AS that most excel­lent, Virgil. George. lib. 2. and famous Poet Virgil deemeth husband­men, of all other men, to be thrise happie, & fortunate, if they did knowe their good estate: so I doe iudge, that all men which are e­uerie where liuing in this age, to bee farre moste happie and blessed, if at any time they would acknowledge those good blessinges, which God hath sent them, and with thankfull mindes mag­nifie and praise him for so heauenlie, and celestiall a be­nefite. For, if thou doest endeuour to iudge aright, and to weigh, and estimate the matter, as it is worthie, thou The happinesse of this our age how great it is, and in what bles­singes it chiefly consisteth. must needes confesse, without all doubting, that within the compasse of these thousande yeares, or more last past, there neuer happened to any age so great a bles­sing, as to this our age. For whether thou doest respect, and regard the knowledge of the tongues, the studies of humanitie, and of all good arts, and liberall sciences: or the instauration of holie religion, of Ecclesiasticall doctrine, of true and right Diuinitie: or whether thou considerest the restitution of all thinges (aswell publike, as priuate) to their former estate, or the bringing of them into a better forme, or the amendment of abuses, and of vicious, and corrupt customes, or finally the re­formation both of manners, and orders, thou shalt find that all thinges are in better case now, than they were in many ages before. And because the matter needeth not [Page] to be doubted of at all, concerning the skilfulnesse of the tongues, and the studies of good learning, and Phi­losophie at this day: and because we know well inough, All learning and good studies were laied to sleepe in the for­mer age. and too well, that inueterate barbarousnesse, and rude­nesse, which before this time ruled and reigned in all the world, I will not entreate any longer of these mat­ters. I minde to speake of the reparation of Ecclesiasti­call affaires: and in this discourse I will bring forth those thinges, which may be good testimonies, and proofes, that those wordes are most true, which I am not affrai­ed to affirme, of the felicitie and happinesse of this our age, against many mens opinions, and iudgmentes.

First therefore I will discouer, and bring to light, what A diuision or par­tition of this pre­sent woorke in­to three princi­pall partes, and an appendix. hath bene the state of former times, what superstitions, what faultes, what abuses haue crept into the Church.

Secondly, I will declare what hath bene corrected, and amended in doctrine, and what hath bene either chaunged, and turned to better in Ceremonies, or else what hath benequite taken away.

Lastly, I will doe the best I can, to confute all those obiections, which may, and are commonly woont to be brought against vs in this case: Wherevnto I will adde a fewe wordes of the greate ingratitude, and vn­thankefulnesse of men to God for his benefites. After that I haue declared these thinges, as the meanesse and simplenesse of my wit will serue mee, if (peraduenture) there be any that will reade this my booke, I will speedi­ly dispatch him, and send him away.

Therefore, I wil now beginne to declare vnto you, as breefly as I can, in what cloudes of darkenesse we haue dwelled heretofore, and I will comprehend the summarie of them (for it were both an infinite, and an vnnecessarie labour to prosecute euerie part) general­ly, as it were in certeine Chapters and cheefe heades.

Now first of all, in the former ages last past, they [Page] which woulde not onely in woorde, but also in deede, both bee, and seeme to bee of the Christian name, were woont to behaue them selues thus, & were woont both throughly to persuade them selues, & also to proue vnto all other men, that they were good Christians by this meanes. For I will speake onely of those thinges which are well inough knowne, and which no man can denie, but that they are done at this day in the Popes dominions.

Wherefore they did beleeue, that there was one, eter­nall, How farre the former age belee­ued aright. infinite, and omnipotent God. Also, that the three persons of the Deitie, or Godhead, namely, the Fa­ther, the Sonne, and the holie Ghost were of the same essence, and (that I may vse the woorde, which the Sy­nod, or Nicaene Councell doth vse) Homousios, that is to say, Consubstantiall, equall in power, wisedome, and goodnesse. And thus farre verely they did beleue aright, and did agree with the Christians of the right faith: but for all this, they had not that opinion of Christ (of whome they were called Christians) which they ought to haue had. For, although they did beleeue, that Christ was conceiued by the holie Ghost (as the Christian Creede, commonly called Symbolum Apostolorum, doth teach) borne of the virgin Marie, crucified, dead, bu­ried, the third day roase againe from the dead, ascen­ded afterwardes into heauen, and that the same Christ shoulde come to iudge the quicke, and the dead: al­though (I say) they did openly, without any doubting, professe all these thinges, notwithstanding, they had no VVherein the former age did erre. sound vnderstanding at all, or full persuasion of that pointe, which is chiefe and principall, and vpon which onely our saluation hangeth, and dependeth: to wit, that onely Iesus Christ is the author of mans saluation, The chiefest point of our sal­uation. and that no woorke, or merite of man, can claime any parte, or parcell of this praise, and glorie: that forgiue­nesse [Page] of sinnes, righteousnesse, and life euerlasting, doth VVho haue their sinnes remitted and for what. happen onely to those, which put all their hope, and re­pose all their trust, and affiance in Iesus Christ: and that that pardon of our sinnes, and righteousnesse doeth chaunce vnto vs, neither for any other man, than for Ie­sus Christ himselfe, as the onely price payed for our sinnes: nor by any other thing, than by faith in the same Christ. Moreouer, that Iesus Christ is the onely man, which may reconcile vs to God, as being the only Mediatour betwixt God, and man. Finally, that he one­ly is our Aduocate with our heauenly father, the throne of grace, our Bishop, and high Priest, to make intercessi­on daily for vs, the propitiation for the sinnes of the world: to be briefe, our righteousnesse, sanctification, 1. Cor. 1. 30. & redemption. And that all men may confesse that I doe here speake the trueth, we will rehearse in order the er­rours, by which the puritie, and sinceritie of this doc­trine, concerning reposing confidence in Christ alone, hath bene maruellously contaminated, and defiled.

First of all therefore it is plaine, and euident that the A Catalogue of such errours wherewith this doctrine, of trusting onely in Christ, hath bene corrupted. In what opinion the Masse hath bene heretofore saide or soung. Apaena & culpa. daily sacrifice of the Masse was done to this intent and purpose, and in this opinion: that both the quicke, and the dead might obteine thereby pardon of all their sinnes, and wickednesse. For all men were thus persua­ded, that by such a woorke both the wrath of God was pacified, and also such mens sinnes were released, as pro­uided them to be said, or soung for them, that soules were raunsomed, and redeemed out of Purgatorie fire, and that faultes, and crimes committed, together with the punishmentes due for them, were wholy abolished. So verely by that meanes that was attributed to mans The sacrifice of the Masse doeth blasphemously derogate from the onely sacri­fice and satisfac­tion of Christ. woorke, which is due onely to the sonne of God, who offered vp himselfe a sacrifice, and an oblation vpon the altar of the Crosse for the sinnes of the world, whose bo­die was betrayed, and deliuered to death for vs, whose [Page] bloud was shedde for the remission of our sinnes: lastly, whose death it selfe was the true sacrifice for the salua­tion of mankinde. Furthermore, when as Christ had alone satisfied for the sinnes of all men, these fellowes shewed vs other meanes, and wayes, whereby we might satisfie God more fully, and amply: as, amongest other thinges, Pilgrimages appointed for deuotion sake, in Pilgrimages. which verie many consumed, and spent all the time of their life, whilest they ranne a gadding, and madding almost from the vtmost endes of the earth, sometime These wandering Pilgrims were as wise as waltames calfe, which went nine miles to sucke a Bull. to Rome, or Hierusalem, sometime to Treuirs, or Compostella: whilest they goe to see, and visite Saint Michaels Cathedrall Churche and caue in Gargan, and that most royall and magnificent Temple of Saint Lau­retan: namely, all to this end, to satisfie, and appease Gods wrath for their sinnes, & by this means to obteine saluation. Hitherto also tend the Popes indulgencies, Indulgencies. & pardons, either full & absolute for euer, or els but for a thousand yeeres, an hundred yeeres, or fourtie yeeres.

Hitherto tendes the fraternitie, or fellowship of Fri­ers, Fraternitie of Friers falsly thou­ght to be the Communion of Saintes. which some men (forsooth) at this day call the Communion of Saintes: and this shewe of godlinesse they pretend to cloake that superstition withall, and they labour to paint out a foolishe and feigned thing wittily with such false deceipts, and as it were to adorne and beautifie it with some counterfeit colours. Finally, hitherto tend those egregious suffrages, & succours of Suffrages of Monkes. Monkes, which certeinely were wont to be more estee­med then Christes propitiatorie sacrifice for the sinnes of the world: yea, the greatest part of men, reiecting in the meane while our Sauiour Christ, nothing doubted to redeeme, and purchase with a great summe of monie the communitie of Monasticall workes, as though the Monkes woor­kes bought and solde for monie. saluation of their soules did consist onely in these. For Monkes commonly were accustomed to powre vppon [Page] others the superfluitie of good workes, wherewith they themselues abounded, & ouerflowed, if there were any that would laie downe redie monie for them, & leauing alwayes enough for the obteining of their owne salua­tion, they were wont to obtrude, & set to sale those their workes which were superfluous. That these thinges are thus truely reported of them, those obligations, or quit­tances (which are extant at this day) made for that mat­ter are sufficient testimonies, & proofes. Thus are they made. ‘Concedimus (inquiunt) praesentium tenore, omnium Syngraphae super redemptionem operum Monasti­corum. Missarum, diuinorum officiorum, orationū, praedicationū, stu­diorum, ieiuniorum, abstinentiarum, vigiliarum, laborum, cae­terorum (que) bonorum omnium, quae per fratres, & sorores ordi­nis fiunt communionem, & participationem. Et iterum. Sta­tuimus vt iniungantur pro animabus vestris sacra Missarum solennia, vigiliae, ac caetera suffragiorum praesidia: vt multi­plici sacrarum orationum, ac piorum suffragiorum adiuti prae­sidio: & hic diuinae gratiae augmentum, & in futuro vitae aeter­nae praemium faciliùs, ac copiosiùs mereamini adipisci. We doe graunt (say they) by the tenour of these presentes the Obligations a­bout bying Mo­nasticall woor­kes. communion, and participation of all Masses, of all di­uine duties, of all prayers, preachings, studies, fastes, ab­stinencies, watchings, labours, & all other good things, which are done by the Friers & Nonnes of this order. And againe: We ordeine that for your soules there be inioyned the holy rites, & solemnities of Masses, vigils, & the other helpes of suffrages: that you being holpen with the manifold aide of holy prayers, may deserue to obteine both here in this life the increase of Gods grace and in the life to come more easily, and plentifully the rewarde of eternall life.’ Hitherto wee haue recor­ded, and related faithfully, and truely, the verie woordes of the Monasticall obligation, and caution, least that there should be found some froward fellowe, which might gainesay vs. Now the Monks commanded [Page] other men so to leane and trust to these trifles (which Monkes woulde haue other men trust to their woorkes. are of no value to the obteining of saluation) that a­mongst other thinges they would cause men that lay at the point of death, to remember how many, and how great good woorkes they had done, by whose abun­dance and greatnesse, the offences which they in their life time had committed, might be ouerwhelmed: how much merites they had, to which Heauen was due.

Now, as concerning the Popes pardons, many men hertofore ascribed so much vnto them, that they would How much here­tofore men attri­buted to Popes pardons. not sticke to say, that by them a man might obteine for­giuenesse of sinnes, & free releasement, from all villanie and wickednesse: yea, although a man had lien with our Ladie, the virgin, Christes mother, (an abhominable So did Frier Te­cell preach at wittemberge. thing to speake of,) and although he had slaine, & killed Christ himselfe. For with such salt was the speach of the Papistes seasoned, and poudered, if at any time they ment to extrude, and set out to sale their pedlarie packe of pardons, as they had commission, and commande­ment Soules deliuered out of Purgatorie for monie. from the Pope. Some of them also were not afraid to auouche, that the soule, which was tormented in the fire of Purgatorie, did flee vp into heauen at the verie same instant, and moment, in which a peece of monie cast into the boxe for it, did gingle.

To these may be added this their assertion: that the red Popish pardo­ners blasphe­mous compari­sons betwixt the red Crosse, and the Crosse of Christ. crosse with the Popes armes (which heretofore was wont to be erected in the midst of the Churche) had no lesse force, & might in it, to abolishe, & put away sinne, than the crosse of our Lorde, and Sauiour Iesus Christ. Moreouer, that if any man had purchased the Popes pardons, he needed not greatly any repentance for his sinnes: onely these (saide they) were without all doubt sufficient to saluation.

Nay, there haue bene men, euen in our dayes, which would say that they had saued more soules by the Popes [Page] pardons, than euer did S. Peter by his sermons. What neede many wordes? All of them stoutly, & confident­ly affirmed, that indulgencies, & pardons were of power to forgiue most fully aswell the fault, as the punishment: and that the superfluous merites of Saintes, together with these, might be cōmunicated, & imparted to those, which would pay well, and truely for them. For euery man knoweth this, how that the Popes bull was woont The Popes Bull. to be recited, and read to those, which were at the point of death, in which bull there was promised both a full, and absolute abolition of all crimes, and also that the feare of Purgatorie should be wholy taken away. These thinges verely are such that our posteritie may thinke them to be but forged fables, which wee notwithstan­ding know very well not to be feigned, but to haue bene done indeed. Well, seeing that there are euen now ex­tant Non ficta sed fac­ta. sundrie letters, seales, and monumentes of these matters, there will remaine (if they bee kept still, and re­serued,) an euerlasting testimonie of Popish impietie, which without all doubt will be propagated, and con­tinued to all posteritie. Hitherto perteines the Iubile in­stituted Popish impietie. and ordeined onely to pick money out of mens purses: at which time what mortall men soeuer went to see, & visite the holy places of the citie of Rome, obtei­ned most full pardon, and remission of all their sinnes Iubile appointed as a market for monie. and offences, which they in all their life time had com­mitted, which thing is well knowen to all men. Boni­face, the eight Pope of that name, was the first, which ordeined that this Iubile should be solemnized, and ce­lebrated The first deuiser and inuenter of Iubile. euerie hundred yeare: Clemens the sixt brought it to fiftie yeares: at the length Xystus the fourth brought it neerer, and cut it shorter, reducing it to fiue and twentie yeares. What shall I speake of Inuocation or prayer to dead Saintes. the superstitious worshippe, and inuocation of Saintes? For heretofore almost all men did so runne to them for [Page] succour, and reliefe, did so desire, & craue of them their aide, and assistance, as though Iesus Christ had not bene at all our Aduocate, and Attournie with our heauenlie father: yea as though the Saintes alone (keeping Christ The Papistes did imagine Christ to be a little preatie boy still, whom his mother might commaund. streightlie vnder their tuition, & setting him to schole) had taken vppon them the patronage, and protection of men on earth. All men were persuaded, that both by their merites, and intercession, they should finde God fauourable to them, that they should bee absol­ued, and loosed from the bandes and fetters of their sinnes, that they should bee deliuered daily from immi­nent perils and daungers: so much was Christ forgot­ten, and almost quite out of all mens minds. That I may not adde further, that those Saintes were sundrie times called vpon in prayer, of whome it was not well knowne Vvhat Saintes were praied vn­to. whether there euer liued any such, or no. Nowe, what a follie is it to attribute Diuinitie to mortall men, and to request aide, and helpe at their handes, whome man him selfe hath numbered amongest Saintes? to make of men that are departed this life, Ethnicall and heathenish Gods? to absteine from certeine kindes of A rable of rites and Ceremonies obserued in the woorshippe of Saintes contra­rie to rhe first commaunde­ment: Thou shalt haue none other Gods but me. meates, in the honour and seruice of those Saintes? to keepe holie dayes for their sakes, that so thou maist giue them this worship? to runne (like cōmon Coursi­tours) into wodds, and hilles? to crouch, and prostrate a mans selfe before the grauen pictures, Churches, and Chappelles of dead men? to adore their images, to wor­ship their ashes, & bones? also to build with infinite cost and charges Temples vnto them? to distribute, & parte vnto euerie peculiar & particular Saint his proper ver­tue, vnto euerie seuerall Saint his seuerall, & singular function, & office? to hang vp vpon the pillers & walles of Churches anathemaes or gifts & offrings, oftentimes to light candels at noone day? to burne sweete franck­incense, to pay thy foolish vowes? and who can recount [Page] all those thinges, which men doe for the worshippe of Saintes, contrarie to the first commaundement of the Decalogue, which are not onely full of a certeine super­stition, but also of execrable impietie, & idolatrie: yea, which come verie neere well nigh to a certeine Paganis­me. Such a prayer & inuocation is that which is openly soung of S. Peter in their Churches.

Here verely we may see, that that, which ought to be attributed onely to the sonne of God him selfe, our Sa­uiour Christ Iesus, is ascribed to a mortall man, and that contrarie to the whole Scripture of the olde and newe Testament, which is giuen by inspiration 2. Tim. 3. 16. of God.

Thus you haue hard how the sinceritie of this doctrine (concerning trust, and confidence in Christ) hath bene heretofore contaminated, & corrupted with diuers, and sundrie errours. Therfore as many as endeuored both to A briefe repeti­tion of those thinges, which were thought ne­cessarie hereto­fore to the ob­teining of salua­tion. be truly, & also to seeme to be Christians, did (as I saide before) prouide that the sacrifice of the Masse might be offered for them, as well to obteine pardon, as to make an attonement for their sinnes: they made long iorneis, and vndertooke great trauels, & perigrinations to holie places, they bought deerely the Popes indulgencies, [Page] pardons, and bulles, they laboured to bee chosen, and elected into the societie, and fellowship of Friers, they gotte for them selues both by suite, and siluer the suffra­ges of Monkes, and the communion of their good woorkes, they fled as suppliantes for succour, and de­fence to the Sanctuaries of Saintes. And they verely sup­posed (such was their blindnesse) that by these thinges they had prouided excellently well for their saluation. So greatly did they swarue, & erre from the true faith, and beliefe in Christe, in that darknesse of ignorance and errours: and tooke what honour they ought to haue giuen onely, and soly to Christ, namely to haue placed all their affiance, and trust of saluation in him a­lone, that they transferred to foolish thinges, & thinges full of impietie, notably reproching, and dishonouring the sonne of God, crucified for vs, whose death they did beleeue, not to bee of sufficient force, and of strength, to satisfie, and to pacifie God for the sinnes of mankinde.

The same men of that time as often as either they en­tered The superstition of holie water. the Church, or went out of it, did lightly sprinkle them selues with holie water in the Church porch, (which was commonly readie at hand there, through the care of the Parish Clerke or Sexton) to wipe, & wash away by that meanes the daily blottes of their offen­ces, The maner of Ethnikes to vse holie water sprinkle. and spottes of their mindes: which thing also dif­fereth not much from the superstition of the Ethnikes. For in olde time, amongst the Gentiles, which were wholy giuen to the worshipping of idols, if any were polluted, and defiled with any heinous wickednesse, they were woont to wash them selues (as Virgil saith) Flumine viuo, that is to say, with a fresh running riuer, to Virgil. lib. 6. Aeneiad. the ende they might bee both present at the sacrifices, and also that they might the more purely call vppon their Gods. Theodoret in the life of Iulian mentioneth [Page] a certeine aspersion, or sprinkling, which was done by Theodoret in vita Iuliani. the Sextons of the Heathen, to purge with holy water all those, which entered into the holy Temple: with which thing the Emperour Valentinian being offended, and A good deede of Valentinian. greeued, gaue the Minister of the Church a boxe on the eare with his fist, because hee accompted him selfe to be rather defiled, than purified, by such a sprink­ling.

The same our auncestours in former time, entering The superstition of sticking vp waxe candels be­fore the Sacra­ment: also be­fore the altars and images of Saintes. vpon the Sunday into the Church, did by and by sticke vp waxe candels in the place, where the consecrated bread was woont to be reserued. That seemed to be not more duetifull, than honourable. Moreouer, they lighted candels (which thing was thought very neces­sarie) to the image of S. Erasmus, praying him to giue them riches: to the image of S. George, praying him to saue them in battell: to the image of S. Barbara, pray­ing her that they might not die before they had recei­ued the Eucharist, then called howseling: to the image of S. Apolline, that they might not be troubled with the tooth ache. They fell downe flat vpon their knees be­fore The idolatrie of the former age how great it was. these Saintes pictures, they fixed their eyes firmely and stedfastly vpon them, they spake with them, they kissed them, they requested what they would of them. Now, how much this thing doeth differ from idolatrie, let other men iudge. For, whereas they say that they doe How Papistes ex­euse the woor­shipping of Ima­ges. not worship the pictures them selues, but the persons after whose similitude, & likenesse those images are ei­ther painted, or grauen, and to whose names they were consecrated, it is no good shift. For the Gentiles, which were giuen to the worshipping of idols, were in the same minde, that they would say, that they did woorshippe, The Ethnikes pretend the ve­rie same for their idolatrie. pray vnto, and reuerence them, the likenesse of whose countenaunces those images did expresse, and repre­sent vnto vs: which thing also Plato (if I be not decei­ued) [Page] doth mention in a certeine place.

The same men in those dayes attributed no lesse, yea ra­ther The blasphe­mous Legend of lies. (if wee will confesse the trueth) more authoritie to those feigned, and forged fables of Saintes, which falsly they call the golden Legend, sith that (as one of their owne Popishe flocke testifieth) it was written Ab ho­mine Ludo [...]icus viues in lib. de causis corruptarum artium. ferrei oris, plumbei cordis, that is to say, of a fellowe that had an yron face, & a leaden hearte: also they gaue no lesse credite to the historie of Lombardus, than they did to the most certeine word of God, and to the Scrip­ture The historie of Lombard. giuen by inspiration of God. Yea, they esteemed more the authoritie of mans traditions than of Gods Traditions. Decretalles. precepts, of the Decretals than of the Gospell, of cus­tome than of veritie.

The same men at those dayes, if perhappes they had Superstitious vowes religī ­ously obserued. vowed to any Saint one dayes fast, and hunger, or a Pil­grimage for to recouer their health: finally, if they had bound them selues with the promise of any vow what­soeuer, they tooke greate care to performe it most de­uoutly and holily: But that which they had promised The rrue vowe of Baptisme was neglected in those dayes. in their Baptisme to renounce the Diuell, and all his pompes (that I may vse the wordes of Arnobius) they neuer thought to performe the faith of such a vow, neither did they heere thinke, that they were greatly bound by any religion to pay such a vow, and pro­mise.

The same men at those dayes, that they might ob­teine Pardons for wal­king the stations of the citie of Rome. Stations are certeine Churches where pardons be graunted. pardon, and remission of their sinnes, vsed to runne to Rome, there to walke those stations in the ci­tie, which other men did vse in visiting (after the man­ner) certeine Chappels and Oratories: there they ob­teined with a greate summe of monie the Popes bull, to the end that they both tarying at home, & falling downe before the altars, and images of Saintes at set times, and dayes of the yeare, might be made partakers of such [Page] pardons, as well as if they had bene present in the citie of Rome, to haue walked their Romish stations.

The same our auncestours heeretofore thought that Trifling satisfac­tions. they did pacifie, and satisfie God sufficiently for their sinnes, by fastinges, watchinges, lying vpon the ground, and such like trifles, and follies, which breede in mens mindes nothing but superstition: when as truely, when all is done, there can be no other satisfaction, but the onely death of the sonne of God, who (as S. Iohn saith) 1. Iohn. 2. 2. is the one onely propitiation, and reconciliation for our sinnes.

Neither doe I speake these wordes, as though I How farre foorth the chastening of the bodie is not to be disallowed. did mislike, & dissallow euery chastening of the bodie, if any man labour, or goe about by this meanes, that is, by fasting, by abstinence from meates, by sobrietie, by godlie studies, and good exercises, to represse, to tame, and as it were to bridle the violent rage, and fiercenesse of the flesh, which waxeth too lasciuious, and exulteth too immoderately: (for I doe deeme that chiefly to be allowed of, and thinke it to be verie ne­cessarie:) but I doe reprehend, and finde faulte with the froward, and peruerse opinion of men, which did beleeue that almost onely such thinges were of vertue, and power, to satisfie for sinnes, and which imagined, that the whole seruice of God, and true godlinesse did consist well nigh in these alone: when as in the meane time, in this hardnesse, streightnesse, and austeritie of life, they beeing touched and girded but with a worde, woulde oftentimes rage furiously like madde men, woulde burne in desire of reuengement, woulde stirre vp tumultes, and Tragoedies in a matter of nothing, that I may adde nothing more greeuous. So little true, and sincere pietie towardes God was there in those trifles, which pretended such an honest, and goodlie shewe.

[Page] The same men in those dayes, if they had bene daily [...] of a [...] to ho [...]e water. present at the sacrifice of the Masse, if they had bene both at morning and euening prayer, chiefly if they had bene sprinkled with holy water vpon holy dayes in the solemne procession of supplicantes, or if they had tasted at all in the Church (as the fashion is) of consecrated & hallowed salt, howsoeuer otherwise they did leade their life they iudged now all to be safe, & sure: as men, who hauing all the spottes of their wickednesse, and iniqui­tie put away (if they were polluted, and defiled with any) were now by such an aspersion of water, or tast of salte, beecome pure on euery part, and holy, as the Ca­non lawe teacheth.

The same men, if peraduenture they had not so duely The superstitious obseruing of fas­ting dayes. obserued those fastes, which were proclamed at set dayes and times of the yeare, did now thinke that they did offend more greeuously, than if they had violated, and broken the commaundements of God him selfe. On the contrarie side, if they had kept, and obserued these fastes, they were persuaded that they had now de­serued, and merited remission of sinnes, that they ho­noured God with as greate an honour, as might be, that they had giuen to God a godlie worshippe, and an acceptable duetie. So greate superstition was there in these thinges, which men had instituted, and ordeined.

