vndefyled Lambe, Christ Jesus. Furthermore if hee had not bene God, he coulde not haue ouercome Death, and y• Deuill, vnder whose captiuitie we were holden, and there fore, The Sonne of GOD appeared, that he might dissolue1. Jo. 3. 5.the Workes of the Deuill. Vnlesse hee hadde bene verye God, hee coulde not haue giuen vs power to beeJoh. 1. 12. Heb. 7. Ro. 8. 34.made the Sonnes of God, and Heires of eternall lyfe. He could not haue bene Our eternall Bishop, and perpetually sitte on the right hande of God, to be intercessoure for vs. He could not haue bene present at all times, and in all places, to gather his church, to direct the harts of the faithfull, to heare their prayers, and to remitte their sinne. He could not haue rayned the dead to life, abolishe Death, exercise iudgement, and giue eternall life vnto the FaythfullWhy Christ world necessarily be man. that loue his comming. There be reasons also why Christe must be very manne, and as hee came from Heauen as GOD, so in Earth to take fleshe of the Blessed Virgine, like vnto oures, Sinne onely excepted. First that the Justice of GOD requyred, that as Manne offended, and brake his Lawe and Commaundemente, so manne also shoulde satisfye fullye for the same, that his righteousnesse mighte iustlye bee imputed to other. Secoulye, that the appoynted Messias, and Sauiour mighte fustaine that punishment, which by gods sentence was due for sinne, that is death, but god alone could not haue dyed.

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

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

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

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

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

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

The worde of God teacheth, that the Sacrament of theSacraments are to linke vs togeather in brotherly vnitie. Lordes supper is a linke of vnitye, that knitteth vs together as members of one Mysticall bodye, and therefore that wee oughte to bee ioyned in mutuall loue and charitie among our selues, and that it is a foule reproch both to Christe oure head, and to the whole body, if we hate, hurte or hinder one another. For by the vse therof, we confesse y• we are all members of one bodye, all Seruantes of one Mayster, all Children of one Father, all Subiectes vnder one Lorde and King, all Partakers of one redemption, all Heires of one Heritage, and Gifte of Eternall Lyfe. And in so manye L [...]es of Vnitye [Page] to be at discorde among ourselues, is in Gods iudgemente an heauy testimouie agaynst vs in the day of his wrath. Finally the word of God teacheth vs that the Sacrament of the Lordes supper, is our heauenlye Feaste, in whiche the Lambe of God that taketh away the sinnes of the worlde, is offered vnto vs, spiritually to feede vppon in our fayth, that by him, as I haue before declared, we maye be nourished, strengthened, and preserued to eternall life, and therfore that we ought to bee verye carefull so coprepare oureselues; that we may be worthy Guestes for that blessed table. Wherefore I thinke it necessary in a worde or two to teach you how Christians should prepare themselues, as worthy guestes, to come to this holy Table. But before I come to that, I will fyrste aunswere an euell and peruerse Doctrine broughte into the Church, by the Sea of Roome, and the Preachers and teachers thereof, directlye both agaynste Christes owne wordes, and agaynst the doctrine of the auncient fathers, that is, that very wicked mē, and horrible sinners, as Iudas and other, doe eate in the sacrament, the very Reall and naturall body of Christe, as fully as Peter, or any other Saint of God, or other faythfull Christian hath done, or doth. This Doctrine, as it isBlasphemus doctriue, of wicked mens eating of the body of christ [...]efelled. Joh. 6. 56. reprochefull to the body and blood of Christ, so it is plainly against yt which Christ himself teacheth in Iohn. For there Christ sayth thus: He that eateth my flesh, & drinketh my blood, abideth in me, and I in him. As the liuing Father sent me, and I liue by the Father, so hee that eateth me, shall liue by me. I adde, But the wicked & naugty persons abide not in christ, nor liue by him, therfore sinfull, and wicked faythlesse persons doe not eate Christ, nor drinke his blod. In the same place Christ sayeth further. Whosoeuer eateth my fleshe, and drinketh my blood,Joh. 6. 54.hath eternall life. &c. I adde here likewise. But the wicked haue not eternall life by christ, nor shall bee raysed to life, but to eternall damnation: therefore it is a false and a wicked Doctrine, that Iudas and such other naughtie persons [Page] doe eate the very true, reall, and Naturall bodye of christ, for if they did, they shold thē be partakers of those benefits, which christ (truth it self) promiseth to thē yt eat him. Though this their doctrine, to any godly man may seeme absurde in it selfe, and Christ his wordes against it be plain ynough, and will not easylye admitte any glose, yet if the aunciente Fathers also teache not herein, as wee doe, let vs be thought to deuise it of oure selues. Origin sayeth this: These thinges haue I spoken of the typicall and fyguratiue body. Much also may be spokē of the word himselfe, which became fleshe, whome, whosoeuer shall eate, shall surely liue for euer, (and he addeth) Whome no euill man can eate. For if it could be that he which cō tinueth euill, did eate the word that became flesh, seing that he is the word & bread of life: it would neuer haue ben writtē, whosoeuer eateth the bread shall liue for euer. Hitherto Orig. And S. Aug. He that discordeth frōIn Mat. 15. De Trini. lib. 4. Tract. 59. Panē dn̄ [...] Panē. dn̄i. Tract. 26.Christ, eateth not his flesh, nor drinketh his blood, but he receaueth the Sacrament of so holy a thing, to the iudgement of damnation against himselfe. And y• same father vpō S. Joh. The Apostles, sayth he, did eat the bred that was the Lord, but Iudas did eate the breade of the Lord, against the Lord. But most plainly he sayth in an other place, The sacramēt of the vnity of the body & blod of Christ, is receiued at the Lords table, of some to life, of some to destruction. But the thing it selfe whereof it is a sacrament, is life to euery man and death to none, whosoeuer shall be partaker of it. And in the same place. To eate that meate, and to drink that drinke is to dwel in Christ, & to haue christ dwelling in him. And by that it followeth, that he which dwelleth not in Christ, nor hath christ dwelling in him, vndoubtedly doth not spiritually eat his flesh, nor drink his blood, although carnally & visibly he presse with his teeth, the sacrament of the body & blood of Christ, &c. Although I might alleage a nūber of other places to yt same purpose, yet because [Page] these fathers vndoubtedly did know the fayth & Doctrine of the church in their time, this may be sufficient to such, as haue not a minde willingly to abyde in errour. Seing none be partakers of that heauenly foode, laid forth at that holy table, but such as worthily come to receaue the same, it behoueth all good Christians, as before I haue sayde, to learne how to prepare themselues to the worthy receiuing thereof. And how that may be done. S. Paule in generallHow we ought to prepare our selues to the worthy receauing of the lords supper. 1. Co. 11. 18. words brecfely sheweth. Let a man (sayeth hee) prooue himselfe, and so let him eate of this bread, and drink of this Cuppe. The meanes therefore to come worthilye, is to proue and trie our selues, whether those thinges bee in vs, which the worthy Guestes of that Table should haue. First therefore we must looke vnfainedlye into our selues whether we haue an appetite or desyre to eate of yt blessed foode. For a loathing stomache neuer perfectly digesteth any meat, yt it receaueth, but turneth it to the hurt of the body. This Appetite or desire cannot be in vs, vnlesse it be wrought by the sharpe sauce of seuere repentance for our sinnes, which we shall the better prepare, if wee examineHow we are to make trial of our selues before we come to the lords table. Deut. 6. 5. our selues, by the perfect rule of Gods iustice in his law, & consider how farre we are from the same, and what danger hangeth ouer our heads for the wante thereof. God sayth in his law. Thou shalt loue the Lord thy god with al thy hart, with all thy foule, with all thy minde, with all thy strength, and thy Neighbour as thy selfe. That is, wee should loue, we should hate, we should feare, we shold hope for nothing but in God, and to his glory: we should thinke or muse vpon nothing in our minde and vnderstanding, but that may make to the honour and glory of god. We should imploye all the powers of our bodye, and of our worldelye giftes to the same ende: wee shoulde doe nothing to anye other man, which we woulde not willinglye bee contented should be tone vnto vs. If wee examine our selues by this rule, we shal see we be so farre from that we should be, that [...]nos [...] we haue not one branche thereof in vs, whiche will [Page] more euidently appeare, if wee will trie our selues by euery particular commaundemente rightely and truely vnderstanded. Seing then we be so farre from the iustice of Gods lawe, the curse thereof must needes be due vnto vs, for God sayth, Cursed is he, whosoeuer keepeth not allDeu. 27. 26thinges written in the booke of his lawe. In this manner if wee examine our selues sincerely, we shall throughly know what wee are in the sight of God, as well by the corruption of oure nature, as by the course of our euill and naughtie lyfe, wee shall haue sence of our own sinne, wee shall hate and detest it, wee shall from the bottome of oure hartes be sory for it, with trembling mindes we shal feare the heauie iudgement of God against vs, and so will there be stirred vp in vs that Godly appetite, and greedye desyre to eate of that spirituall meate, whiche onelye can satisfye our troubled conscience, and cure our repentaunt and broken hattes. &c. But though the appetite and desyre bee neuer so great, in vayne he commeth to any table, that hath no mouth to eate, nor strength of stomache to digeste. A true and strong Christian fayth, is the mouth of the soule, and the power wherewith wee doe receiue and digeste Christ Jesus crucified, as the foode of our saluation. We1 must looke therefore to our selues, first whether we knowe and vnderstande the mistery of our redemptiō, that is, that the vnspeakeable mercy of God sent downe the second person in Trinitie, to take flesh of the blessed Virgine, to lyne in the shape of a most contemptible man in this worlde, and in the ende to haue suffered cruell death for the redemption of mankinde.

Secondlye whether we feele in our harts a strong perswasiō,2 that we also through the merciful promises of god, are partakers of the same worke of our redemption. For a true Christian must not only haue a generall knowledge, but also by a fyrme faith, hee must haue [...] particular application of the same to himselfe. Furthermore, as it is3 necessarye to haue both a desyre to eate, styrred by a [Page] sence and feeling of true repentaunce, and also an assured fayth to receiue and digest this wholesom and comfortable medicine of oure soule: so because God bestoweth not his mercy by his sonne Christ in vayne, or to the end we should still continue in sinne, we must further try our selues, whether we feele an vnfained desire to rise to a newnesse of life, and an earnest study hereafter to amēd our former faults, and to strayn our selues to a Godly and honest conuersation, that God in vs maye bee glorified, and the mouthes of his Ennemies stopped. Lastly, wee muste examine oure consciences, whether we haue a feruente and great desyre, to call to oure remembraunce, the vnestimable Benefyte of oure Redemption, made by the price of his bodye and blood, and to acknowledge and confesse the same vnfaignedlye before GOD, and the Worlde, and to yeeld vnto him moste hartye thankes for the same, and the residue of his benefytes, not at this present tyme onelye, but euer hereafter, vntill the time of his comming.

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

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

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

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

‘But with many of them God was not pleased. For he ouerthrew them in the wildernesse. Now these are examples to vs. &c.’

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

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

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

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

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

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

[Page]Let vs nowe therefore come to the seconde note, that is,What the causes ate, that moue god to plague men. with what causes God is vsually mooued, to worke such plagues and euils to men, & those generally are two. The first is, the punishment of sinne, and the transgression of hisThe punishment of sin. Leu. 26. 40 commaundementes, as infinite Examples, and almoste the whole course of the scriptures teache vs. For their owne sinnes, sayth Moyses, and for the sinnes of their fathers, shall they be plagued to confesse theire iniquities. &c. And agayne, If you shall leaue the Lorde your God, andJos. 24. 20.shall serue strange Gods, he will turn himself and punish you. But of al other places most plainly, Deut. 21. Leuit.Deutro. 21.26. ver. 14. Where after god hath signifyed what worldly blessings should come vnto them, if they did obserue and keepe his lawes, he addeth: But if thou wilte not obeyeLeu. 26. 14. &c.me, nor doe all these commaundementes. &c. then will I also doe this vnto you, I will bring vppon you fearefulnesse, a consumption, a burning, and the burning▪ ague to consume the eyes, and make the heart heauie, & you shall sowe your seede in vaine, for your enimies shal eate it, and I wil set my face against you, and you shall fal before your enimies, and they that hate you shal raigne ouer you. I will breake the pride of your power, and make your Heauen as yron, and youre Earth as Brasse, your strength shall be spent in vaine, neither shall thee Trees of the Lande giue their fruites, I will sende wylde beastes vpon you, which shall spoile you & destroy your Cattell, and make you few in number, for youre highe wayes shal be desolate: I will send a sworde among you and when you be gathered in your Citties, I will sende the pestilence vpon you, and ye shall be deliuered into the hand of the ennemie. And so continueth God to recken vp all these miseries and calamities that anye wayes may come to man, and that he will send them. Whereby we are by the mouth of God instructed, as well that suche plagues and miseries come (as before I haue sayde) by the prouidence and appointment of God, as also that they are [Page] vsually cast vpon men for sinne and wickednesse, and for reuolting from his holy will and true worship vnto superstition & Idolatrie. But here we must haue in mind yt which S. Paule meaneth in this place, that God sheweth not his particular punishmentes only because of them whose persons they touch, but by their example call other home also, that be gone astray. And in deede happye is he, that camepunishmenes sent from god for exam [...] ples sake. learne to take heede by other mens perill, before y• scourge light vpon himselfe. Our corrupt nature vnderstanding that God is a iust God, and will punish sinne, when wee see any notable plague or misery sent to a man, by and by with great rigour we condemne him as a uery euil man, though in dede, we neuer knew euill by him. And because God doth not in like manner touch vs, we flatter our selues, and perswade our owne mindes that God fauoureth vs, and is delighted in our manner of life, though it be happily farre worse thā the other, and so do we fede our selues in vanity, and continew in wickednesse. But S. Paule in this place, and Christ [...] [...] Lake teacheth vs another manner of Lesson. Whēn certaine tolde Christ of them, whose blood Pilate had mixed with their sacrifice: Why (sayth Christe)Luc. 13. 2. thinke you that these Galileans, aboue all other were greatest sinners, because they suffered such punishment? Nay, I saye vnto you, vnlesse you all repent, you shall in like manner perishe. Or thinke you that those 18. that perished by fall of the Tower of Siloah, were of all other in Hierusalem, the greatest sinners? Nay, I say vnto you, vnlesse ye repent, ye shall al in like manner perish. Here first we are taught that not only they, vpō whom the externall punishment lighteth are sinners, but all other, euen y• very child that is this day borne, if Gods iustice consider him in himselfe: much more suche, as in continuaunce of their life, haue heaped on sinne daily, by wicked thoughts, naughtie wordes, and e [...]ill doinges, and therefore if God should deale with all according to his iustice, it shoulde fall to all other, as well as to them.

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

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

[Page]Nowe haue I briefely declared vnto you, as you haue heard, first that outwarde profession and externall seruice,1 and vse of Sacramentes, is not sufficient for Christians, but that to the glorie of God, they must confirme their calling, with the practise of a vertuous & godly life. Secondly2 whensoeuer misery or plague happeneth to mā, it commeth not by chaunce or fortune, or by a course of nature, as vaine worldly men imagine, but by the assured prouidence of God, that seeth, knoweth, & worketh all things. Thirdly,3 that God is moued with two causes, to cast such miseries and afflictions vpon men, somtime by iust punishment of sinne, for transgression of his holy lawe, and secondly to trie the faithfull and godly. And lastly, I haue tolde you,4 what good instructions are to be taken of true Christians, in both those wayes. It remaineth that we pray vnto God most hartely, that this doctrine may be so imprinted in our harte [...], as it may bring forth due fruites to hys glorie: to whom bee honour and glory foreuer and euer. So [...] it. ⸪

¶ Certayne Sermons vppon this Text. Mat. 13. 3.

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‘The seede sower went out to sowe his seede, and some fell by the high wayes side, and the foules of the aire came and deuoured it vp, some fell on stonie ground, where it had not much earth, and anone it sprong vp because it had no deepenesse of earth: but when the Sunne rose, it was burned, and because it had no roote it withered, &c.’

1

THe holy ghost in the scriptures, sundry times resembleth God, to a husbandman. And as there be sundry kindes of husbandry, so doth he, in diuers respectes,Christ compareth the church to husbandry especially in pasturing, vintage, and tillage. Psal. 23. 1 [...] compare the Churche & people of God, to the partes thereof. Auncient writers, make three parts of husbandry, Pasturing, Vintage, & Tillage. To al these do the scriptures compare the Church of God. The Lorde is my sheepard (saith Dauid) therfore cā I lack nothing, He shall lead me forth in a greene Pasture. &c. And againe, We are the people of his pasture and the sheepePsal. 95. [...] Joh. 10. 11of his handes. And Christ himselfe saith, I am the good Sheepard, &c, and my sheepe heare my voice. As touching Vintage, Christ saith, I am the true Vine, & my fatherJoh. 15. 1. Esa. 5. 1. &c.is the Husbandman. In Esay God maketh a long discourse, declaring his Churche & people to be his chosen Vineyard, planted in a very fertile groūd. To which parable Christ also alludeth in S. Matth. To Tillage he comparethMat. 21. 33 Joh. 4. 35. his Church, in S. Joh. Doe not you say, there are foure monethes and then Haruest commeth? Behold, I say vnto you, lift vp your eyes, & looke vpon the countries round about you, because they are white & readie to Haruest, and he that reapeth shall haue his rewarde, [Page] that he may gather in fruites to euerlasting life. And in S. Mat. There is a large haruest, & few workmen: desire Mat. 9. 37 the Lord of the haruest, that he will thrust forth labourers into his haruest. But in no place more plainely, than in this parable of the seede sower, which now I haue recited vnto you. This ye spirit of God doth of purpose, by theseWhy the Spirit of god doth compare the church to husbandrie as beforesaide. familiar similitudes to set before our eyes, and to impresse more deepely in our min [...]s, partly the great goodnes and singular care of god toward vs, partly to teach vs our duetie toward him. As the husbandman trauaileth, and hath great care of his pasture, his Vineyarde, and Tillage, and leaueth nothing vndone, whereby he may further them, so ought they to aunswere his expectation & to yeelde fruit accordingly. But as touching this parable of the seedeInterpretation of this parable of the seede sower. sower, ye haue to note these partes. God is the husbandman, the Preachers of the word are the seede sowers, the seede is the worde of God, the grounde is the heartes of men, the duiersitie of the groūnde, noteth the diuersitie of mens dispositions in hearing the worde of God. If preachersPreachers are authori [...]ed by god in their calling. 1. Cor. 4. 1. bee the seede sowers, then haue they authoritie frō God, as doyng his seruice, and as comming in hys message: and therefore sayth Paule, Let man so esteeme vs as the seruaunts of Christ, and bestowers of the secretes of God. They must bee heard therefore as the messengersWhat [...]mat [...] ought to be had of prechers. of GOD, they must be esteemed as hys seruauntes that come to sowe the seede of saluation in the heartes of men. It is the worde of God that they vtter, and ought to haue the Maiestie of hys person, though it bee vttered by the mouthe of a mortall and fraile man. The Prophets say thus: Thus saith the Lorde. The mouth of the Lord hath spoken, and yet were they men that deliuered the message. So God honoureth his messenger, that though he bee couered wyth fraile fleshe, & sometime also stayned with sinne: yet he maketh hym, his mouth, to open his will vnto his people. When you receaued the worde of me,1. The. 2. 13.you receaued it not, as the worde of man, but as it was [Page]in deede, the worde of God. And to the Galathians, Gal. 4. 14. You refused not my infirmitie in fleshe, but you receaued mee, as the Angell of God, yea euen as Christ Iesus. And agayne to the Thessalonians, Hee that reiecteth2. The. 4. 8vs, reiecteth not vs, but God, who hath giuen his holye spirite vnto vs. And for that cause sayeth Christ, He that heareth you, heareth me, and he that reiectethLuc. 10. 16.you, reiecteth me. And God in his Prophetes, alwayes taketh as to himselfe, that contempt, or that reproche, that was shewen to his Ministers, whom he sent vnto hys people, & threatneth for the same, most greeuous punishments. This should they consider, which in these dayes make so small accompt of Preachers, and Preaching of gods word, that they esteeme neither any thing of lesse price, nor anyHow those are to be thought of who lightlie regard-either preachinge or preachers. persons of lesse credite. But therein they shew, both howe little regard they haue of their owne saluation, and howe lyghtly they esteeme the glorie and Maiestie of God, who offereth that benefite vnto them by his Preachers.

The worde of God by Christes owne exposition, is the1. Pet. 1. 23. That the worde of god is resembled to seede, and why. Esa. 40. 6. seede: and so saith S. Peter also, You are new borne, not of mortall but of immortall seede, through the worde of God, that liueth and abideth foreuer. All fleshe is grasse and all the glory thereof as the floure of grasse, grasse withereth, and the floure falleth, but the worde of God abydeth for euer, and this is the vvorde which by the Gospell is brought vnto you. Verie fitly and ap [...]lye is the worde of God resembled to seede, aswell of diuers other properties, as principally, that seede, is in appearaunce, a small and contemptible thing, but very profitable, and of great strength and vertue, so as without it, all kindes of thinges woulde perishe. Of a little seede, you see a verie faire and beautifull floure▪ of a small kar [...]ell, a large and a fruitful tree, of a meane Acorne, a huge and mayne Oke. If you make a seede of most precious and riche mettall, it can not haue this strength, and grace with it.

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

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

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

But in this answere I compare not the Persons, which I cannot do withoute intollerable pryde and blasphemie, but I compare the causes, which are al one with them andThe cause of barren successe, is all one to the present preachers, as was to the prophets, & Christ and▪ his apostles and yet is not their successe the lesse. with vs. The Gospell and Doctrine that we preach, is the same y• Christ, the Prophets. & the Apostles taughte before vs, and haue lefte vnto vs, although wee, in comparison of their worthinesse, are sillie and sinful wormes of the earth. And yet (in the feare of God and himblenesse of harte, I speake it) I doubt not, but we are farte from that wickednesse, and foule blemishes, that partlye open aduersaries, partly politique and worldly professoures, woulde haue to be noted in many preachers of these dayes. They are not able to speake or deuise worse of vs, then the Iewes didde thinke and speake of Christe himselfe, of his blessed Apostles, and of the holy Prophets of God. Happylyeby oure [Page] infyrmities, they may haue greater likelihoode, but that in those dayes was and now is, nothing but a coloure, and pretence of reprobate mindes, to feede themselues in the wicked contempte of Gods worde, or to excuse and flatter themselues, in not cōforming their liues accordinglye. IHow greeuous it is for preachers to offende. defende not the wickednesse of ministers, God forbidde. It were better a milstone were hanged about our neckes, and we cast into the sea, rather then our lyfe or euill dealinge, should bee an offence to any, or hinder but one man, fromWhy preachers offences are not to be made more greeuous then they are. the true imbracing of the Gospell. But my meaning is to take from obstinate and vngodly myndes, such excuses and pretences, as they make to noosell themselues in wickednesse. Christe by this parable, teacheth them to iudge otherwise, and to looke into their owne bosoomes, and to examine themselues of the cause, why his word taketh not place in them. Though the seede sower be neuer so honest aThe true cause why the worde preached doth not allway bringe forth fruite. man, neuer so skilfull and cunning in his trade, though hee haue made good choyse of his seede, and purged it neuer so cleane: yet if the ground be barrayne and noughte, his laboure is loste, and the seede prospereth not. And on the contrary part, if the sower bee an euill man, and vnskilfull in sowing, and that he doth it negligentlye, and haue small desyre it should prosper: yet if thee seede be cleane, and the ground good, the good Seede will prosper, and come to some good fruite. Yea, we see seede salling by chaunce, into good and batteling grounde, to spring vp & grow. As the worde of God is the seede, so is the grounde the hartes of them that heare it. Wherefore lette not men flatter themselues, and with the cloke of other mens faultes & blemishes,The godly do alway take pro [...] of the preaching of the worde. hide their own euil nature & dispositiōs. The good mind, though by chance onlye it heare the word of God, or though he heare it red but of a child, or any other person, it doth him good, it sinketh into his harte, & worketh to good effect. The godlesse hart, though he heare neuer so good a man preach, though an Angell from Heauen do speake vnto him, though Christ himselfe should teach him, he woulde [Page] be neuer y• better, or at y• least, the sede wold not vnto good fruite, prosper in him. But this, christ most euidētly declareth, by y• harietie of ye ground, which next followeth to be spoken of: Some (sayth Christ) fel vpō the high way. The high way resembleth the mindes of such as be continually occupied, with the trāpling of wicked cogitations, & perpetual vse of euil doing, so yt they war hard & haue no sence of repētance, nor remorse of cōscience, whatsoeuer they heareThe first kinde of grounde. or whatsoeuer is spoken vnto thē. Therfore y• sede of gods holy word whē it is preached vnto thē, it lieth in ye top, & as it were, swimmeth in ye eare, but it sincketh not into ye hart, nor can take any roote of godly perswasion: and therefore it lieth open to foules of the ayre to take it away, and to deuoure it. The foules that eate vp the seede of gods word inThree sorts of foules vvhich doe eate vp the seede of gods vvorde in the heigh [...]vaies. the high way, are the Deuill & his Impes, & Ministers of his own begetting & breding, which be in number infinite, but I will speake only of two or three, which I may iustly compare to the rauenous & filthie Harpies, which y• Poets speake of: The first is, Worldly Securitie, the secōd, godlesse Gentilitie, the third; Obstinate Papistrie. Worldly Securitie, lulleth men asleepe in the delights and cogitatiōsOf worldly securitie. of worldly pleasure, so yt they cānot fruitfully heare either yt sweete songes of Gods mercifull prouidence, alluring thē to repentance, or the dreadfull threatninges of his iudgements fearing them from euill doing. But still they lye, as it were be [...]ed and senceles, in a dull & heauye slumber, much like vnto thē yt be taken with ye drousie sicknesse called Lethargus: Speake & crie vnto them as loud as you wil, they heare nothing, nor will shew any tokē that they are aliue, if you prick them with a pinne, they will open their eyes, and looke sternely a little while, but by and by they are aslecpe agayne, and lye as they weredead. Euen so they, whose hartes be ouer whelmed with Securitie, if a man preach Gods word vnto them, be it neuer so godly or earnestly done, it nothing moueth them, but if you prick them a little, or pearse them to the quicke in any matter, [Page] perticularly touching themselues, they will looke vp somwhat stearnelye for the time, as though they were angrie with you, but by and by, they are asleepe agayne, and shew no sence of any good counsayle that you haue giuen them. If we cry generally, to all that professe Christianitie, andThe inconuenience of pre achingi [...] generalitie. principally to this Realme of Englande, that God of his exceeding goodnesse, in these latter perilous dayes, hath beyonde all our expectations almost myraculouslye restored to vs, the truth of his Gospell, not that we should continue in sinne and wickednes, to the defacing of his glory: but that wee being lightned with the brightnesse thereof, should learne that Christ Jesus our sauiour, hath payd the price of our redemption, & deliuered vs frō the captiuitie of sinne, sathan, death, and hel, that We might walke beforeLuc. 1. 74. 75.him in holinesse and righteousnesse all the dayes of our life: If we tell them, yt by their baptisme they couenanted with God to forsake the Deuil & al his workes, & that theyRom. 6. 3.are baptized into the death of Christ, yt as they bee partakers of his death, so also should they bee partakers of his cosurrectiō, to the end that as Christ is risen from death, so also we shold rise from y• death of siun, to newnes of life: If we preach vnto thē neuer so oftē, yt by the benefite of Christ1. Pet. 3. 7. Rom. 8. 17. his Passion, we are made the heires of God wt him, and the children of light, & therfore yt we should walk, as is worthy our vocation, & not to be partakers of y• workes of darknes, and passe our time in surfeting, in banqueting, in dronkennes, in chābring & wantonnesse, in [...]ōtention, strife, & Emulation, but yt we should put on Christ Jesus, & not satisfye y• lusts of the flesh, to the lyking thereof: If we say, yt we are by our profession, Citizens of heauen, & of the housholde ofEph. 2. 19. God, & for that cause that our conuersation should be Heauenly, wt manifest declaratiō of y• contēpt of this miserable world, & the transitory vanities therof, yet I saye, though we preach this often, though we still cal vpon thē, Security so lulleth thē on sleepe, that they cannot heare these sweete and Godly exhorta [...]s. Ye [...] though we change out copye, [Page] and ringe in their eares the terrible threatninges of God, and declare, that this lamentable vnthankefulnesse, in receauing the Doctrine, and light of his truth, muste needes prouoke Gods iustice most greeuously to plague vs: when we in this manner crie out vnto them, it will not waken them. We tel them often, that God must be the same God toward vs, as he was toward his people of the Iewes, that he must shew the same Justice to England, that he didde to Hierusalem. Vnto Hierusalem Christ with lamētable mind sayd: Oh Hierusalem, Hierusalem, which killest the Prophets,Mat. 23. 37and stonest thē to death, which are sent to thee, how often woulde I haue gathered thy Children vnder my winges, as the Henne gathereth her Chickens, & yee would not. Beholde, your habitation shall be lefte vnto you desolate, And to England he now sayeth: O Englande,How god calleth Engto repentance and without repentance what is like to befall it.Englande, how often times haue I called thee? how sundrie wayes haue I prouoked thee? howe aboundantlye haue I powred out my benefites and blessinges vppon thee? howe earnestlye haue I by the mouth of my Preachers, clocked and cried to thee, as an Henne doeth to her Chickens, that thou mightest awake out of thy securitie, and by repentaunce, returne vnder the shadowe of my wings, there to be safe from al the gredy Kites & Eagles, that houer ready to pray vpon thee, & yet thou wilt not: therefore thy house shal come to confusion▪ I will take the light of my Gospell from thee, and giue it to a people, that shall shew the fruites thereof. Thy eninimies, yea thy auncient enimies, shall raigne ouer thee, and kepe thee in subiection: The glory and renown of thy kingdome▪ shall fall and decay, and thy people shall come to desolation, and al because thou wilt not know the mercifull day of thy visitation, so often and so sundery times offered vnto thee.

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

Another birde, is as ougly and lothsome as this, & dothOf heathenish Gentilitie and the mischiffe by it. as much harme, which is Heathenish Gentilitie, which raigneth in the hartes of godlesse persons, Atheistes, and Epicures, which passe neither for heauen, nor hell, nor for God nor the Diuell, but thinke those things to bee no better, than Poeticall fables, or (at the least) Bugges, by policie deuised to feare Babes. Therefore they iest & scoffe at all Religion, and make themselues merie, with talke of Preachers. For they passe not which end goe forwarde, or whether Christ or Antichrist preuaile, so that they maye singe with the Pigges of Epicures stie: Edamus bibamus. &c. [...]. Let vs eate, let vs drinke and be merie, for to morow we shall die, and after death is no pleasure nor paine. Marke I pray you howe wisedome vttereth their cogitations, and maketh them to speake in this wise: OurSap. 2. 5. &c.time is as a shadow that passeth away, & after our end there is no returning, come therefore and let vs enioye the pleasures that are present, and let vs fill our selues with costly vvine, and ointments, and let vs cheerefully vse the d [...]eatures as in youthe, and let not the flower of life passe by vs. Let vs all be partakers of our wantonnesse, let vs leane some token of our pleasure in euerie place. For that is our portion, and this is our lot. Let us oppresse the poore that is righteous, oh let vs not spare the widowe, nor reuerence the white heares of[Page]the aged. Let our strēgth be the law of vnrighteousnes. Let vs defraude the righteous and godly, for he is not for our profit, he is contrary to our doings, he checketh vs for offending against the law, & blameth vs as transgressors of discipline. Out of this schoole they came thatHow they are to be accounted of that deride preachers. iest at Preachers, & be angrie with them, for inueighing against the vanities of this life, & putting them in minde of God, and of heauen: for they thinke, that to bee a bitter saying to their pleasant life. For there is none so heathenish, but God sometime sendeth to his minde, a gnawing corsie, & remorse of conscience to trouble him. Out of this schole came those scorners, which S. Peter prophesied shuld2. Pet. 3. 1. &c. rise in the latter dayes, & liue after their owne lust, & when they should be taught by Preachers, that y• worlde shoulde haue an ende, & they be brought before the iudgement seat of God, to aunswere for their wickednes, would with derision and mocking, say, Oh where is the promise of the Lordes comming to iudgement, and of the end of the world? for since the fathers died, all things continue a like, frō the beginning of the creation. Of the same sort are they, that Esay speaketh of: When they be tolde that God will punishe & plague them, not in the world to come but in this world also, with some notable examples of hys iustice, as he did to Sodom and Gomorra and others. &c, Oh, say they in derision, Let God make speede, let him hastēMoc [...]es against god & his iudgmentes.his worke, that we may see it, and let the counsell of the holy one of Israel drawe neare and come, that wee may knowe it. Or at least they speake, as they doe in Ieremie, that denie the Lorde God, and say, Tushe it is not hee,Ier. 5. 1 [...].those plagues of sworde and famine, shall not come vppon vs: It is vaine that the Preachers teache, these myseries and plagues shal fall vpon themselues. I would to God there were not too many of this sorte in Englande. whose like contempteous voyce, did ring in many mennes eares, beside the great number of them, that secretely saye [Page] in their heart, There is no God, and openly shew the sameHow to trie crulye who do beleau [...] there is a god, and who not. Contempt of godlinesse of life, can nor stand with the acknowledging of a god. in the whole course of their life. For if they beleeued there were a God, they would neuer so reprochfully, and so obstinately, reiect & cast aside, the word of the eternall and euer liuing God. I aske these godlesse Epicures, whether they thinke, there is a God or no? If they will saye. Yea, why then, the same must be a iust God, for without iustice, there can be no Godhead, and if he be a iust god then he must detest, & hate sinne, and accordingly punishe it. For it is the part of iustice to giue to euery one that he deserueth, reward to the good, & punishment to the wicked: and by this can they not in iustice, escape his punishment due to their lewdnesse. If they will say with their Maister Epicure,We cannot acknowledg a god, but that with all he must punish [...] sinne. that there is a God, but he regardeth not the affaires of the world, & the doings of mē: that, must then be, either because he cannot, or because he will not. By the one he sheweth himselfe an impotent God, and therefore no God, by the other a negligent or a malicious God, and for that also no God. For such passions and imperfections, can not lyght into the nature of a Deitie, or Godhead. If they will flatlyAgainst those that denie god altogeather. Rom. 1. 20. thinke or saye: There is no God, I must speake vnto them as. S. Paule doth to lyke heathenish harts & mindes, and I must will them▪ to open their blinde eyes and behold the goodly, beautifull, and maruailous frame, and workemanship of the world, the Su [...]e, the Moone, the StarresMeanes to make those acknowledge a god which [...] altogethe [...] deny him. the Planets, the goodly order, the constant course, y• wonderfull effectes, the notable varietie of times, and seasons, to the benefite of mans life. I must byd them looke into the ayre, and consider what it is, that holdeth vp that huge heape of Cloudes houering without any proppe or staye, and in conuenient time, so sweetely sheeding downe themselues, to moist & season the earth, which if they should fall downe at once, woulde ouerwhelme and drowne the whole earth▪

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

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

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

‘Some fell vpon stonie ground, where it had not muche earth, and by and by it sprang vp, because it lacked deepenesse of earth, but when the Sunne rose, it was burned away.’