The same men, if they had iterated and repeated to a certeine number of beades the Lordes prayer, and the The Pater noster and Aue Maria was wont to be rolled and trol­led vpon a paire of beades. wordes of the Angel, saluting the virgin Marie, yea and that slouthfully, and as it were doing an other thing, onely to fill vp their number, and to make a sounde without sense, they did beleeue that they had now in­credibly delighted Gods eares, that they had pacified, and appeased Gods wrath, that they had truely praised God, that they had duely prayed vnto him.

The same men of that time, if they had continued all [Page] their life long to increase their wealth by any meanes How rich vsurers did satisfie for their sinnes here­tofore. whatsoeuer, to heape vp goods and riches by right or by wrong, to circumuent and defraud their neighbour, to robbe and spoile the poorer sorte by vsurie, if at the length, when they laie on their death bed, they had ei­ther taken order for the image of some Saint to be pla­ced in the Church, or by their last will and Testament had geuen I cannot tell what little legacie to the poore, they thought that they did depart out of this life pure, and spotlesse, as though nuw by this one thing all their sinnes had bene purged, and cleane put away. Yea, moreouer, lying now at the point of death, they com­manded their executours to see them buried in a Fran­ciscan Radulph Agrico la, Longolius, & Frederike prince of Mantua were so super­stitiously besot­ted. Friers weede: being verely persuaded, that the Diuell had no power at all ouer any man, that was lapt, & cloathed with that holy garment, & so brought to his graue.

The same men in those dayes, hauing buried their wiues, and being nowe widowers, thought that it was In time of Pa­pistrie it was thought lawfull to keepe a Con­cubine. lawful for them to take vnto them a concubine, the Ma­gistrate wincking at so great wickednesse: and in the meane while, howe many yeeres did they for all that liue in so filthie a life, being touched with no godlie sorrowe, and griefe of their minde for their sinnes, nei­ther abandoning, nor casting off their concubine, ne­uer purposing to liue chaste afterwades? Onely in a certeine feigned, and hypocriticall repentance, and to satisfie the commandement of the Bishop of Rome, they came once a yeere to the Lordes table: but howe worthily, and howe faithfully, the matter it selfe doeth declare: with what fruite, any man may easily coniecture by Saint Paules commination. And 1. Cor. 11. 29. yet in the meane time they seemed to themselues to bee verie faire, and good Christians. Such was the blind­nesse of former times, and such examples tooke the [Page] Laie people from the Priestes. Neither could they freely The Laie people corrupted by the priestes euill ex­ample. enough finde faulte with the people, whome they did corrupt by their yll example, nor condemne easily in the Laietie, that which any other man might iustly repre­hend in them.

For, I pray you, with what face shoulde the whore­maister Verres de furto, de seditione Ce­thegus. exhorte an other to chastitie, the impenitent to repentance, hee that is defiled with all kinde of wicked­nesse exhorte an other to holinesse? Or what can his authoritie preuaile, who is deprehended, & found faultie in the same vices, which he reprehendeth in other men? & which him selfe doth indeede accuse his owne faultes, whilest hee chideth other men not so guiltie as he? But let vs returne againe to our purpose.

The same men of those dayes were woont alwayes The superstition of the seale called Agnus Dei. to carrie, and beare aboute with them in their bagges a seale of waxe (consecrated by the Bishop of Rome) which of the imprinted image, or figure they did tearme Agnus Dei, that is to say, The lambe of God: being ve­rely persuaded, that that same seale had in it a principall power, and a wonderfull vertue (by reason of the bles­sing of Christes vicar, by which there was diuinely from heauen inspired into those kinde of seales a certeine se­cret vertue) against all thunderclappes, lighteninges, and tempestes, and I can not tell what other euilles. Such a vertue they attribute to their Easter waxe can­dels, The superstition of an Easter waxe candel, and of candels consecra­ted vpon Candel­masse day. and to those which are consecrated vppon the feast day of the Purification of Marie, also both to bles­sed salt, and blessed holie water, in which thinges they thinke there is a power, and vertue, to driue away euill Spirits, and Diuelles. Such a like superstition there was amongst the Iewes, and a vaine credulitie of that The Iewish su­perstition of the name, Iehouah. name, which they call Tetragrammaton: which being engrauen in gold, they supposed, that whosoeuer car­ried that about with them should be safe, and sure, by [Page] the vertue, and efficacie thereof, from greate and many mischiefes. The like superstition also is that, which one Serenus Samonicus writeth of that ridiculous name The superstition of the name Abracadabra. Abracadabra: that being written after a certeine man­ner in a paper, and hanged vpon the necke of him that is sicke of an ague, doth by little and little driue away the disease.

The same men of that time iudged those to be good VVhat woorkes were heretofore in time of Pope­rie thought to be good woorkes. woorkes, which there is no man at this day but will confesse they were full of superstition, and idolatrie: as for example these, vowed Pilgrimages, gadding into woddes, and hilles, the redeeming of the Popes bulles, the woorshipping of images and pictures, the adoration of images, the bowing of the necke before Churches, perfuming before the altars of Saintes, the burning of franckincense, and waxe candels, the ful­filling of vowes, giftes hanged vpon the pillers of the Church, the adopting of housholde gods, supersti­tious fastes, choyce and difference of meates, abstinence from milke, cheese, butter, flesh, & egges, thred bare ap­parell, contemning & despising of marriage, often wat­chinges, lyinges vpon the ground, babbling of prayers which they did not vnderstand, voluntarie vexing & tor­menting Stationaries are those which wayte vpon the Pope when he celebrateth his stations. of their bodies, the offering of an hired wages to the Stationaries that scratch & scrape for monie, the election into the couent & fellowshippe of Friers, buil­ding of Monasteries, founding of Masses, ordeining of altars, memories, anniuersaries, the wearing of an image of waxe consecrated by the Bishop of Rome, inuocation to dead men for helpe, the hanging of the Gospell a­bout their necke, the walking of the stations of Rome, supplication to the couerings, and cushinges of Saintes, the sprinkling of holie water, the tasting of consecrated salt, the bearing about of images in publike processi­ons, the worshipping and kissing of vncerteine relikes, [Page] long tedious songes in the Church, the houres of our Ladie, satisfaction for sinnes, the Euening prayer of the virgine, the censing of hearbes and boughes, the profes­sion of a Monasticall life, voluntarie beggerie: and who can rehearse all the rest of that trash?

Now, what authoritie of the mysticall Scripture haue All these forena­med woorkes are not grounded upon the sacred Scripture. these woorkes? What witnesse of Gods worde? Where is there any mention at all of these thinges in the wri­tinges of the Prophets, and Apostles? Finally, what ei­ther commandement or example is there extant any where in the holie Scriptures for these? Moreouer, what do they auayle to religion? Of what force are they to ob­teine saluation? What rewardes are promised, and pro­posed to them? Who either of the auncient Diuines taught these thinges, or who in the first, and Primatiue Church did euer obserue them? Last of all, what neces­sitie I pray you is there of these, either to the amplify­ing of Gods glorie, or to the profite and commoditie of others? Thus verely it is plaine, and euident how greate a mist of darkenesse there was spred ouer all mens minds in former times, seeing that of those, which had the charge to teach others, such thinges were inculcated into the eares of the people, indeede shadowed after the shape of sanctitie, and holinesse: but, to say the trueth, onely foolish deuises of men. Such were in old time amongst the Iewes those thinges, which they had The additions which the Iewes had put to the Lawe. Mat. 23. 5. Mark. 7. 3. 4 added, and put to the Lawe, which our Sauiour Christ mentioneth so often in the Gospell: as for example, broade philacteries, long fringes of their garments, of­ten washinges of their handes, and of pottes, babbling of prayers, ambitious fastes, and other such like thinges.

How much better had it bene, to haue inculcated, and beaten those thinges onely into their heades, which come neerer to true godlinesse, and wherein mans salua­tion consisteth? Such we knowe are those good workes [Page] in deede, both verie acceptable to God, and worthie of a Christian man, which both the Table of the ten com­mandements VVhat woorkes are truely to bee saide good woor­kes. doeth teache, and Christ doth command, and the Apostolicall doctrine doth commend vnto vs: as namely, the feare of God, repentance, trust in God, loue towardes him from the whole heart, the confes­sion, and propagation of the Gospell, calling vpon God in trouble and aduersitie, thankesgeuing in prosperitie, cheerefulnesse in miseries and afflictions, perpetuall praise of God, iustice and vpright dealing towardes thy neighbour, diligence and painefulnesse in thy office & duetie, sobrietie, temperance, chastitie, and such like. And those which are next in place to these, to ouercome The dueties of a Christian man. anger, to put away hatred, to represse the desire of re­uenge, to refuse glorie, to loue our enimies, to blesse them which curse vs, to doe good to them which hate vs, to pray for them which hurt vs, raile vpon vs, and re­uile vs, to recompense an iniurie with a benefite, to giue meate to the hungrie, drinke to the thirstie, almes to the needie, to interteine and receiue straungers into thine house, to couer and cloath the naked, to visite the sicke, to admonishe him that is in an errour, to teache and in­struct the ignorant, to helpe the perplexed and doubt­full man with thine aduise and counsell, to make eni­mies, and those that disagree, friendes againe, to com­forte the afflicted, and such like. What other thing doth the Apostle S. Paule teache, but that we should al­wayes Vnto what good woorkes Saint Paule doth ex­hort vs. endeuour (not trusting to our owne strength, but chiefly to Gods assistance) and labour to liue god­ly, iustly, innocently, vprightly, holily, chastely, soberly, temperately, profitably to the Church of God, friendly Tit. 2. 12. for the life of men, agreeably to Christianitie, and in summe, to liue worthie the Gospell of Christ? He wil­leth Rom. 12. 1. Gal. 5. 24. vs to walke in newnesse of life, and not to serue sinne any more, to offer vp our bodies a liuely, holy, [Page] and an acceptable sacrifice to God, to crucifie our flesh, with the affections and desires thereof, to keepe our sel­ues immaculate, and vnspotted of the world. He war­neth, and exhorteth vs, that we be renewed in the spirit of our minde, and that we put on the newe man, which Eph. 4. 23. is created to the image, and similitude of God, in righ­teousnesse, and true holinesse: that we be followers of Eph. 5. 1. 1. Thess. 2. 12 Eph. 4. 2. 3. God as deare children, that we walke worthie of God, and as becommeth Saintes, supporting one another through loue, endeuouring to keepe the vnitie of the spirit in the bond of peace, being courteous, and tender hearted one to another. He biddeth vs to tame alwayes, and to represse our naturall viciousnesse, and our wicked affections, neither to waxe proud, and loftie in pro­speritie, nor to be too much deiected and cast downe in aduersitie: whatsoeuer we doe, to doe all to the glorie of God: no man to regard his owne things, but rather 1. Cor. 10. 31. Philip. 2. 4. those thinges which are other mens. Moreouer, to be such that no man may be offended at any time with vs, but that we prouoke others by our good example vnto godlinesse, and vertue. Finally, he exhorteth vs that we Coloss. 3. 17. pray without ceasing, that in all things we giue thankes to God, that we alwayes sigh after heauenly things, and despise humane, and earthly thinges. Euerie where vere­ly From what vices doth Saint Paule dehorte vs. both this same Apostle, and the rest doe deterre, & de­hort vs from whoorehunting, from obscenitie, and fil­thinesse of wordes, from hatred, and heartburninges, from spitefull enuie, from vaineglorie, from ambition, from auarice, from pride, from surfeting and gluttonie, and from all other vice, and wickednesse. And before all VVhat manner of faith the Apostles teach. things they doe perpetually inculcate that faith, which looke what an one it is within, such an one doeth loue towardes our neighbour shew it forth, & represent it to be without. Thus you haue heard what be the duties of a Christian man, and the workes which are truely good, [Page] acceptable in deede to God, and which God hath or­deined, that we should walke in them, as S. Paule saith Ephe. 2. 10. Galat. 5. to the Ephesians. And these verely are those good wor­kes, which both giue euident testimonie of our faith, & declare our minde to be gratefull, & mindfull of Gods The efficacie of good woorkes. benefites towardes vs, & commend vnto Infidels our Christian profession, & which allure, & inuite our neigh­boures to the studie of godlinesse. If these thinges had bene in former ages diligently, & daily inculcated into the eares, & mindes of all men, truely there had not so many superstitions, so many vices, & abuses crept into the Church, as there did: of which now we will goe on forward to speake and to intreate of the rest, which re­maine behind. But first let vs say somewhat of the Pope, the God vpon earth, as the Papistes doe call him.

They were drowned in a deepe and great errour, A foule and fond errour to thinke, that the Pope is the head of the Church, Christes Vicar, and Saint Peters successour. which were persuaded throughly, that the Bishop of Rome was by Gods law head of the catholike Church, the high Priest of Christian religion, the vicar of Christ, and successour of S. Peter, & (as it were) a certeine God amongst men, & partaker of both natures with Christ, and superiour to an vniuersall Synod, or generall Coun­sell: to whom it was lawfull to broach a newe doctrine, which was contrarie to the doctrine of the Gospell, to make a new article of our faith in the Creede, to pre­scribe The Authoritie of the Pope how great it was thought to be. vnto all men a new forme and manner of liuing: who lastly might commaund, euen the Angels them­selues, as his garde attending his becke, and who might at his pleasure thrust out of Heauen whome he would: yea, those that were guiltlesse, and had neuer de­serued it.

I omitte, and let passe, howe that he commandeth that all the decrees of the Apostolicall seate shoulde Decrees and Decretalles. bee receiued, as if they had bene confirmed, and ra­tified by the diuine voyce of Peter himselfe: that [Page] he will haue vs to beare the yoke put vpon vs by the ho­ly seate, yea though it be scarse tollerable: that he doth suffer him selfe to be reproued, and rebuked of none, though he doeth leade an innumerable sorte of soules to Hell with him: that he doeth take away in the Sup­per of the Lord, rites instituted by our Sauiour Christ: that he transferreth to his owne constitutions, that glo­rie, which is due vnto God alone: that he goeth on still to manteine, and defende doctrines of Diuels (for so doeth the Apostle call them) concerning forbidding of 1. Tim. 4. 1. marriage, concerning the vse, and choyce of meates, and finally, concerning such like thinges: that he glorieth that both the swordes are giuen to him, & that he chal­lengeth A proud bragge. vnto him selfe the power both of the celestial, & terrestriall Empire, according vnto that saying, Data est mihi omnis potestas in coelo, & in terra, that is: All Mat. 28. 18. power is giuen vnto mee in Heauen, and in earth: that he affirmeth himselfe to haue the right of translating the Monarchie which Cesar now obteineth: to be brief, that he compelleth religion to serue his profite, that The arrogancie and passing pride of the Pope of Rome. hee ruleth, and reigneth like a King, that he encrea­seth his dominions by warres, that he possesseth, and holdeth straunge cities by force, by fraud, finally by any pretence whatsoeuer: in summe, that he de­sireth him selfe to bee set both aboue the Scripture, and the Church, and almost aboue God him selfe: that hee maketh a gaine of Ecclesiasticall matters, and of the holy Ghost: that he reacheth foorth his feete for most noble Princes to kisse: that he canonizeth for Saintes dead men, whom he thinketh will be pro­fitable to him: last of all, that he breaketh leagues, that he breaketh the faith, and religion of an oth, that he giueth leaue for men to doe against the com­maundementes of GOD, and that he permitteth subiectes to forsake their allegeance, and to cast off [Page] all obedience and loyaltie to their lawfull Prince: and what one man, I pray you, can rehearse all his doings, of whiche there is neither end, nor measure? For I let passe The negligence of the Pope in caring for the Christian com­mon wealth. & pretermit many thinges, which were to be added: of the negligence of the Pope in caring for the Christian common wealth (for he boasteth that he is set ouer it by God as cheefe President, whose charge is to see that it take no harme) in correcting and amending corrupt doctrine, in abolishing wicked worships, in assembling Synodes, & calling Councels, in amending the corrupt manners of all states, finally, in gouerning & guiding o­ther matters, & affaires perteining to his office, & func­tion. Yea, I thought good to passe ouer in silence those Popish Edictes and prohibitions against all Scripture. thinges, which all the world (almost) crieth out vpon: namely, that the Pope forbiddeth many thinges, which either are no where prohibited by Gods lawe, or plainly permitted by the same: that he requireth his owne lawe to be of more account, than Gods commaundements, that he prouideth euerie where rather for his owne gaine, than either for Gods, glorie, or the saluation of Christian people: that by his indulgencies, & pardons he both augmēteth the libertie, & impunitie of sinning, & also cutteth away all occasions, & causes of amend­ment of life: finally, that he neither careth to see his own canons obserued, nor endeuoreth to represse that infinit & vnmeasurable riotte and excesse of the Cardinals of Rome. Hitherto you haue heard of the Bishop of Rome whome the Papistes account to bee our supreame Bi­shop, & most holie Lorde. Some salute him with the title & appellation of Prince, & Father of mankind, other­some vouchsafe to giue him the name, and honour of a terrene, or earthlie God.

Now let vs come to Baptisme, which sith that it was in­stituted, Baptisme where­fore it was insti­tuted of Christ. & ordeined by Christ him selfe for mans sake: namely, that they which are borne by nature the chil­dren [Page] of wrath, may through a certeine new regeneration by the Spirit, beecome the sonnes of grace: and that by Baptisme they might be purged frō the spottes of sinne, which they brought with thē into the world, when they were borne: this vse the Papistes in former ages maruel­lously defiled. For they were not afraid to baptise sacring belles, & other belles with great ceremonies, yea almost The abuse of Baptisme. Belles had God­fathers. obseruing the same rites, whiche were vsed in baptising infantes. For neither exorcisme, nor vnction is left out: they haue godfathers, they haue names giuen them, and all the rest of the thinges, which were woont to be vsed in the true Baptisme, are practised very deuoutly, or ra­ther superstitiously, not without greate reproche, moc­kage, and despite of the true Baptisme: especially, seeing here, as in baptising of childrē, euerie hedg Priest & Cu­rate will not serue, but onely the Bishop of the Diocesse, namely to this end, that there may bee more authoritie in the stage play, whilest that such a christening is full of pompe. And because Baptisme was ordeined of Christ to be the lauer of regeneration, & the washing away of our sinnes: the Papistes were woont to consecrate with The superstitious consecration of water with salt. superstitious rites (for they had no commaundement of Christ concerning that matter) water with salt, by which either those that entered into the Church (as I said be­fore) or those whiche went out thence might sprinkle them selues, to wash away the spottes, and blottes of their daily sinnes, and those light offences and faultes of theirs: which custome nowe also lasteth in places of Poperie. The abuse of Confirmation.

Now what great abuse was there heretofore of confir­matiō, as they call it? For wheras in it there ought to be had a diligent inquirie of doctrine, & a professiō of faith as a chefe & principal thing to be required in bishoping the Papists leauing & neglecting these, send the children away, after that they haue signed them in the foreheads [Page] with the holy Chrisme (to vse Petrus Lombardus wor­des) & geuen them a boxe on the eare. So if you respect the true vse of confirmation, it hath no place at all a­mongst the Papistes: and the thing it selfe being quite taken away, there remaineth onely the name, and a cer­teine shadowe of an old auncient custome.

There were also many intollerable abuses in penance, The abuse of penaunce and confession. & confession: as for example, that hard, & to scrupulous a reckoning vp of all our sinnes, reseruing of certeine cases, that appendix in absolution of the merites of Saintes, Romish indulgencies, humane satisfaction for sinnes, and if there bee any such like.

In the Supper of the Lorde the cheefest abuse was of The manifolde abuse of the Supper of the Lorde amongst the Papistes. Masses, especially that manifold number, and great varietie of them, as for trauellers & wayfaring men, for sailers & seafaringmē, for women trauelling in childbed: item the Masse of the crowne of thorne, the Masse of the three nailes, the Masse of Christs vncircumcision: what? were they not woont to flee for reliefe vnto Masses, as many as desired, & wished to haue a prosperous & ioy­full euent to all things, which they enterprised & went about, which sought a remedie for their diseases, which would gladly escape, & shun all imminent euils & daun­gers? Yea moreouer, Masses were thought to be profita­ble to deliuer the dead frō the fire of Purgatorie. For the matter was now come to that passe, that that Sacrament which was instituted and ordeined to excite, & stirre vp liue men to the remembrance of Christs death, was al­most wholy translated to the dead. I doe omitte the The Superstitious reseruation and ostentation of the Lordes bread. superstitious reseruation of the Lordes bread, and the pompe in which the same is carried about, and shewed both in publike processions, and also in solemne vew­inges of the field in the Rogation weeke. I doe further­more omit & let passe that taking away of one parte of the Sacrament from the people, flatte contrarie to the [Page] institution, and ordinance of Christ.

But let vs come to matters of greater weight and im­portance, That the papistes heretofore either knew not at all, or else neglected the principall partes of Christi­an Religion. and first and formost to the promises concer­ning Christ to come: in the former age no man had any rememberance, or certeine knowledge of that promise, which is the first both in time, & order. Such cloudes of ignorance, & errour, did so miserably darken the whole world. And yet there are some also at this day, which thinke that we doe wrest that place of Genesis (in which Gen. 3. 15. is conteined the first promise) to the vauntage and com­moditie of our owne cause: when as in deede the most auncient Doctours of the Christian Church make with vs: as Irenaeus, who not once, or twice, but often testifi­eth, Irenaeus. that the seede of the woman is that, which Marie brought foorth into the world, to wit our Sauiour. So Cyprian. doth Saint Cyprian vnderstand that place, in his second booke against the Iewes: so doth S. Hierome likewise, Hieronymus. which we haue declared in another place: so doeth the Authour of that Epistle, De viro perfecto, whosoeuer he was that wrote it. I wote well, that to this day it hath bene vsed to be read in their Bibles, Ipsa conteret caput A corrupt Text. tuum: that is to say, She shall bruse and breake the Ser­pentes head: as though it ought to be vnderstood of the woman, and not of the seede of the woman. So Pru­dentius may seeme to haue read, and vnderstoode it, Prudentius. when he saith:

And a little after he saith thus:

But (as I saied before) all this is to be referred to the The seede of the woman. seede of the woman, which is the childe of Marie: to wit, our Lorde, and Redeemer Iesus Christ, as Irenaeus interpreteth that place. Yea, and Saint Cyprian readeth it thus, Ipse conteret caput tuum: He, &c. hauing respect rather vnto the sense, than vnto the woorde. So like­wise the Greekes say, [...]: that is How it is read in the Greeke text. to say, He shall bruse thy head, that so [...] being put in the Masculine gender, may be referred to the sonne of the woman, who is Christ: that is to say, respec­ting rather the meaning of the place, than the bare woorde. And Hierome vpon Genesis hath noted, that How it is read in the Haebrue. it must be read so out of the Hebrue text, that it respec­teth the seede: to whose iudgement as many as at this day are excellent, and skilfull in the knowledge of the tongues doe condescend, and agree.

And that our aduersaries may the lesse doubt of this (as all our sayinges, and doings are suspected of them) Picus Mirandula, a man most famous in the age where­in Picus Mirandula. he liued, doeth also witnesse the same thing. Yea, and Prudentius in another hymne doeth referre this Prudentius. promise to Christ, neither doeth he vnderstand it any otherwise, than we doe at this day. For amongest o­ther things thus he writeth of the death, and punish­ment of Christ:

Here verely Prudentius (the Christian Poet) decla­reth The meaning of Prudentius his verses. that the sonne of God, taking vnto him the shape, and bodie of a man, whilest he voluntarily offered him selfe to die, did breake the head of that Serpent, which by his craftinesse, and subtile sleightes had deceiued the first parentes of mankinde, and that by the sacri­fice of his owne bodie vppon the Crosse, he made an attonement for the fault, and crime, which our first pa­rentes had committed. But let vs proceede, and goe on forward to the rest.

Heretofore the common sorte of Christians knewe Christ his Priest­hoode hitherto vnknowen to the Papistes. nothing at all of the Priesthood, or Bishoppricke of Christ, who hath both instructed vs in wholesome doc­trine, and satisfied for the sinnes of mankinde by the sa­crifice of his owne bodie, whilest he sacrificeth vp him selfe vppon the altar of the Crosse, and who daily and perpetually prayeth vnto God for our safetie, and salua­tion.

Nay, they knewe not in those dayes sufficiently the The difference betwixt the olde Testament and the new vn­knowen. True iustification heretofore vnknowen. How much was ascribed to me­rites and good woorkes. difference betwixt the newe Testament, and the olde, betwixte the Lawe, and the Gospell, betwixte Mo­ses, and Christ, which thing bringeth a great light to the whole Scripture. Neither did they thinke aright (which a man might woorthily maruell at) of iustifi­cation: because they did beleeue that good woorkes did almost onely auayle to the obteining of forgiue­nesse of sinnes, to the satisfaction for crimes commit­ted, [Page] to the obteining of righteousnesse, to the deli­uerance from death, and hell fire: briefely, to the obteining of eternall blessednesse. Therefore, they both trusted to their owne merites, and put their con­fidence in their good woorkes, and good deedes, and satisfied of themselues sufficiently for their sinnes, and thought that heauen was due vnto them for their ho­nest actions.