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

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

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

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

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

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

And what can be the cause hereof? but the care of the world, & loue of riches, which maketh them to haue no regard of the word of God, nor of their own saluation. Justly therefore say [...]h Saint Paule. They that wil be rich fal1. Tim. 6. [...]into tentations & snares, & into many folish & noisome [Page]lustes which drowne men vtterly, in perdition and destruction. For the desyre of money, is the roote of all euill, which while men lusted after, they haue erred frō the fayth, and perced themselues through with manye sorrowes. Seing therefore these bushes and thornes are so dangerous, that they vtterly choke vp the Seede of Gods holye worde cast into the grounde of mens hartes: it is necessarye that there bee prepared some Tooles and Instrumentes, so much as possiblie maye bee, to grubbe them out, that the ground may be made more commendable, and fruitfull. Such Instrumentes Christe himselfe hath preparedTvvo meanes to vvithstand the mischifes of Riches and vvorldlye cares. Mat. 6. 19. There is no assurance to be had of worldly Riches. in S. Mathewes Gospell. The fyrste is, the earnest consideration of the vanitie and vncertaintie of riches, and worldly wealth and pleasure, which passe from vs sodainly by many occasions. It is vttered in these wordes: Lay not vp for your selues treasures vppon the earth, where the mothe & canker corrupt, & where Theues dig through and steale: but lay vp treasure for your selues in Heauē, where neither mothe nor canker corrupte, nor Theefe breaketh through to steale. &c. By the corrupting of [...]anker and moath, and by the stealing of Theeues, Christe noteth all those meanes, whereby the brickle and frayle wealth and pompe of this world, vpon the sodayne passeth from vs, so that we can haue no assuraunce of them. Therfore Christ iustly in those words admonisheth vs, that wee should not set our minds vpon so vayn thinges, & for them to forsake the eternal riches in heauē, yt neuer shal faile vs. Salomō, who aboue all other had good trial of these thingsEciesiastes 2. 4. &c. euidently declareth what vanitie is in them: I haue (sayth he) builded me houses, I haue planted vyneyards, I haue gotten seruants, & maydes, & haue had children borne in the house, also I had great possessions of Beeues, and sheepe, aboue all that were before mee in Hierusalem, I haue gathered vnto me siluer and Gold, and the cheefe treasure of Kings & Prouinces. &c. And after it foloweth Then I loked on all my works that my hands had made, [Page] and on the trauaile that I had laboured in, and beholde all is extreme vanitie, and vexation of spirit, neither is there any profite vnder the Sunne. Loe this is Salomons The estimation that is to be had of all earthly things. Esay. 40. 6. iudgement, that vnder the Sunne, all thinges are vaine & vnprofitable. All fleshe (saith the Prophete) is as grasse, and all the glorie thereof like the floure of grasse, the grasse is cut downe and withereth, and the Houre falleth aud fadeth away. Whereby wee are taught, that as mans life it selfe is fraile and transitorie, so are all those thinges wherin it glorieth, and taketh delyght: Honour, Dignitie, Friendship, Riches, Health, Stength, Beautie and such like, which all may bee had, and lost in an houre.Why we ought rather to estee me the gospel then al earth: ly things. And therefore a great vanitie it were, for these so vayne, fraile, and brickle things, to sorsake the doctrine of eternall saluation, and the vnestimable treasures of the kingdome of God. An other instrument that Christ in the same place, hath framed to grubb vp the cares of the world is,That we must rest vpon gods prouidence in our desiring thinges of this life. Mat. 6. 25. confidence and trust in the prouidence of God, wherevppon onely, we ought to depend, for all things pertaining to this lyfe, and therfore to bend al our care and studie to seeke the kingdome of God, and the glory thereof. Be not carefull, (saith he) for your life, what ye shall eat or what ye shall drinke, or for your bodies what apparell ye shal vse, &c. But first of all seeke the kingdome of God, & all things shall be aboundantly giuen vnto you. This instrumentFovver reasons Vvhy for things of this life, vve shold euer content our selues in and vvith Gods prouidence. is strengthened, with sundry reasons as it were bondes to fasten the same in our heartes. The first is, that he which giueth vs the greater things, and of more price, will prouide for vs, and bestowe vppon vs those things that bee of lesse value. God hath giuen a lyfe, and a bodye, which in deede are precious giftes, therefore he will not fayle, to prouide meate, drinke and cloth, sufficient to maintayne the same, if wee call vpon him, and repose our trust in hym for the same. The second reason, is the example of most contemptible creatures, if they bee compared, to the worthynesse of mankinde, fouies of the aire, Rauens, & Spar [...]es, [Page] & flowers of the fielde, which God feedeth, maintaineth, and preserueth without any carke, care, or labour of theirs: for they neyther sowe nor reape, nor spinne, nor carde. And shall not the same good, and mercifull Lorde, prouide for his most excellent creatures, his owne people, that depend vpon him, & put their trust in him? The third reason, is, the vnsufficiencie of our labour, carke, and care in these things, if God giue not good successe therevnto. For what man with al his care and diligence can adde one cubite vnto his heigh? &c. The husbandman wyth great trouble, and toyle, may till the earth, and sowe his seede, but he is not able to make faire weather, & to giue seasonable showres, to temper the grounde, without which his labour is nothing worthe: much lesse is he able, to giue that strength, and power, to the seede to growe in the earth, for that is the onely finger, and mightie power of God, yt workethOrdinarie course of things, maketh vs not to regarde Gods wonderfull work in them. in his creatures. Those things that we esteeme to be ordinarie workes of nature, are in deede wonderfull and myraculous workes of Gods almightie power, dayly shewed among vs, and because they be dayly done, wee make smalle accompt of them. The last reason, is, that God our heauenly father, knoweth that wee haue neede of those things, and therefore, for the tender and fatherly care that he hath ouer vs his children, he will not suffer vs to want so much as shall be necessarie, & conuenient for vs. Wherefore we ought to bend our whole studie, to seeke the kingdome of God, and the glory thereof, and leaue the cares of this world, and the immoderate desire of earthly ryches, least the same pull from vs and extinguish in vs, the happie desire of hearing the worde, and so through the deceiptfulnesse of Riches, the word of God bee vtterly choked in vs, and we of faire blossomes become vnfruitefull hearers, and vnfit members for the kingdome of heauen, &c.

¶ A Sermon made vpon this text, John. 8. 46.

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‘Quis ex vobis arguit me de peccato, Si veritatem dico vobis quare non creditis mihi? Which of you can rebuke me of sinne, and if I say the truth why doe yee not beleeue mee?’

WHen I was assigned to this place, and pervsed the Text of the Gospell for this day, seeing the first verse thereof to bee these wordes which nowe I haue recited vnto you, I could not but thinke it, to bee some part of Gods gracious prouidence, there-by, to put mee in minde, & giue mee full occasion, to speakeThe occasion and circumstances of this texte preached vpon. of those things, which in conscience, I thinke most necessarie at this time, and in this place, to bee vttered. These wordes (deerely beloued) are a parte of that notable conference, which was betweene our Sauiour Christ, and the Jewes Ioh 8. Wherein both of them, are so earnest in defence of their part, as hardly the lyke is to be found, in the whole historie of the Euangelistes. The Jewes in defence of their Synagogue, denie Christ to bee the light of the world, that shoulde open the true way of saluation to men, but affirme, that he was an a [...]bitious, and vaine glorious man, bearing witnesse of himselfe, for his owne credites sake: yea they say, he is a Samaritane, a worker with diuells, a blasphemer of God, and therefore (lastly) take vp stones, and draue him by violence out of the place: A verye ryght paterne of the enemyes of Christ and hys Church. On the other part, Christ in deede mooued wyth the true zeale of Gods house, after hee had declared, that hee was the lyght of the worlde, which, hee that followed, should not walke in darkenesse, but see the truth of euerla▪ sting life, he euidently proueth, that the Jewes were not, as they pretended to bee, the right seede of Abraham, for▪ [Page] then they would doe the workes of Abraham, nor the children of God, for then, they would haue receaued him, who was sent vnto them from God, but earnestly affirmeth, that they are of the seede, and ofspring of Sathan, the father of lying, and vntrothe, and therefore euen by very corruption of nature, they could not abyde the truth. Then Christes knowing, that they woulde obiect against him, that they denied not his doctrine, because it was the truth, as he charged them, but because he was an euill man, and a seducer of the people, and not like a person that should deliuer the truth vnto the people of God. Therefore Christ to preuent this obiection, wherewith they went about to deface, and discredite his doctrine, speaketh in such sorte as ye haue heard. Quis ex vobis, &c. Which of you can rebuke me of sinne, &c. In which wordes you see Christ doth two things. First, he standeth to the integritie of hisThe speciall purpose of Christ in this text here preached vpon. cause, euen as well in the vpright dealing in his office, as in Innocencie of lyfe. Secondly, he iustifieth the truth of his doctrine, and therefore requireth them, to beleeue it, if they will shewe themselues to be of God in deede. ThisWhat Ministers shold be able to do when their doctrine is discredited by their liues. dealing of Christ, all Christians generally, but especially, Byshops, Preachers, and all such as are called to the ministerie of the word, ought to set before their eyes, as a right paterne of their doyngs, if they will be the true Ministers of Jesus Christ. And these two things, I meane wt Gods assistaunce to speake of at this time, and in this order. First, The diuision of this Sermon. I will declare what the office of a Preacher, or Minister is, by his calling, and what daunger hangeth ouer them, if they doe it not. Secondly, because men may deale wyth good consciences, and yet be subiect to great infamie, and sclaunders, for euen Christ in this place, notwithstanding his integritie, heard of hys aduersaryes, Nonne bene dicimus quod Samaritanus es, & daemonium habes? &c. i. Say we not well that thou arte a Samaritaine and hast the Diuell? Therefore I will let you vnderstande, what blame they deserue, and what daunger they are in, that falsely & [Page] vncharitably, defame the Ministers, & Preachers of Gods worde, and truth, of purpose to discredite their doctrine. Thirdly, I will prooue that the doctrine of the Gospell, which we haue preached in this land, these. 20. yeeres and more, & which vnder hir Maiesties gracious protection, & authoritie of hir lawes, hath bene established, is the truth, and no truth of doctrine but that, and therefore yt it ought to be beleeued, receaued, and without exception, to bee confirmed, of all them that be of God.

As touching the first, S. Paul saith, Sic nos aestimet homo. 1. Cor. 4. 1. &c. Let a man so esteeme vs, as the Ministers of Christ, & the bestowers of his mysteries. The mysteries of God are the true doctrine of saluation in Christ Jesu, and al the other benefites, and commodities of his holy word, mentioned by S. Paule to Timothie. A good Bishop therefore, and2. Tim. 3. 16. 17. The specialties of a preachers duetie. a right Preacher, must out of y• holy scriptures, teach true doctrine sincerely, he must confute error, superstition & idolatrie zealously, he must exhort to vertue earnestly, he must without respect of persons, reproue vice and wickednesse boldly and freely, he must comfort the afflicted conscience sweetely, and gratiously. This is the charge, that God layeth vpon vs in his word, very earnestly, with greeuous daunger, if we doe it not. In Esay▪ God speaketh in thysEsay. 40. 9 wyse, Get thee vp into the high mountaine, thou that teachest in Syon, thou that preachest the Gospell in Hierusalem, lyfte vp thy voyce with strength, lyfte vp thy voyce, I saye, and feare not, tell the Cities, that the Lorde their God commeth. You heare that wee are commaunded, to tell the Cities, that is, the particular Churches of Christ, that the Lord their God commeth to visite them eyther in mercy, offering them his worde, and callyng them to repentaunce: or in iustice, to punish them,Preachers in deliuering gods will, must do it openly, without feare or negligence. for the contempt of his worde, and want of repentaunce. And this wee must doe, not in secrete corners, but in the face of the worlde, for wee must stande vppon the toppe of [Page] the Mountaine, that we may bee seene, and shewe our selues not ashamed of the Gospell. We must not doe it slackly, but zealously, lyfting vp our voyce with strength, wee must not doe it coldly, but boldly, fearing no authoritie of man, to Preache Jesus Christ crucified. Againe, in the same Prophet, Crie and cease not, lift vp thy voyce, asEsay. 58. 1.a Trumpet, tell my people their iniquitie, and the house of Iacob their sinnes. So that with like earnest boldnesse, are wee in this place, willed to crie out agaynst sinne, and wickednesse, and to tell men plainely, of their iniquitie. In Ezechiell we are compared vnto watchmen,Ezec. 3. 17. that should alway stand in the watch tower of the Churche of God, & if wee espie either corrupt doctrine, or false worshipping of God, or wickednesse of life by any meanes, eyther openly, or colourably to thrust themselues into the Church of God, that wee presently, ring out the alarme,Ezec. 33. 6 [...] & sound the Trumpet, to giue warning to the inhabitants of the Citie of God, the celestiall Hierusalem, that they take heede, and beware of themselues, otherwise, the blood of other that perish without warning, will be required at our handes. And that men may not thinke, that this charge belongeth to the Prophetes alone, S. Paule to Timothie, and by hym, of all other requireth the same. Preache the2. Tim. 4. 2.worde. But howe? Bee earnest in season, & out of season: for no time is vnconuenient to Preach true doctrine. And he addeth, Reproue, intreate, rebuke with all patience and doctrine, so that if mens obstinacie bee such that they wyll not amend, wee must leaue it to God, and take it patiently. For wee are but planters and waterers, God must gyue the successe and increase. Nowe if our charge bee thus earnestlye required of vs, as wee are greatly to blame if we doe it not, so they that be of God can not mislike with vs, when wee doe it, though (happily) their owne persons be touched therewith. But we must not teach onely: but we must liue also accordingly. We must be Exemplaria [...] Pet. 5. 3. [Page] gregis. Be thou, saith Paule to Timothie, an example 1. Tim. 4. 12 Tit. 2. 7. Preachers must giue good example of life answerable to their doctrine. to the faithful in word, in conuersation, in charitie, in faith. And to Titus, Aboue all things bee thou an example of good workes, with vncorrupt doctrine, with grauitie, with integritie. And Chrisost. God (sayeth he) will not haue a Christian to be contented with himself, but to edifie other also, and that not in doctrine onely, but in life also. For men looke not onely what is spokē, but what is done. As there was neuer time more captious, perilous, and daūgerous, then these dayes are, so was circumspect walking, neuer more necessarie, yt our enimies take not a pretence, by our blemishes, to quarrell agaynst our doctrine. This if we doe, we shal be good Ministers of Christ, we shal walke in the house of God, wt good conscience, we shal be able for any iust cause, to stoppe y• enimyes mouthes, & force them to praise God in the day of visitation: we shall be able for mans iudgement, to say wt Christ, Quis ex vobis, &c. Which of you cā rebuke me of sinne? But if we doe not this, our conscience must needes be heauily burthened, Gods iudgementes (as he threatneth by his Prophetes) will bee greeuous against vs, he will rase vs out of the booke of Israell, he will set himselfe agaynst vs, he wyll feede vs with worme wood, and giue vs water with gaule to drinke: yea he wyl cry out, Woe and curse against vs, as he doth in Jeremie & Ezechiel. Woe (saith he)Jer. 23. 1. Ezec. 34. 2. Jer. 25. 34. to these pastors that hurt and destroye my flocke. And in Jeremie. 25. Howle ye sheepards and crie, and wallow your selues in the ashes, yee principall of the flocke, for your dayes of slaughter are accomplished, the flyght shall fayle from the sheepardes, the principall of the flocke shall not escape, &c. In which words, althoughe the Prophet chiefely doth speake of Princes, Magistrates, and gouernous of the people of GOD, yet hee comprehendeth also those. that hee hath appoynted to direct them, in doctrine and teaching.

[Page]What the Byshops & Preachers, and y• Ecclesiasticall state of this Realme, haue deserued, I knowe not, but what the world speaketh of them, and howe men open their mouthes against them, I knowe, and with griefe of myWhat is to be thoughe of Ministers if they liue offensiuely and how they are to be spoken of, and delt with. Mat. 18. 6. harte, I knowe it, and heare it. If wee bee such horrible offences to the Churches of God, as the common voyce of men doth make vs (as before I haue sayde in this place) Better it were that Milstones were tyed about our neckes, & we cast headlong into the Sea, as Christ speaketh of them, that giue offence to yt meanest of his churche. If wee bee so retchlesse, and negligent, that when wee bee made Byshops, and haue gotten the Rochet on our backe, wee forget howe to Preache, if we be so giuen ouer to the worlde, as wee haue eyther lyttle, or no care at all of our duetie and calling, (as men saye to our faces) our faulte must needes bee great, neyther can any excuse bee made. But if wee bee so, wee lyue vnder a Prince and lawes,There is more means amongest protestantes to reforme the ministery then amonge papistes. vnder Magistrates and gouernours, neyther doe wee challenge any exemption, as the annoynted of Rome did, but let our causes and crymes bee tryed, wyth suche indifferencie, as other States woulde bee contented to bee iudged by, and then let euerye man carye his owne burthen, according to the weight of hys desertes. I desire na fauour, eyther for other, or for my selfe, although I knowe more faultes by my selfe, then I doe by other. Onely this I require, that gnats, bee not turned into Elephantes, and moulehilles be made Mountaynes, that is, small blemishes, no faultes in other, horrible and great crymes in vs, onely of affection to deface our calling,It is an ordinarie way of Sathan to discredit true doctrine by the life of the [...]eachers. and to discredite the Gospell which wee Preache. Sathan knoweth ryght well (and I feare his cunnyng bee too well learned) that there is no waye so fitte, to deface any kynde of doctrine, as by all meanes that maye be, to bryng the Ministers and Preachers thereof in discredite, hatred, and contempt.

[Page]There is in the Ecclesiasticall historye, a notable exampleA very commendable example of concealing Ministers falts. of that noble Emperour Constantine the greate, who after that he had assembled the great Councell of Nice, for the suppressing of the Heresie of Arrius, and there were assembled to the number of 318 Bishops, whereof the greatest number, were men of notable fame, as well for life as learning, yet by humayne frayltie, forgetting themselues, and the principall cause that they came for, they began to offer to the Emperour, Libels, and Bils of complaynt, one agaynst another, blazing euery man the others infirmities, which thing the Emperour greatly misliking, and foreseing the great inconuenience that might come thereby, to the Christian fayth, whiche lately before, hee had excepted into his Empire, he would not so muche as once looke into the Bils of complayntes, but wrapped them vp togeather and in theire sighte cast them into the fyre, with reuerente wordes exhorting them to forget those quarrels, & to bende themselues wholye to that matter, for whiche principallye they came. So that the Godlye Emperoure did rather indeuour with Sem and Iaphet, to couer the nakednesse ofGen. 9. 23. those reuerend men, then with Cham to blaze their infyrmities, to the discredit of that religion, which they taught and professed. And yet is it a wonderfull thing to see, howA good example admonishing princes to beware of secreat dealers against Ministers. that same wise, noble, and Godly Emperour, was shortlye after abused by certayne pernicious flatterers, and conning workers about him, in his Court, (which were infected with y• heresie of Arrius) For they made such suggestion agaynst that reuerend and great learned Father Athanasius, that he sent for him, and not only condemned him, as an obstinate and stiffenecked man, that woulde yeelde to no conformitie, for quietnesse of the Church, but also cast him into banishment into Fraunce, where he remayned all the time of his Empyre afterward, vnto the very great hinderaunce of true Christian fayth, and to the aduauncing and spreading abroade, of that wicked and detestable Heresie of Arrius.

[Page]A verye not able Example for all Princes to take hede, howe by secrete Suggestions, they bee caryed to thinke euill, of the Ministers and Preachers of Goddes truth. Surelye I muste confesse, that the State of the Ministerye of the Churche of Englande, is not so perfecte, by muche, as it oughte to bee, and yet I muste needes saye this, and in the feare of GOD, tell it you playnelye, that since Englande did beare the name of a Christyan Churche, there were neuer so manye in it, so well furnished with Gods Giftes, nor so well able oute of the holye Scriptures to deliuer the true waye of Saluation vnto his people, as there are at this daye, and I praye GOD make this Lande thankfull for it, otherwise, it will fall out to their heauy iudgemente. Neuerthelesse, I confesse that there be some that are to bee lamented, some that are to bee prayde for, and some for whom, men are bounde in Conscience to giue GOD▪ greate thankes for. And therefore great vncharitablenesse is it, to wrappeAll Ministers a [...] not to be ill spoken of, bicause some deserue it, and yet though they shall be so ill delt with, they haue to be patient. them all in one Sentence of Condemnation, and contempte. But the best canne looke for no better intertaynemente, in these miserable latter dayes, then beefore them the Prophets, the Apostles, and the Reuerende Fathers of the Primatiue Churche, hadde in theyre tyme, whiche doing their duetyes faythfullye, and Godlye, were notwithstanding, burthened with most haynous, and cruel crimes: Yea that immaculate lambe of GOD1. Pet. 1. 19. Christe our Sauyour, who in this place did and mighte iustlye saye. Quis ex vobis arguit me de peccato? &c. Which of you canne rebuke mee of Sinne? yet scaped not, and was amonge men contemned as a Drunkarde, as a Glutton, as a Friend and fauourer of Publicanes, and Sinners, as a Coniuror, and worker with Deuils, as a seducer of the people, as a Samaritane and Enimye to his Countrey, as a Traytor and Aduersary to the Prince, for, Si hunc dimittis▪ non esamicus Caesaris: If you let this Joh. 1 [...]. 12. man go, you are not Cesars friende.

[Page]Therefore if they did this to the Maister of the housholde, the poore sillie seruauntes of the Familie, maye not disdayne, if they haue no better curtesye. And yet the fault of them, that so abuse them, must needes bee verye greate, whereof I haue nowe nexte to speake. That is, what blame they deserue, whiche eyther maliciouslye, or vntruelye, or vppon anye other si [...]ister affection, by false reportes, seeke to discredite the Preachers of Gods worde.

And herein I will onelye note vnto you two or three poyntes, wherewith they vniustly and maliciously burthen Bishoppes, and other Preachers in these dayes, to the discredite of the Gospell. As for priuate & euery seueral mens faults, I will not medle withall. If they be true, they must needes bee greate burthens to oure Consciences: if they bee false, for my parte, I smallye esteeme them, and so woulde I wishe the other to doe. Onelye I will touche those things, wherewith the Doctrine is more blemished, then we our selues discredited. The firste thing is, thatThe first faul [...] obiected against preachers and the ansvvere. they blame vs for that, whiche oughte to bee our greatest commendation. For if in our Sermons we deliuer the truth of Doctrine vnto the people of God, and entring into anye controuersie of Religion, somewhat zealouslye reprooue the erroures, superstition and Idolatrye, of late vsed in the Churche: Oh, saye some, in some places, (and happilye in this place too) What neede this vehemency, in these matters? these thinges bee banished by Lawe, and by Authoritie of the Prince. No manne dare auowe them, no man thinketh nowe, of the Supremacye of Roome, of praying to Sayntes, of praying for the deade, of Pardones, of Purgatorye, of Images, they are cleane out of mennes myndes: I praye you Sy [...] exhorte to Vertue, and deterre from Vyce, so Preache that you maye make vs the better lyuers▪ Nowe GOD for his mercye sake, giue vs that grace, and poure into our hartes that mighte of his Spirite, that nowe yet at the length [Page] after so many yeares, oure wordes maye worke in theire hartes, to that effect. I pray God also, that such speeches,Godlinesse may bee by some preten ded who loth true doctrin. as they vse in this case, proceede not rather of a loathing to heare true Doctrine caught, then of a longing to learne better life. For sure I am there were neuer Preachers in any age, that either more directly, or soundly according to the rules of Gods worde, haue exhorted to vertue, neuer more terribly and boldly thundred agaynste vyce and wickednesse, then (God be thanked) a number haue done in this Church, for the space of this 20 yeares. And yet I muste tell you playnely, I see as little fruite of that, as I doe of Doctrine, and lesse too. For in Doctrine they make some pretence, in amendment of life, none at all. And therefore seing both zeale of true doctrine decayeth, & study of Godly life nothing increaseth, no maruayle though God, eare it be long, shew his heauy iudgementes agaynste vs. And this I must say farther to them, that desyre vertue onely toNone can haue good conuersation which at not sound in doctrine. Heb. 11. 6. be preached of, and no doctrine, that they shall neuer haue that vertuous and honest life, that shal be acceptable in the sight of God, vntill the perswasion of true fayth, and righte religion be placed in their hartes. For, Without fayth, it is impossible to please GOD, and whatsoeuer is notRom. 14. 23of Fayth, is sinne, thoughe it seeme neuer so goodly, in the sight of men. Neither is there any other true fayth,Faith foloweth doctrine. then that which is grounded vpon true doctrine, out of the word of God. For, Fides ex auditu, auditus per verbum Dei, Ro. 10. 17. Faith is by hearing, and hearing by the word of God, But happily these loathers of Doctrine, and louers of vertue, be of this opinyon, that if a man liue well, hee shallNo man can be saued for any good life when he hath not true faithe. bee saued, howe soeuer hee beleeue, whether hee bee Jewe, Turke, Sarasin, or Papiste (for some there bee that thinke so) Quorum damnatio iusta est, Whose damnation is iust. For if that should be so, the wisdome ofRom. 3. 8. God hath greatly ouer reached it selfe, the sonne of God tooke fleshe and dyed in vayn, the scriptures are false, our religion is voyde, and our fayth is frustrate. But surelye [Page] these be those dayes, that S. Paule prophecied of. The2. Tim. 4. 3 Contemners of doctrine were foretolde of to come.time shall come, fayth he, whē men shall not abide sound doctrine, but hauing itching eares, shall frame vnto thē selues preachers according to theire owne phantasyes, and shall turne their eares from the truth, For if we doe, as these men would haue vs to doe, leaue doctrine, & preach of manners, so that it bee done in generalitie, with some shew of eloquence, and enterlacing of fyne short senteuces, it is tollerablye thoughte of, and vsed somewhat lyke, as GOD speaketh of to Ezechiell, As a iest and song of aEze. 33. 32. How little their owne methode would profite them of teachinge manners without doctrine. How the enemies of truth dislike particuler reprehension.pleasaunt Musitian. But so soone as the sweete tune, and note of the eloquence, is out of their eares, the Dittie and matter is cleane forgotten, and they remayne the same persons, that they were before, bee the thinge neuer so good that was spoken. But if wee speake of anye matter particularlye, and come so nigh them that they feele their consciences nipped and touched, then are they greued with this disease, Noli me tangere, Touche mee not. Then the Preacher rayleth, hee wanteth wisedome, hee hath neede to go to a Schoole of Discretion: hee medleth with those matters that he should not.

In deede I woulde not wishe, eyther Preachers, or any other Subiectes to enter into Councell Chambers, and openly to deale in the consultation of Princes, or controuersyes of the State, so long as they bee consultations, but if any matter breake oute in facte, contrarye to the Lawe of God, eyther in the fyrste or seconde Table, which toucheth eyther religion, and the true worshipping of god, or the order of iustice and charitie among Christians, I see not, but that euery good Preacher maye, and in duetye ought to speake agaynst them, and to denounce the perill thereof, euen to the face of the offendoures, vnlesse wee will bee contented, that the blood of them that perish without warning, should be required at our hands, which is too heauy for any mortall creature to beare.

Therefore seeing the mynde of men in these dayes bee [Page] so ouerthwarte, and waywarde, wee whome GODThe meanes now left to the ministers to redresse the curiositie and obiection, of hearers, for preaching either of doctrine or manners. hath placed for the Ministerye of his worde, haue great cause to praye vnto him, that hee will assiste vs, not onely with that spirite of integritie, as well in office as life, whereof Christ here speaketh, that with confidence of conscience, wee maye bee able to saye (for the iudgementes of men) Quis ex vobis. &c. Which of you can rebuke me of sinne? But also that he will indue vs with that spirituall strength, which in like case, he promiseth to his Prophets Ieremy. and Ezechiell, that is, that he will make vsIer. 1. 18. strong cities, yron pillers, and brasen walles, agaynst them that oppugne in vs God and his truth: and if they do make stiffe their neckes, and harden their faces as stones agaynstEze. 3. 8. the Lord, & his preaching to repentaunce, that he wil make vs also, to haue faces of flinte or Adamante, that maye not blush or be abashed, to let them vnderstande it. For [...]urteous talking and shame fast speaking will not serue.

Another crime, that they lay agaynst vs, and that withThe second crime obiected against preachers to discredit their doctrine and the ansvvere to it. great daunger is, that wee are seditious and contentious men in common weales, daungerous to States and Principalities, neuer contented, but still seeking alterations, and studying to bring al states to y• Swizers cōmon weale, & here with charge they not only vs that be Preachers, but also all those y• be true & sincere professors of the Gaspell. What the Swizers common weale is, I partly vnderstand, but I neuer yet hearde, nor reade, of any man that was of this opinion, that all principalities ought to bee broughte either to the forme therof, or any one other. Or if there be anye such, out of my knowledge I muste saye vnto him Anathema, if hee were an Aungell in Heauen. For theAll common weales are not to be tied to one forme of gouernement. Doctrine of GOD teacheth no such thing, but that all Christian Subiectes should content themselues with that forme of gouernemēt, vnder which God hath placed them, and by prayer, and all other honest, and Godlye meanes of obedience, studie to preserue and maintain the same. Therfore they that laye this to oure charge, doe desyre maliciously, [Page] to deface the word of God, and his truth. But thisTo be dis [...] bers of common weales &c. is no new slaunder no [...] now first obiected against gods true ministers. 1. Reg. 18. 1. Reg. 22. 8. Jer. 38. 4. is the olde meanes where with the Serpent Sathan, by his politique Instrumentes, hath alwayes indeuoured, to make odious to Princes and Magistrates, the Prophets, preachers, and Ministers of Gods word. So was it sayde of Helias, and Micheas, That they troubled Israell, that they were enimies to the King, & neuer spake any thīg that was pleasaunt to him. So was it sayde of Hieremias, That he was a Traytor to his Countrey, that he had conspired with the Babilonians, and bare no good harte to the Prince. So was it sayd of Amos, That the earthAmos. 7. 10might not abide the words, that he had spoken to King Jeroboam. So was it sayde of the Apostles and Fathers of the Primatiue Churche, in so muche, that the name of a Christyan in those dayes, was in that state, as nowe in some Countreyes, the name of a Protestante or Gospeller is. That, is a sufficiente cause, to drawe men in daunger of goodes, Landes, lyfe, and al that hee hath, though there bee no other matter in the worlde to charge them. And these men studye to make their accusation probable, by those sturres, that of late yeares haue fallen out in Germany, Flaunders, Fraunce, Scotland, and (as they saye) here in Englande too. But it is a wonderfull thing to see, how affection blindeth men, that either they cannot, or will not seeContention and warres haue been in other nations before the renewing of the gospel. the truth. Were there neuer sturres, rebellions, or vndutifull dealinges towarde Princes, in Flaunders, Fraunce, and Scotlande, before these late yeares of the re [...]ing of the Gospell? If they thinke so, they knowe nothing, and erre of ignoraunce, and by ignoraunce seeke to misleade other: but if they know it to be otherwise (as needes they muste, if they haue reade anye thing) then erre they of malice, and purposely seeke to deface God his Ministers, andEngland hath euer bene so farre from contentions and warres, as since it hath [...]ased the late renuing of the gospel and the wars that haue bene, haue not bene by protestants. his truth. As for the Realme of Englande all men knowe, that for the spare of these fyftie yeares, or more, there hath scante bene two Princes so happy, as to scape wt one Rebellion in theyre tyme. To lette passe other, and to [Page] speake of those thinges, that are in oure rememberaunce. Were they Protestantes that rebelled in the tyme of king Henrie? Were they all Protestantes that rebelled in the time of that blessed Babe, King Edwarde the sixte? Were they Protestantes that rebelled in the Queenes Maiesties time, that nowe is? They cannot, nor (I thinke) they will not, say it for shame. The Messengers and seditious Fyrebrandes, that inflamed that styrre, are well knowne to be Englishe Romanistes, and Louanistes, as euen nowe they doe indeuour the like. Is it vnknowne to anyA principle of papistrie against principalities, and which can not but occasion wars. man, that it is a principle of their Doctrine, that if a Prince be not a friend to the Sea of Roome, be his Title otherwise neuer so good, yet he is an vsurper, or if any mā be ignoraunt thereof, lette him looke into Saunders Monarchie, and there beside shamefull, and detestable treason towarde her Maiesties person and state, he shall finde good ground of that opinyon layde, and yet forsooth ProtestantsPapists and not protestantes alter titles of principalities. must be the daungerousts Subiects vnto Princes. I pray you of what professiō are they, that haue altered the title of al the principalities almoste in Europe? of Arragon? of Na [...]are? of Italy? of Naples? of Sicyly? of Fraunce? of Germany? of the Empyre both of the Weaste and of the Easte? And what the Pope challengeth at this day for the principalitie of England, & Ireland euer since King Iohn his time, euery man that hath read the English Chronicles knoweth. Of what professyon are they that say they haue all temporallPapists and not protestants challenge all temporall power due to princes. power immediatelye of God, and all Princes to holde the same as feodaryes vnto them? And therefore haue they exempted their annoynted Clergye, from all secular power and authoritie, and haue so tyed Christian Princes, that they maye not drawe theire owne Sworde of Justice,Most vnnatural and vndutifull warres lawfull by papists doctrine. nor doe anye thing in theire owne Dominions, but at the becke and appoyntment of the Sea of Roome, and then mighte the Father drawe the Sworde againste the sonne, and the sonne agaynste the Father, and Brother against brother, & finally, all subiects against their Prince. [Page] Yea in all Countries they did set shackles and fetters vponHow papists do vnlawfully ouerrule and abuse princes. Princes to bridle them, that they might do nothing, but that was liking to them, I meane, they sette some of theire owne Court, in euery region, (as it were) to keepe vnder the Prince, and to see euen into his secrete dealings, such as Thomas Becket and Stephen Lancton, were inThe full right of authoritie is only by protestants graunted to princes▪ and by them also (only) restored, being taken away by papistes. this lande. Which I doubt not but godly and wyse Princes, and counsellers will consider, and specially, call to remembrance, that the honorable state, dignitie, and Maiestie of Princes, was continually troden vnder foote, vntill it was within this 40. or 50. yeeres, that it pleased God, to restore into the world, the light of his Gospel, and by the Preachers therof, out of his holy word, did let the Princes vnderstand, the right, & authoritie of their dignitie, which before was kept from them. Therefore great iniurie doe they in these dayes whosoeuer they bee, that seeke to perswade Princes, that the Preachers & professors of the Gospell, be the most daungerous subiects, and the Papistes (or at least the good indifferent men, which passe not which way religion goeth, but keepe themselues safe for all chaū ges,) to be the best, most quiet, and assured faithfull subiectes. But the euent wyll teach godly Princes, and wyse counsellers, the contrarie. But whatsoeuer others shall doe, I doubt not but that mightie, and mercifull God, that raised our gratious Soueraigne out of the dust of death, and pulled hir out of the Lyons deune, and out of y• iawes of hir greedie enimies, gaping for hir destruction, & to our vnestimable comforte, and benefite, set hir in the Royall throne of this lande, to the ende that she might bee a noursing mother, vnto the church of God; and this land a noursery, for the Gospell of Christ, and a place of refuge, for the afflicted saintes of God in these miserable dayes, and for that ende, and purpose, hath myraculously defended, preserued, and maintained hir, against all the deuises, and pollicies of our enimyes, and not onely s [...], but hath made hir, being but a woman, dreadfull to hir mightiest enimies, [Page] and the especiall worldlye comforte, that the Saintes of God, and the true professors of his Gospell, haue in these dayes, against all the daungerous enimyes (then which things, greater honour could neuer be done vnto Prince.) And therefore I saye, I doubte not, but that the same God wyll also at thys time, lighten hir mynde, and direct, and strengthen hir heart, that by no colour of cunning, or flattering counsell, shee shall be caried away, eyther to forsake3. Reg. 11. hir gratious Lorde God, as Salomon dyd, or conceaue heauie displeasure against the Ministers of Gods trueth, as2. Chro. 24. Good subiects haue to pray in this sorte for hir Maiestie. vnkinde Joas dyd. And that this may bee so, wee haue all great cause, most earnestly to desire it of God, in our continuall prayers.