Neither wanted there Monkes, and Friers, who VVoorkes for to sale. would sell their idle and superfluous woorkes of super­erogation, if there were any that would redeeme them with monie. So much some men did attribute to their owne merites, and good woorkes. Yea, they knewe The iustice of faith vnknowen. almost no difference betwixte that righteousnesse of faith, whereof Saint Paule entreateth to the Ro­manes, and that politicall righteousnesse, which con­teineth the ciuil discipline of vertue, & manners: which thing the bookes of our aduersaries doe plainely, and openly testifie.

Neither were they sufficiently taught heretofore con­cerning The abrogation of the lawe vnknowen. the abrogation of the lawe: neither could they once vnderstande, or suspect, by what meanes wee are deliuered from the execration, and curse of the lawe, by Christ.

Neither knewe they sufficiently that distinction of a feigned, and deade faith, which Saint Iames testifieth The iustifying faith vnknowen. to bee the faith of diuelles: and of the true and liuely faith, which thou maist call (if thou wilt) both the Euangelicall, and the iustifying faith▪ and which Augu­stine termeth the faith of Christ, and the faith of Chri­stian grace.

For, as often as they heard faith named, they dreamed that it was either that naked, & bare historicall know­ledge of things comprehended in the Scriptures, or else the profession of religion: they were vtterly ignorant [Page] of that assured trust of Gods grace, and of remission of A definition of the true Christian faith. our sinnes, and of the mercie promised for Christs sake, which one onely faith is in deed the true Christian faith, by which we both call vpon God, and boldly approche, and come vnto him: and finally, haue peace with God Rom. 5. 1. through our Lorde Iesus Christ, as the Apostle saith.

Neither heretofore knewe they any difference of Difference of woorkes vn­knowen. woorkes: yea, they reuerenced as much both the rites founde out by men, and also that childish Paedagogie of ceremonies, as they did the woorkes prescribed by Gods lawes, and those woorkes, which are necessarie to saluation.

Neither could they iudge what difference there was Difference of sinne vnknowen heretofore. betwixt veniall, and mortall sinne. Neither knewe they in what point the kingdome of Christ differed from the Popishe common weale, or the true Church from the false Church. Neither knewe they what difference there was betwixt fasting, and choyce of meates.

Finally, they thought that by Gods lawe onely the The true vse of Gods lawe vn­knowen. outward factes, and that ciuil iustice were required they sawe not, that the whole, and most perfect obedi­ence of the heart towardes God was exacted, and requi­red of vs. So by that meanes they stoode in great admi­ration at the vaine shadowes, and similitudes of good woorkes, they did not beholde the solide, and expresse image, and picture of true righteousnesse.

It remained now, that we should bring foorth more matter concerning the abuse of ceremonies (of which by the way I haue saied somewhat before) concerning the impure single life of Priestes, concerning the super­stition, hypocrisie, and tyrannie of the mendicant, or begging Friers, to be briefe, of Pharasaisme in the Frie­ries and Monasteries, of Epicurisme in the Collegies of Canons, of Iudaisme in Ecclesiasticall rites, of Paganis­me in the life and manners of the Christians of the for­mer [Page] age, of so many snares of mens consciences, of the feigned miracles of Saintes, & almost sixe hundred such like deuises. But I hope that euerie man will by these few, which we haue spoken of, easily coniecture the rest which remaine, which are very many. For as I suppose, I haue shewed sufficiently, what hath bene the state of Christianitie now of late yeares, and many ages past, and I haue declared what superstitions, what faultes, what a­buses haue crept into the Church.

I beseech God, the father of our Lorde and Sauiour A godlie prayer Iesus Christ, that as he hath restored the light of his Gospell to those, which heretofore were compassed with the thicke cloudes of errours, so he woulde open the eyes of the aduersaries of the Gospell, that they may be conuerted from darkenesse to light, from the power of Sathan to God: finally, from the vaine superstition of their auncestours, and forefathers, to the worshippe of true godlinesse, Amen.

NOW will we come to the second part of this booke: and we will briefly declare what hath bene nowe at length amended, and re­formed, From the creati­on of the worlde there is but one way to obteine saluation by, namely, by onely faith in Christ. in the doctrine of the Church. First therefore it is plaine, and euident to all men at this day, that from the beginning of the worlde, till now, there hath alwayes beene one and the same way to obteine saluation by: namely, by the sole, and onely trust and confidence in Christ, whome the godly did beleeue should come as the Sauiour pro­mised to Adam, and to the old fathers, euen from the originall of the worlde: whom we now beleeue to be come alreadie at a determinate time, and to haue brought saluation vnto mankinde. For our faith also at this day is the very same with the faith of the Patriarchs, Prophetes: and finally, of the whole people of Israel in Our faith and the faith of the Patriarches is all one. times past, because they expected, and wayted for that to come, which we doe beleeue to be alreadie done. Now, though we conceiue in our mindes, that the holi­nesse of the Patriarches was exceeding greate (whiche without all doubte was singular, and most notable) The sanctitie of the old Patriarches. notwithstanding, they were saued by no other meanes, but by faith in the Redeemer of mankinde, then pro­mised to them, now exhibited to vs, who is the sonne of God, our Lorde and Sauiour Iesus Christ. So that the [Page] holy fathers were not as yet Christians in woorde, but in deede they were Christians, by reason of our com­mon The patriarches were Christians not in name but in deede. faith and beliefe in Christ, whome they did hope would come, whome wee doe beleeue to be come long agoe. Therefore all men must looke for saluation from this one, and onely Christ: neither is there a­mong men any other name giuen (as S. Peter saith) Act. 4. 12. whereby we must be saued. For to this Christ giue all the Prophetes witnesse, that through his name all that Act. 10. 43. beleeue in him, shall receiue remission of sinnes.

Seeing these things are so, who would not maruell The blindenesse of the Papistes. much at the blindnesse of the Christians both in our memorie, and in former ages, which did attribute that to mans merites, which is due vnto Christ alone. For that can not bee denied, which we haue before declared more at large, to witte, that mortall men did not heretofore trust so much to the goodnesse, cle­mencie, bountie, mercie, and grace of GOD alone, nor so much to the satisfaction of Christ onely for our sinnes, as they did to the dignitie, and woor­thinesse of their owne woorkes. For whitherto tend Trust and confidence. so many rites, and formes of woorshipping GOD: found out, and ordeined by men, so many will woor­shippes, so many fraternities, so manifold varietie of Masses, moreouer Pilgrimages, Pardons, a Mona­sticall life, voluntarie beatings, and also whippinges of our owne bodie, hungers, watchinges, lyinges vppon the bare ground, and who can rehearse all? Whereto (say I) doe wee beleeue that all these thinges did tend, but to the obteining of forgiuenesse of sinnes, to the satisfaction for offences, to the deliue­rance from eternall death: briefly, to the obteining of saluation, and blessednesse? So now men ascribed their saluation not to the sonne of God our Lord, & Redee­mer Iesus Christ, who by his owne bloudshed satisfied [Page] for the sinnes of the worlde, and pacified the wrath of God: but to the worthinesse of their owne woorkes, and to their owne merites, and vertues. Now as the peo­ple As the Israelites trusted to the Leuiticall cere­monies and sa­crifices: so the Papistes trusted to superstitious rites. of the Iewes in olde time were of that minde, that they thought the Leuiticall ceremonies, and the sacrifi­ces of the lawe were auayleable to the remission of their sinnes, the Prophets in the meane time shewing them a farre other vse of the lawe, and warning them of that fu­ture sacrifice of the Messias, which the Leuiticall sacrifi­ces did shadowe: so the men of the former age obser­ued and kept superstitious rites, for that they were tho­roughly persuaded, that God by them was reconciled, that he by them was satisfied for our sinnes: our men at this day condemning this so impious a persuasion, and testifying that all men obteine peace with God, and pardon of their sinnes, and that all receiue saluation on­ly by faith in Christ. For not mans ceremonies, but that seede of the woman, promised to Adam, doeth Gen. 3. 15. breake, and bruse the heade of that olde Serpent, which (as Iohn saith in the Reuelation) is called the Diuell, and Apoc. 12. 9. 1. Iohn. 3. 8. Sathan: that is, the sonne of God, our Lord, and Sauiour Iesus Christ is he alone, which doeth destroy the workes of the Diuell, to witte, sinne, and death. Not the Leuiti­call sacrifices, but that lambe of God, whom Iohn Iohn. 1. 29. Baptist pointeth to with his finger, is he that taketh a­way the sinnes of the world. Not by our merites, and desertes, but through Christ is remission of sinnes prea­ched Act. 13. 38. 1. Iohn. 2. 2. vnto vs, as the Apostle saith. Not mans satisfac­tion, but the sonne of God him selfe (as S. Iohn testi­fieth) is the reconciliation for our sinnes. We haue ob­teined reconciliation, not by the intercession of Saintes, but by our Lord Iesus Christ, as S. Paule doeth witnesse. For this is he alone, which may reconcile vs to God, be­ing the onely Mediatour betwixt God, and men, as the same S. Paule saith. Not he that buyeth, and redeemeth 1. Tim. 2. 5. [Page] the Popes bulles, but he that beleeueth in the sonne (as our Sauiour saith in the Gospell of S. Iohn) hath eter­nall life. Man is not iustified by his owne woorkes, but Iohn. 4. 16. by the grace of God freely through the redemption, which is in Christ Iesus, as saith the Apostle. No man Eph. 2. 8. 9. is saued by his owne good deedes, but by the grace of our Lorde Iesus Christ are wee saued, as saith S. Peter in Act. 15. 11. the Actes. I suppose that I haue declared sufficiently, how that we ought to repose all our hope, and confi­dence of obteining saluation in the free mercie of God, and reconciliation with vs for Christes sake (who by his owne bloud satisfied God for the sinnes of all,) not in our merites, and good workes: and how that the whole Church hath alwayes from the beginning of the world bene iustified, and saued by this faith.

Now, as God in Paradise did first rebuke, and re­proue The way to re­buke a sinner first and then to com­forte him. our first father Adam for sinne (when as he being circumuented by the craft and subtiltie of the Serpent, had neglected Gods cōmandement,) then afterwardes did raise him vp (being afflicted) with the promise of Gen. 3. 15. the deliuerer to come, as Moses sheweth in Genesis and as Christ in Lukes Gospell teacheth his Apostles first to Luke. 24. 47. detect & reproue sinners, afterwards to comfort them by the Gospell, when as he commaundeth them to preach repentance, and remission of sinnes in his name: Act. 20. 21. wherevpon S. Paule in the Actes saith, that he had prea­ched both to the Iewes, and to the Graecians the repen­tance towardes God, and the faith towards our Lorde Mark. 1. 15. The order of our preaching at this day. Iesus. And Christ in Marke saith, Repent: by and by, putting no wordes betweene, hee saith, And beleeue the Gospell: so wee also at this day doe, and see that it be done in our Churches. For first we endeuour, and goe aboute to bring men to the acknowledging of their sinne, which thing is brought to passe by preaching the Lawe, and the ten Commaundements. Then we bidde [Page] them seeke for saluation by faith in Christ, which thing is done by teaching the Gospell. Now, as hee seeketh not after the Physician, who knoweth not him self to be sicke: (for it is truely saide, Initium sanitatis esse morbi sen­sum, That the beginning of our health is the sense and feeling of our disease:) so he which neither feeleth his owne sinnes, nor the wrath of God against his sinnes, that man hath no greate care, and regarde of his owne saluation. For (as a certeine Ethnike writer saith) Initi­um Seneca, Epistola 29. salutis notitia peccati, that is to say, The beginning of saluation is the knowledge of sinne. Neither doe wee onely reprehend, and condemne (as they did in former times) those manifest sinnes, and grosse wickednesses, as periurie, theft, rapine, sacrilege, whoredome, adul­terie, incest, manslaughter, witchcraft, and such like: but also, yea and much rather, wee labour to vnfold, and to set before the eyes of our mind, that inward vnclean­nesse The manner to correct sinne in preaching is to rippe vp the ori­ginall infection of mans nature. acknowledged of fewe, and that impuritie of the hearte defiled with manifold affections of all sortes, that prauitie, and wickednesse of the minde, and that pronenesse to sinne, sticking fast in the verie bowelles, & entrailes of vs, & that inbred vitiousnesse, from whence, as from a stocke, and roote, all sinne and wickednesse whatsoeuer doth budde, and spring. Neither doe we Our best deedes are stained and cainted. that onely, but also wee declare, that euen our verie good deedes (if there be any) are not pure, sound, and sincere: but that they are alwayes polluted with a cer­teine mixture of vice: that they are not true, and so­lide, but as it were shadowed and coloured: that finally, they are not perfect, or absolute in euerie point, but vnperfect, and scarse begonne: and we doe make it plaine, how farre off we are from the excellencie of that righteousnesse, which God requireth of vs, of which our righteousnesse may seeme to bee scarse a certeine image, or a printe lightly stamped, that I may not say [Page] a picture, or shadowe of it: and so at the length, wee sette before sinners both the wrath and iudgement of God, and the torments of Hell, wee terrifie the guiltie, wee accuse them, wee conuince them, we condemne them: & now they being thus brought almost to des­peration, and in an inward trembling for the con­science of their sinnes, fearing seriously that punish­ment, which they haue deserued, and being amazed, & beaten downe with the feare of hell fire (which thing to doe is the chiefe office of the Lawe) by & by we com­forte The Gospell ioyned with the lawe. them with a godlie consolation: and in these dis­tresses, and anguishes of minde, in this feeling of the wrath of God, in this tast (as it were) of eternall tor­ments, wee bidde those men, which are so terrified, and which haue bewayled their sinnes, to flee, as hum­ble suppliantes, vnto the exceeding greate mercie of God, through Christ, to aske pardon for their offen­ces, to pray that GOD woulde forgiue them: that thing is done by preaching the Gospell. It is In our sermons we must chiefly note secrete sinnes, because of Hypocrites. truely maruellous harde, though verie necessarie, (which thing in former ages hath bene neglected) so to lay open, those hidden and inwarde sinnes, so to disclose that wickednesse of mans minde and stub­bornnesse of mans hearte, which Hypocrites doe not see at all, being couered as it were with certeine vailes of pride, and selfe loue, so to bring to light that malice, throughly fastened in our corrupt nature, that the sin­ner, acknowledging his disease, may bee carefull to seeke for a remedie, may labour to flee vnto Christ in feruent desire to reconcile Gods will, and may be­leeue that this Christ onely hath by his death satisfied for the sinnes of all men. Neither doe I make so many woordes of this matter rashly, and vnadui­sedly Few Papists haue knowen what sinne is. for naught. For hitherto there haue bene fewe in the Popes kingdome which could either vnderstand [Page] them selues, or teach others truely what was sinne. Which thing the matter it selfe doth plainly shewe to be true. For as they accompted those heinous, and mani­fest offences, which the lawes did publikely punish, to be sinnes: so they made nothing of that homebred vi­tiositie, and of that natiue spot, and corruption of ours: neither did they acknowlege their owne deceitfull dea­linges, and (to vse S. Paules woordes) the counsels of 1. Rom. their owne heartes, by searching diligently all the in­most turninges, & secreat corners of their owne minde: neither did they see sufficiently their owne vaine hypo­crisie, or their vices, which deceiued them with a cer­teine shewe of a feigned vertue. Yea, & often times they, Papistes carelesse to obserue Gods preceptes, but carefull to keepe mans prescriptes. which woulde soone neglect the commaundements of God, did carefully keepe, and obserue the prescripts of men: and they which were not greatly greeued with the neglect of them, sorrowed sundrie times verie much for the violation, and breach of these. For what an hei­nous offence was it accompted, yea almost a matter of Eating of flesh in the Lent. life and death, if a man in the Lent (as they call it) had bene so bold, as to eate egges, and flesh? On the con­trarie parte, what a light trifle, and what a small sinne was enuie, debate, hatred, spitefulnesse, auarice, riot, dronkennesse, whoredome, and such like thought to Papistes punish more grieuously the transgressours of mens tradi­tions, than the breakers of Gods lawes: so doe they vse to correct sinne and wickednesse. bee? Which thing thou maist easily coniecture by this, for that these were streight way remitted to him that confessed his faulte by any sacrificing Priest, and for that there were verie light punishments appointed for them: but the other were not forgiuen but by the Bi­shoppes, or by those onely, which bare the greatest sway in the Church. So, that which was committed a­gainst the Lawe of God, was easily pardoned: but that which was done against the prescripts of men was verie The neglect of singing in the Church. hardly forgiuen, and that not by euerie man. So the neglect of singing vpon an holie day in the Church, [Page] what a sinne was it reckoned? But forgetfulnes of God in prosperitie, ingratitude towards God, & other such like sinnes, how were they nothing accompted of? I could bring forth well nigh sixe hundred such, but that I thinke that this, which I haue rehearsed, is inough for example sake. Notwithstanding, I will yet relate one or two more, that thereby the whole matter may the bet­ter appeare. If the sacrificing Priest had by chaunce any The neglect of mumbling vp Mattins. day omitted his houres of prayer, how great a sinne was that thought to bee, how scarse pardonable? That the same man did keepe a concubine, that the same man did wholy abandon him selfe to bankettes, to wine, & to lecherie, in that there was no man, which was great­ly offended.

So, if a Monke had not orderly inough finished his The superstition of Monkes in neg­lecting their Ceremonies. ceremonies, good God what trembling & quaking was there? what anguish of minde? finally, what feare, lest hee should fall into hell? But for the same man to beare priuie grudges against his brethren, for to detract from other mens fame, and good name, that was ac­compted The superstitious obseruing of an holie day a­mongst the Papistes. no offence. If any man vpon an holy day had done any woorke in the fielde, the businesse requisite to bee done, what an heinous offence? what an inexpiable crime was it iudged? But hee that, neglecting the Ser­mon, had spent the same day wholy in feastes, riottous and reueling bankets, in wine, in surfeting, in dansing, in dicing, in pastimes, and sometime in bralles, and fightinges, he verely was thought to haue made a faire dayes woorke, and to haue kept holy day verie well, and deuoutly. So, if the Bishop shoulde haue made a mar­ried VVhom the Pa­pistes woulde ad­mitte to take ho­lie orders, as they call them. man Minister, though hee were a godly, and a lear­ned man, he accompted it a wicked act, because it is a­gainst the canons, and rules of their order, though it be permitted by Gods lawes. But the same man is no­thing at all affraid, to choose into the number of Bi­shops, [Page] and Prelates, much more into the number of Pa­rish Priestes, I doe not say now dronkardes, couetous caytifes, and angrie wretches, but besides their extreme ignorance, incestuous persons, homicides, parricides, Church robbers, dicers, sorcerers, that I may adde no woorse, although the holie Ghoste by the mouth of 1. Tim. Cap. 3. Paule had flatly forbidden it. So greatly doe they swal­lowe vp a Camel, which straine at a gnatte.

So verely the Iewes thought it a cursed and damna­ble How superstiti­ously the Iewes obserued their Sabboth day. deed, to pull an Oxe out of a dich vpon the Sab­both day: but that Christ by speaking the woorde did heale men vpon that day, that verely they ob­iected vnto him as the greatest crime that coulde bee. And they that made a religion of it, to enter the Iudgement hall, namely, to the end they might Iohn. 18. 28. eate the Passeouer pure, and cleane, without spotte, the same men were nothing affraide to crucifie an innocent, and guiltlesse man, to witte, our Sauiour Christ Iesus. But let vs returne againe to our pur­pose.

Now after that the man hath truely acknowledged They which ac­knowledge their owne sinnes how they are to be comforted. his sinnes, & being moued thereto by repentance, hath sorrowed greatly in mind for them, & hath trembled at the anger, & iudgment of God against them, & sighing from the bottome of his hearte, hath aspired, & desired the grace of Christ, wee will him to hope well, and to be of good cheere: we comfort him being sad, & sorrowfull, by proposing, & setting before him the cle­mencie, & greate goodnesse of God, who is woont easi­ly to graunt pardon to the penitent, & to haue respect to the contrite in spirit, and to him that trembleth at his sayinges. We teach & declare, that the saluation of all men, whosoeuer repent truely, & from their heart, The saluation of all men is onely of [...] mercie through Christ. dependeth on the only mercie of God through Christ: that Christ hath satisfied GOD by his death for [Page] the sinnes of all men, and that hee by his punishment hath suffered that punishment, which wee did owe to the iustice of God: that Christ came into the Christes bene­fites how they are to be appli­ed to penitent sinners. worlde to saue sinners: that Christ gaue him selfe the price of redemption for all: that Christ was wounded for our iniquities, and broken for our wic­kednesse: that by Christ we were reconciled, when wee were Gods enimies: that by Christ wee are deliuered from the wrath of GOD: that by Christes bloude we are all cleansed from our sinnes: that Christ doth daily make intercession for vs at the right hande of God his father: that by Christ wee are both sanctified, and are the sonnes of God, and haue life euerlasting. Hitherto tendeth that which our Sauiour saith in Iohn: So GOD loued Iohn. 3. 16. the worlde (saith hee) that hee gaue his onely begotten Sonne, that whosoeuer beleeueth in him, shoulde not perish, but haue euerlasting life. For GOD sent not his sonne into the worlde, that he shoulde condemne the worlde, but that the worlde through him might bee saued. Hitherto also per­teineth that of S. Iohn: Herein the loue of GOD 1. Iohn. 4. 9. 10. appeared towardes vs, because GOD sent his onely begotten sonne into this worlde, that wee might liue through him. Herein is that loue manifest, not that wee loued GOD, but that hee loued vs, and sent his sonne to bee a reconciliation for our sinnes. Hitherto also belongeth that, which S. Paule wri­teth to the Ephesians, and to the Colossians: By whome Ephes. 1. 7. Coloss. 1. 14. (saith hee) wee haue redemption through his bloude, euen the forgiuenesse of sinnes, according to the riches of his grace. And to the Corinthians: For also our Passeouer (saith hee) is offered vp for vs, euen Christ, 1. Cor. 5. 7. And againe: For he which was without sinne, made hee sinne (that is the price of sinne) for vs, that wee might 2. Cor. 5. 21. [Page] bee made the righteousnesse of God by him. I will not stande any longer in these testimonies of Scripture. For the summe of all is this, That GOD, through The summe of the former doctrine. Christ, is reconciled vnto vs, and that Christ hath satisfied the iustice of God for the sinnes of man­kinde.

This faith therefore is conceiued by the preaching How faith is conceiued by the prea­ching of the Gospell. of the Gospell. For the Gospell, setting downe the reconciliation of God through Christ, and the satisfac­tion of Christ for the sinnes of men, doth shew forth hope of saluation, and an assured confidence to them that repent.

After this sorte, which you haue hearde, doe wee comforte him, which is greeued for his offences, and sorrowfull for his sinnes. For wee speake not a woorde to him of Romish indulgencies, of Pilgrimages, of Monkes suffragies, and other such like trifles. We doe againe, and againe inculcate, and beate into his braine, which is repentant for his sinnes, Christ one­ly, Christ onely hath done the deeds for vs. so as the Scripture teacheth. We declare that it is Christ alone, whome wee ought to vse as our Spoa­kesman, Attourneie, and Sollicitour, in appeasing God: that Christ is hee alone, who both by the sacrifice of his bodie hath satisfied for the sinnes of mankind, and in whose onely bloud and merites, all mortall men ought to repose the whole trust of their salua­tion.

And that there may not remaine any little scruple in The vse of the Euangelicall absolution. the conscience of the sinner, wee exhorte him to re­paire to the Minister of the Church, & confessing with an humble, and lowlie mind his sinnes, to desire of him sincerely, and from his heart with grones, weeping, sob­bing, teares, and with sighes, absolution, (as our men tearme The keyes com­mitted to the Church. it,) and the comforte of the Gospell. We shewe what keyes of the kingdome of heauen Christ hath left [Page] vnto his Churche, that the Churche hath committed those to the Ministers of Gods worde: that it so com­meth to passe that Christ himselfe by the Minister of the Church doeth restore man to Gods mercie and fauour, by the Minister doeth comfort with the word of God the afflicted conscience, doeth raise it being fallen and cast downe, doeth strengthen it staggering: finally, by the Minister doeth now after absolution send him away with a pacified, and quiet minde. For hitherto tendeth that which our Sauiour Christ saith in S. Iohns Gospell: Iohn. 20. 23. Whosoeuers sinnes ye remit, they are remitted. For, we must not thinke that absolution is any other thing, but Absolution what it is. the voyce of the Gospell, sounding by the Minister of the Church, by which that forgiuenesse of sinnes, pro­mised in the Gospell to the penitent, is particularly ap­plied to euerie seuerall man. Therefore wee ought to heare the voyce of the Minister absoluing vs, and to rest with our whole mindes contented with it, no lesse than to hearken either to the voyce of Christ present, who is truely our Bishop, and high Priest (as the authour of the Epistle to the Hebrues saith) or to the voyce of God himselfe speaking from heauen. For Christ in Saint Mark. 1. 15. Markes Gospell commaundeth vs not onely to repent, but also to beleeue the Gospell, that is, the preaching of remission of sinnes.

Now, to the ende that this confidence of obteining The penitent person must come often to the Lordes supper. pardon of sinnes may be increased with a certeine heape as it were, and that in this weakenesse of our mindes, & pronenesse to distrust, it may be by all meanes on euerie side bolstered vp, vnderpropped and strengthened, we will the partie to be present at the Lordes Supper, and to eate (so as Christ instituted, and ordeined it) the bodie of Christ, which was a sacrifice on the altar of the Crosse for the sinnes of men: and to drinke his bloud, which was shead for the purgation, and satisfaction of sinn [...]