A third matter wherwith Preachers be vniustly burdened in these daies, is, y• they ar charged, not only with theirThe third matter obiected against Preachers, and the ansvvere therof. owne sinnes, and offences (which god knoweth are too many) but with the slacknesse & wickednesse of al other. For vpon vs only they lay al the whole fault, of the smal fruite y• the doctrine of the Gospell, hath taken here in this land, now for the space of this twentie yeares. Oh, saye they, if we had good and zealous Bishops, and godlye Preachers, such as the Apostles were, vndoubtly, this doctrine of the Gospel, would haue had better successe, and more woulde haue preuayled in mens hartes: For they are not zealous, nor seeme themselues to be moued with the spirit of God, therefore it cannot be, that they shoulde moue other. O (dearely beloued) though this reason seemeth plausible to some, yet I aduertice all them, that haue anye sparke ofGods people do neuer make the want of godlinesse in the preacher, to be the cause that good doctrine shold not fructifie in the heaters. Gods feare in their hartes, that they take heede of it, & beware that they be not caryed awaye with it. For I neuer read, that the people of God among whome true doctrine hath [...]in preached (as the Lord be thanked it hath bin with vs) did euer vse such allegation, for their owne defence, It hath bene alwayes the pretence of the reprobate, and wicked, to excuse, and colour their owne obstinacie, and contempt of Gods word, when they were offered the light of [Page] the Gospell, and called to repentance. But that these men may not flatter, nor deceaue themselues, I let them vnderstand, that the Scriptures doe in no place teach them, that the offences, and faultes of the Ministers, and Preachers, are alwayes, the onely cause, why the worde of God, doth not take place in mens heartes. It is more commonly, andWhat the Scriptures sh [...]w to be the cause most commonly, why true doctrine doth not fru [...] tifie. almost alwayes imputed vnto the waywardnes, vnthankfulnesse, and obstinacie of the people that heare it. Therefore it were good for all sortes of men, of what calling soeuer, to looke into their owne [...]oosomes, and carefully to consider, whether the fault thereof, bee not in themselues, for they knowe, the Maister may be learned and diligent,The same shewed by similitudes. and yet the scholler, not thriue, by reason of his owne dulnesse. The Phisition, may be honest, & skilfull, & the obstinate patient, make light of hys wholsome Counsell. The seede may bee good, and the seede sower a painful & honest person, & yet the fruite not to bee aunswerable, to hys trauaile, because of the naughtines, & barrennes of yt ground. This our sauiour Christ teacheth vs in the parable of the seedesower Matth. 13. The sower (saith he) went out toVerse. 3.sowe the seede, and some fell in the high way, that is, into the harts of them, that were continually trampled with wicked and naughtie cogitations, so yt the seede, could not sinke into their harts, but by those birdes of ye Diuell, was caried away wtout fruit. Some fell in stonie ground, that is, into such hartes as wanted the good iuice, & moisture of gods holy spirit, & therfore when the heate of persecution ariseth, their zeale is withered, & they reuolt frō the truth. Some fell into bushie ground, that is, into the mindes of them, yt were troubled wt the eares of this worlde, with the loue of riches, & with ye pleasures of this life, which wholly chaked vp ye good seede of ye Gospel of Christ, so yt it coulde not in any wise prosper, & bring forth fruite. Here you mayTruth may be preached, and yet three to one, take no fruit by it. perceaue, that for one fourth parte of good grounde, that yeldeth fruit of y• doctrine of God, there are three greater partes of euil ground, wherin, it nothing at al prospereth▪ [Page] I would to God there were lesse store of these euil grounds in this land, & then vndoubtedly should we see greater successe of the Gospell, & more ample fruit of our Preaching. It were good for men, to looke that these quarrellings at other mens liues, be not one of those cords of vanitie that Esay speaketh of in the. 5. Chap. Woe bee to them, saythVerse. 18. God by Esay, that drawe on iniquitie with cordes of vanitie, Of colouring wickednesse with other mens faltes. and sinne, as it were with a Cartrope. That is: Wo bee to them that imagine excuses and coloures to nousle, & maintaine themselnes, in contempt of Gods worde, and want of repentaunce.

Let men take heede of such dealing, that such cordes ofWhat a mans flattering of him selfe in wickednesse may come vnto. Esay. 5. 19. vanitie, pull not on iniquitie, so fast, that it drawe men to vtter contempt, and derision of god, and his truth. For so it followeth, euen in the same place immediately, which saye in this manner in derison of the Preaching of ye Prophets, Let God make speede, let him hasten his worke, that wee may see it, and let the counsell of the holy one of Israel drawe neere, and come, that wee may knowe it. And in lyke manner say the wicked, and vnrepentant people of the Iewes Iere. 5. They haue denied the Lord, and Verse. 12 said, it is not he, tushe, the sworde, and the plague, shall not come vpon vs, neither shall wee see it. The threatnings of the Prophetes, are but winde, and the true worde of God, is not in them, they vtter their owne phantasies, & these things shall come to themselues, and we shall liue here liuely, brauely, and gallantly, as wee haue before time. Euen with like contempt and derision many at these dayes abuse y• Preachers of Gods word. If we exhort Princes, Magistrates, and Rulers to frame their purposes and deuises according to the worde of God, and in Gods causes to lay aside humaine pollicie, (because vnlesse God builde the house, in vaine he laboureth thatPsal. 127. buildeth it, and if the Lorde keepe not the Citie, the watchman waketh but in vaine.) Oh, saye some of them, these Preachers lacke experience and discretion, they are fooles, [Page] they are vnskilfull, they knowe not what pertaineth to the pollicie of gouernment. It is sufficient for Princes and rulers to shewe themselues Religious, although in deede they bee not. For so howled that Monster Machiuell, the poyson of Princes Courtes, and noble houses. If to confirme mē in the defence of Gods truth, we lay before them the assured promises of Gods assistaunce, that he wyll not suffer a heare of their heades to perishe, that for their safetie, he will cause his Angels to campe aboute them, yea thoughe they were in the valley of the shadowe of death, yet they shoulde not neede to feare, because the Lorde is wyth them, thoughe people frette and fume, though Princes of great power consulte and laye their heades together agaynst the Lorde, and agaynst his annoynted, yet he that sitteth in heauen wyll defeate their purposes, and laughe them to scorne (for ther is no power, there is no wysedome, there is no Counsell agaynst the Lorde:) these saye they bee the sweete dreames of doting Preachers, wherewyth they nusle Princes in idlenesse and securitie, and by vayne confidence in the prouidence of God, cause them to lay themselues open to the daunger of their enymyes, as thoughe euen in these dayes wee dyd not see the defenders of thys their Religion to haue sustayned greate ouerthrowes and slaughters, at their aduersaryes handes. When wee laye before men terrible threatnings of Gods wrathe and indignation, if they reuolte from the trueth of the Gospell, or suffer the same to bee betrayed into the handes of the enimye, saying, that GOD wyll forsake them, that hee wyll take hys defence from them, that hee wyll sette hys face agaynst them, that hee wyll bryng straungers vppon them to destroye theyr Countrey, and possesse their great landes and goodlye buyldynges: Manye crye, that the Preachers bee peeuishe, and for feare of theyr owne state raue in follye. For they thinke if Religion bee altered, that they shall first goe [Page] to wracke, but they haue small care and prospect, howe to mayntayne the state of their Countrey in safetie. Thus doe they continuallye knitte Cordes of vanitie, to drawe them selues into iniquitie and contempte of GOD, and all this commeth to passe (as I sayde before) because they looke so muche vppon other mennes doinges, that they cleane forget their owne. They shall doe well to followe Christes Councell, that they fyrst Take the beame out of their owne eyes, and then shallMath. 7. 3.they better see to take the moate out of their brothers.

They maye not thinke that God is the God of the EcclesiasticallOthers must liue well, howsoeuer Ministers do liue. state onely, or that the Scriptures of GOD, doe prescribe onelye their dueties, with greeuous threatning if they perfourme it not: Nay, he is the God of the whole people, and of all the states, and conditions thereof. Of Parentes and Children, of Maisters and Seruantes, of Husbandes and Wiues, of Lawyers & Counsellers, of Marchants & all other Occupiers, yea he is the GOD of Gentlemen and Gentlewomen, of Lordes and Ladyes, of Princes, Magistrates, Rulers, & Gouernours, & all their dueties in his holy worde hee prescribeth, and against all them he speaketh, and with terrible threates in hys Prophetes, he thundreth, as much or more, then he doth against euill Ministers, and Preachers. And more oftentimes, he noteth their vices, & faultes, to bee the cause of those great plagues, & vtter desolations which he threatneth to bring vppon his people. Reade the. 1. 3. 5. 30. Chapters of Esay. Reade the, 5. 8. 21. 22. 25. of leremie, & almost all the parts of the Prophets, and you shal perceaue this to be most true. I woulde staye vpon some examples, but that I myght be thought, to touche some things too nyghly. Therefore all these sortes of people▪, as well as the Ministers of Gods worde for their vocations, ought to bee able to saye, wythWhat perfection sholde be in the life of euery one. and of the application of the text therein. Christ in this place, Quis ex vobis arguit me de peccato? Which of you can rebuke mee of Sinne? Which of you [Page] is able to accuse vs, that we liue loosely, in chambering & wantonnesse, or riotouslye, in banqueting & drunkennesse, or contentiously, in striefe and enuie, or maliciously, seeking to supplant one an other? Which of you is able to accuse vs, that wee pull downe Townes, and inclose whole fieldes, to feede wylde beastes, & famish a number of Christian people? or that we ioyne house to house, lande to land, with oppression of the poore, as thoughe wee woulde lyue alone vppon the face of the earth. Which of you is able toThe meanes wherby the wealth of England is wasted. saye, that wee wast the treasure of the lande, in feedyng three Cankers, riotously to consume the same, I meane, Monstrous Vanitie in Apparell, Needelesse pompe in Sumptuous building, and Excessiue charge in daintie feeding? Which of you, is able to say, that in all our doings, we set not the feare of God before our faces, & make not his holy word the directiō of all our deuises? Which of you, I say, is able to accuse vs, in any of all these things? If all men, in all states and conditions, bee able with good conscience thus to say: Surely this lande is blessed. But Heauen and earth seeth, and the Lorde knoweth, that it is not so in a number, yet God forbyd, for that number, that we should condemne all. God hath his, in euery state and condition of man.

Nowe come I to the thirde parte, contayned in the second sentence of my Theame. Si veritatem dico vobis, quare non creditis mihi? If I say the truth why doe you not beleeue mee? Wherein I promised, to let you vnderstande, that the doctrine of the Gospell, which we haue Preached in this lande by the space of this. 20. yeeres, and that hath beene confirmed, and established, by the authoritie of the Prince, & lawes of this Realme, is the onely truth, & that there is no truth of doctrine but it, & therfore, yt you ought both faythfully without exception to embrace it, and constantly, wythout reuolting to abyde in it. But mee thinketh I heare some say: Sir, if you coulde resolue vs, that it is the trueth whiche you Preache, wee would easilye [Page] receaue it, but wee may iustly doubt of it. For ye are but men, and such men, as carie their blemishes openly in the sight of the world, ye may be deceaued, and deceaue others. As good Clarkes as you, and as honest men, for any thing wee see, teache vs the contrarie, and say their doctrine is the truth, or at the leastwyse, wee may iustly thinke, that those great contentions, that you make against yt Churche of Rome, are but for trifling ceremonies, and matters of small weight and importance, and therefore, that Christian Princes, might do ver [...]e well, to see some order for those matters, and to force you to agree, for the residue, whether you will or no, that you may no longer trouble the worlde, as you haue done, these many yeeres, with these needelesse controuersies. Surely, that they wyll not receaue our doctrine with triall, I can not mislike it, for S. Iohn in his 1. Epist. 4. cap. giueth them the same Counsell, DeerelyVerse. 1. Doctrine is to be receaued vpon triall.beloued (saith he) beleeue not euery spirit that speaketh to you, but trie the spirites whether they be of God or not, for many false Prophetes are come into the world. Therefore I would to God all sortes of men, but chiefely, Princes, Counsellers, and Magistrates, would trie our doctrine, by the true touchstone of Gods word, as those noble Conuerts of Berrhaea did, mētioned in y• Act. 17▪ whichVerse. 17. came to heare Paules Sermons, not of custome, and fashion onely, But dayly searched the Scriptures, whether those things were true, that Paule spake, or no. If GodHow to perceaue protestants to haue truth, and of what weight the matters are wherein they differ from papists. would moue them, so to doe, they should easily vnderstand, not onely, that our doctrine were the truth, but also that the controuersie betweene vs, and the Church of Rome, is not for trifling Ceremonies (as they saye) or matters of small weight, but for the very substaunce of our fayth, and ground of all Christian Religion, and that there can bee made no more agreement betwene our doctrine and theirs, then betweene light and darkenesse, truth and error, God and Beliall, Christ & Antichrist, which thing, it behoueth all Christians, and professors of the Gospell, deepely to [Page] consyder. For as before time often, I haue sayde in this place, so now thinke I, the time draweth nigh, that Godds iustice, for our vnthankefulnesse, will pull vs to the tryall of our fayth, and therefore it behooueth vs to vnderstande, that we contend not for trifles, but for matters of principall importance, as I mean now to declare vnto you. And if som persons shall thinke these poyntes needelesse to be spoken of in this place, I humbly craue leaue, that for the confyrmation of mine own fayth, I may declare vnto you y• grounds of my conscience, that if euer I liue to be tempted, to forsake my Lorde God, and his truth, that this my protestation made in this place, may bee a bonde vnto my conscience.

The rule that I will vse to prooue, that our Doctrine is the truth, and not that which commeth from Rome, shal be the same, that the Scripture of God layeth downe by S.1. Ioh. 4. 1. Iohn, in the place before mentioned, where after he hath, as you haue heard, admonished men to trye the Spirites, whether they be of God or no, hee addeth these meanes of triall. Euery Spirite that confesseth Christ to haue come1. Ioh. 4. 2. &c.in flesh, is of God, and euery spirite, that denieth Christ to haue come in flesh, is not of God, but is the Spirit of Antichrist, of whome you haue heard howe hee shoulde come, and now already is he in the worlde. Nowe that you may vnderstande, I go not about to deceaue you with shewe of eloquence, and Rhethoricall amplifications, and with motions of affections, to leade you into erroure, ear [...] you be ware, I will laye open myne argumente vnto you, nakedly, and barely that you may see euery ioynt thereof, and with your selues consyder of what force it ought to bee in any christian cōscience. And this I say euery spirit that confesseth Christ to haue come in fleshe, is of God, and teacheth you the truth. And euery spirite that denyeth Jesus to haue come in fleshe, is not of God, but leadeth you into errour, and is that spirite of Antichrist: But wee, and the Preachers of the Gospell, in all Godly sence cōfesse Christ to haue come in fleshe, and our Aduersaries of Roome doe [Page] not, therefore we, and not they, haue brought the truth vnto you. The 2. proposition. I know wil be denied, for both yt parts therof, which I wil proue vnto you, by this meanes. First I will let you vnderstand the causes why christ came in fleshe, and what benefites he procured to mankynde by the same. Secondly I will shew vnto you what it is to denye Christe to haue come in fleshe. The firste of these two shall confirme our truth: The seconde shall confound their error. As touching the cause why christ came in flesh.

When sinne had made separation betweene God and man, and the exceding great mercy of God, was not willingThe causes why Christ came in the fleshe. vtterly to cast away man, and to ras [...] him from the face of the earth, of his infinite goodnesse, and wisedome, he deuised the sonne of God, the seconde person in Trinitie should descend from Heauen, and take flesh of the blessed virgine, that so being in one person, both very God, & very man, he might be a most fit Mediator to work recōciliatiō betwene God and man. The cause therefore why Christe came in flesh, was to worke the saluation of mankinde. For so saithThe general cause. 1. Tim. 1. [...] S. Paule, It is a sure saying & worthie of all men to be beleeued, that Christ came into the world to saue sinners, And Christ himselfe sayth: that he came to saue thatLuc. 19. 10which was lost.

The generall worke of our redemption, hath certayne principall branches, whiche are cheefe Articles of oure Fayth and groundes of all Christian religion. Firste, that he might be the reconciler, and attonement maker betweeneThe particuler causes. Verse. 18. God and vs, as S. Paule witnesseth, 2. Cor. 5. All things are of God which reconciled vs vnto himself in Christ Iesus. And immediately, God was in Christ recō cilingVerse. 1 [...]. Col. 1. 20.the world to himselfe. And to the Colos [...]. It pleased him to reconcile all things, vnto himselfe by Christ, appeasing by the blood of his Crosse, all thinges whiche are either in heauen or in earth. God therefore appoynted him for euer to be our high Bishop, our Mediator, our Aduocate, our Intercessor which should cōtinualy appeare [Page] before the face of God for vs, and make him fauourable toHeb. 2. 4. 7. 9. cap. 1. Rom. 8. 37. sinners, that we might haue accesse to God by him, & by his intercession and merite, obtayne mercy and grace in oure necessities, these be the wordes of the scripture. And hee isChrist only [...] our aduocate and mediatoure. 1. Tim. 2. 5. 1. Ioh. 2. 1. &. 2. not onely our Mediatour and Aduocate, but Our onelye Mediatour and Aduocate, One God, and one Mediatour of God and man, the man Christ Iesus. We haue an Aduocate with the father, Iesus Christ the righteous, and he is the propitiation for our sinnes. It is hee that ascended vp to heauen, and sitteth at the right hand of God the Father, Ʋt interpellat pro nobis, That he may bee an Intercessour Rom. 8. 34 for vs. The 2. cause of Christs comming into flesh, is, that he might be our redeemer from the tyrannye of the Deuill, and the purchazer of remission of sinnes. The1. Ioh. [...]. 8.Sonne of god appeared to this ende, to dissolue the workes of the Deuill. And agayne: Yee are redeemed,1. Pet. 1. 18.not with golde and siluer, but with the blood of the immaculate Lambe Christ Iesus. And agayne: Beholde theIoh. 1. 29.Lābe of god, that taketh away the sinnes of the world, And S. Paule: In whome wee haue redemption, and byEph. 1. 7.his blood remission of our sinnes. We must not onlye beleeue that he is our Redeemer, but our Only Redeemer, Christ only is our redeemer. Act. 4. 1 [...]. and the Only Purchazer of the full remission of our sinnes. For, Non est aliud nomen. &c. That is, There is no other name vnder Heaué, wherin we shold be saued, but only by the name of Christ Iesus, And S. Iohn. The blood of1. Ioh. 1. verse. 7.christ hath washed vs frō al sinne. And S. Paule. He gaue himself for vs. that he might redeme vs frō all iniquitie. The 3. cause of Christes incarnatiō, & y• 2. office of his eternal Priesthood, is, to offer a ful & perfit sacrifice to appease y• wrath of God, & to satisfie his iustice, & yt not according to y• order of Aaron, which by imperfectiō did nede a Succession, but according to y• order of Melchizedek, & y• for euer. Thou art a Priest, sayth God, for euer, according to theHeb. 6. 20.order of Melchizedek. Therefore it cannot bee borne [...] christian religion, that Christ should haue any succession [Page] in Priesthood, to sacrifyce after him. For by one oblationChrist only is our priest to sacrifice for vs which he hath done once for all. Heb. 10. 14. Heb. 9. 28. Heb. 10. 12.he made perfect all that be sanctified. And agayne: Christ was once offered for the extinguishing of the sinnes of many, And agayne: Hauing offered one Sacrifice for sinne, he sitteth perpetually at the right hand of God. And sundry times else where, the Epistle to the Hebrues affirmeth, Christ Semel, That is to say, once, to haue sacrificed himselfe.

The fourth cause of his Incarnation, and the thyrde office of his eternall Priesthood is, that he might be the only Prophet, Maister, Teacher, and instructer of his people, fully to open to them the knowledge of God, and the true way of Saluation: God, sayth Moyses, shall raise fromDeu. 18. 15.among you, a Prophet like vnto me, him do you heare, according to all thinges that he shall say vnto you. And God the father himself, at the baptizing of Christ, did with the visible presence of the holy Ghost, consecrate him Maister and teacher of his church, which only was to be heard. This is my dearely beloued Sonne, in whome I am wellMat. 3. 17. Mat. 17. 5.pleased, him doe you heare. The same Consecration was confyrmed in the Mounte, at the transfiguration of Christ. And Esay the Prophet in the 55. chapter, or ratherVerse. 4. God by Esay sayth: I haue giuen him as a witnesse vnto people: & preceptorem Gentibus, And a Maister and instructourChrist is our only Instructour.of all nations. And therefore Christ himselfe forbiddeth his Apostles to be called Maisters, for sayth hee: Ye haue but one Maister which is Christ.

The fyfte cause of Christ his comming in flesh, is that he might be the Lorde of Lordes, and King of Kinges, the onlye head, ruler, gouernour, and defender of his vniuersall Church, ouer al the partes of the worlde according to the Prophecie of Dauid Psal. 2. Yet haue I annoynted myVerse. 6. &c.King, vpon my holy hill of Syon, to whome for his inheritance, he gaue all the Nations of y• world, and for his possession, the vttermost bounds of the earth. And the Angell at his Conception, sayde: He shall raigne in the house ofLuc. 1. 33. [Page]Iacob for euer, and there shall be none ende of his kingdome. And Ephesians 1. He hath put all thinges vnderVerse. 22.his feete, and hath appointed him aboue al things head of his Church. And Coloss. 1. He is the head of his bodyVerse. 18.the Church, which is the beginning, the first of them that rise from death, Vt sit in omnibus primas tenens. i. That in all thinges hee might haue the preheminence. And Ephe. 5. The Husband is the head of the wife, asVerse. 23.Christ is head of the Church: But the wife may haue noChrist is the only head of the church. more heades but her husband, vnlesse she will be a wedlock breake [...], and so the Church can haue no other heade But Christ, vnlesse she doe in the face of the whole world forsake hir owne Spouse, who hath betrothed her to him alone. He is the only Sonne, whiche alone gouerneth the house of GOD his father, In all these Branches, I adde this worde (Onely) because Christ onelye, is alone that that he is: oure onely Mediatour, our onely redeemer, and purchazer of remission of Sinnes, our onelye high Prieste, to sacrifice for vs, oure onlye Maister and Teacher that instrueteth vs, our onely head and gouernour that guideth and defendeth vs. And herevnto I am mooued, not onelye with expresse wordes of the scriptures, but also with consideration of the high and most excellent meanes of oure saluation, deuised by the wisedome, and vnspeakeable mercye of God. For it should greatlye impeache the wisedome of God, if he should send downe his sonne, the seconde person in Trinitie, into the vale of miserye, here to take Fleshe, and in the forme of a Seruaunt, and abiecte man, to suffer most vile and reprochfull Death, to bee a partye redeemer, or a partie Sauiour, and to yeelde a great parte of theChrist hath no partakers in any of his offices. honoure and glory thereof to other. No, no, he is GOD he giueth not his glory to other: He onely (onelye I saye hee) is our full and perfecte reconciler, and Redemer, and all the residue that I haue spoken of before. This is the Doctrine which we teache, this is the Gospell whiche we preache, and this is no new Doctrine, but that whiche [Page] was conceaued in the bosome of the wisedome of GODProtestants doctrine of Saluation is the doctrine of the Scripture. Eph. 1. 4. before the beginning of the Worlde. For wee were chosen (sayeth Sayncte Paule) in Christe, Antequám iacerentur Fundamenta Mundi. i. Before the Foundations of the Worlde were layde. This is that Gospell, that GOD himselfe opened in Paradise, to our fyrst Fathers, I will set enmitie, sayeth he, to the Woman, betweeneGen. 15. 3.thy seede and his seede: and thy seede, That is, one that shall come of a woman, shall breake the Serpents head, That is: ouerthrow the whole power of the Deuil, and delyuer mankynde from sime. This is that Gospell that was renued to Abraham, and all the Patriarches: In thy Seede, shall all the Nations of theGen. 22. 18.earth be blessed. This is that Gospell, that was fygured to the Jewes, by the Paschall Lambe, by Manna, by the Rocke, by all the Sacrifices, and Ceremoniall seruices of the Lawe. This is that Gospell, Where vnto all the Prophets beare witnesse, As SayntActe. 3. 21. Acte. 4. 12. Peter sayeth, in the Actes: That all they that beleeue in him, shall haue remission of sinnes by his name. This is that Gospell, that Saynt Iohn the Forerunner poynted vnto, Beholde the Lambe of God. &c. ThisIoh. 1. 29. is the Gospell that Christe himselfe preached and deliuered to his Apostles, and they to the whole Worlde. So GOD loued the Worlde, that hee gaue his onlyeIoh. 3. 16.begotten Sonne, that whosoeuer beleeued in him, should be saued. Therefore as I haue sayde: Our doctrineThe generall end of the protestants doctrine, and what doctrine only they mislike. is no newe Doctrine, but the moste aunciente Doctryne, that euer was vpon the face of the Earth, neyther doe wee teache anye other Doctrine then this, and those that doe of necessitie depende vppon this, or bee grounded vppon this. Neither doe wee impugne anye Doctrines in other, but suche as are repugnaunte to this Fayth, and eyther directlye or indirectlye impeache the same. For I protest before GOD and his Aungels and in the presence of this honourable Audience, for my [Page] selfe and as many professoures of the Gospell as I know, that whatsoeuer Doctrine is agreeable to this, wee doe gladly receiue it, and with both armes imbrace it, though it come from the Churche of Roome. And whatsoeuer Doctrine is repugnant to this, and will not stande with it, wee doe reiecte it, though it come from an Aungell in Heauen. Seeing then wee haue nowe this 20. yeares taught you this vnfallible trueth, Why doe you not beleeue vs? &c.

Now as touching the second branche, what it is toWhat it is to deny christ to haue come in fleshe▪ and that in two. sortes. denye Christe to haue come in Fleshe, and who they are that denye it, you shall vnderstande that there bee two wayes to denye Christe to haue come in fleshe. The one flatlye and groselye, and in playne wordes, as Ebion, Erinthus, Marcion, Valentinian, Arrius, and a number suche other, in the Primatiue Churche, whiche denyed eyther the Deitie, or Humanitie of Christe. But in them Sathan shewed himselfe in his owne Coloures, like a blacke Deuill, and therefore the Heresyes beeing so grosse, were soone confuted, and confounded in the Churche of GOD. There is another waye more subtle, and perilous, vndirectly to denye Christ to haue come in fleshe, in whiche Sathan tourneth himselfe into an Aungell of lighte, and as Cyprian sayeth, Vnder the name of Christe, confounding the Religion of christe. That is, While in wordes they confesse the Incarnation of Christ, by peruerse Doctrynes in effecte they deny it, by denying those causes, for which the Sonne of GOD was Incarnate, attributing the effect of oure Saluation, to other thinges. And after thisPopistes and not protestants do deny Christ to haue come in the flesh and how. sorte, the Teachers of the Churche of Roome, very plainlye and perilouslye denye Christe to haue come in fleshe, as I wil particularly lette you vnderstande by the Branches of our saluation before recyted. As touching the fyrst cause of Christe his Incarnation, that Christe is the onelye [Page] reconciler, mediatoure and attonement maker, betweene God and vs, and for that cause sitteth at the right hande ofPraier to Saintes is against christ his mediatourship and aduocatship. God, perpetualy to appeare before his face for vs: Against this Article they teach blasphemous Doctrine of Inuocation of Saintes, that they are our mediatours and reconcilers, that by their merites and prayers, we haue accesse vnto God, and are for their sakes, heard, receiued and accepted into the fauour of God agayn, euidently displacing the son of God, frō the cheefe office of his eternall priesthood, & setting his creatures in his place and dignitie, and yt with out any warrant of scripture, eyther by word, or by exāple.Praier to Saints containeth besides it selfe, two other wicked thinges. This Doctrine is ioyned with two other foule erroures: Firste, that they conceaue of Christ, as of a dreadfull God, and terrible iudge, and not as of a mercifull Mediatour, & therefore that wee haue needs of other spokesmen, to make the way to him for vs, though he himselfe most gratiously, and mercifully cryeth vnto vs, Come all ye that trauayle,Mat. 11. 28.and be heauy loden, and I will refresh you. And in sundry places commaundeth vs to pray vnto God the father in his name, assuring vs, that whatsoeuer wee desire, it shallIoh. 16. 23.be graunted vs. And therefore doe they shew them selues to mistrust, the Credite of Christ.

Secondly in this praying to the Saintes, not without great daunger of Idolatrie, they attribute vnto them diuine power. For in their praying to them, they imagine of them, that they bee of Vniuersall knowledge, and vnderstanding, not onelye what men speake, but also what they thinke in theire hartes. Agayne they attribute vnto them Almightie power, as being able to worke and bring to passe whatsoeuer is desyred of them. And lastlye, they shewe themselues to beleeue, that they are More merciful, and readye to heare sinners, then Christ himself, which is flat Blasphemy. As touching the second cause of christ his Incarnation, that he is our onlye redeemer and purchazer of remission of our sinnes: This ground of our faith they weaken, by a number of corrupt Doctrines.

[Page]As first, that in parte wee haue saluation and remission of sinnes, by the Merites of Saintes, for thus they praye:

Tuper Thomae sanguinē quem pro te impendit,

Fac nos Christe scandere quò Thomas ascendit.

Graunt vs O Christ by the blood of Thomas which he shed for thee, thether to goe whether he is ascended. And to Saint George they pray thus, Hie nos saluet à peccatis, vt in coelo cum beatis possimus q [...]iescere. Let him saue vs from our sinnes, that we may rest with the blessed in heauen. And touching Saint Anne, they say thus, Deus qui beatam Annam, matrem tuae genetricis fieri voluisti, praesta quaesumus, vt meritis vtrius (que) matris & filiae, regna caelestia consequamur. O God, thou which wouldest Saint Anne to become the mother of thy mother, graunt we beseeche thee, that by the merites of the mother and the daughter, we may obtaine thy heauenly kingdome. In thys you heare three Sauiours beside Christ, and in like maner doe they acknowledge a thousande moe. Secondly, theyThe papistes will haue Christ to be a de [...]nie Sauiour. say, we haue remission of sinnes and saluation, in parte by our owne Merites and good doynges. For this writeth Gabriel Biel: That the Passion of Christ may be the first and principall cause, of attaining grace and opening the way to heauen, Sed nunquam est totalis causa, quia semper cum merito Christi, concurrit aliquod meritum recipientis gratiam, that is to say, But it is neuer the whole cause, for that euer there goeth with the merite of Christ, some merite of him that receaueth grace. What shall I say of Pardons, of Pilgrimages, of Purgatorie, of holy Water, and a number of other like Superstitions & false errours? by which not without blasphemie, they matche transitorie things and vaine deuises of men, with the most excellent price of our redemption, the blood of Christ Iesu, ye sonne of God our Sauiour, exprefly contrarie to the holy ghost, thus writing by Saint Peter: Ye are not redeemed with1. Pet. 1. 18.transitorie things, as with Golde or Siluer, but with the blood of the immaculate Lambe Christ Iesus. As touching [Page] the third cause of Christes Incarnatiō, that he being our only high Priest according to the order of Melchizodech, hath once for euer offered himself vpon the Crosse, & purchased for vs eternall redēption, they impugne it wyth y• most horrible doctrine of the propiciatorie sacrifice, daily offered in the Masse, wherin they teach, that mortall & sinfull men in a state of Priesthood succeede Christ, & continually offer the very reall & naturall body of Christ to God the father, for the remission of dayly sinnes, not only of thē that Cōmunicate, but of them that looke on, & receaue not, yea, and of them that be absent, and procure the same to be made eyther for money or otherwise, aswell for themselues as other, which is directly contrarie to the doctrine of the holy Ghost, in the Epistle to the Hebrewes. Where at large he prooueth, that neither the Priesthood of Christ can haue any successiō, nor his sacrifice any repetitiō, without euident note of imperfection.