[Page] For as faith is first conceiued by the worde of the Faith is concei­ued by the prea­ching of the Gos­pell. Gospell, concerning the promise of grace, & remission of sinnes, so the same is stirred vp, erected, and con­firmed by the Sacrament: as Saint Augustine testifieth verie well: Sacramentum est quasi verbum visibile, A Sa­crament Augustine. is as it were a visible worde: because that as Faith is confir­med by the Sacrament. faith is conceiued, and bredde in vs, by the hearing of the worde, so the same faith is confirmed and ratified by this externall, and visible signe. By which thing it The great loue of God towardes vs, declared by giuing a visible signe of his inuisible grace. appeareth, how great the loue of the eternall father to­wardes vs is, which doeth not onely by his worde raise vp those that are afflicted, and lie downe, but also hath added to his worde certeine externall signes, and visible tokens of grace, which may stirre vs vp to the remembrance of the promise concerning pardon of sinnes, and which might teache vs, and put vs in minde of the fauourable, and friendlie good will of God towardes vs.

Now, after that the penitent is mindfull of the Lords VVhat is to be done after the receiuing of the Lordes supper. death, which death was a satisfaction for the sinnes of the whole worlde, we bidde him both to giue thankes from his heart to Iesus Christ for his exceeding great benefites towardes vs, for that hee offering vp him­selfe for vs, hath appeased Gods displeasure, and for that he hath suffered the punishmentes in his owne bloud, which wee by the iustice of God shoulde haue felte (of which thing this mysticall Supper is extant in the Churche as a perpetuall signe, and monument:) and also wee will him to sing merily and ioyfully hym­nes, or songs of praise, vnto the same Iesus Christ, with a gratefull minde, both with himselfe at home priuately, and also in the Churche with the assemblie of the faithfull publikely, and to giue him that wor­shippe and honour, which worthily he oweth vnto him: finally, to liue godly, and holily, and in a cer­teine [Page] endeuour, and labour, to change as it were, and to The signes of a penitent minde. vndoe that, which hath bene done (which is a sure token of a minde truly repentant) to amend his vices with ver­tues, to put away after a sort by doing well the memorie of his naughtie deedes before God, & as it were to blot them out: to be briefe, to walke worthie of the Lord, as the Apostle saith. For to them which are iustified by 1. The. 2. 12. faith in Christ, after a true, and earnest repentance for their sinnes, which now verely bringeth with it another kinde of life, & which requireth other manners, the o­bedience of Gods law is then necessarie, to the end they Obedience of Gods lawe is necessarie to the true penitent. may now glorifie God with honest actions, and godlie workes, that they may adorne the doctrine of the Gos­pell, and that they may offer vp spirituall sacrifices ac­ceptable to God, through Iesus Christ. For that is not the onely office, and proper function of the lawe (which The office of the lawe. thing we haue spoken of elsewhere,) to bring men to the acknowledging of their sinne, and to the feeling of the wrath of God, & to shewe vnto the regenerate their wicked affections: but also, that it should bee vnto the iustified by faith as it were a certeine glasse, wherein they The lawe doeth serue as a loo­king glasse to the faithfull. may daily view, and beholde themselues, and by which they may knowe, how farre now they haue proceeded, and profited in godlines, & how farre they are off from that perfect righteousnesse: and that it should be vnto them as a certeine candle, shining in the darknes of this life, and as it were a guide to tell them the nexte way to saluation, in which way they ought to finishe the course of this life, and to trauell streight to God: least they at any time offend in any thing, or least they stray­ing from the godlie way of liuing, fall, and rush head­long into sinne: that so at the length, they perseuering constantly in the true worshippe of God, may come to blessed immortalitie, and may finally obteine the re­wardes prepared in heauen for them.

[Page] And surely wicked actions doe not well agree with a Naughtie deedes cannot agree with a true faith. true faith: neither can they which liue wickedly, & fil­thily, and which endeuour not as much as in them lieth to keepe the commaundements of God, promise vnto themselues that God will be fauourable vnto them for Christes sake. For hitherto perteineth that notable say­ing of S. Augustine: ‘Fides tua (inquit) iustitia tua: quia Augustinus. vtique sicredis, caues: si autem caues, conaris: & conatum tuum nouit Deus, & volūtatem tuam inspicit, & luctam cum carne considerat, & hortatur vt pugnes, & adiuuat vt vin­cas, & certantem spectat, & deficientem sublenat, & vincen­tem coronat: that is: Thy faith (saith he) is thy righteous­nesse How God doeth helpe him that striueth against sinne. for verely if thou doest beleeue, thou doest beware: if thou doest take heede, thou doest endeuour the best thou canst, and God knoweth thine endeuour, and he beholdeth thy will, and he considereth thy combat and fight with thy flesh, and he encourageth thee to battell, and helpeth thee to vanquish, and veweth thee striuing, and succoureth thee fainting, and crowneth thee being conquerour, and victour.’

Now, although the good deedes, and good woorkes The good woor­kes of the god­lie are neuer per­fect, but euer pol­luted and defiled. of the godly, that is, of those which are iustified by faith, hauing their sinnes forgiuen them for Christes sake, doe now please God, whereas they haue as yet many faultes in them, and are farre from perfection, so that in respect of vs, there is no reward due to them: notwithstanding, The rewarde which God pro­mised to good woorkes he payeth for Chri­stes sake. because that which is lacking in them, Christ doth adde and bring of his owne, therefore God doth bountiful­ly giue, and pay that reward, which he promised to eue­rie mans woorke, and that for Christes sake, and of his free liberalitie, not as the woorkes themselues doe me­rite, and deserue of themselues, which verely as yet are many wayes faultie, and maruellously polluted: neither as they come from vs, sith that through our faulte they are alwayes (as I said before) farre from perfection: but [Page] in respect that they spring from faith in Christ, and are wrought in vs by the holie Ghoste, who is woont to stirre vp in the heartes of the faithfull new affectes and motions, such as are agreeable with the Lawe of God. For honest actions are flatly Gods gift in vs: & what­soeuer Honest deedes are Gods gifts in vs. thing is in them right and good, cōmeth wholy from God, and must be claimed, and challenged as due to the goodnesse of God onely. So that S. Austine saith Augustine very truly (whiche saying is growen to a common Pro­uerb,) Quum Deus remunerat merita nostra, iam ipse co­ronat dona sua, that is, When God doeth rewarde our merits, then doeth he crowne his owne giftes in vs. So also saith Fulgentius: Quum Deus vitam aeternam donat, Fulgenti [...]. opus suum quod inchoauit iustificans impium, perficit glorifi­cans iustum, that is to say: When God giueth vs life e­uerlasting, that woorke which he hath begonne iusti­fying the vngodlie, he hath perfected glorifying the iust.

Therefore the woorkes, and good deedes of the god­lie haue their rewards in heauen, not those verely which of them selues, and of their owne nature they deserue: for alwayes there are in them some blottes and blemi­shes: but they haue those rewardes through the grace, & mercie, and goodnesse of God that promiseth them, & through the merite of Iesus Christ our Mediatour, and Aduocate. Concerning the spottes, and faultes of our Our righteous­nesse what it is. Esai. 64. 6. woorkes, thou hast them set foorth in Esaie, who saith, that all our righteousnesse in the sight of God is as the filthie clout, or menstruous cloth of a woman. Yea and S. Austine affirmeth our righteousnesse to be so great in this life, that it consisteth rather in remission of sinnes, Augustine. than in the perfection of vertues.

But neuerthelesse in the meane while, this righteous­nesse The righteous­nesse of woorkes how farre foorth it hath his re­ward. of woorkes, albeit it bee defiled, hath his reward in heauen: neither hath the lawe it selfe power to con­demne [Page] the godlie, and the faithfull, although (as I said) they haue not satisfied the Lawe of God so perfectly, and fully, neither haue kept his commaundementes in euery parte, & absolutely. For hitherto belongeth that which S. Paul saith of the abrogation of the Lawe: Christ (saith he) hath redeemed vs from the execration or curse of Galat. 3. 13. the lawe, hee him selfe being made a curse for vs. And that which the same Paule hath to the Romans: Nowe Rom. 8. 1. (saith hee) there is no condemnation to them which are engraffed in Christ Iesus, which walke not after the flesh, but after the Spirit. Therefore God for his sonnes sake, (as I saide before) doeth accept, and take well in woorth our endeuour, and new begonne obedience: by whose VVhatsoeuer is wanting to the perfection of our woorkes, is par­doned for Christes sake. merite whatsoeuer is wanting to the perfection of our woorkes, is forgiuen vs, that acknowledge, and confesse our owne imbecillitie and naughtinesse: and so at the length wee, which in very deede should neuer, yet now surely by diligence doe satisfie God for Christes sake: so that S. Austine hath saide very well: Omnia Dei mandata tunc implentur, quando quicquid not fit, ignoscitur, that is, Augustine. How Gods com­maundementes are fulfilled. Then are all Gods commaundementes fulfilled by vs, when as whatsoeuer is left vndone, is pardoned vs. The same S. Austine, speaking of all the Saintes of all ages, when as he denieth that they were endewed with perfect vertue, notwithstanding he confirmeth, that whatsoeuer sinne hath by humane infirmitie crept into their liues to bee streightway put away by the godlinesse of faith And a little after: This (sayth hee) is the one, and Idem. onely hope of all the godlie, groning vnder the burden of this corruptible flesh, and in the infirmitie of this life, that we haue with the father Iesus Christ, to be our Aduocate, and Mediatour: and the rest whiche followe in Iohn. Hee doeth verely intimate thus much vnto vs, that Christ doeth fill vp that which lacketh in vs: that is, that whatsoeuer is wanting [Page] in the woorkes of the faithfull, through mans Our want suppli­ed by Christ. infirmitie, is pardoned for Christes sake, and that with this onely hope, and consolation, the godlie doe susteine them selues.

Therefore (to returne to our former position) in a VVhat kinde of obedience of Gods lawe is ne­cessarie to a true penitent person. true conuersion, and turning to GOD, there hath neede of a certeine newe obedience towardes Gods Lawe, and a desire to woorke well, as I shewed be­fore: neither is it conuenient, or comelie for the pe­nitent person, now to serue sinne any more, nor to giue ouer his members weapons of vnrighteousnesse: but (as the Apostle saith) to walke in newnesse of life, VVoorkes meete for the regenerat to walke in. to put off the old man with his deedes, to put on the Lorde Iesus Christ, to cast away the woorkes of darkenesse, not to suffer sinne to reigne in him, to mortifie by the spirit the deedes of the fleshe, to crucifie the flesh with the affections, and desires thereof, denying vngodlinesse, and wordly lustes, to liue sober­ly, Titus. 2. 12. iustly, and godly in this present worlde, to bring foorth plentifull fruites of righteousnesse to the glorie and praise of God, to care for heauenly thinges, not to regarde terrestriall thinges, to bee mindefull of hospi­talitie, not to forget liberalitie towardes the poore, to bee courteous, modest, and meeke, to forgiue others easily after the example of Christ, to pray with­out Eph. 4. 32. 2. Thes. 5. 17. 1. Cor. 10. 31 intermission, to giue thankes for all thinges: breefly, to leade a life woorthie of the Gospell, and other thinges, which S. Paule doeth euery where in his Epistles inculcate. Hitherto tendeth that of Peter: 1. Pet. 2. 11. Absteine from fleshlie lustes, whiche fight against the soule. And againe: Bee ye all of one minde, 1. Pet. 3. 8. 9. One suffer with an other, loue as brethren, be pitifull, bee affable, not rendering euill for euill, neither rebuke for rebuke, but contrariewise blesse. And againe: Bee sober (saith hee) and watching in prayer, 1. Pet. 5. 6. 7. 8. [Page] aboue all thinges hauing feruent loue among you. Also: Bee ye harborous one to an other, without grud­ging: let euery man, as hee hath receiued the gift, so 1. Pet. 4. 9. minister the same one to another, as good disposers of the manifold grace of God. Also: Humble your selfs vnder the mightie hande of God, that he may exalte you in due time, Cast all your care on him: for he careth 1. Pet. 5. 6. 7. 8. for you. Bee sober, and watch: for your aduersarie the Diuell as a roaring Lion walketh about, seeking whome he may deuoure. Hitherto also perteinerh that saying of S. Iohn: Loue not this worlde, neither the thinges that are in the worlde. And againe: Let vs not loue in 1. Iohn. 2. 15. woorde, neither in tongue onely, but in deede, and 1. Iohn. 3. 18. and in all truth. And: God (saith he) hath sent his sonne to bee the propitiation for our sinnes, Beloued, if God 1. Iohn. 4. 9. 20. so loued vs, we ought also to loue one an other. And: If any man say, I loue God, and hate his brother, hee is a lier. Moreouer hitherto belongeth that of S. Iames: Pure Iam. 1. 27. religion, and vndefiled before God, euen the Father, is this, to visit the fatherlesse, and widowes, in their afflic­tion, and to keepe him self vnspotted of the world. And, Iam. 4. 7. 10. Submitte your selues to God: resist the Diuell, and he will flee from you. Cast downe your selues before the Lorde, and he will lift you vp. Speake not euill one of an other, brethren. Finally, hitherto tendeth that saying of our Sauiour Christ in the Gospell by Saint Matth. 5. 16. 39. 42. 44. Matthaewe: Let your light so shine before men (saith he) that they may see your good woorkes, and glorifie your father, whiche is in Heauen. And againe: Resist not euill, but whosoeuer shall smite thee on the right cheeke, turne to him the other also. Giue to him that asketh, and from him that would borrowe of thee, turne not away. And: Loue your enimies, blesse them that curse you, doe good to them that hate you, pray for them which hurte you, and per­secute [Page] you, that you may be the children of your father that is in heauen: who both maketh his sunne Luke. 6. 35. to arise on the euill, & the good, and also sendeth raine vpon the iust, and vniust. And: Lend one to another, loo­king Matt. 7. 12. for nothing againe. And: Looke whatsoeuer yee would that other men should do to you, so doe you like­wise Matt. 25. 35. to them. For this is the lawe, and the Prophetes. Hitherto also perteine Christes woordes of feeding the hungrie, of refreshing the thirstie with drinke, of en­terteining straungers, of couering the naked, of visiting the sicke persons, & prisoners, & other such like deedes.

Nowe to the ende that he, whome we haue taken in The repentant fighting with the flesh, the worlde, and the Diuell must call vpon GOD for his ayde, and assistance. hande to teach and instruct, may liue godly and holily, and may resist, and withstand first that naughtinesse, and pronenesse to sinne, throughly settled and fixed in our corrupt nature: secondly, the worlde, offering vnto vs daily innumerable occasions, and causes to all vices: lastly the Diuell, who maketh deadlie warre vp­on vs, and who intermitteth not the least point of time, wherein he doeth not either assaulte vs with open force, or with priuie vndermining, wee doe exhort him, being priuie to mans infirmitie and weakenesse, to craue daily in godly prayers Gods assistance, and helpe in the mat­ter, setting aside all confidence, and trust of his owne strength. For all mortall mens endeuours, and labours, without the grace of God is vaine, voyde, & to no pur­pose. For as S. Cyprian saith: Dei est omne quod possumus, Cyprian. All that we can doe cōmeth from God. Therfore we bid him pray the eternall father of our Lorde, & Sauiour Ie­sus Christ, with all confidence, to bestowe vpon him the VVe must pray to God the father for his holie spirit, who may woorke in vs all vertues be­seeming a Christi­an man. holy Spirit, and that he would vouchsafe to powre the same his holy Spirit vppon him plentifully, and abun­dantly, and (as the Apostle saith) richely, who may nowe by his wholsome inspiration stirre vp in his hearte new motions, and such as are consonant to Gods will, [Page] who may excite him, & inflame him to the loue of God, and to charitie towardes men, who may compell, and [...] vnto true, and constant trust towardes God, to inuocation, vnto thankesgiuing, vnto perpetuall praising of God, vnto the confession, and propagation of the Gospell: finally, to all the dueties of godlinesse, vnto patience in afflictions, and calamities, vnto mode­stie in prosperitie, vnto iust and vpright dealing towards our neighbour, vnto diligence in our duetie and office, vnto temperance of life, vnto sobrietie, vnto chasti­tie, vnto courteous and milde manners, vnto the studie of peace and concord: breefly, to all vertues beseeming a Christian man, to liue godly, holily, innocently, friend­ly to the life of men, profitably to the Church of God. For the holie Ghost is giuen of God (so as Christ hath promised) but to those onely, which pray vnto him for it. Neither can any man keepe the commaundementes No man can ob­serue Gods com­maundementes without the helpe of the ho­lie Ghost. of God, vnlesse he bee assisted with the helpe of the ho­ly Spirit. For he it is, whiche illuminateth the minde of man, whiche inflameth his will, whiche reneweth the whole hearte, which stirreth it vp, whiche moueth it to the obseruation of Gods lawe, and to doe those thinges alwayes, whiche are gratefull, and acceptable to God. By the secret instinct of this holy Spirit, wee goe about those thinges, which are right, honest, and good, and at the length by the present helpe of the same Spirit, wee finish, and perfect those things, which wee haue well be­gonne.

But before all thinges wee admonish, and warne him A Caueat for Christians not to greeue the holie spirite of God. Ephe. 4. 30. that is carefull of his owne saluation to beware of this, that he doe not resist the holie Spirit, by obeying his wicked Iustes against his conscience, or that hee expell not, or (to vse the Apostles woorde) greeue not the holie Spirit. And because the holie Spirit doeth not helpe, and aide sluggardes, nor those that pamper their [Page] owne nicenesse, or that loose and slacken the bridle to VVhom the ho­lie Ghost doeth helpe. their lustes, nor those that rush headlong into volun­tarie destruction: but those verely, or rather those onely, whiche labour to tame by all meanes, and to represse their inbred naughtinesse, and their wicked affections: and who take great heede, and are mar­uellous warie, that they haue not receiued the grace of God in vaine: therefore wee exhorte him continual­ly, to represse, and keepe vnder the flesh, to eschewe surfeting, to liue continently, soberly, chastely: and wee warne him not once, or twice, but very often, by fasting to prepare him selfe to prayer, nowe and then: (for as saint Cyprian saith: Largioribus epulis Cyprian. mens grauata, minus ad preces crationis euigilat, Othat Fasting. is, The minde, whiche is ouer charged with large cheere, is the lesse diligent, and watchfull to pray:) and that euer amongst so many deceiptes, sleightes, and assaultes Prayer. of the Diuell, the worlde, and the flesh, he would in feruent prayer request the aide, and assistance of God, neither that hee would be fainte, and wearie in praying. And we shew him, that he ought to be moued, and stir­red vp to prayer not onely with priuate miseries, and afflictions, but also with publike calamities, and com­mon miseries.

Therefore we will him to pray, and to make re­quests daily vnto God for the Church, and Christi­an Common weale, and wee bid him pray vnto him for the increase of true Religion, for the fall, and destruction of superstition, for the concorde, and a­mitie of Princes, also for the peace of the Common Almes must be ioyned to prayer and fasting. weale, and for publike tranquillitie, wee teache him that vnto prayer hee ought to ioyne both fasting, and almes, bountie, and liberalitie towardes the poore, and all kind of dueties towardes his neigh­bours, whiche thinges verelie are a certeine signe, [Page] and token of a minde, which gladly desireth to please God, and to approue himselfe to God onely, which ought to be the summe of all our prayers. And we tell him, that so it will come to passe, that God will sooner heare the prayers of the supplicant, according to that of Esai: Breake thy bread vnto the hungrie, and bring Esai. 58. 7. 9. the needie, and the straunger into thine house: when thou seest the naked, see that thou couer him, and despise not thine owne flesh. Then thou shalt call vppon him, and the Lorde shall heare thee: thou shalt crie, and he Tob. 12. 8. shall say, Here I am. Yea, and the Angel in Tobie saieth: Prayer is good with fasting, and almes deedes. Hitherto perteineth the example of Cornelius the Centurion, who (as S. Luke writeth in the Actes of the Apostles) Act. 10. 2. 4. was woont to giue much almes to the people, and to pray vnto God continually. Therefore he heard of the Angel: Thy prayer is heard, and thine almes are come vp into remembrance before God.

But if this our penitent person offend in any thing, The relapse of the regenerate into sinne how it must be cured. and fall againe into sinne (as we are all of vs prone to vice, and the Diuell doth alwayes set before vs some prouocations, and allurementes to sinne) we doe with all diligence exhort him by and by to acknowledge his errour, and humblie to aske forgiuenesse of his most mercifull father, not to suffer sinne to reigne and rule in him, nor to goe on in heaping one sinne vpon another: finally, we exhort him to salue, by Gods helpe and assis­tance, the fault committed, with greater good deedes, and becomming an honest man againe, to amend and refourme his life. Also we bid him to remember (as S. Iohn saith in the Reuelation) from whence he is fallen, Apoc. 2. 5. and to repent, and to doe woorkes worthie of a man that is repentant: finally, to endeuour (in a certeine stu­die, and desire to reconcile Gods will vnto him) to doe those thinges which are well pleasing, and acceptable to [Page] God: last of all, acknowledging mans imbecillitie, and procliuitie to offend, and chiefly that inward stubborn­nesse, and contumacie of the heart against the lawe of God: moreouer, setting before his eyes those thinges, wherein he hath often offended either of ignorance, or negligence, we bid him perseuere in a continuall repen­tance: yea, and to cast himselfe downe perpetually, as it were at the feete of Iesu, with the sinnefull woman in the Luke. 7. 37. Gospell, not doubting but that grace doth abound a­boue sinne as the Apostle saieth: We bid him, being now Rom. 5. 20. wholy displeased with himselfe, to request the mercie of God with an humble voyce, and knocking of his breast with the Publicane in the Gospell: Finally, to purge con­tinually Luke. 18. 13. the old leuen, and to mortifie (that I may vse Paules worde) by the Spirit the reliques of sinne, which as yet sticke fast in his fleshe, and to chasten his bodie, 1. Cor. 5. 7. and to bring it into bondage, and to tame, and represse his vicious nature, both with daily prayer, and with dai­ly Rom. 1. 13. repentance, and with the acknowledging of Gods anger against sinne, and with patience in miseries, and How a man may mortifie his flesh. tribulations, and with the memorie and remembrance of the last iudgement, but chiefly with a certeine Chri­stian courage of the minde, and with the inuincible strength of faith, and of the Euangelicall spirit.

Whatsoeuer there are in the Propheticall, and Apo­stolicall writinges, either testimonies of Gods wrath against sinne, or examples of punishmentes against the wicked, wee doe excite, and stirre vp this our peni­tent person, to the remembrance of them: we shew him both that God did not spare the Angels which had sinned, and also that by a deluge or generall floud of 2. Pet. 2. 45. waters he extinguished almost all mankinde for impie­tie, and vngodlinesse, and that he ouerthrewe quite from the foundation the cities of the Sodomites, and Examples of Gods wrath. against sinne. Gomorrheans, burning them into ashes, and that he [Page] made them an ensample vnto them that afterwardes should liue vngodly, as Saint Peter saith in his second E­pistle. Wee doe set before him not onely the punish­mentes, 2. Pet. 2. 6. wherewith God plagued Pharao, and the Ae­gyptians: but also the great calamities of the people of Israel, and their often captiuities vnder barbarous nations: neither doe we omitted either the destruction of the citie of Hierusalem, or other innumerable such like desolations. Yea, we doe not dissemble, and hide The sabuersion of Hierusalem. from him those punishmentes, which God hath taken oftentimes vppon seuerall persons for their sinnes, as vppon his dearest darling Dauid, vppon Osias, vpon Particular pu­nishmentes. Manasses: and all this wee doe to this ende, and purpose, that he, being terrified with suche exam­ples, may both temper himselfe from sinne, and wickednesse, and also loue, and embrace vertue and godlinesse.

Moreouer, wee set downe before him certeine places out of the holy Scriptures (worthie to be remembred) which are fitte for this purpose, and amongest other sayinges, that chiefly, whiche is in the Epistle to the Hebrewes: He that despiseth Moses lawe, dieth with­out Heb. 10. 28. mercie, vnder two or three witnesses. Of howe much sorer punishment suppose ye shall he be worthie, which treadeth vnder foote the Sonne of God, and counteth the bloud of the Testament as an vnholie thing, wherewith he was sanctified, and doeth de­spite the spirit of grace? And that saying out of the second Epistle of Saint Peter: For, if they, after they 2. Pet. 2. 20. haue fledde backe from the filthinesse of the worlde, through the acknowledging of the Lord, and of the Sa­uiour Iesus Christ, are notwithstanding yet againe en­tangled therein and ouercome, their latter end is worse with them thā their beginning. For it had ben better so [Page] them, not to haue knowen the way of righteousnesse, than after they haue knowen it, to turne from the ho­ly commaundement geuen vnto them. Saint Peter speaketh these wordes of those men, who like as the dogge returneth to his owne vomite (as it is saied in the common Prouerbe) or, as the Sow that was washed, returneth to her wallowing in the mire: so they slide backe againe afreshe into their sinnes, and wickednesse. Wherefore by these, and such like both examples, and threates of the Scripture, we goe about to terrifie, and call backe the repentant person from sinne.