As concerning the fourth cause of Christes Incarnation, that he is the only Maister and teacher of his Church, and hath reuealed vnto vs the perfecte wyll of God, and true waye of Saluation, so that nowe after hym, wee shoulde receaue no doctrine, but that is vttered by the voyce of our hygh Sheeparde in his holye worde. Yes, sayeth the Churche of Rome, there bee many weyghtie matters, of necessitie of saluation to bee beleeued, which Christ in hys written worde hath not deliuered vnto vs, and the same to bee receaued wyth lyke reuerence, that the written worde of God is.

Last of all, the fifte cause of Christes Incarnation, that he came to be the onely Head, Ruler, Gouernour, and Directour of his Churche, the Patrones of the Churche of Rome manifestly denye, saying: that Christ is in deede the onely heade for saluation, but not for gouernment, because the Pope is the Ministeriall heade and gouernour, and directour of the vniuersall Churche, wherein they manifestly [Page] alter the nature of Christes kingdome. For whereas the kingdome of Christ is not of this worlde, but a spirituall kingdome, wherein by the word of God, and the power of his holy spirite, hee ruleth and raygneth in the heartes of true Christians, the Pope hath transferred it to an earthly kingdome and Empyre, by which, as the Vicar of Christ he challengeth a vniuersall gouernment, not onely ouer the Ecclesiasticall state, but also ouer all Princes and gouernours of the earth. This opposition and contrarietie of the doctrines of the Churche of Rome, to the doctrine of y• Gospell, if you diligently marke and obserue, you shall euidently see in them the spirite of Antichrist, althoughe not grossely and playnely, yet vndirectly and colourablye denying Christ, to haue come in fleshe. What shall I saye, that the doctrine of that Churche dothe not onely disgrace the office of Chryst, in the worke of our redemption, but hys person also, by brynging hys humanitie and the trueth of hys bodye in doubte, whyle they teache, that the verye naturall bodie of Christ is really in all places, or in tenne thousand places at once, that is, in euerye host consecrated through out the whole worlde? And what Christian knoweth not, that it is the propertie of of God alone, and of no creature, bee it neuer so holye, to bee in manye places at once? Finallye I adde, that the Churche of Rome teacheth corruptlye, as touching Originall Sinne, freewill, and the grace of GOD, Faith and Justification, good workes and the merites of them, the vse of the Sacramentes, and almost of all doctrines touching Christian Religion. Therefore, I trust you nowe perceyue both the partes of my second proposition euidently proued, that is, that we sincerely confesse and teache in all true sense, that Christ is come in fleshe, and they doe not, therefore accordyng to the wordes of my Theame, I say vnto you, If we teach you the truth, why doe you not beleeue vs? [Page] If it be the onely right way of saluation, why is it not fauourably receaued and embraced? If it be the glad tidings of the Gospell sent by God vnto you, why are the Messengers thereof disdayned and contemned? People that doe feare God, heare the worde of God with reuerence, and not onely heare it with the eares, but faithfully beleeue it in the hart, and not onely beleeue it, but constantly abyde in it, & not onely themselues to abyde in it, but by all meanes they can to labour to drawe other to it, and to represse all such as eyther reuolte from it themselues, or seeke to disgrace or discredite it in others. God is not more displeased with any thing, than with the contempt of his word and Ministers. Thus sayth the Lord by Ieremie in yt 6. chap. reprouing the obstinacie of his people, Stand in the wayesJer. 6. 16.and behold, & aske for the olde way, which is the good way, and walke therin, and there you shall finde rest for your soules, but they said, we wil not walk therin. Also, I set watchmen ouer you, which said take heede to the sounde of the Trumpet, but they said, we will not take heede. But consider what God addeth immediatly, Heare O earth (saith he) beholde I will cause a plague to comeVerse. 19.vpon this people, euen the fruite of their owne imaginations, because they haue not taken heede vnto my wordes, nor vnto my law, but haue cast it of. And in the last Chap. of the. 7. of the Chronicles, it is thus written, The Lord God of their fathers hath sent vnto them by2. Chro. 36. 15.his Messengers, rising vp earely, and sending, for he had compassion on his people, and of his habitation, but they mocked the Messengers of God, and misused his Prophetes, vntill the wrath of the Lord rose against his people, and till there was no remedie, for he brought vpon them the King of the Chaldees, who slewe their yong men with the sworde. &c. God of his great goodnes, hath sundry times sent into this land, his Messengers and Preachers of his Gospell, and principally these twentie yeeres last past, in which time, the sounde of Gods holy [Page] worde hath continually roong in the eares of men, yet was the loue of the Gospell neuer so colde, as euen at this day, nor the hartes of English men, so ready to reuolt from it. It is lamentable to vnderstande howe in all partes of the Realme, those Papistes, whiche before time appeared to be somewhat afrayde, and sought by all meanes to hyde themselues, doe now openly shew themselues, and desire to be knowne to be as they are. What their hope or expectation is, the Lord knoweth, but surely it is full time, that hir Maiestie, and hir most Honourable Counsell, as they feare God, and loue his truth, doe speedily looke vnto it, otherwise vndoubtedly, the inconuenience will be greater, than by authoritie will be easily stayde. The care hereof, I leaue to them, whome God hath sette in place of Gouernement, only I thought it my duetye, being appoynted a watchman in the Church of God, to sounde the Trumpet in this place, and to giue warning, that the bloud of them that perish, be not required at my hande, and withall, moste humbly and hartilye praye vnto almighty God, that with the grace of his holy spirite, he will so direct & strengthen the minds of them, whose principall charge this is, that that may be done, which moste tendeth to the glory of God, and maintenance of his truth, and to the good state and preseruation of this our naturall Countrey.

Amen.

¶ The speciall contentes of this Booke of Sermons, reduced into a necessarie Table of Common places.

[Page]

[Page]

A.

Acknowledge.

THe way to acknowledge God in man. Folio 192.

Meanes to make those acknowlege a God which do altogither deny him. Folio 191

Whoso can not acknowledge God in him selfe can not be sayd to be a man. Folio 193

Properties which can not but be known in God if we doe acknowledge him but only in his creatures. Folio 193

Afflictions.

¶ That afflictions doe no whitte discredit the power of the Gospell. Folio 7

Howe the godlie doe stay them selues in afflictions, so that they may not fal frō Christ, &c. Folio 200

Afflictions are layde vpon the righteous to trie them withall. Folio 174. 175. 176.

B.

Baptisme.

¶ Fruitful doctrines of the Protestantes concerning Baptisme. Folio 30. 31

Papisticall vntruthes and abuses concerning Baptisme. Folio 31

Benefite.

¶ How we are to apply the benefit of the comming of Christ in the flesh euery man to himselfe. Folio 92. 93

The Church of Rome impugneth the doctrine of applying the benefites of Christs merits by faith. &c. Folio 94. 95. 96

C.

Calling.

¶ Ordinarie authoritie or calling is no iust proofe of true Doctrine. Folio 74

The Prophetes extraordinarily set vp by God to reprooue the abuses of their ordinarie calling. Folio 75

Vnder the clothing of ordinarie calling the wolfe is descried, and how? Folio 76

Christ.

¶ Christ only is our aduocate and mediatour. Folio 231

Christ only is our redeemer. Folio 231

Christ only is our priest to sacrifize for vs which he hath done once for all. Folio 232

Christ is our only instructour. Folio 232

Christ is the only hed of the Church. Folio 233

Why Christ of necessitie was to be both God and Man, &c. Folio 140

Why Christ shoulde necessarily bee man 140. Folio 141

Christ hath no partakers in any of his offices. Folio 233

Suche as doe but a little close with the worlde, are and stande in daunger of treason to Christ. Folio 200. 201

The Papists wil haue Christ to be a demi Sauiour. Folio 237. 238. 239. &c.

Church.

¶ Christe compareth the Church to husbandrie. Folio 177

Why the Spirite of God compareth the Church to husbandrie. Folio 178

The name of the Church abused by the Wolues. Folio 77

The inuisible Church consisting of the elect. Folio 20

Of the visible Church, and the descriptiō of the same. Folio 20

The Church of Christ is tyed to no place. Fol. Folio 21

The number of the Church may be smal. Fol. Folio 21

[Page]None are openly of the Church, but such as are called thereto by Gods worde. Fol. Folio 21

The corrupt liues and foule vices of the fathers of the Church of Rome detected, &c. Folio 98

Faith doth ingraffe vs into the Church. Fol. Folio 21

The Church of Rome a Monster hauing three heads at once. Folio 102

The Church of Rome hath not in it the tokens of the true Church. Folio 23

What Church is most likely to haue false interpretations. Folio 39

The markes of the Church. Folio 22 23

The increase of the Church by Martyrdome shewed in a similitude. Folio 182

Of dissolutenesse of life in the Churche of Rome, &c. Folio 47

The Papistes obiect the visible state of their Churche, to proue it the true Church. Folio 42

Gods true Churche may bee, and yet not appeare generally visible. Folio 43

That may seeme to vs the true Churche which is not. Folio 43

Examples prouing a Churche, and yet not visible, &c. Folio 43. 44. 45

The inuisible state of the Churche since the Apostles, dothe not prooue the Church to be no true Church. Folio 45

Comming.

¶ What it is to denie Christes Comming in the flesh, and that in two sorts. Folio 235

Papistes and not Protestants denye Christes Comming in the fleshe, and how? Folio 235

The causes of Christes Comming in the flesh. Folio 230

The generall and particular causes of Christes Comming in the flesh. Folio 230

The faithfull Iewes did eate and drinke spiritually the Body and Bloud of Christ before hys reall Comming in the flesh, &c. [...]35

A place ymagined where the dead did rest before the Comming of Christ. Folio 132

Common weales.

All Common weales are not to be tyed to one forme of gouernement. Folio 218

To be disturbers of Common weales, &c. is no new slander, nor now first obiected against gods true ministers. Folio 219

Contempt.

Considerations concerning Christ, which maketh mans carnall reason to haue him in Contempt. Folio 2

The more excellent that mē are in carnall reason onely, the more is theys Contempt of Christ. Folio 2

Contempt of Godlynesse of life can not stande with the acknowledging of a God. Folio 191

The Contempt of Christ and his Gospell in the beginuing of the world. [...]

D.

Deuice.

¶ Man in his excellencie of carnall wit is not able to giue any perpetuitie to his Deuice. Folio 4

The gouernemente and direction by Gods word preuayleth more than any Deuide of man. Folio 5

Of mans policie and Deuice, and what kinde of grounde it is to Common weales. Folio 8

How God can shew himselfe, when all mans Deuice fayleth, &c. Folio 8

Dissention.

¶ Dissention of opiniōs is no new thing. Fol. Folio 54. 55

Dissention of the Protestants about the Sacrament, &c. Folio 56

Dissention among Protestants for apparell, &c. Folio 57

The bitternes of the Dissention amōgst the Schoolemen Papists. Folio 6

Dissention about originall sinne, and the vertue of Sacraments. Folio 60. 61

[Page]Of the multitude of Dissentions among Papists in sundrie poyntes. Folio 59. 60

Late Dissentions in opiniōs among Papists. Folio 62

Doctrine.

¶ Protestantes Doctrine of saluation is the Doctrine of the Scripture. Folio 234

The generall ende of the Protestantes Doctrine, and what doctrine only they mislike. Folio 234

Godlynesse may be pretended by some that loath true Doctrine. Folio 216

None can haue good conuersation which are not sound in Doctrine. Folio 216

Faith followeth Doctrine. Folio 216

Contemners of Doctrine were foretold of to come. Folio 217

How little their owne methode would profit thē of teaching manners without Doctrine. Folio 217

Most vnnaturall and vndutifull warres lawfull by Papists Doctrine. Folio 220

What is the cause that good Doctrine doth not fructifie in the hearers. Folio 222

What the Scriptures shew to be most commonly the cause why true Doctrine doth not fructifie. Folio 223

Doctrine is to be receyued vpon trial. Folio 228

How to perceyue Protestantes to haue true Doctrine, and of what weight the matters are, wherein they differ from Papistes. Folio 228. 229

F.

Fayth.

¶ Faith doth ingraffe vs into the church. Fol. Folio 21

Faith followeth doctrine. Folio 216

No man can be saued for any good life, when he hath not true Faith. Folio 216

The force and effect of Faith set out at large. Folio 146. 147

Faith the mouth of the soule, whereby Christ is eaten. Folio 144

Matters of Faith may be better perceyued by meanes of writing, than by mans bare memorie. Folio 25

Of the doctrine of iustification by Faith only, and what it procureth. Folio 13. 14

Fortune.

¶ A definition or description of Fortune declaring what it is. Folio 164

God the creator, disposer, and preseruer of all, and not blind Fortune. Folio 164

Nothing betideth man by Fortune, but all things by Gods direction. Folio 163

Freewill.

¶ How profitable the doctrine is which is against Freewill. Folio 13

Opiniō of Freewill is vnthankefulnes. Folio 13

How we haue Freewill, and how we haue it not. Folio 13

G.

Gentilitie.

¶ Of the vayne opinion of Gentilitie, and the daunger of the same, thys toucheth contempt. Folio 2

Of heathenish Gentilitie, and the mischiefe by it. Folio 189

God.

¶ Certayne notable and excellent titles proper vnto God. Folio 193

Who or what God that is whiche is taught to be beleeued. Folio 193

Mocks against God & his iudgemēts. Folio 190

Against those that denye God altogyther. Folio 191

Meanes to make those acknowledge a God which do altogither deny him. Folio 191

Gospell.

¶ Why we ought rather to esteeme the Gospell than all earthly things. Folio 205

In what sort true professors of Christ & his Gospell must cleaue to him & it. Folio 199

How God hath blessed England euen in this late time of the Gospell. Folio 65

That Princes do resist the Gospell, is no cause of discredite vnto it. Folio 65

The Gospell often flourisheth when it is most resisted. Folio 66

[Page]Howe it commeth to passe, that many seeme first to be glad of the Gospel, & yet afterwardes hate it, &c. Folio 197

Of some which now professe the Gospel, which peradventure may dyslike of it hereafter, &c. Folio 198

Of worldelie inconveniences, which do commonly followe the professors of the Gospel. Folio 199

Why true professours of the Gospel can not by any meanes be dryuen from it Fol. Folio 199

The mercie of the professors of the Gospel compared with the crueltie of the Church of Rome. Folio 76

The Gospel euill spoken of, because of suche as ydlely professe and liue not after it. Folio 109

The preachers of the Gospel exhorte to holinesse of life, to godlynesse, &c. Folio 111

The preaching of the Gospel is not altogither fruitlesse. Folio 111

The godlynesse of the preachers of the Gospel compared with that of the prelates of Rome, &c. Folio 112

What fruits haue followed the preching of the Gospel. Folio 113

Not the Gospel but our corrupt nature is the cause why our fruits at these days are no better. Folio 109

Diuers sorts of enimies to the Gospel. Folio 8. 9

Sixe obiections againste the Gospel, to bring it into dyscredit, &c. Folio 10

A first obiection against the Gospel, that it doth not further but hinder good conversation. Folio 10. 11. 12

A seconde obiection against the Gospel, that it maketh this lyfe lesse pleasant to vs than it should be. Folio 16. 17 18

A thirde obiection againste the Gospel, that we the pretended professors ther of are not of the catholike church. Folio 19

A fourth obiection againste the Gospel concerning the leude lyues of protetestantes, &c. Folio 46

A fift obiection against the Gospel, that the professors of it agree not in opinion. Folio 54

A sixt obiection against the Gospel, that ignominie and persecution doth followe it. Folio 64

The estimation of Christ & his Gospel. Folio 2

Of the power of the Gospel of Christ, & how many wayes it appeareth. Folio 3

Man needeth not by the Gospell thinke himselfe debased, &c. Folio 15

Of the power of the Gospell appearing in these latter dayes. Folio 7

That the power of the Gospell is no whit to be discredited by afflictions, &c. Folio 7

Contentions and warres haue bin in other Nations before the renuing of the Gospell. Folio 219

England neuer in such peace, as since the embracing of the Gospell. Folio 219. 220

The sturre following the Gospell is not to be imputed to the Gospell. Folio 52. 53

How stirres do come in the time of the Gospell. Folio 53

H.

Holynesse.

¶ Outward Holynesse is no sure token of true teachers. Folio 69

The firste clawe whereby a Woolfe is knowne is trust in Holynesse of life. Folio 70

The second claw to know the Wolfe by, is Holinesse consisting in the obseruation of mens conditions. Folio 71

The preachers of the Gospell exhort to Holinesse of life, &c. Folio 111

K.

Kingdome.

¶ The Kingdome of God, what it is. Folio 199

Of the Kingdome of Christ, and what is by it to be looked for. Folio 198

M.

Martyrdome.

¶ The increase of the church by Martyrdome. [Page]182

What increase only commeth by Martyrdome. Folio 182

Ministerie.

There is more meanes amongst protestants to reforme the Ministerie, thā among Papists. Folio 212

What is to be thought of Ministers, if they liue offensiuely &c. Folio 212

Others must liue well, how so euer Ministers do liue. Folio 226

The meanes now left to the Ministers, to redresse the curiositie and obiection of hearers, for preaching either of doctrine or manners. Folio 218

What Ministers shoulde be able to doe, when their doctrine is discredited by their liues. Folio 208

A very commendable example of concealing Ministers faults. Folio 213

A good example admonishing princes to beware of secrete dealers againste Ministers. Folio 213

All Ministers are not to be euill spoken of, bicause some deserue it &c. Folio 214

Miracles.

False Miracles wroght by false prophets to deceiue Gods people. Folio 78. 79

Why God doth not shew such miracles as of old he did, &c. Folio 80

The end wherevnto godly Miracles doe tend. Folio 80. 81

N.

Nature.

¶ The definition or discription of Nature declaring what it is. Folio 163

The saying of the Heathens that all things stand▪ according to the course of Nature, &c. Folio 192

O.

Opinions.

¶ God suffereth diuersitie of Opinions, euen in his true Church. Folio 57

Diuersitie of opinions, in the East and West Church for Easter. Folio 58

Obiection to conuince protestants, for dissention of Opinions. Folio 55

The Scholemen a [...]e full of diuersitie of Opinions. Folio 60

Disagreement in Opinions amongst coū cels. Folio 62

Diuersitie of Opinions betwixte the vniuersitie and the Friers. Folio 62

Late dissentions in Opinions amongest Papistes. Folio 62. 63

Dissentiō in opinions is no new thing. Fol. Folio 54

The absurd Opinions of them confuted, which imagine God to gouern great things only, &c. Folio 165

P.

Papistes.

¶ The Papists will haue Christ to be a demi-sauiour. Folio 237

Of obstinate papistrie, in three sortes of Papistes. Folio 194

England in moste daungerous perils by Papistes. Folio 194

The meanes to remedie some kindes of Papistes. Folio 194

Cause of care in what places of credite Papistes are put. Folio 195

Perfection.

¶ What Perfection should be in the life of euerie one &c. Folio 226. 227

Pope.

¶ Pope Gregorie the firste condemneth the name of vniuersall Bishop. Folio 99

Ambition in Pope Boniface succeeding Gregorie next saue one. Folio 99

Popes.

¶ The Popes trie it by the cares who shal be heade. Folio 102

The Popes charitie shewed to his predecessor. [Page]100

The Popes treason against the Emperor. Fol. Folio 101

Repugnancie euen in the decrees of Popes. Folio 60

The Popes whordome passed ouer. Folio 103

The crueltie of Popes taxed. Folio 103

The Popes pride touched. Folio 104

The Popes couetousnesse noted. Folio 105

A conclusion vppon all the Histories of the Popes proceedings. Folio 108

Vertue and learning not regarded in choice of Popes. Folio 48

Of horrible cruelties in Popes. Folio 48

Popes Sorcerers, Nicromancers, coniurers, poisoners. Folio 49

Popes did great iniuries euen to Emperours. Folio 49

Of couetousnesse and extortions in Popes. Folio 49

Popes seditious, and raisers of warre. Fol. Folio 50. 51.

Popes by their strife and cursing one an other, set all Christendome by the eares. Folio 52

Popedome.

¶ That the Popedome was to be gottē by ambition and bribery. Folio 48

Nicromancie and poyson, steppes to the Popedome. Folio 101

Prayer.

¶ A brief Prayer for communicants, before they receiue the Lords supper. Folio 157

Prayer to Saints is against Christ mediatourship and aduocatship. Folio 236

Prayer to Saints conteyneth besides it selfe, two other wicked things. Folio 236

Preacher.

¶ Truth may be taught by the Preacher and yet three to one take no fruite by it. Folio 223

Gods people doe neuer make the wa [...]e of godlinesse in the Preacher, to bee the cause that good doctrine doeth not fructifie in the hearers. [...]

Preachers.

¶ It is an ordinarie way of Sathan to discredit true Doctrine by the life of the Preachers. Folio 212

The first fault obiected against Preachers, and the answere. Folio 215

The second crime obiected against Preachers, to discredit their doctrine. Folio 218

The third matter obiected against Preachers, and the answere thereof. Folio 222

Howe they are to be accompted of, that deride Preachers. Folio 190

The specialties of a Preachers dutie Folio 209

Preachers in deliuering Gods will, must do it openly, withoute feare or negligence. Folio 209. 210

Preachers muste giue good example of life, aunswereable to their doctrine. Fol. Folio 21 [...]

Preachers are autorized by God in their calling. Folio 178

What estimation oughte to be hadde of Preachers. Folio 178

How those are to be thought of, who do lightly regarde eyther preaching or Preachers. Folio 179

An obiection made against the credit of the Gospell and the Preachers therof. &c. Folio 182

Some Preachers had but barren successe, and yet was their doctrine truth. Folio 183

The cause of barren successe is all one to the presente Preachers as was to the Prophetes, &c. [...]84

Howe grieuous it is for Preachers to offende. Folio 185

Whye Preachers offences are not to bee made more greeuous than they are. Fol. Folio 185

Princes.

[Page]¶ How Papistes do vnlawfully ouerrule and abuse Princes. Folio 221

The full right of authoritie is onely by Protestāts granted to Princes, &c. Folio 221

Principalities.

¶ A principle of papistrie against Principalities which cannot but occasion warre. Folio 220

Papistes and not Protestants alter titles of Principalities. Folio 220

Papistes and not Protestantes challenge all temporall power of Principalities. Fol. Folio 220.

Prophets.

¶ Description of false Prophets examined. Folio 68

Distinction to be made betwixte the cloathing, and the fruites of false Prophets. Folio 69

How false Prophets are discerned by their fruites, and chiefely by theyr Doctrine. Folio 84

Three poyntes of Doctrine concerning false Prophets. Folio 84. 85

A second poynt of doctrine, by which false Prophets are discerned from true teachers. Folio 87. 88. 89. 90

A thirde poynte of doctrine to trie the teachers whether they are true or false Prophets. Folio 92

False miracles wrought by false Prophets to deceyue Gods people. Folio 78. 79

The teachers of the doctrine of Christs office and comming in the flesh, &c. found to be false Prophets. Folio 91

False Prophets are they that eyther in flatte words denie Iesus to be Christ, or by indirect meanes go about to teach it. Folio 86

Prouidence.

¶ Of Gods speciall Prouidence for euery thing. Folio 201

That vve must rest vpon Gods Prouidence in our desiring things of this life. Folio 205

Foure reasons why for things of this life we should euer content our selues in and with Gods Prouidence. Folio 205

Punishment.

¶ The Punishment of sinne. Folio 168

Punishmentes sente from God for examples sake. Folio 169. 170. 171. 172. 173

R.

Repentance.

¶ How God calleth England to repent, and without Repentance what is like to befall it. Folio 188

Reprehension.

¶ How the enimies of truth dislike perticular Reprehension. Folio 217

Riches.

¶ Why Riches and pleasures are resembled to thornes. Folio 202

How Riches do hurt, and worldly pleasures harme. Folio 202

Why it is so hard a thing for him that aboundeth in Riches too bee saued. Fol. Folio 202. 203

Two meanes to withstād the mischiefes of Riches and worldly wealth. Folio 204

There is no assurance to bee had of worldly Riches. Folio 204

The estimation that is to be had of all earthly things, and consequently of Riches. Folio 205

S.

Sacrament.

¶ What a Sacrament is. Folio 118

How the body and bloud of Christ are sayde to be meate and drinke: thys concerneth the Sacrament. Folio 137. 138

Against the carnal eating and drinking of Christ body and bloud in the Sacrament. Folio 142. 143

What to eate Christes bodie, and to [Page] drinke his bloud as in the Sacrament. Fol. Folio 144. 145. 146

The eating of Christ by faith, is no derogation to the dignitie of the Sacrament, and profit therof. Folio 147

In the vse of the Sacrament is a double eating to be noted. Folio 148

Our sences in the vse of the Sacrament are helpers to our better receyuing of the same. Folio 148. 149. 150

The dissention of the Protestantes for the Sacrament, is no such greate matter as the Papists make it. Folio 56

The wickednesse of the minister doeth not derogate any thing from the effect of the Sacrament &c. Folio 119

The faith of the receiuer, not the life of the minister doth helpe or hinder in the effect of the Sacrament. Folio 120

Fruiteful actions and doctrines concerning the Sacrament of the Lords supper. Folio 33

Christ his body, &c. receiued in the Sacrament of the Lords supper. Folio 34

The enemie of Christ in the Sacrament, is not carnally to be vnderstoode. Folio 35

Papisticall vntruthes and abuses concerning the Sacrament of the Lordes supper. Folio 35

Blasphemous doctrine of wicked mens eating of the bodie of Christe in the Sacrament refelled. Folio 152, 153

How we ought to prepare our selues to the worthye receiuing of the Sacrament of Christs bodie and bloud. Folio 154

How we are to make triall of our selues before we come to receiue the Sacrament of Christs bodie and bloud. Folio 154. 155. 156.

A briefe and pithie prayer for communicāts to say, before they receiue the Sacrament of Christs bodie and bloud Fol. Folio 157. 158

The faithful togither with the outward signe receiue the inwarde thinges in the Sacrament. Folio 128

Sacraments.

¶ The difference betwixte the Iewes Sacrament and ours consisteth in externall signes, & respect of time. Folio 133. 134

Sacramēts are badges, by which we christians are knowne from Idolaters. Folio 150

Sacraments are the seales whereby Gods promises are confirmed vnto vs. Folio 151

How Christes bodie and bloud is truely and rightly to be eaten and drunken as well in the Sacraments, as without them. Folio 142

What the internal part of Sacraments is. Fol. Folio 122

Sacraments are seales whereby the letters patents of our saluation in Christ are confirmed vnto vs. Folio 123

Why Sacraments were ordayned. Folio 125

Our infirmitie the first cause why Sacraments were ordayned. Folio 125

The second cause why Sacraments were instituted is oure exercise in the remembraunce of Christs benefits. Folio 126

The thirde ende wherevnto Sacramentes were appointed. Folio 126

Sacraments consist of three parts. Folio 120

The second part whereof Sacraments doe consist, is the spiritual or inward thing Fol. Folio 122

The third part wherein Sacraments consist is the words of Christs institution and promise. Folio 124

The fourth cause why Sacramentes were ordayned. Folio 126

The last cause why Sacraments were appointed. Folio 127

God the only author of Sacraments. Folio 118

Sacraments vnite vs vnto Christ. Folio 151

Sacraments are too linke vs togither in brotherly vnitie. Folio 151

Papisticall Sacraments of their owne deuise. Folio 32

Papistes cannot be knowne to be of the true Church by their Sacraments. Folio 30

Papisticall number of sacraments. Folio 30

Sacraments markes of Gods Church. Folio 23

[Page]What diffeeence is to bee obserued betwixt the Sacramentes of the olde Iewes &c. Folio 129

Saluation.

¶ Christonly is al in al to Saluatiō. Folio 85. 86

It is not sufficient to Saluation, to be idle professours of God, but also doers of godly deedes. Folio 160. 161

Blasphemous derogation to the merits of Christs working our Saluation. Folio 91

The letters patents and seales of our Saluation what they are. Folio 123

The old Iewes vnder the law, hadde the same hope of Saluation by Christ, that we now haue. Folio 129. 130. 131

Protestants doctrine of Saluation, is the doctrine of the Scripture. Folio 234

Scismes.

¶ Christēdome torne by Popish Scismes. Fol. Folio 103

Scismes in the East Church whiche were Christians. Folio 58

Scismes between diuerse of the auntient fathers. Folio 58. 59

The Papistes cannot without their own great shame obiect Scismes to Protestants. Folio 59

Scriptures.

¶ The learned aduersarie refuseth to be tryed by the Scriptures, and why? Folio 25

Why Papistes doe refuse tryall by the Scriptures. Folio 26

Blasphemie of the Papistes againste the Scriptures. Folio 26

The written Scriptures onely are and ought to bee sufficiente to trye all truth. Folio 23

The Papistes refuse triall by the Scriptures. Folio 24

Three poyntes, shewing how the Papistes esteeme the Scriptures. Folio 24. 25

How the Church may iudge or vse the Scriptures concerning their truth. Folio 27

Greuous faults in the Church of Rome, by taking hir authoritie ouer the Scriptures. Folio 27. 28

Manifest false interpretations of Scriptures vsed by Papistes. Folio 28

Doctrines of Papists againste the Scriptures in sixe perticulars. Folio 28. 29

Sectes.

¶ Protestantes are not to be blamed for the Sectes that happen in the time of the Gospell. Folio 55

Sectes do more agree to Papistes than to Protestants. Folio 55

Papisticall Schoolemen, which diuided themselues into Sectes, and how hurtfull that is to Christianitie. Folio 6

Sinne.

¶ God is not the author of Sinne. Folio 166

The punishment of Sinne, and what are the causes that moue God to plague men. Folio 168

We cannot acknowledge a God, but that withall he must punish sinne. Folio 191

Wicked menne are plaged of God for their owne Sinnes to our example. Folio 162

Soule.

¶ Faith the mouth of the Soule, whereby Christ is eaten. Folio 144

A comparison betwixte the body and the Soule. Folio 138

What the Soule is to the body, that is God to the Soule. Folio 138

How Christ was prepared to bee the foode of our Soules. Folio 139

Christ the foode of our soules. Folio 136. 137

Succession.

¶ Papistes obiect Succession as a true note of their Church. Folio 36

How the argumente of Succession hathe bin vsed by the fathers. Folio 37

Succession is nothing without the doctrine of the Apostles. Folio 38

The true Church better proued by doctrine than succession, &c. Folio 39

Personall Succession is no sure proofe [Page] that the Romish Churche is the true Church. Folio 42

T.

Transubstantiation.

¶ The absurditie of Transubstantiation. Fol. Folio 121

V.

Vniuersities.

¶ The cause of few Diuines in Vniuersities of the best sorte of wittes. Folio 64

Diuersitie of opinions betwixt the Vniuersities and the Friers. Folio 62

Vnthankefulnesse.

¶ Opiniō of fre will is Vnthākefulnesse. Folio 13

W.

Wealth.

¶ The means wherby the Welth of England is wasted. Folio 227

Wickednesse.

¶ Of colouring Wickednesse with other mens faults. Folio 224

What a mans flattering of himselfe in Wickednesse may come vnto. Folio 224. 225

Word.

¶ The true cause why the Word preched doth not alway bring forth fruite. Folio 185

The godly alway take profit by the preching of the Word. Folio 185

Three [...]o [...]tes of foule whiche eate vp the seede of Gods Word in the high ways Fol. Folio 186

The inconuenience of preaching the Word in generalitie. Folio 187

That the Word of God is resembled to seede, and why? Folio 179

The power of the Word of god in it self, & in the estimation of the world. Folio 180

What Gods Word worketh in the hearers. Folio 180

How gods Word preuaileth euē against mans wisedome and cunning. Folio 180

The imaginations, practises, and means of the wicked to withstand GODS Worde. Folio 181

The Authoritie of the Worde of God is from it selfe, &c. Folio 26

Such are openlye of the Churche, as are called therto by Gods Worde. Folio 21

Gods word is a marke of his Church. Folio 22

The causes which holde men from obedience to Gods Worde. Folio 203

The negligence of our dayes in hearing the Worde. Folio 203

Of the power of Christe appearing in himselfe and his Worde. Folio 4

The gouernement & direction by gods Worde preuaileth more than any deuise of men. Folio 5

How the church of Christ must preserue Gods Word, and deliuer the meaning of it. Folio 27

Workes.

¶ Papistical iustification by Workes. Folio 29

The doctrine of iustification by Faythe only doth procure good Workes &c. Fol. Folio 13. 14

That the Gospell doeth not discourage man from good Workes, & why? Folio 15

FINIS.

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Information about this book

Title statement

Certaine sermons vvherin is contained the defense of the gospell nowe preached against such cauils and false accusations, as are obiected both against the doctrine it selfe, and the preachers and professors thereof, by the friendes and fauourers of the Church of Rome. Preached of late by Thomas by Gods sufferance Byshop of Lincolne.

Cooper, Thomas, 1517?-1594.

Edition statement

1580

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2007-01 (EEBO-TCP Phase 1).

ID [DLPS]

A19272

ID [STC]

STC 5685

ID [STC]

ESTC S120768

ID [EEBO-CITATION]

99855962

ID [PROQUEST]

99855962

ID [VID]

21473

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Early English books online.

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(EEBO-TCP ; phase 1, no. A19272)

Transcribed from: (Early English Books Online ; image set 21473)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1231:02)

Source

— Certaine sermons vvherin is contained the defense of the gospell nowe preached against such cauils and false accusations, as are obiected both against the doctrine it selfe, and the preachers and professors thereof, by the friendes and fauourers of the Church of Rome. Preached of late by Thomas by Gods sufferance Byshop of Lincolne., Cooper, Thomas, 1517?-1594..

Extent

[4], 240, [12] p.

By Ralphe Newbery dwelling in Fleet street,. Imprinted at Londo[n] :: Anno Domini 1580.. (Thomas .. Byshop of Lincolne = Thomas Cooper.) (Last page of the table, 2M2r, is reimposed, without 'Gathered by Abraham Flemming' at end of second column; L2r catchword: whereby; 2H1r has 'mynde'.) (Reproduction of the original in the Folger Shakespeare Library.)

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