Before all thinges we exhort him to see well to this, VVe must not sinne voluntari­ly. that not onely he himselfe doe not willingly, & against his owne conscience rush headlong into sinne (for so he might loose both faith, and the holy spirit, neither could he be in fauour with God:) or that he doe not pamper too much (as the common sorte of men is woont to doe) the tendernesse of his minde: but also that with all might and maine he resist, and withstand Sa­than vve must resist Sathan, who go­eth about to de­uoure vs. mouing him to mischiefe, that he alwayes be­ware most diligently of the snares, and trappes which the diuell hath laide for him, that he yeelde not to him, that setteth pleasure as an obiect before him, or to him which is desirous to ensnare, and allure him with the inticementes of vices: finally, that he shunne all occasi­ons, and cut off as it were the handles to sinne.

Neither, if he once happily obteine the victorie ouer his enimie, let him not by & by hope for truce, & peace, vve can neuer haue anie truce with the Diuell. as though he were past all perill, but let him remem­ber that he must alwayes stande in the forefront of the battell: neither, if he bee vanquished and ouer­come, let him despaire, nor if he bee victor, let him swell with any secrete pride.

And let him verily enterprise al these things, not trusting [Page] to his owne strength, and power, but hauing his hope, and his whole assurance placed in Gods ayde and assis­tance, and calling vppon the sonne of God in godlie prayers for helpe. VVe must often receiue the Lordes supper, by which our faith in Christ, and charitie towardes our neighbour is increased.

In the meane space, in our Ecclesiasticall meeting, wee warne him to repaire very often to the Lordes ta­ble: to the end that hee, by receiuing Christes body, may both be stirred vp to the remembrance of the pro­mise concerning forgiuenesse of sinnes, and also confir­med concerning Gods good will, and celestiall fauour towardes him. For the holy Ghost doeth vse this Sup­per as a meane, and as it were an instrument to raise vp in vs assured confidence in Christ, and loue towardes our neighbour. Now, as Baptisme is a perpetuall signe of that free remission of sinnes, and of that reconcilia­tion for Christes sake: so the Supper of the Lord doeth testifie, and witnesse vnto vs, that those benefits last and dure for euer at all times in the Church of Christ, and that they are not voyde, and of none effect streightway, no not in very great, and greeuous falles, if so be wee, being touched with repentance, doe flee vnto the excee­ding great mercie of God for Christ, & if we desire for­giuenesse of our sinnes, and that not without a feruent desire, and studie, to returne againe into fauour, and friendship with God, nor without a most firme purpose to amende our liues, and to keepe, and obserue hereaf­ter Gods Pawe. And truely, Christ would that this Sacra­ment The supper of the Lorde is a pledge of Christes loue towardes vs. of his bodie, and bloude should be a perpetuall monument, and pledge of his loue towards vs: namely, that wee, repenting from our hearte, may (after we haue receiued this pledge) stirre vp our faith, and be persua­ded that wee haue our sinnes forgiuen vs for Christes sake, who offered vp him selfe for vs vpon the altar of his Crosse a lambe immaculate, and vnspotted, that wee by this assurance might comfort our selues, and might [Page] raise vp, and holde vp our afflicted conscience, that wee might giue thankes to God for so greate a benefite, & that wee might declare this our thankfullnesse towar­des God in our whole life, & in all our actions, and that wee might (as the Apostle saith) shew foorth the Lordes death perpetually: finally, that wee being put in minde by this pledge, may euery way boldely trust, that wee are now the members of Christ, and that Christes be­nefites belong vnto vs. For this Sacrament was chief­ly vvhy the supper of the Lorde was instituted. instituted for this cause (as I saide before, but must say it oftener) that wee vsing it, might both exercise, and confirme our faith, and also that wee our selues might bee comforted with the remembrance, and memoriall of the Lordes death, which brought saluation to vs: & that so at the length wee might giue that thankes to God, and to the sonne of God, which wee doe woor­thily owe vnto them. Very few in the former age knew this vse of the sacrament, called the Eucharist.

If perhaps any calamitie fall vpon him, or if our hea­uenly A preparation or comfort in cala­mities. father mercifully chastise him for some deserued offence, wee bid him suffer it stoutly, and with a cheare­full minde, and to remember that by that meanes hee is called to repentance, that so God hath giuen him an occasion to exercise his faith, that so hee is pricked for­ward to prayer, that so that slouthfullnesse, and deade The fruites of ad­uersitie and tribulation. sleepe (which in prosperitie possesseth mens minds) is shaken off: finally, that so our mindes are stirred vp, and awakened, to acknowledge our sinnes, to amend our life, to despise all humane, and earthlie thinges.

Now verely in publike sermons, in which heretofore vvhat manner of sermons the Popish sermons were. there hath bene almost no other thing woont to be in­treated of, than of mens traditions, of forged fables, ly­ing tales, and feigned miracles of Saintes, of vaine visi­ons, and apparitions of shadowes, of vowes, of Pilgri­mages, of indulgencies, and pardons, of offering vp a [Page] reward to the Stationarie souldiers, of the caue or Pur­gatorie of S. Patrike, and of such like trifles: here our Preachers at this day in their Sermons doe teache, and VVhat manner of Sermons ours are at this day. tell vs of faith in Christ, of charitie towardes our neigh­bour, of true inuocation, of the crosse or affliction, of repentance, and of the fruites of repentance, of iustifi­cation, of those woorkes which may bee truely tearmed good woorkes, of the Supper of the Lorde, of bringing vp children in the feare of the Lorde, of liberalitie to­wardes the poore, and of such like pointes necessa­rie to saluation: to bee briefe, they preach those thinges verie much, or rather those thinges onely, which become wholesome doctrine, as S. Paule warneth Titus. Tit. 2. 1.

Also in the same Sermous (as likewise priuately, and in secret confessions) both the rude and ignorant are The manner of our priuate con­fession at this day. taught, and instructed, and the vnwarie are admo­nished, and the slouthfull are rebuked, the forward are incited, the weaklinges are strengthened, the afflicted are raised vp, those that straie, and wander out of the way, are brought in againe: they which are wholy displeased with them selues for the guilte of their sinne are comforted, they which sleepe secure in sinne are terrified, and made affraide with threates: and (not to vse many woordes) all men alike are pric­ked forward to leade their life after the will, and imi­tation of God, all men are willed to thinke vpon death, hanging daily ouer our heades by reason of vncerteine chaunces, and to prepare them selues for that day, wherein they must departe this life, nei­ther to loose the time of repentance giuen vnto them by the benefite of God.

Lastly, in those Sermons of our men, there are VVhat kinde of doctors the Pa­pistes doe cite in their sermons. not nowe woont to bee alleadged, and cited I can not tell what solemne Doctours, there are quoted [Page] none of these subtile, none of these Seraphicall, finally, none of these irrefragable Doctours: as, Al­bert, Thomas Aquinas, Petrus Lombardus, Rabba­nus, Nicolaus de Lira, Dunse, Dorbell, Occam, and other such like, which heretofore were rife in the Pa­pistes mouthes: but now Moses, the Prophets, Christ, the Apostles, and the Euangelistes, are cited, to VVhat Doctors our Preachers doe alledge. proue, and confirme the matter, which they doe there entreate of.

Thus you haue our minde, and meaning: namely, what kinde of man wee at this day woulde haue him to bee, who professeth him selfe to bee a Christian not more in woorde, than in deede. You haue also a summe of Christian doctrine, comprehended verie briefly in fewe woordes, the verie same, which is taught amongst vs: Whereby you may easily learne, what hath bene amended in Ecclesiasticall doc­trine.

Now wee will proceede to declare, what hath bene either chaunged, or quite taken away in Ceremonies: but first we will speake somewhat of the Pope or Bishop of Rome.

All men (well nigh) heretofore, did beleeue as their Of the Bishop of Rome. Creede, that the Pope was by Gods lawe head of the Church. But wee after the iudgement of S. Paule doe affirme, that Christe alone is the head of the Church.

For the place out of the Epistle to the Ephesians, and Eph. 1. 22. Coloss. 1. 18. of the Colossians is well knowen. Wee denie not this, that the Bishop of Rome may, by the generall consent of the other Bishops, bee appointed as it were a certeine How farre foorth the godlie may tolerate the au­thoritie of the Bishop of Rome. superintendent, or ouerseer of the Churches, and a pre­sident of the Christian common weale, & that hee may both bee, and also seeme to be, as it were a Censour of mens manners, & a maister of Ecclesiasticall discipline, [Page] if so bee hee woulde vse his authoritie graunted not to get any Lordship, or souereigntie ouer others, but to the profit of the Church: not to bring in superstition, but to establish true religion, and if hee woulde throughly doe the duetie belonging to the function taken in hand: finally, if hee woulde bee bounde to certeine lawes of gouernement, neither would permit (as he hath done heretofore) that his owne lust, and licence should stand for a lawe. Our men verely hitherto haue made warre How those thinges are to be taken which hi­therto have bene either saide or written against the Pope. onely with the Popes kingdome, and with the Romish ruledome, and with that power, which would aduance it selfe both aboue the Scripture, and the Church, and almost aboue God him selfe: neither seeme they to graunte vnto any mortall man whatsoeuer, as long as they can helpe it, to be able to doe more than the woorde of God, and the Church. Otherwise I knowe full well they will not refuse the authoritie of the Bishop of Rome, if hee will take paines to see that Christian Re­ligon bee instaured, that superstitions bee taken away, that the Churches bee reformed, that the manners of all estates bee corrected, and amended. And if that au­thoritie of the Bishop (which at the beginning was graunted for the better preseruation of Christianitie, & of consent in doctrine) had not bene turned into domi­nation, or rather tyrannie, our men truely would neuer haue bene persuaded to haue violated, cast off, and to haue banished (as it were) out of the Church, that au­thoritie. Therefore, no other man, but the Bishop of Rome him selfe, is the cause, why that Apostolicall seate (as they call it) hath bene so despised: neither can the Bishop accuse any man for that matter more iustly than him selfe. The intollerable arrogancie of the Pope descried in manie of his sayinges and doings.

For who can thinke it tollerable, that hee should call him selfe, The vniuersall and Oicomenicall Bishop, who hath the right to ordeine, and to confirme, to displace, [Page] and remoue from their office all the Bishops, and Pas­tours in the whole world? that hee doth arrogate vnto him self the authoritie of making lawes concerning the seruice and woorship of God, concerning the chaun­ging of the Sacraments, concerning Ecclesiasticall doc­trine? that hee doth thinke his owne decrees to be e­quall with Gods lawes, so that all mens consciences are necessarily bounde to the obseruing of them, if they will see to their owne saluation? that hee doth sit in the Temple of God, as God: as S. Paule saith of Antichrist, 2. Thes. 2. 4. Antichrist doeth sitte in the Chur­che of GOD, and doeth defende himselfe and his doinges by the name of the Churche: where­by īt appeareth that the Turke cannot be Anti­christ. and that hee doth take vnto him the right of chaunging the doctrine of Christ, and the woorshippes appointed by God? that hee doth suffer him selfe to bee iudged of no man, and that hee doth preferre his owne authoritie before the iudgement of Councelles, and of the whole Christian Church? that hee doth not suffer Ecclesiasti­call controuersies to bee decided rightly, and orderly, and that in Synodes hee doth not suffer any thing to be iudged, and concluded against his sentence? that hee challengeth vnto him selfe the authoritie to translate from one to an other both kingdomes and Empires? that hee sticketh hard to this: how that by Gods lawe hee is Lord of all the kingdomes of the worlde? finally, that hee boasteth how that hee is the Emperours law­full successour, when the Empire is vacant: and that hee doth confirme this, howe that it is necessarie to sal­uation to beleeue it? But let vs come now to Cere­monies.

In baptising infantes wee had rather vse our owne vvhy we haue changed diuerse thinges of the Papistes in eccle­siasticall Ceremonies. vulgar tongue, than the Latine: because verie few vnder­stand this, but all vnderstand the other: that is, both the Godfathers, and Godmothers, which are brought thither, and adhibited as witnesses at the baptisme of the childe, and also the rest of the congregation, if any bee present: and lastly, the Priest him selfe, which doth [Page] baptise the childe. Now it is verie profitable, and VVherefore in baptising we ought rather to vse our vulgare tongue, than a strange tongue. necessarie, that all shoulde vnderstand that language, wherein the childe is baptised: namely, to this end, both that the Godfathers may knowe what they doe professe, and promise to God in the childes name: and also that the rest, which stand aboute, may not bee ignorant what matter is in hande, how serious, how diuine, and how full of mysteries it is: finally, that the Prieste may bee occupied in that holie mysterie with greater attention of minde, that he may there­by bee excited to a more exquisite diligence: and that hee may bee forced the better to doe his duetie for shame of all those, which are present, vnderstanding now what is done.

Iustinian the Emperour maketh for vs in his Nouellis Iustinian allow­eth the vulgare tongue in Bap­tisme. Constitutionibus, de capitibus Ecclesiasticorum sumptuum: whose woordes I doe omitte, lest I should bee longer than needed.

As concerning that vngodlie rite and custome of A wicked cus­tome of bapti­sing belles. baptising belles, and of hallowing water with salte, brought into the Church by superstitious men, wee thought good in any wise to reteine it no lon­ger.

Concerning Penance, and Confession, if the abuses which haue crept in, bee taken away, wee both thinke and teach verie highly of it. For wee doe The true vse of repentannce and of confession. clearely, and plainely testifie, that there can bee no way any true faith in a man, without repentance: that is, but in him who is truely sorrowfull, and greatly greeued for his sinnes: but in him which repenteth seriously and from his hearte, and which feeleth the wrathe of God against his sinnes: but in him, which purposing now to liue godly, doth call to God for mer­cie, doth goe vnto the Minister of the Church, and con­fessing his sinnes doth desire absolution of him.

[Page] Wee verely doe nothing regarde that their carefull, The abuse of confession. curious, and scrupulous enumeration, or reckoning vp of their seuerall sinnes, with all the cirumstances pertei­ning to it: as what was done, with what minde, with whome, at what time, howe long, where, howe often, wherefore, howe much, howe farre foorth, with what reason, and other such like: this wee reiect as both full of superstition, and also euerie way vnprofitable, and (as it were) a certeine snare, or rather a butcherie, and crosse of miserable con­sciences.

Neither doe wee approue, or allow those mani­folde Christes death is the onelie satis­faction for sinne and no other thing. errours concerning Popish satisfaction. For that punishment, which Iesus Christ suffered for vs, and which brought saluation to vs, is the onely satisfaction for all the sinnes of the whole worlde. And truely they, which are of opinion, that sinne may bee recompensed with fastinges, with Pilgri­mages, with indulgencies, and such like toyes, or that Gods wrathe may any other way bee pacified, rather than by the death of the Sonne of God, doe not sufficiently ponder either the weight of sinne it selfe, or the wrathe of GOD against our sinne.

Notwithstanding in Penance wee doe not disallow vvhat rites in penance are no [...] to be disallow­ed. the auncient rites and ceremonies, instituted ei­ther for example sake, and for discipline, or per­teining to some amendement of life, which smell not of gaine, or couetousnesse. And wee doe thinke that they, which confesse their faultes, ought againe, and againe, to bee exhorted to bring foorth those fruites which become true repentance. Yea, wee bid euen them which haue falne againe into sinne to satisfie (as it were) & to pacifie God through the sorowe of repentance, through the sighes of humilitie, through the sacrifice of [Page] contrite heart, as Dauid saith: also wee bid them now Psal. 51. chaunge their olde yll manners for better, to reconcile God vnto them by almes deedes, and by liberalitie towardes the poore, which is principally (to vse Tertul­lians Tertullian. wordes) Dei misericordiae illex, that is to say, A verie prouoker of Gods mercie: finally, wee will them to bee warie, heedie, and diligent, to auoyd those sinnes, into which they haue once fallen, wee bid them take heede by all meanes, and beware, that they offend not either in woorde, or deede: yea, that they commit not any thing in thought, which is either euill to bee done, or wicked to be saide.

Now, wee neither can, nor ought, to allow that ne­cessitie wicked satisfac­tion [...]. of certeine woorkes, which was woont to bee put vpon those, which had confessed their sinnes, and that way of satisfying for their sinnes, and of deser­uing deliuerance from the punishments of Purga­torie fire, prescribed to the people by the sacrificing Priestes.

As concerning the sacrifice of the Masse, thus wee The supper of the Lorde is the true Masse in the Church of God. thinke: that the true Masse in the Church of God is that common Supper of the Lorde, in which the bodie, and bloud of our Lorde is distributed, to renew the me­morie of the most wholesome death of Christ, and of his torments, which hee suffered for the redemption of mankinde. For the Fathers, and Doctours of the Church in old time, vsed to call the Supper of the Lord, vvhy the Fa­thers called the Eucharist a sacrifice. A sacrifice, for that it was instituted, and ordained to this end: to wit, that the same might stirre vs vp to the remembrance of that sacrifice of Christ, who offered vp himselfe to his father vpon the crosse a sacrifice for the sinnes of the world, according to that saying of Christ: Doe this in remembrance of mee. For least wee should Luke. 22. 19. The Eucharist is a memoriall of Christes sacrifice. forgett Christes death, Christ now readie to passe out of this worlde vnto his father, left vnto vs a memoriall [Page] of himselfe: namely, his body in the Eucharist, and my­sticall banket. Wherefore we in our Churches haue re­stored The true vse of the Eucharist. the true, & right vse of the Eucharist, according to the institution of Christ, and according to the ob­seruation of the primitiue Church: to wit, that it might be the communion of Christian people, to the recei­uing, and participation of the bodie, and bloud of our Lorde Iesus Christ, that it might also be a thankesgeuing vvhy it is called the Eucharist. whence it taketh his name, of the Greeke worde Eucha­ristia: and finally, that it might be a godly recordation, and remembrance of that one onely sacrifice of Christ, and of that immolation done vppon on the altar of the Crosse. We doe condemne, and take away the abuses The abuse of the Eucharist. of those men, which with this sacrifice worship Saintes, which by it deliuer the dead from the fire of Purgato­rie, which thinke they doe obteine for others either pardon of their sinnes, or an happie successe in their af­faires. And we denie not that to be true, which that Erasmus or Lu­ther is here meant. instaurer of auncient Diuinitie complaineth of: name­ly, that heretofore the Masse hath bene either a gaine for filthie Massemonging Priestes, or else a trustie staffe, and staie for all men, that haue ledde an euill life. For we must needes confesse that, which by no meanes can be denied.

But also as concerning the taking away of the cup frō the Laie people, which is contrarie to Gods institution, The taking away of the cup from the people is a­gainst Christes institution. wee doe not thinke it to bee in any wise allowable: as likewise neither that reseruation of the Lordes bread, nor that ostentation, and open shewe of it in publike Processions, and Ecclesiasticall pompes. Wee haue vvhat kinde of ceremonies haue our men taken away. wholy taken away those ceremonies, which helpe no­thing at all to promote, and further godlinesse: yea, which rather hurt, and hinder it: as the consecration, and hallowing of salte, and of herbes, the aspersion, or sprinkling of holie water, the circumgestation, or car­rying [Page] about of images, and pictures, the fuming, and burning of Franckincense before the altars of Saintes, the baptising of belles, the yeerely exequies, and so­lemnities for the dead, the obseruation, and kee­ping of the houres of our Ladie, & other innu­merable like to these, which are ioyned with a certeine impietie, and superstition. But hitherto of these matters wee haue spoken sufficiently.

NOwe let Ʋs fall to the third part of this book, wherein, as muche as in vs lieth, we will labour to confute those things, which in this cause are woont to be brought against vs. First of all, many men are offen­ded at this, that our Prea­chers teach of onely faith in Christ: but truely, if we will iudge aright, they are of­fended without any weightie, or probable cause at the least, much more without any iust, and necessarie cause. For when as wee say, that wee are iustified by faith a­lone, They which teach that we are iustified by faith onelie, doe not take away good woorkes, but onelie confi­dence in wor­kes. wee doe not take away good deedes, or honest actions: but wee exclude confidence, and trust in woorkes, and wee shut out mens merites, which ought to haue no place in the matter of iustification. But all men (almost) were heeretofore fully persuaded, that these merites of men were of abilitie, and power, to re­mit sinnes, and to satisfie for them: in so much that the Monkes would not freely communicate to others their woorkes of supererogation (which they had lesse neede vvorkes of super­erogation sold for siluer. of themselues to their owne saluation:) but would set them to sale at a price, if any man would redeeme them with monie.

Therefore we, excluding mens merites, doe teache The assurance of our saluation is in Christ onelie. that all the trust, and assurance of our saluation ought to bee put, and placed in the onely free mercie, and re­conciliation of God for Christ, who gaue himselfe an expiatorie sacrifice for mankinde.

[Page] And that which the Apostle saith, Gratis, freely, exclu­ding Freely. verely the condition of dignitie and merite: the same we doe say with the Ecclesiasticall fathers, Sola fide, By faith alone. by faith alone: least you should thinke the mutation of the wordes to change the thing it selfe. These things, as I suppose, are both so cleare, and euident, that they may be easily vnderstood: & also proued by our men with so firme testimonies, that they can by no meanes be refel­led. For in summe, we teach this, that men obteine par­don All mens saluati­on consisteth in the onelie merite of Christ. of their sinnes, and are iustified by the free fauour, & mercie of God onely, promised for Christ our Media­tours sake, if so be they doe place the assured trust of their saluation onely in Christ our propitiator & peace­maker, and if so be they doe by faith embrace the merit of Christ, who by his pretious bloud satisfied God for all mens sinnes. For there is no man which can obteine saluation, but he which doeth by faith receiue, and ap­prehend free remission of sinnes, offered of God for Christes sake, and which holdeth fast this confidence vnto the end. Therefore we are iustified not through any dignitie, or worthinesse of our woorkes, neither vve are iustified freelie and by faith alone. Rom. 3. 24. through our merites, and desertes: but (as the Apostle saith) by the bloud of Christ: & as the same Paule saith, freely, by the grace of God himselfe through the re­demption, which is in Christ Iesus, whom God hath set forth a propitiator through faith by the meanes of his bloud, &c. Hitherto tendeth that of S. Peter out of the Actes: By the grace (saieth he) of our Lorde Iesus Act. 15. 11. Christ we doe beleeue that we shall be saued. To make an end: when as wee say that wee are iustified by faith vvhat it is to be iustified by faith alone. onely, wee meane no other thing, but that saluation is geuen vnto vs of Christ onely, and that this saluation is to be receiued, and taken hold on by faith alone, for o­therwise it can not be applied vnto vs.

[Page] For, faith is (as it were) an instrument, or hande, by Faith is as it were a hande. which that saluation, which is offered, is receiued, and apprehended of vs. They which say that wee exclude repentance, Baptisme, Christes merite, and the grace A slaunder of the aduersarie. of God, when wee make mention of faith alone, are verely vnworthie to whome we should giue any answer. For wee are not disposed to refell those thinges whiche are manifestly false, nor to reproue so impudent a lye. Onely wee take away trust in our owne merits, and wee signifie vnto all men, that the hope of our saluation vve onely take away confidence in merites. ought to be put in Gods goodnesse, and clemencie promised to vs for Christes sake. Hitherto perteineth that of S. Ambrose vnto Irinaeus: Nemo (inquit) glorietur in operibus, quia nemo factis suis iustificatur: sed qui iustus Saint Ambrose. est, donatum habet, quia post lauacrum iustificatus est: that is: Let no man glorie in his woorkes, because no man is iustified by his deedes: but he that is iust hath it by gift, because hee is iustified after regeneration. It is ther­fore faith alone which deliuereth, and setteth vs free by the bloud of Christ: because that hee is blessed (saith the Psalmist) who hath his sinnes remitted, and whose Psal. 32. 1. Saint Augustine. iniquitie is pardoned. Yea, and S. Augustine also in a certeine place witnesseth that the beleeuing are iustified and saued by the onely grace of Christ. The same S. Au­stine Idem contra Pelagianos. writing against the Pelagians saith thus: Vna fides est, quae omnes saluos facit, qui ex carnali generatione in spiri­tualem renascendo saluantur, that is, There is but one faith which saueth all men which are saued, by being borne a­gaine from the carnall generation, vnto the spirituall re­generation. And writing vnto Bonifacius hee saith thus: Idem ad Bonifacium. Quantaelibet fuisse virtutis antiquos praedices iustos, non eos saluos fecit nisi fides Mediatoris, qui in remissionem peccato­rum sanguinem fudit, that is: For how great vertues soe­uer thou doest praise those iust men of olde time, no­thing saued them, but faith in the Mediatour, who shead [Page] his bloud for the remission of sinnes, These thinges saith S. Austine, speaking of the holie fathers of the old Te­stament. But let vs proceede on to the rest.

The Papistes, aduersaries to the doctrine of the Gos­pell An obiection of the Papistes. now renewed, doe obiect vnto vs, that we attribute lesse to good woorkes, than indeed is meete, & conue­nient: & that they, being brought into contempt, are now altogether neglected: yea, and that good woorkes are indeed taken away, and that they are left onely in name. Let vs briefly answere to these obiections.

First and formost, albeit in the matter, and manner of The answeare. iustification, wee attribute no parte, or parcell vnto our woorkes: (whiche thing we doe, lest wee shoulde make mens merites the price, and satisfaction for sinne, & for eternall death:) notwithstanding otherwise we doe not at all refuse them.

Hence it is, that our Preachers spend so much labour, How and to what end our Preachers exhort vs to good woorkes. & trauell in expounding, and making plaine the Deca­logue, or ten cōmandements. Hence it is, that as much as we may, wee exhort men to good woorkes: because they doe ratifie, and testifie, our faith to be a true faith, and because they declare our will to bee gratefull, and thankfull to God for his benefites, and because they doe adorne, and set out the doctrine of the Gospel, & lastly for that they inuite, & stirre vp others to the studie of vvhy we must doe good woor­kes. godlinesse. Yet for all this, wee teach that they must be done, not through hope by them to satisfie for our sinnes, or of a trust to obteine righteousnesse by them: but either to the glorie of God, or to the vse, and neces­sitie of our neighbour. Also wee shew that our faith is Faith vnperfect without woor­kes of loue. maimed after a sorte, and vnperfect, if no good deedes or dueties towards our neighbour followe. For faith (as S. Ambrose saith) is the roote of all vertues: the founteine, Ambrose. Augustine. and welspring of all good woorkes, as S. Austin saith: the mother of euerie good will, and iust action, [Page] the Author of the booke, De vocatione Gentium, saith: the breeder, and bringer foorth of all right actions, as Chrysostome saith: the same faith is not idle, & slouth­full, Chrysostome. but doing & working alwayes, & S. Paul saith to the Galathians it woorketh effectually by loue. Moreouer, Galat. 5. 6. There can be no true faith in those which goe on still in a wic­ked life. wee denie that faith can bee, and abitle in that man, which liueth wickedly, and vngodly, and which obeyeth his lustes, and yeeldeth to his concupiscences against his owne conscience. For we do iudge, that neither manslay­ers, nor theeues, nor extortioners, nor adulterers, nor couetous misers, nor proude persons, nor dronkardes, and such like fellowes, can (vnles they repent) haue any faith & beleefe, that God the Father will be fauourable, A purpose to sinne cannot stande with a true faith. and mercifull to them, through Christ. And wee teache (as our aduersaries doe agree with vs) that these things, namely, the habite, purpose, and deliberation of offen­ding, are furthest off from a true faith. For he that sin­neth wittingly, and willingly, that man without doubt contemneth, despiseth, and nothing regardeth God. Now, such contempt can in no wise agree with a firme faith, and stedfast trust in God. And seeing that, as S. 1. Iohn. 5. 5. Iohn witnesseth, the beleeuers doe conquere, and van­quishe the worlde, and sith that they, which perseuere in vice and wickednesse, are thought not to beleeue: truly there can bee no true faith in such, but perhaps a cer­teine hypocrisie, and a certeine idle, and vaine dreame of faith, howsoeuer otherwise the aduersaries of whole­some doctrine doe cry out against it: who, when as light is nowe restored vnto the worlde, had rather em­brace darkenesse, than loue the light.

But heere wee must obserue, and note a difference A distinction of woorkes. The first sorte of woorkes are the superstitious woorkes of the Papistes. betwixt good woorkes. For our aduersaries doe say commonly, that almost those onely are good woorkes, which wee haue rehearsed before, to witte, Pilgrima­ges, woorshipping of images, burning of Franck­incense, [Page] and such like odours, inuocation of Saintes, and such like ioyned with impietie, and idolatrie, or els full of the greatest follie, and madnesse that may bee, and whiche God did not prepare that wee shoulde walke in them, as Saint Paule saith. These woorkes wee doe Ephe. 2. 10. both flatly reprehende in woord, and remoue in deede.

There are also besides these other woorkes, good The seconde sorte of good woorkes con­sisting in bodilie exercise. indeed, but yet such as rather perteine to discipline, and to the exercise of the body, than to true godlinesse: as, abstinence from daintie meates, often fastinges, wat­chinges, lying vppon the bare grounde, the necessitie of liuing according to the prescript of man, and such like: by whiche the flesh is after a sorte bridled, that it may not waxe wanton, and lasciuious, and that it may not exult too immoderately out of all mea­sure. These woorkes wee very well like, & allowe of, al­beit wee doe not esteeme, and set so much by them alto­gether, as the vnskilfull people was woont to doe: but wee doe farre preferre before these workes those, which come neerer to true godlinesse, of which wee will speake hereafter. And verely the common people, if they see any men leane with hunger, broke with trauell, brought lowe with watching, doe much magnifie them for an opinion of holinesse, & by these things they doe esteeme godlinesse.

Neither cōmeth it seldome to passe, but very often, that Manie are moued with the hypo­crisie and out­ward shewe of good woorkes. men swell secretly in pride, and are puffed vp in minde about that externall hypocrisie of good woorkes, which so glorieth, & boasteth it selfe in the eyes of the people. Yea, those same works are now & then kept & obserued more superstitiously than needed, and well nigh with a Iudaicall mind, as if in these the greatest godlinesse that can bee did consist: wheras indeed they bring small pro­fite with them, vnlesse those true workes be in them to, which Christ inculcateth, & beateth into the eares, and [Page] mindes of his scholers. And it may be that hee which pi­neth his bodie with fasting, which breaketh it with pai­nes taking, which corrupteth it with watching, which of his owne accorde abstaineth for euer from wine and flesh, which goeth in beastly & beggerly apparell, which lieth vppon the bare grounde, which beareth heate and colde, it may be, I say, that he in the meane time is not farre estranged from ambition, from wrath, from enuie, from priuie grudges, & hartburning, & from other vices & wickednesse, though by this hardnesse, & austeritie of life he haue gotten him a great opinion of holinesse a­mong all men, & though he wonderfully please him self in these his outward workes: as in fastinges, watchings, lyinges vpon the grounde, and in the obseruation of such like things, as did the whole companie of Monkes and Friers.

Last of all, there are woorkes very good and Euan­gelicall, The thirde sorte of good workes, which are good in deede. which Christ inculcateth, which the doctrine of the Apostles commendeth, whiche the ten Com­maundementes doe conteine. What they bee wee haue declared before: as, the feare of God, assured trust in God, inuocation or calling vppon God, thankesgiuing To leade a Chri­stian life consis­teth in these woorkes. to God, patience in afflictions, all kindes of dueties to­wardes our neighbour, liberalitie towards the poore, & the rest which wee rehearsed before. These onely are the workes whereby yow may knowe a true Christian man. For he is not to be thought to liue Christianly, & (as the Apostle saith) woorthie of God, whiche doeth the first kinde of workes, which calleth vpon Saintes, which gad­deth 1. Thes. 2. 12. into wooddes, and desertes, which redeemeth and buieth indulgēcies, which sprinkleth him self with holie water, which weareth a waxe candle consecrated by the vvho liueth no [...] Christianly. Pope: nor if a man busie him selfe aboute the second sort of workes, if he fast, if he watch, if he lie harde vpon the Monkishe woorkes. ground, if he teare, & rent his owne bodie with stripes, [Page] if he flee, and auoyde all delicates, and dainties, the ob­seruation of whiche thinges was woont heeretofore to puffe vp the Monkes, with intollerable pride: but he onely is to bee thought to liue Christianly, which stu­dieth, vvho liueth Christianly. and endeuoureth to declare, and manifest his faith to the worlde, by the last kinde of woorkes, that is to say: whiche repenteth perpetually, which feareth GOD truely, whiche loueth him vnfeignedly, whiche vvorkes meete for the regene­rate. calleth vppon him in trouble, and aduersitie, whiche giueth him thankes in prosperitie, which laudeth, prai­seth, and confesseth God at all times, whiche is patient in miseries, and calamities, which is modest in the pros­peritie of this life, which is diligent in his duetie, which is temperate in his diet, & apparell, which is iust, & vp­right to his neighbor, which is bountifull to the poore, which tolerateth iniuries, which prayeth for thē which curse him, which beareth good will to them which owe ill will to him, which deserueth well of them which hurt him, which feedeth the hungrie, which giueth drinke to the thirstie, and the rest which we haue rehearsed, which are truely and indeed good woorkes, and worthily be­seeming a Christian man. Wherefore these woorkes we teach, to these woorkes wee exhorte men, these workes wee vrge continually without end.

This greeueth our aduersaries sore, that both wee flat­ly reiect the first kind of workes, & also that we set not Our aduersaries are agrieued that we reiect the first and second sorte of woorkes. such store by the second sort of workes, as the ignorant people are woont to doe, & lastly, that we inculcate the third kind of works oftner thā they can bere, & abide it.

Secondly, this also vexeth them, that wee had rather ascribe our saluation to the free fauour, and mercie of The Papistes are angrie with vs, for that we as­cribe our saluati­on only to Chist, and not to mans merites. God for Christ, than vnto mens merites, & good works, that wee condemne them, which put their trust, and affiance in good deedes, whiche of them selues seeke to satisfie for their owne sinnes, whiche promise vnto [Page] them selues for their woorkes, both deliuerance from eternall punishment, & also blessed immortalitie: which thinke that heauen is due to their good deedes: and chiefly them, whiche are accustomed not to communi­cate with other men freely their ouerflowing merites, but for siluer and gold readie told. Finally, they take it very greeuously, and in great snuffe, that wee doe teach The Papistes are grieued that wee condemne their superstition and idolatie. 1. Cor. 10. 14. (according to that precept of the Apostle: Flee the wor­shipping of idols) that their manifest superstition, impie­tie, and idolatrie in worshipping of images, in calling vppon the dead, in the prophanation of the Supper of the Lorde, in the trust of mens traditions, (wherein Monkerie wholy depended) ought to bee shunned, & auoyded of all men.

This verely is the cause why they cry out so much that good workes are indeed vtterly taken away, & left only in worde & name. Now, as oft as they crie out, & com­plaine, that religion is polluted, & defiled, that rites, and ceremonies are violated, & broken, that the woorship, & seruice of God is neglected: so often they do not speake of the third, & last forte of workes, which we doe chiefly vrge, but either of the light toyes, & foolish trifles of the first kinde of woorkes, which wee (as I saide before) vt­terly reiect: or of the labours, and exercises of the se­conde sorte of woorkes, apperteining rather to a straite discipline, than to sincere godlinesse, which exercises verely we doe not improue, and disallowe, if so bee there bee no superstition, or other faulte in them, albeit wee accounte them woorthie to bee placed farre vnder the thirde kinde of woorkes, euen as Saint Paule warneth vs to doe. For vnto Timothie hee 1. Tim. 4. 7. 8 writeth thus: Exercise thy selfe vnto godlinesse: for bodilie exercise profiteth little: but godlinesse is pro­fitable vnto all thinges. Now, although perhaps a few fonde fellowes speake not warily, and wisely enough, [Page] of woorkes, the fault and blame of a fewe must not be There are and haue alwayes bene some vndis­creete Preachers which haue not spoken wisely and discreetly y­nough of good woorkes. laide vpon all. For euen in S. Augustines age there wan­ted not certeine Pastours, and Preachers, which did of­fend almost in the like manner, and did blab out many things amongst the people vnaduisedly, and rashly, nei­ther to edification (as the Apostle saith) nor to profite. Concerning which matter I passe not muche, if I set downe his owne wordes.

Absit (inquit) vt dicamus vobis: Ʋinite vt vultis, securi Augustinus. estote, Deus neminem perdit, tantùmmodò fidem Christianam tenete. Non perdit ille quos redemit, non perdet pro quibus sanguinem suum fudit: & si spectaculis volueritis oblectare animos vestros, ite. Impleamini cibo, & vino: ad hoc enim data est ista creatura, vt perfruamini, &c, that is, God for­bid (saith S. Austine) that we should say vnto you: Liue as ye list, be secure & carelesse, God destroyeth no man, onely hold fast the Christian faith. He will not destroy them whom he hath redeemed, he will not destroy them for whom he hath shead his bloud: and if ye be disposed to solace your mindes with shewes and specta­cles, goe to them on Gods name. Fill your bellies with good meates, and wines: for this creature was geuen of God to this end, that ye should enioy it, &c. But we at Phil. 2. 12. this day doe bid all men make an end of their owne sal­uation with feare and trembling, and to beware that their heartes be not ouerladen with surfeting, and dron­kennesse, nor that they ouerwhelme themselues with wine, wherein is excesse: we bid them to watch, and to be sober: to eate meate not for pleasure, but for neces­sitie to sustaine life: we bid them pray daily, and with­out intermission, and eftsoones by fasting to prepare themselues to prayer: we declare that the Apostle doth Galat. 4. 21. reckon amongst the woorkes of the flesh both dronken­nesse, and riotous banqueting, and that the same Apo­stle doeth denie that they, which are wholy giuen to [Page] those vices, shall euer be heires of Gods kingdome.

Nowe, that I may make an end of this confutation The Papistes ac­cuse vs vniustly as destroyers of good woorkes. concerning woorkes, it appeareth plainly what notable iniurie they doe vnto vs, which say that we attribute lesse to good woorkes than is meete, and conuenient: and which for that cause call vs haters of all good wor­kes, fighters, and warriours against good woorkes, yea, verie hangmen of good woorkes. For albeit we doe not inculcate those monasticall, & flat superstitious workes, Monkes woorkes. to wit, filthie attire, hatred of wedlock, choyce of meats, babling of prayers (as Christ calleth it,) vowes, watch­inges, Matt. 6. 7. fastes, and such like: notwithstanding we teache men both truely to forsake the world (which thing we haue all professed, & promised to doe in our Baptisme) and also to liue godly, holily, and religiously.

And we shew verely that that same may be done, ma­rie, vvhat it is to re­fuse the worlde, and to renounce the Diuell. not if thou thrust and shroude thy selfe into some wildernesse, and hide thy selfe close in a Monasterie, which in old time was a foule fault, and a great errour: not if thou voluntarily seeke, and procure thine owne harme, and cruelly afflict thine owne body: finally, not if thou cast away of thine owne accord, and refuse those goodes, and possessions, which thou hast, nor by any such meanes. How then I pray you? If thou take it well in woorth whatsoeuer God doth vnto thee, and howso­euer he dealeth with thee: if thou doest vse thy wealth, and all thy riches, with thankesgiuing, when thou hast them, and canst willingly be content to want them, as oft as God taketh them from thee. If thou doe neither procure voluntarily thine owne vexations, and tormen­tes, nor refuse calamities and sorrowes sent of God: if thou neither despaire in aduersitie, nor be insolent and proude in prosperitie: if both thou liue contented with thy present state, and also omitte the carking care for thinges to come: if thou neither murmur, and grudge [Page] at the griefe of ill things, nor loath, and mislike the plen­tie of good things: if thou hast monie, so that thou put no trust in it, that thou spend it in godlie vses, that thou be neither sorie for the losse of it, nor be puffed vp with the abundance of it: not to vse many wordes, if thou alwayes beare and suffer with one, and the same minde, and countenance, (how soeuer it shall seeme good vnto almightie God,) riches, pouertie, scarsitie, plentie, a­bundance, penurie, glorie, ignominie, honor, dishonor, losse, gaine, health, sicknesse, and such like, whether they bee hard or softe, sharpe and sowre, or pleasant and sweete: and if thou giue thankes to the Lorde alwayes for all thinges, both gladsome, and sorrowfull thinges, howsoeuer matters fall out, ill or well. This is one­ly to renounce, and forsake the world truely, this is truely to addict, and consecrate himselfe wholy to God, this is truely to renounce Sathan the prince of the world.

Hitherto also perteine these, to be farre from pride, from auarice, from excesse, from ambition, from vaine glorie, from hatred, from enuie, from desire of reuenge, and from such like affections, which are repugnant, and contrarie to the spirit of Christ. Also, both to doe, and to speake curteously to all men, to embrace other men with a certeine brotherlie good will and loue, to pro­cure other mens profite, and commoditie, before his owne, to account other mennes miserie his owne, to weepe at others mens calamities: what blessing, & gift of God soeuer thou hast, to impart it wholy to the hel­ping of others: briefly, in all thinges which thou thin­kest, speakest, doest, not to shoote at any other marke, than at the glorie of God onely, and at the profite, and saluation of thy neighbour: to referre all thy deedes, sayinges, counselles, and deuises, all thy desires, ende­uours, trauelles, all thy studies, cogitations, cares, la­bours, [Page] watchings, & carefulnesse, to the amplifying of Gods praise, & to the succouring, & releeuing of mor­tall men, in any thing thou canst doe: & in the meane time to ascribe, and arrogate nothing to thine owne strength, neither to despise other men as sinners, but both to acknowledge thine owne imbecillitie, and also to trust onely to Gods fauour, and clemencie. Thus you haue heard what woorkes we doe inculcate, and beate into the eares, and mindes of men.

They finde great fault with vs for this, that we teach, that it is a good woorke to sweepe the pauement, or The Papistes finde great faulte with vs, for that we call that a good woorke, whiche euerie man doeth ho­nestly in his vocation. floore, to hew downe trees, or to cleaue wood, and such like, sith that the Ethnikes also, and Pagans doe that. As though it bee not a good woorke, though it seeme a base, and contemptible labour, whatsoeuer a man doth according to Gods commaundement, in his office, and trade of life.

Therefore that seruant, which at his maisters com­mandement heweth wood, and the drudge, or kitching slaue, which carrieth out of doores all the filth in the house, doeth verely a worke no lesse acceptable to God, than he which preacheth, prayeth, and singeth. And vvhat woorkes please God, and what displease him. why so? because looke whatsoeuer God him selfe hath commaunded to bee done, he doeth well accept it: as contrarily he refuseth, and reiecteth those thinges, concerning which he neuer gaue commaundement in any place.

Wherefore, this must bee beaten into the eares, and mindes of all men, (which our aduersaries are not a­shamed to blame vs for,) that euerie man endeuour to defend duely, & to doe rightly, that office & function which he beareth. And wherefore, I pray you, should a maide, preparing her maisters dinner, or making beds, lesse please God, than a sacrificing, or Masse Priest, which mumbleth vp his Mattins, or hourlie prayers, seing that [Page] shee doeth obey Gods commaundement, whereas hee only obeyeth mens prescript? Yea, that I may vrge them more: If a seruing man, being commaunded of his mai­ster The dressing of an horse, how farre foorth it is a good woorke. (who is to ride a soudeine, and a necessarie iournie,) to dresse his horse, and to make him readie, would in the meane season be present either at seruice, or at the Sermon, must hee not be thought to doe yll? For howe could hee well doe it, sith that he ought not to refuse to doe his maisters will in those matters, which are not re­pugnant to Gods preceptes, as S. Paule in his Epistle Eph. 6. 5. Coloss. 3. 22. Tit. 2. 9. 1 Pet. 1. 18. to the Ephesians, Colossians, and to Titus and S. Peter in his former Epistle teacheth? If hee therefore doe a­misse, as we must confesse: why shoulde any man con­temne those woorkes, whiche our aduersaries affirme that the very Ethnikes doe, hauing but nature for their guide? It appeareth I wis how litle or nothing of Chri­stian matters they vnderstand, who dare reiect, & make no account of the woorkes of godlie men, whih albeit they are to the shew, vile and abiect, they are notwith­standing commaunded of God. Who can denie but that How farre foorth it is a good woorke to be at a sermon. it is an excellent, and a not able woorke, to be at a Ser­mon? And yet for all that a baser, and a more abiecte woorke must be preferred before it, to witte, the dres­sing of an horse, if neede so require. So the whole reason is altered and changed, that looke what the Ethnikes also doe by natures lore, that same must be preferred before that which Christians onely doe.

How much rather doe you thinke that to be prefer­red before those ambitious woorkes which are done before mens eyes, and which vaunte, and boaste them selues in mens sight, such as are these, Monasticall feig­ning VVoorkes which Monkes bragge and boast of. of pouertie, beastlie garmentes, long and supersti­tious fastes, prayers of Masse Priestes, and songes in the Church, whiche they doe not vnderstand, voluntarie rentinges and manglinges of their bodie, and such like? [Page] Therefore, how foolishly doe they, yea how childishly are they wise, or rather foolish, which prefer rites found out by men, not ceremonies instituted by God, before the dueties of men, which walke (as the Scripture speaketh) in their vocation and calling? Howe much better, I pray you, is it, and more agreeable to reli­gion, if euerie man doe his duetie in that kind, & trade of life, wherein hee is limited, & that in the meane time hee neither preferre him selfe before others, nor des­pise other mens woorkes, though they bee base, nor thinke that they are lesse to bee set by, and lesse to be esteemed than his?

Moreouer, the Papistes obiect vnto vs so many here­sies An other obiecti­on of the aduer­sarie. euerie where abroad, saying, that this renewed doc­trine hath bene the cause, and occasion of them. What then? Were there not both more heresies, & more hurt­full The answeare. a greate deale in the Apostles times, than there haue bene in our age? Of which rhing wee might bring There were no heresies in the Primitiue Church than are now. foorth Irinaeus, and Epiphanius among the Greekes, and Tertullian, the most auncient Latine Doctour a­mongst the Ecclesiasticall writers, as substantiall, and sufficient witnesses.

Haue there not bene some at all times, which haue There haue bene alwayes certeine which haue re­sisted wholesome doctrine. both oppugned the true doctrine, and also repugned, and resisted godlie teachers? Did not Iannes, and Iam­bres resist, & withstand Moses the man of God in Ae­gypt, as S. Paule witnesseth to Timothie? Did not Ba­als 2. Tim. 3. 8. Priestes resist Elias in Palestina? Did not the false Prophets resist Ieremie? Did not the Scribes, Pharisies, and high Priestes afterwardes resist Christ him selfe? Finally, did not both the Iewes, and the false brethren, The cause of he­resies and tu­multes is not in the Gospell, but in the malice of Satan. and also the idolaters, resist the Apostles? Therefore the blame of so many heresies, must not bee laied vpon the doctrine renewed, but vpon the malice of men, and of the Diuell. The same you must thinke [Page] of troubles, and [...], raised at the preaching of the Gospell, concerning which matter wee haue spoken more at large otherwhere, in an other booke.

Last of all, they obiect vnto vs our licentious liuing, An obiection. and they thinke that this instauration of Ecclesiasticall doctrine, is the cause of our dissolute life. The one of these two is truer than I would: but the other is flatly The Aunswere. false.

For it is the malice of Satan, that fewe at this day doe tread that pathway of liuing, which our Preachers The cause of loos­nesse of life. painefully, and diligently pointe vnto, out of the pre­cepts of Christ, and out of the doctrine of the A­postles. And surely our Preachers labour by all meanes Our Preachers labour to salue euerie sinne with a seuerall reme­die out of Gods woorde. possible, to hinder, and stoppe the course of sinne, and wickednesse. So farre is it, that the renewing of holy doctrine should bee the cause of dissolutenesse, & loosenesse of life. For wee doe exhorte men to repen­tance perpetually, and to amendement of life, wee will all men to flee from the anger to come, and we bid them Matt. 3. 2. 7. 8 bring foorth fruites woorthily beseeming amendment of life. Also wee shewe them certeine souereigne re­medies almost against all sinne, as it were against certeine diseases of the minde. Hee that beareth priuie grudges, or heartburning against his neigh­bour, hearing this saying: Whosoeuer hateth his 1. Iohn. 3. 16. brother is a manslear. The railer, and reuiler; hea­reth this saying: Whosoeuer shall say vnto his bro­ther, Matt. 5. 22. Thou foole, shall be in daunger of hell fire. And againe: Cursed speakers shall not possesse the Galat. 5. 20. 12. kingdome of God. Hee that is impatient, when hee is iniuried, and which is desirous of reuenge, doth heare this saying: Loue your enimies, wish Matt. 5. 44. [...]5. well to them which curse you, doe good to them which hate you, pray for them which hurte, and [Page] persecute you, that you may bee the sonnes of your father, which is in heauen, &c. Item: If yee doe not remitte, and pardon other men their offences, nei­ther Matt. 6. 15. will your heauenlie father forgiue you your tres­passes.

Hee that is giuen to riot, and pleasures, heareth the Luke. 16. 19. parable of the Rich glutton, and Lazarus the beg­ger. Hee that is too carefull, and busie in heaping Luke. 12. 16 vp riches, heareth the parable of the rich man, which woulde enlarge, and builde his barnes greater, and destine hereafter to his soule a quiet, and blessed life. Also hee heareth S. Paules wise admonition: Hauing foode, and raiment, let vs therewith bee con­tent. 1. Tim. 6. 8. 9 For they that will bee riche, fall into tempta­tions, and snares, and into many vnprofitable, and hurtefull desires, which drowne men in perdition, and destruction. For couetousnesse, or desire of monie, is the roote of all euill. Hee that doth not receiue the poore, and straungers, heareth this saying: Bee not Heb. 13. 2. vnmindefull to enterteine straungers: for by this hospitalitie some haue receiued Angels into their houses vnwares. And againe: Bee ye harborous 1. Pet, 4. 9. one to an other without grudging. Hee that is proude, and ambitious, heareth this saying: Hee that exal­teth Luke. 18. 14. him selfe shall be brought lowe. And againe: God resisteth the proude, but hee giueth grace to 1. Pet. 5. 5. the humble. Hee that is a babbler, a chatterer, and a fonde talker, heareth this saying: Men shall giue Mat. 12. 36. account, in the day of iudgement, of euerie idle woorde, that they haue spoken. And againe: Let Eph. 4. 29. no filthie communication proceede out of your mouth.

Hee which liueth secure, and carelesse, nor thinketh vpon the amendment of his life, heareth this say­ing: Bee yee also prepared therefore: because [Page] the Sonne of man will come at an houre, when ye Luk. 12. 40. thinke not. Hee which is an vsurer, heareth this say­ing: Lend, looking for nothing by it, and your re­warde shall bee greate. Hee that is giuen to wine, hea­reth Luk. 6. 35. this saying: Ouerlade not your selues with wine, wherein is riot, and excesse. And againe: Take heede Ephe. 5. 18. that your heartes be not ouercharged with surfeting. And againe: Woe be to you that rise vp earely to followe Luke. 21. 34. Esai. 5. 11. dronkennesse, and to you that continue swilling till night, that you may bee inflamed with wine. And againe: Bee yee sober, and watch, because your ad­uersarie 1. Pet. 5. 8. the Diuell, as a roaring Lion, walketh about, seeking whome hee may deuoure. Hee that is a whore-maister, an adulterer, or defiled with the like sinne, and wickednesse, heareth this saying: Neither whore­mongers, neither adulterers, nor vncleane persons, 1. Cor. 6. 9. shall inherite the kingdome of God. And againe: For this yee knowe, that no whoremonger, neither vncleane Eph. 5. 5. person, nor couetous person, which is an idolater, hath any inheritance in the kingdome of Christ, and of God. And againe: This is the will of God, to wit, 1. Thess. 4. 3. your sanctification, that you absteine from fornication. And: For to auoyde fornication let euerie man haue his 1. Cor. 7. 2. Heb. 13. 4. wife. Item: Marriage is honourable among all, and the bed vndefiled: but whoremongers, and adulterers God will iudge. And againe: Flee fornication: Euerie 1. Cor. 6. 18. sinne that a man doeth, is without the bodie: but hee that committeth fornication, sinneth against his owne bodie.

Hee that passeth ouer the dueties of charitie to­wardes our neighbour heareth this saying, Depart from mee yee cursed into enternall fire, which is prepared for the Diuell, and his Angels. For I was hungrie, and Matt. 25. 41. yee fedde mee not: I was thirstie, and yee refreshed mee not with drinke: I was a straunger, and yee recei­ued [Page] mee not into your house: I was naked, and yee did not cloath mee: I was sicke, and yee did not visite mee. To bee briefe, wee doe without end inculcate that sentence of the Apostle: For wee must all appeare at the barre before the iudgement seate of Christ, that 2. Cor. 5. 10. euerie man may receiue the thinges, which hee hath done in his bodie, whether it bee good, or euill. Moreo­uer, we daily make mention of the iudgement to come, of the voyce of the Archangel, and of the trumpet of God: of the Lordes tribunall seate, before which wee must all bee conuented, there to giue accomptes vnto God of our whole life, who will pay vnto euerie man as hee hath deserued, rewardes, or punishments, as both the Euangelicall, and Apostolicall doctrine testi­fieth. Yea, and euerie one is diligently put in minde of his duetie by our Preachers. The Prince, and the Ma­gistrate How euerie man in our sermons is admonished of his duetie. Rom. 13. 4. heareth this saying: Hee beareth not the sworde for naught. For hee is the Minister of God, to take ven­geance on them that doe euill.

And againe: Princes are not a terrour to them that The duetie of the Magistrate. The subiectes duetie. doe well, but to them which doeyll.

The subiectes heare this sentence: Let euerie soule bee subiect vnto the higher powers: for there is no power but of God. Whosoeuer therefore resisteth the Rom. 13. 1. 2. 5. 7. power, resisteth the ordinance of God. And againe: Ye must bee subiect, not because of wrath onely, but also for conscience sake. Item: Giue therefore to all men their duetie: tribute to whome yee owe tribute, custome to whome custome, feare to whome feare, honour to whome honour is due. The married man heareth this The husbandes duetie. saying: Husbandes, loue your wiues, and bee not bit­ter vnto them. And againe: So ought men to loue their Coloss. 3. 19. Eph. 5. 28. Eph. 5. 22. 23. wiues, as their owne bodies. The wife heareth this say­ing: Wiues, submit your selues vnto your husbandes, as vnto the Lord: because the husband is the wiues heade. The wiues due­tie. [Page] And as the Church is in subiection to Christ, euen so let Parents dutie. Ephe. 6. 4. 5. 6. Childrens duetie. Seruantes duetie. the wiues be subiect to their husbandes in euerie thing. Fathers heare this saying: Prouoke not your children to wrath: but bring them vp in instruction, and infor­mation of the Lorde. Children heare this saying: Obey your parents in the Lorde: for this is right. The ser­uantes heare this saying: Bee obedient vnto them that are your maisters according to the flesh, with feare, and trembling, in singlenesse of your heartes, as vnto Christ, not with seruice to the eye, as men pleasers, but as the seruantes of Christ, &c. The maister heareth this saying: The maisters due­tie. Ye maisters shewe to your seruantes equitie, and equa­bilitie, knowing that you also haue a maister in hea­uen, neither is there respect of persons with him. The Preacher, or Pastour of the Lordes flocke, heareth this The Preachers duetie. 1. Pet. 1. 2. saying, Feede the flock of Christ, as much as lieth in you, careing for it, not by constraint, but willingly: not for filthie lucre, but of a readie minde. The rich man hea­reth this saying: Charge them that are riche in this 1. Tim. 6. 17. Rich mens due­tie. worlde, that they bee not high minded, and that they trust not in vncerteine riches, but in the liuing God, (which giueth vs aboundantly all thinges to enioy,) that they doe good, that they bee riche in good woorkes, that they bee readie to distribute, and willing to communicate to others, laying vp in store for them selues a good foundation against the time to come, that they may obteine eternall life. The The customers duetie. Luke. 3. 13. 14. Publicane, Customer, or Toulner, heareth this say­ing: Exact, and require no more, than that which is ap­pointed you.

The souldier heareth this saying: Doe violence to no The souldiers duetie. man, accuse no man falsly, but bee content with your wages. Wherefore, sith. that our Preachers doe daily, & perpetually beate into the eares, and mindes of all men, these, & other innumerable sentences of holie Scripture, 2. Tim. 4. 2. [Page] seeing that they preach the word diligently, seeing that they are instant, and vrge men in season, and out of sea­son, seeing that they improue, rebuke, and exhorte, as S. Paule warneth Timothie, they are falsly accused to haue hitherto pampered, and fostered to much the licentious liuing of the common people. And yet notwithstan­ding, that which our aduersaries doe obiect of vice, and wickednesse, which beareth such a sway in this age, is (as I saide before) truer than I would it were.

Now, albeit there haue bene men alwayes euen from Christians in name, and not in deede. the beginning of the Church, which did professe Chri­stianitie rather in name, and title, than in verie deede, of which sorte Hilarie saith thus: They pray, because they feare: they sinne, because it is their will, & pleasure: they Hilarie. call them selues Christians, because they haue a good hope of eternitie: they doe heathenish thinges, because present thinges are flattering thinges: they remaine not altogether impious, because they haue the name of God in some honour: they are not godlie, because they followe such thinges as are farre from godlinesse: not­withstanding, I doe beleeue, that all vices did scarse at The great cor­ruption of this our age. any time beare such a sway in any age, as in this our age. Wee doe all of vs bragge, and boast of our faith, but wee doe not declare, and shewe forth this our A vaine vaunt of faith without good workes. faith by godlie woorkes, and by charitie towardes our neighbour. Wee all glorie of the Gospell of Christ, but wee studie not to liue worthie of the Gospell of Christ. Wee teach, and preach, that wee haue receiued the pure religion of Christ, but wee doe not perfourme in deede Much professing now a dayes, but small practising. those thinges which are agreeable to it. Wee will (for­sooth) both bee and also bee accounted Christians, which name verely ought to make vs somewhat asha­med to breake Gods commaundementes: but wee doe not endeuour with all our mind, and labour, to leade a life after the imitatiō of Christ. To be briefe, we confesse [Page] God in woordes, as the Apostle saith, but in our deedes Tit. 1. 16. wee denie him. So it comes to passe, that for our sakes, and for our sinnes, and wickednesse, the name of God is The doctrine of the Gospell is e­uill spoken of be­cause of our yll liues. dispraised amongst the heathen, that Christian doctrine is euill spoken of, that religion it selfe is contemned, & despised. For what goodnesse will the Turkes beleeue to bee in that religion, whose woorshippers, and Profes­sours they see to be contaminated, and defiled with all heinous wickednesse? O ingratitude woorthie of e­ternall destruction. Howe greatly am I affraid, least for The great ingra­titude of this age. this one thing, that happen to vs, which our Sauiour Christ doth threaten to those cities, which after so whol­some doctrine repented not of their horrible sinnes? It shalbe (saith hee) more tolerable for Tyre and Sidon, and Matt. 11. 12 Sodome in the day of iudgement than for you. The ad­uersaries of the Gospell, which will not acknowledge their manifest errours, and receiue the true doctrine, ought not so much to feare this so greeuous, and horri­ble a commination, as those which euerie where glorie of the Gospell, whome God hath called out of darke­nesse into his maruellous light: that I may vse the words of S. Peter. 1. Pet. 2. 9.

At the least, let those moste sweete admonitions, Saint Paules sweete exhortati­ons. Rom. 12. 1. and exhortations of S. Paule, moue vs to godlinesse of life: I beseech you brethren (saith hee) by the mercies of God, that yee giue vp your bodies a li­uing sacrifice, holie, acceptable vnto God, which is your reasonable seruing of God. And againe: Calat. 5. 24. They that are Christes, haue crucified the flesh with Tit. 2. 11. 12. the affections, and lustes thereof. And againe, That grace of God that bringeth saluation vnto all men, hath appeared, teaching vs, that denying vngod­linesse, and worldlie lustes, wee shoulde liue soberly, and righteously, and godly, in this present worlde. Eph. 5. 1. 2. Item: Bee yee (saith hee) followers of God, as deare [Page] children, that ye may walke in loue, euen as Christ hath loued vs, and hath geuen himselfe for vs to bee an of­fering, and a sacrifice of a sweete smelling sauour to God.

And againe: Wee are his woorkemanship created in Eph. 2. 10. Christ Iesus vnto good woorkes, which God hath pre­pared, and ordeined that we should walke in them. Hi­therto perteineth that saying of Christ in Saint Mat­thaewes Gospell: Let your light so shine before men, Matt. 5. 16. that they may see your good woorkes, and glorifie your father which is in heauen. I doe omitte almost sixe hun­dred such like places in the Gospell.

Those places of Scripture ought verely to moue vs chiefly, and before all other, which haue the mention of Christes death and punishment ioyned with them. Such an one is that saying of Saint Peter: Christ (saith he) 1. Pet. 2. 24. his owne selfe bare our sinnes in his bodie on the tree. For what doeth he adde? That we being dead to sinne, should liue to righteousnesse. The like place is that to Titus: Christ (saith he) gaue himselfe for vs. What doth he adde? That he might redeeme vs from all iniquitie, Tit. 2. 14. and purge vs to be a peculiar people vnto himselfe, zea­lous of good woorkes. And to the Galathians: Which Galat. 1. 4. gaue himselfe for our sinnes. But he addeth: That he might deliuer, and take vs out of this present euill worlde. And to the Corinthians: Christ died for all. 2. Cor. 5. 15. He addeth: That they which liue should not liue here­after to themselues, but vnto him, which died, and rose againe for them. And to the Colossians: Christ hath Coloss. 1. 22. reconciled you in the bodie of his fleshe through death. He addeth: To make you holie, and vnblameable, and without fault in his sight.

Now, whom the diuell (who, as Iohn saith in the Re­uelation, Against those which sinne through hope of Gods mercie. seduceth the whole worlde) feedeth with an hope of Gods mercie and goodnesse, and whom he by [Page] that meanes reteineth still in their sinnes, and forbid­deth them to feare Gods iustice, let those men againe, and againe see well, what they doe. The Lorde is mer­cifull, and gentle, saith Dauid in the Psalme. But the same man saith, The face of the Lorde is against them Psal. 13. 8. Psal. 34. 16. Exod. 20. 6. that doe euill. I am the Lorde thy God, shewing mer­cie vpon thousandes, saith God in Exodus. What is added? To them which loue mee, and keepe my com­maundements.

I will not the death of a sinner, saith God in Eze­chiel. Ezec. 33. 11. What followeth? But that he turne from his wayes, and liue. Hee that beleeueth in the sonne, hath life euerlasting, saith the forerunner of the Lorde in Iohn. 3. 15. Iohn. But Christ in the same S. Iohns Gospell saith: They which haue done good, shall come foorth into the Iohn. 5. 29. resurrection of life: but they that haue done euill into the resurrection of condemnation. Iohn Baptist testifi­eth of Christ, saying: Behold that lambe of God, which Iohn. 1. 29. Matt. 3. 2. 8. taketh away the sinne of the world. But the same Iohn saith: Repent yee of your former life, and bring foorth fruite worthie amendment of life. Peter in the Actes saith: We beleeue that wee shall bee saued through the Act. 15. 11. grace of our Lorde Iesus Christ. But the same Peter saith: Amend your liues therefore, and turne, that Act. 3. 19. your sinnes may bee put away. Christe him selfe in Iohn saith: GOD so loued the worlde, that he gaue his onely begotten sonne, that whosoeuer beleeueth Iohn. 3. 16. in him, shoulde not perishe, but haue life euerlasting. But the same Christ in Matthaewe saith: Not euerie Matt. 7. 21. one that saith vnto mee Lorde, Lorde, shall enter into the kingdome of heauen, but hee that doeth my fathers will, which is in heauen. Paule saith vnto Timothie: Christ Iesus came into the worlde to 1. Tim. 1. 15. saue sinners. But the same Paule vnto the Corin­thians saith; Bee not deceiued: neither fornicatours, 1. Cor. 6. 9. 10 [Page] nor idolatours, nor adulterers, nor wantons, nor theeues, nor couetous persons, nor dronkardes, nor railers, nor extortioners shall inherite the kingdome of God.

I would to God, I woulde to God, that wee would acknowledge in parte, and studie to be thankefull for so notable a benefite of GOD, in restoring this sacred doctrine, and that after so greate ignorance, and blind­nesse of men in matters perteining to saluation, and which are chiefly necessarie to bee knowen.

Which thing verely woulde come to passe, first if How we may be thankefull to God for this great benefite of the Gospell. wee, thinking vpon the infelicitie, and olde supersti­tion of former times, and beeing as it were astonied at Gods greate benefites, would breake foorth into the praises of God, into Psalmes, and hymnes, into spi­rituall songes, singing and making melodie to the Lorde in our heartes, giuing thankes alwayes for all thinges vnto GOD, euen the father, in the name of our Lorde Iesus Christ, as the Apostle Eph. 5. 19. 20. saith.

Secondly, if wee woulde labour to promote, and set forward the ministerie of the woorde, to keepe, honour, to defend, and manteine godlie teachers, if we would labour to helpe, and releeue the necessarie stu­dies of the Church. Last of all, if wee woulde liue godly, and holily towardes God, patiently in afflicti­ons, vprghtly towardes our neighbour, diligently in our duetie, temperately and soberly in our diet, and in our clothing, honorably towardes our parentes, obediently towardes our magistrates & masters, louingly & curte­ously with all men, liberally towards the poore & needy: to be short, if we would liue innocently, chastely, sober­ly, friendly to our enimies, profitably to the Church of God, fauorably to the life of men, agreably to Religion, consonantly to Christianitie, conueniently & meete for [Page] the Gospell, and as S. Paule saith, Liue worthie of God: 1. Thes. 2. 12 that is, to speake most plainely, if we did both loue God with our whole heart, and from our verie bowelles, and also, if wee did beare as great good will to our neigh­bour, as we doe to our selues: if we our selues would doe that to no man, which we would not haue done to vs, if we were such towardes others, as we would other men were towardes vs: finally, if we did helpe, and succour alwayes our neighbour, either with our substance, or with our helping hand, or with our good aduise, and counsell, not regarding euerie man his owne thinges, but the thinges of other men: if we did studie to profite all men, yea euen our enimies, to hurt no man, no not if we be prouoked: lastly, if wee would be terrified from sinne and wickednesse rather with the loue of God than for feare, if we would not loose the bridle to our lustes, if we would doe nothing, which ought not to be done.

But O our execrable, & abhominable ingratitude, we Our great vn­thankefulnesse. doe not measure, and ponder, as it is worthie, the great­nesse of Gods benefits, neither doe we sufficiently con­sider with our selues how great commodities this doc­trine, instaured by God, hath brought a good while a­goe vnto Christendome.

For in how many errours were we heretofore wrap­ped How great er­rours there were in the former age. in? in how great superstitions were wee nusled in? to what passe was Christian pietie come vnto? was it not come to this point, that it was thought a better, and a more excellent thing for a man to be called a Francis­cane, than simply a Christian? that wee did attribute much more to mans rites, than to Gods preceptes? that in obteining saluation we did trust rather to cere­monies, than to the fauour, and mercie of God, or to the merite of Christ? that almost altogether excluding Christ, whose death was a pacification of Gods wrath [Page] against sinne, wee did of our selues seeke to satisfie for our owne sinnes? that wee did not onely iudge that hea­uen was due to our merites, but also that we did sell our good woorkes of supererogation? Finally, that leauing, and refusing God, euerie man did for him selfe woor­shippe, reuerence, & adore the idol of his owne hearte? I doe omitte, and let passe lighter matters, how that we did both feare vaine apparitions, and shadowes of wal­king spirites, and also how that wee did feigne, & deuise Purgatorie fire out of Virgils Aeneades: how that wee Purgatorie deui­sed out of the sixte booke of Virgils Aene­ades. gaue that seruice and honour to mortall men long since departed, which should haue bene giuen to God onely: how that they whiche were deliuered from the plague, gaue thankes to Saint Roch, they whiche returned safe from battell gaue thankes to Saint George, they which The superstiti­ous honouring of Saintes in the former age. Saint Roch. Saint George. Saint Nicholas Saint Erasmus. Saint Vrbane. Saint Apolline. had escaped shipwrack gaue thankes to Saint Nicholas, they which had gotte good store of riches gaue thankes to I can not tell what Saint Erasmus, they whiche had a plentifull, and fruitfull vineyarde gaue thankes to S. Vr­ban, they which were eased from the torment of tooth­achegaue thankes to Saint Apolline, they whiche had conceiued & borne children without any greate paine, gaue thankes to Saint Margaret. For wee of these had Saint Margarete plainely made Ethnikall, and Heathenish Gods: and as the Gentiles in times past were woont to pray vnto Ae­sculapius, The woorship­ping of Saintes in the former age was not vn­like the idolatrie of the Ethnikes. and Apollo, for the depulsion, and driuing a­way of diseases, vnto Mars for victorie, vnto Neptune for a prosperous nauigation, vnto Iuno for riches, vnto Bacchus for plentie of wine, vnto Ceres for abundance of corne, vnto Lucina for an happie childbirth: so wee were woont to begge, and craue the like benefites of them whom wee speake of. Yea, as amongest the Eth­nikes in olde time, euerie citie, or region, had their Gods, whom they did peculiarly woorshippe: for (as the Ouide. Poet saith:)

So at this day Venice hath her S. Marke, in whose tutel­ship she stands, Millain hath S. Ambrose, Paris hath S. Seuerall Saintes Patrones of seue­rall cities at this day. According to the number of thy cities are thy Gods. Denis, Collin hath the three Kings, or the three Magi, Francia hath S. Chilian, Polonia hath S. Hedeuigis: final­ly, other haue other Saintes to defend them. Also euerie seuerall companie, and order of craftes men hath adopted their peculiar patrons, and as it were houshold gods to defend them: as for example: the Goldsmithes Iere. 2. 29. Seuerall trades haue seuerall Saintes to be their patrones and Protec­tours. haue got them S. Eulogius, the Shoomakers S. Crispin, the Fullers S. Seuerus, the Painters S. Luke, the Physicians S. Cosma & S. Damian, the Lawyers S. Fuon, the Students of artes and liberall sciences S. Catharine. If wee would repeate & call to minde these, & other superstitions al­most innumerable, we should now the more easily mea­sure after a sort in our minde the magnitude, & great­nesse of Gods benefite: especially if wee did remember Manie countries are as yet drow­ned in darke­nesse. that as yet there are euerie where verie many countries which are ouerwhelmed in most thicke darknesse of er­rours & ignorance, not differing at all from those nati­ons, which in times past were wholy giuen ouer to the worshipping of idols: as well nigh all those people be at this day, which with so great clamours, & outcries, call for that state of religiō againe, which they vaunt to haue profited so long the Christian common weale: who de­sire that the ceremonies of their fathers may be worship­ped: [Page] which woulde haue the Emperour bring this to passe, that looke what religion they receiued when they were children, the same being old men they should leaue to their posteritie: to be briefe, who had rather embrace & obserue the institutions & traditions of their Elders, old customes, mens prescriptes, than the rites of the A­postles, than the veritie of the Gospell, than the cōman­dements of God: amongst whom the Lombardicall hi­storie is of more authoritie, than the sacred scripture: the Decretals, than the Gospels, the Bishop of Rome, than the sonne of God Christ Iesus. Therfore how great­ly vvhat greate thankes we owe to God for restoring his Gospell. are we bound to God for instauring the doctrine of the Gospell in this our age? What thanks ought we to giue, & render vnto him? How greatly ought we to take heede, & bew are that we doe not by chaunce any thing vnwittingly, which might offend the authour of this be­nefite? What great care ought we to haue alwayes to la­bour, & trauell about those things, which are gratefull, and acceptable to God, who loueth vs so entirely.

But how thankfull to God the common people are for The ingratitude of the common people. this benefite, alas, it appeareth too plainly, & euidently at this day. For the greater part of those men, who would be accounted Christians (without enuie be it spo­ken) is giuen to gluttonie, to surfeting, to all kind of wic­kednes, the maior part, I say, liueth nicely, delicately, ri­otously, the greater number is carried headlong into all kind of pleasure, & intemperancie, they loue, they drinke apace, they runne a whore hunting, they snatch & catch, they filch & steale, they sweare, & forsweare, they cogge and lie, they defraude, and deceiue: in summe, whatso­euer ought not to be done, that they doe.

Now amongst the Noble men vices preuaile, & beare The ingratitude of Noble men and Gentlemen. too great a sway and (to be briefe) these especially. Otia, vina, Venus, venatus, balnea, lusus, that is, Idlenes, wine, & Venus way, with hūting, bathes, & diceplay. In [Page] Kinges courtes dronkennesse ruleth and reigneth: and now to liue there is naught else, but to vie drinking The corruption of Princes courtes. there. In Noble mens gorgious buildings, and goodlie houses, nothing else almost (by their leaues) is done, but daily diceplaying, iollie tossing of beere potts, daunsing to the sound of the Citterne, or Lute. I doe omitte, & Some noble men take to them­selues the Chur­che goodes, wherewith Pa­stours and Prea­chers shoulde be mainteined. let passe how that some of these Noble mē haue turned those possessions, whiche by the liberalitie of their aun­cestours were left to the Church, into their owne vse, and suffer the miserable Pastours of the Church to dy almost for hunger: so farre are they off from helping and releeuing them as much as in them lieth. This vere­ly is our gratitude, and thankfulnesse towardes that sin­gular, and notable benefite of God, which he bestowed vpon vs, in taking away from among vs superstitions, and in instauring holie and sacred doctrine. No man truely can either declare in woorde, or shadowe out in thought, how excellent, and how great this benefite of God is. For now at the length we haue learned whiche is the holie, Catholike, Apostolicall, orthodox, and true Now it is well knowen which is the catholike Church, Christian Church: and what that communion of Saints is, whereunto they must ioyne them selues in faith, in will, in opinion, in prayer, and in confession, whosoeuer will be members of the people of God, and of that my­sticall bodie (whereof Christ is the head) in what parte of the world soeuer they liue in. Nowe we haue learned All men saued onelie by faith in Christ. that thing, whiche almost no man heeretofore knew, namely that all mē are saued by Christ alone, & no man by his owne merites: that all men obteine saluation, and eternall felicitie through the Mediatour the sonne of God, not for the dignitie of their woorkes: by whiche Both we at this day and the Fa­thers in old time were saued by the same faith. meanes verely both the Patriarches, and also the Pro­phetes, & the people of Israel, and finally all the godlie, which haue bene from the creation of the world vnto this day, haue bene saued. For Christ, as he that should [Page] come to bee the deliuerer of mankinde, was promised from the beginning. Wherevppon in the Reuelation there is that mention of the Lambe, whiche was slaine from the originall of the worlde. Therefore the Gos­pell Apoc. 13. 8. The Gospell was from the begin­ning of the worlde. or Euangell, that is to say, that forgiuenesse of sinnes reuealed, and promised from heauen, by the free goodnesse of GOD for the deliuerer to come, hath bene alwayes euen from the verie beginning of mankinde, though not yet in name, and in woord, yet in deed, and in truth. For this redeemer Christ is that seede of the woman promised vnto Adam, which shoulde breake the serpentes heade, that is, which Gen. 3. 15. 1. Iohn. 3. 8. shoulde destroy the woorkes of the Diuell, to witte, sinne and death. Hee is the seede of Abraham, in which seede all the nations of the earth shoulde bee Gen. 12. 3. Deut. 18. 15 Act. 3. 22. blessed. Hee is that Prophete promised by Moses. Hee is the sonne of Dauid, who shoulde reigne ouer the house of Iacob foreuer. This is hee whiche was shadowed by the Leuiticall sacrifices, and foretolde by the oracles of the Prophetes.

Therefore wee haue all the godlie, which haue bene euen from the beginning of the worlde, ioyned with vs in the profession of the same faith. For looke in whome the Patriarches, the Prophetes, and the people of Israel placed all their confidence, in the Messias promised to them: in the very same Christ nowe exhibited vnto vs, both Apostles, Martyres, Confessours: and finally, wee all put our hope of sal­uation.

And this is the true Churche, whiche wee haue vvhich is the true Church and Communion of Saintes. vvhat kinde of societie the Church is. learned out of this doctrine renewed: this is that com­munion of Saintes, which, being (as I saide before) euen from the beginning of the worlde, after the promise concerning the deliuerer to come, was first pro­pagated, and continued in the Patriarches, and Pro­phetes, [Page] afterwardes in the Apostles, & Martyrs, & so on continueth, & perseuereth vnto this day by diuerse de­grees, & orders of Christians, professing the same faith, & perfourming, & shewing obedience to the Ministers of the Church. The sonne of God our Lord, and Sauiour Iesus Christ doeth, by his woord, and Gospell gouerne, How Christ ru­leth and defen­deth his Church. and by his holy Spirit helpe, and assist this Church, and this communion of Saintes. O thrice happie, and foure times blessed are they, whiche ioyne them selues vnto the societie of this Church, whiche hath the sonne of The societie of the Church is perfect felicitie. GOD for her President, the Angels for her protec­tours, the holy Ghost for her sanctifier: finally, all the godlie, and electe of all ages, as many as are ordeined to eternall life, for her fellowes, and companions. In this Church thou shalt finde Adam, Noah, Melchisedech, Abraham, Isaac, Iacob, Moses, Samuel, Dauid, Esaie, Da­niel, to bee short, all the Patriarches, Prophets, Apost­les, Martyres, virgins, confessours, and the holy Angels of God mixed among all these. Who would not ex­clame, and cry out with the Prophet? O howe amia­ble are thy Tabernacles, O Lorde of hostes? My soule Psal. 84. 1. 2. 4. 12. fainteth, and consumeth away, through the desire of thine house. Blessed are they whiche dwell in thine house, O Lord, whiche extoll thee with perpetuall prai­ses. Blessed is hee, O Lorde, whiche putteth his trust in thee.

Howe greately, I pray you, doe I thinke that o­ther men are moued with these thinges? Doe I doate, and am I rauished out of measure with the men­tion of these thinges? Or are other men also through­ly touched with the like feeling that I am?

Surely I my selfe, as often as I am conuersant in the cogitation, and remembraunce of these thinges, conceiue in my minde an incredible pleasure, and as the Poet saith, Secreat ioyes doe creepe into my [Page] silent breast.

And truely, both many other thinges doe recreate, The great com­forte and conso­lation which a Christian man may receiue by meditating and musing vpon the Communion of Saintes. and refresh mee, as that communion of Saintes, and that one, and the same faith, euen from the last originall of the worlde, of all Patriarches, Prophets, and of the people of Israel, and of ours at this day in Christ, promised indeed to them, but now alreadie exhibited, and giuen to vs: and that most blessed com­panie hereafter, with all the Saintes in the celestiall kingdome, vnto whiche I aspire with a feruent desire, whiche nowe also mee thinkes I enioy, and receiue well nigh a certeine tast of the future felicitie, and hap­pinesse in Heauen: and also the Capteine him selfe and heade of this Church, our Lorde, and Redeemer Ie­sus Christ, doeth after a maruellous manner moue mee, Comforts which we receiue by Christ crucified for vs. delight me, and well nigh bring mee into a traunce be­sides my selfe, when I thinke vppon him. For streight­way it comes into my mind, that this specified Christ is hee, in whome to come all the Saintes from the beginning haue fixed, and placed all their trust, and confidence: that this is hee, to whome all the Pro­phetes Act. 10. 43. giue witnesse, that through his name all that beleeue in him, and put the hope of their saluation in him, shall receiue remission of sinnes: that this is hee who came into the worlde to saue sinners, to seeke, 1. Tim. 1. 15. Luke. 19. 10. and to saue that whiche was lost, and like to perish, to giue his soule for the redemption, and raunsome of manie: that this is hee who was sent to preach the Gospell to the poore, to heale the broken hearted, to preache deliueraunce to the captiues, Esai. 61. 8. Luke. 4. 18. to comforte them that mourne, to sette at liber­tie them that are oppressed: that this is he, whome therefore the Father sent, not that hee might con­demne the worlde, but that the worlde might Iohn. 3. 17. bee saued by him: that this is hee, for whome [Page] the heauenlie father hath forgiuen vs all our trespasses, putting out the obligation, or hand writing, which was Coloss. 2. 13. 14. against vs: yea, taking it quite out away, and fastening it vpon his crosse: that this is he who commaundeth all that labour, and are heauie laden, to come vnto him: and which promiseth to ease, and refresh them: that this is he which died for our saluation, who by his bloud sa­tisfied Matt. 11. 28. God for the sinnes of mankind, and who hath by his passion suffered the punishment, which we did owe Galat. 4. 5. vnto the iustice of God: who being persuaded there­vnto through exceeding loue towardes vs, gaue him­selfe Eph. 5. 2. for vs an oblation, and sacrifice to God of a sweete smelling fauour: that this is he which hath deliuered vs from the Diuell, from sinne, and from eternall death. Heb. 2. 14. Who by his death hath abolished and destroyed him, which had the rule, and imperie ouer death, to witte, the Diuell: who hath redeemed vs from the curse of Gal. 3. 13. the lawe, hee him selfe beeing made a curse for vs: that this is hee, who hath ouercome Satan by his crosse, and hath triumphed ouer the conquered, who hath beseeged and battered downe hell, and hath Coloss. 2. 15. Eph. 4. 8. Psal. 68. 18. Rom. 8. 34. 1. Iohn. 2. 1. Heb. 9. 24. made an entrie, and passage into heauen: who ascen­ding vp on high, hath led captiuitie captiue: that this is hee, who sitting at the right hande of GOD the father, doeth perpetually make intercession for vs, who being our Proctour and Aduocate, we may easily obteine at our heauenlie fathers hands, pardon, & for­giuenesse of sinnes, that this is he, in whome onely wee haue recouered that whiche wee had lost in our first father Adam, namely, to bee created according to the image, and similitude of GOD: that is, (as Saint Paule interpreteth it) after righteousnesse, and true ho­linesse: Eph. 4. 24. by whome we are adopted of the heauenlie fa­ther into the number of the sonnes of God, to become partakers as of his name, so also of his kingdome, [Page] and to become heires of eternall blessednesse: Finally, 1. Tim. 2. 5. that he is the Mediatour, Interpreter, and Pacificatour betwixt God, and men, that he is the throne of grace, Heb. 4. 16. our Bishop, and high Priest, to entreate daily for vs, the propitiation for the sinnes of the world, the Lambe of Ioh. 1. 29. God, which taketh away the sinnes of the worlde, the Pastour, & sheepheard of our soules, our hope, our life, our resurrection, moreouer our wisedome, & our righ­teousnesse, Ioh. 11. 25. 1. Cor. 1. 30. Esai. 53. 5. and our sanctification, and our redemption: that this is he in Esaie, vpon whom the Lorde hath laid the iniquities of vs all, and by whose woundes we are healed: that he is that victour, and conquerour of death and of hell in Oseas: that he is that Lorde our iustifier, Osee. 13. 14, Iere. 23. 6. Esai. 7. 14. in Ieremie: to be short, and not tedious, that he is that Emmanuel, father of eternall life, Prince of peace, that sonne of righteousnesse, that light, and lampe of the Gentiles: in summe, that this is he whom the old aun­cient rites, and Leuiticall ceremonies shadowed, & pre­figured, Christ is the scope both of the law and of the Gospell. to whom the whole lawe of Moses had respect, and regarde, whom the Prophetes, and the vniuersall scripture haue proponed vnto them, as the onely marke to shoote at.

Wherefore the remembrance of all these things be­ing such, and so great, as they are, doth (as I said before) incredibly moue me, and doeth maruellously delight me, yea by thinking vppon these thinges I doe tast as it were a certeine sense, and feeling of the future felicitie, and happinesse in heauen.

And certeinly, seeing that these thinges are at this Especially at this day men ought to be thankefull for the doctrine of the Gospell. day inculcated, and beaten continually into the eares, & minds of all men, surely all men ought to be merrie, and glad, at the mention of these thinges, and all men ought to giue thankes to God for this doctrine instaured, and to declare the thankefulnesse of their mindes not onely by singing of Psalmes, Hymnes, and spirituall songes: Coloss. 3. 16. [Page] but also by leading a life after the will, and imitation of God: and chiefly they must endeuoure, and trauell, to growe in grace, & in the knowledge of our Lord and Sa­uiour Iesus Christ, as S. Peter warneth vs, and that daily 2. Pet. 3. 18. they profite more & more in it, or (as S. Paule speaketh) abounde more euerie day than other in it. But, O the execrable and abhominable negligence of men, in re­peating, Mans extreme ingratitude to God for his infi­nite benefites, shewed by his. wicked life. and calling to minde Gods benefites, in ren­dering due, and deserued thankes to so gratious, and bountifull a God. For wee liue so, that wee differ no­thing at all from Epicures, that the name of God is for our sakes contumeliously reproched, and euill spo­ken of amongst the Turkes: that wee doe alienate all men from religion, vnto which wee ought, by our ho­nest manners, and good conuersation to inuite, and to allure all men.

And in the meane season, whilest we liue so, wee both greeue the holie Spirit, and cause that wicked, and vn­cleane spirit, to reioyce at vs: and also wee yeeld our selues (whom Christ hath redeemed by his bloud) vo­luntarily to the bondage, seruitude, and slauerie of Sathan: wee, whom Christ hath deliuered from our sinnes, doe wittingly, & willingly rush headlong againe into sinne: wee, whom he hath made heires of the hea­uenlie kingdome, doe cause our selues through our owne fault to be disinherited.

This verely is all the thankes that wee giue vnto GOD for this doctrine of the Gospell renewed, this is the thankes wee giue vnto Christ for giuing vs salua­tion, so wee giue our selues to bee ruled, and gouer­ned by the holie Ghost. With these deedes wee ap­proche, and drawe neere vnto the Lordes Table. So doe wee expect, and waite for the comming of Christ, And, for ought that I see, death is like to attache vs [Page] so doing, so wee are like to come vnto Gods iudge­ment seate.

But, that I may returne to my purpose, truely I my selfe thinking, and musing with my selfe vppon Christ, (whom wee beginne to confesse, and acknowledge truely by this doctrine instaured,) am incredibly mo­ued, and affected: neither is there any thing, where­by The remem­braunce of Chri­stes benefites of what force it is with the godlie. I doe receiue either greater comfort, or greater pleasure, than by the remembraunce of Christes bene­fites, and of the good will of our heauenlie father towardes vs, who hath so loued the worlde, that he hath preferred our saluation before the loue of his one­lie sonne.

And falling into this cogitation, I can not temper, and refraine my selfe, but I must needes exclame, and crie out, sundrie times with Saint Paule: If God be on our side for vs, who can be against vs? Hee that spa­red Rom. 8. 31. 32. 33. 34. not his owne sonne, but gaue him for vs all to death, howe shall he not with him giue vs all thinges also? Who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condemne? It is Christ which is dead, yea or rather, which is risen againe, who is also at the right hand of GOD, and maketh request also for vs. yea, and in this cogitati­on of Christ there is nothing at all, which may dismay vvhat greate consolati­on redoundeth to a distressed conscience, by the right remem­braunce of Chri­stes benefites. and discomfort a conscience laden with greeuous sin­nes, much lesse driue it to desperation. For if the lawe being broken, and transgressed, doeth woorke a feare, & terrour in vs, let vs remember that Christ hath redee­med vs from the curse of the lawe: if sinne terrifie vs, let vs remember that the bloud of Christ hath cleansed Gal. 3. 13. 1. Iohn. 1. 7. vs from all sinne: if death daunt vs, let vs remem­ber that Christ is the life, and the resurrection: if the wrath & iudgement of God amaze vs, let vs remember Iohn. 11. 25. [Page] that we are reconciled to God by Christ: if Sathan as­sault vs, let vs remember that Christ hath triumphed o­uer Coloss. 2. 15. him, being vanquished, and subdued: if hell fire make vs affraied, let vs remember that Christ, hauing beaten downe hell, hath giuen vs an entrie into hea­uen.

In such terrours, and in such a tast and feeling of e­ternall vvhat comfort of conscience there was in time of Poperie. death, you should in old time haue sought for this consolation in vaine in the Popes kingdome. For that was nothing but mans satisfaction, Romish indul­gencies, and the communion of Monasticall woorkes bought both with suite, and with siluer, the sacrifice of the Masse, Pilgrimages to holie places, and such other like trifles were opposed, and set against sinnes, and a­gainst death euerlasting. The habit, and weede of a Fran­ciscane Frier, and that staffe of reede, that is, that help of their seruice for the dead, that helpe of memories, of an­niuersaries, of oblations, of nightwatchers, as were set a­gainst Sathan, and hell fire. These thinges I rehearse to vvhat great than­kes we owe to God for the reno­uation of Eccle­siasticall doctrine! this end and purpose, that it may the better be vnder­stood, how deepely we are indebted vnto our heauenlie father for this renouation of Ecclesiasticall doctrine, & that by this meanes we may be the more excited, and stirred vp, to pay with mindfull hearts deserued thankes to God so bountifull, and so benigne vnto vs. For vn­lesse thou doest often call to minde with thy selfe, what great blindnesse there hath bene heretofore in Chri­stendome, howe grosse darknesse, and thicke cloudes of errours and ignorance: vnlesse thou by diligent cogi­tation and consideration doest often remember the su­perstition of the former age, surely thou shalt neuer vn­derstand how great commoditie the instauration of ho­lie doctrine hath brought vnto vs. And it is a certeine A part of thanke­fulnesse to ac­knowledge from whence we came. part of gratitude, or thankfulnesse, to repeate in memo­rie the euilles passed, from whence thou art deliuered, [Page] that so thou maist the better ponder, and also weigh the greatnesse of the benefite, that so thou maist consider well what good thing thou hast receiued, that so thou maist commend, and praise that same benefite with a gratefull commemoration, and that so thou maist offer alwayes to God through Christ the sacrifice of praise: that is, that so thou maist with thy whole heart giue thankes to Gods goodnesse, and that thou maist pay thy vowes vnto the Lorde before all his people, as the Psalmist saith. For God requireth of vs this sacrifice cal­led Psal. 50. 14. VVhat kind of sa­crifice God re­quireth at our handes. [...], or a sacrifice of thankesgiuing. And if the Ethnikes, and Panims in olde time, when any thing had fallen out fortunately, and luckily amongst them, were woont to declare their grateful good will towards the gods, by appointing solemne Processions, and sup­plications to be said about all the temples, and taberna­cles of their gods, or by offering vp sacrifices vnto them: how much rather ought we to see to this, in this renouation of the doctrine of the Church (than which there could no greater benefite haue bene giuen vnto vs) that we be mindfull, and thankefull, and that we de­clare, and witnesse to the world this our thankfulnesse, by celebrating the praises of God continually, by sing­ing hymnes to God both with our selues at home, and By what things we ought to de­clare our thanke­fulnesse towards God. also in the congregation, and companie of the godlie abroade, by assisting, and succouring the Ministers of the worde, by godlinesse, and holinesse of life, by doing our dueties towardes our neighbour, by suffering ad­uersitie patiently: finally, by what meanes soeuer wee can. And surely, in this instauration of the doctrine of the Church, we may almost feele with our verie handes, (that I may so speake) the goodnesse of God towardes vs. The diligent consideration of which thing ought worthily to stirre vs vp (as I said before) to giue thankes to God for so great bountie, and benignitie: who hath [Page] called vs againe vnto the way of trueth, when we were wrapped in so many errours, who hath conuerted vs From what darkenesse & ig­norance we are deliuered. from vnpure superstition to sincere religion, and pietie, who hath reuealed his mysteries, which lay hid many ages, and who hath disclosed the secretes of his will, who hath brought vs vnto the true knowledge of the sonne of God, in which knowledge mannes saluation consisteth: of whom wee neither had a right opini­on, neither did wee knowe what a safegard, and succour wee had in him: who dispelling, and beating away all foggie mistes of ignorance, in which wee were, hath restored vnto vs the light of his Gospell, as the Sunne being taken from the earth: lastly, who hath taught vs to call vppon him truely, to worshippe, and serue him sincerely, and who hath permitted vs, being conuer­ted vnto him, to see, and behold his glorie (as Da­uid saith in the Psalmes) which we could not see before, being blinded with superstition, and with the worship of dead men.

I will make an end, after I shall haue added one cer­teine thing. I haue spoken, and entreated hitherto, of the felicitie, or happinesse of this our age, and nowe a great while I haue vttered foorth many wordes of this matter. But some man will say vnto mee: Doe we not see, that after this renouation of celestiall doctrine, God hath afflicted the world with so many, and so great ca­lamities? An obiection. Some doe impi­ously lay the cause of all cala­mities vpon the renouation of this celestiall doctrine. As for example sake, with force and rage of tempestes, with casualties by fire, by lighteninges, with scarsitie or dearth of victualles, with penurie of all thinges, with hunger and famine, with the plague, and pestilence, also with diseases so straunge, that their verie names are vnknowen of the Physicians, with destructions and deuastations, with earthquakes, with deluges or floudes of water, with incursions of wilde beastes, with annoyance of locustes, and chiefly with [Page] so many, so long, so cruell, so pestiferous, so misera­ble, so deadlie, and dolefull warres: yea, and the same most commonly ciuil warres: whereby it comes to Ciuil warres in Germanie. passe, that Germanie doeth destroy her selfe with her owne strength.

Our aduersaries are not ashamed to assigne the cause An aunsweare. both of these, and other euils, to the religion now in­staured. And as that wicked Porphyrius coniectured, The wicked opi­nion of Porphyri­us. that the cause of the plague, which reigned and raged so long in his time, was the worshipping of Christ, be­cause that Aesculapius; and the rest of their gods, which August. lib, 2. de ciuitate dei, Cap. 3. would haue succoured them, were neglected: so at this day, these men, what harme or ill soeuer happen pub­likely, doe attribute it to the doctrine nowe renewed, and reuiued, for that the Masse, and old auncient cere­monies, which might appease Gods ire, and which might turne away all euilles from vs, were refused and reiected.

Yea, and the Ethnikes in times past transferred the So did Demetri­an complaine as it appeareth by S. Cyprians re­prehension. cause of all common casualties, and mischances, vppon the enuie of the Christians, and they thought, that the Christians were the cause of all publike destructions, and of all discommodities, which befell to the common people, as Tertullian saith: Si Tybris (inquit) ascendit in Tertullian. maenia, si Nilus non ascendit in arua, si coelum stetit, si terra mouit, si fames, si lues, statim, Christianus ad leonem, ac­clamatur. Oro vos ante Tiberium, id est, ante Christi ad­uentum, quantae clades & orbem & vrbem caeciderunt, &c. That is to say, If Tyber (saith he) runne and flowe ouer the walles, if Nilus doeth not ouerflowe and water the fieldes, if the heauens haue stoode still, if the earth hath moued, if famine, if pestilence, haue come amongst men, they crie out streightway: Away with the Christi­ans: haue them hence to the Lions. [Page] I beseeche you before Tiberius, that is, before the com­ming of Christ, what great destructions, and calamities, fell vpon both the whole world, and also vpon the citie of Rome it selfe? &c. Wee will heere bring in nothing concerning the causes why God doth afflict the world, with so many, and sundrie calamities: for the tractati­tion, and handling of that matter, doeth not per­teine properly to this argument, which we haue in hand.

This I say briefly, that these calamities of the world Our age may be called happie, al­though calami­ties come vpon vs. For the reno­uation of the Gospell counter­paiseth all cala­mities. are no lette, and impediment, why this our age should bee lesse happie for the renouation of the heauenlie doctrine. For, if wee will iudge aright, and truely, the benefite which God bestowed vppon vs, in the re­stitution of the Gospell, it is so great, that looke what calamitie soeuer chaunceth, it is easily ouerwhelmed with the greatnesse of the benefite, and it scarse ap­peareth, especially amongst them, which haue any care, and regarde of their owne saluation. For these men, because they knowe assuredly, that this is life euerlasting, that wee acknowledge the true GOD, and Iesus Christ, whom he hath sent, they esteeme Iohn. 17. 3. so much this notice, and knowledge of the true God, and of his sonne Iesus Christ, that in com­parison of this one thing, they set naught by all hu­mane, and earthlie thinges, whether they be good, or bad.

And seeing that they are throughly persuaded to haue God friendlie, and fauourable vnto them for Christes sake, they doe easily contemne, and despise all other things, they doe easily suffer all aduersitie, & mise­rie: yea, they do not feare, & dread no not death it selfe. They knowe that their sinnes are pardoned, and for­giuen them for Christ, that they are reconciled vnto God, that they are adopted to be the sonnes of God, [Page] that the inheritaunce of eternall life is promised vnto them, they haue learned to call vpon God truely, and vnfeignedly. These thinges they so much esteeme, and make so greate account of, that whatsoeuer befalles to them, they beare it patiently, and with a quiet minde: yea, though the brused world should slide, and fall, and ruines rush vppon their heades vnwares, as the Poet saith, yet they would not bee affraide or dismaide awhit. They well remember that they haue no stedfast seate, nor sure dwelling place in earth, but that they are here in exile, and banishment, and that they liue heere as Pilgrims, and straungers. Therefore they alwayes sigh deepely, and desire feruently, that eternall and celestiall 2. Cor. 5. 2. countrie, and they vse this worlde, as though they vsed it not, as the Apostle teacheth vs to doe. They doe be­leeue, 1. Cor. 7. 31. that death is not the finall end of life, but a begin­ning of blessed immortalitie, and a passage out of this world vnto the father. Wherefore, they desire both Phil. 1. 23. Luke. 2. 29. with S. Paule to bee dissolued, and also with Simeon to departe hence in peace.

In the meane space, whatsoeuer happeneth, they suffer it stoutely, and with a good courage. They put all their hope and trust in Christ alone. Neither for all that, are the godlie no whit moued, either with publike euilles, How the godlie are moued with calamities. or priuate calamities (for they cā not put off the nature of man, and they can not refuse the common sense of nature:) but they doe iudge, that our sinnes haue deser­ued them, and they reckon that in respect, and conside­ration of Gods will, all thinges are to be suffered of vs. They doe beleeue, that by this meanes they are prouo­ked vnto repentance, that they are pricked forward to prayer, to request Gods ayde and assistance. Therefore they studie to exercise both ther faith in prayer: and in­uocation, and also their patience in tolerating, and suf­fering [Page] aduersitie, and ill happes. For they are persua­ded, that calamities come not vpon men by chance, but that they are sent of God. And truely, it is not to bee Calamities come not by fortune, but are sent of God. doubted, but that these are punishmentes for the sin­nes of mankinde. And our men haue learned out of this renewed doctrine, that both priuate miseries, and afflictions, and also publike calamities, are after Publike calami­ties are as it were the voyce of the lawe. a sorte the voyce of the Lawe, whiche stirreth men vp to the remembraunce of GODS wrath against sin­ners, and whiche exhorteth them vnto repentance. For, because the Sermons, whiche are preached in the Church, concerning GODS iudgement, doe not greately moue the obstinate, and stifnecked per­sons, therefore GOD would that both publike, VVherefore and to what end ca­lamities are sent of God. and priuate calamities shoulde preache vnto vs of repentaunce, that so wee might studie to acknow­ledge our sinnes, and lament, and bee sorie for them: For looke what Iohn Baptist in Saint Matthaewes Gos­pell, Matth. 3. 2. Mark. 1. 1 [...]. and our Sauiour Christ in Saint Markes Gos­pell saith, Repent, and amend: the very same doe all kinde of calamities seeme to cry foorth openly, to witte, that wee should repent, to the end wee may not onely shunne, and escape the temporall punishmentes of this life, but also bee deliuered from eternall pu­nishment in hell. So that, looke what the Lawe of GOD coulde not doe in woordes, that doeth God labour to obteine by sending calamities. And the greatenesse of GODS wrath against sinne, which no man can expresse, as it is woorthie, by any force of speeche: that calamities are woont to shadowe out af­ter a sorte vnto vs, how greate it is. Seeing therefore, as I haue shewed alreadie, what ill soeuer doeth happen Calamities are tokens and wit­nesses of Gods wrath against our sinnes. priuately, or publikely, as warre, famine, plague, that is a signe, and testimonie of Gods greate wrath against our sinnes, and seeing that no man doeth easily [Page] feele the greatnesse of his wrath, such is mans dulnesse, and blockishnesse, vnlesse GOD by this meanes stirre vs vp, and admonish vs: the godlie doe not onely VVhat fruit the godlie reape of calamities. suffer patiently, and with a ioyfull minde, what ad­uersities soeuer happen vnto them: but also they giue thankes to their most gratious father so inuiting them to the amendement of their life, they acknow­ledge and confesse their sinnes, they flee vnto Gods clemencie as humble oratours, and in their oraisons, or prayers, they first aske forgiuenesse, and pardon of their sinnes: secondly, they craue & begge of God, that those euilles may bee mitigated, and lenefied. In the one they bequeath, and committe them selues vnto Gods goodnesse: in the other they permit, and suffer him to deale with them according to his good will, and plea­sure, being namely readie prepared both to doe, and to suffer, whatsoeuer shall seeme good vnto God. They cry out in the sense, and feeling of Gods wrath with Dauid: Lord in thine indignation rebuke vs not, neither cha­stise Psal. 6. 1. vs in thy heauie displeasure: with Esaie, O Lord bee not sore an angred with vs, neither remember our ini­quities perpetually: with Ieremie, Chastise vs, O Lord, in thy iudgement▪ not in thy furie, lest thou bring vs to Ieremie. 2. nothing: with Abaccuch, Lorde in thine anger re­member thy mercie. But let vs returne to our pur­pose. The manifold calamities whiche befall, doe not hinder (as I saide before) why that this our age may not be passing happie. Yea, the godlie, whome this instaured doctrine of the Church hath excited, and stir­red vp, to the true and sincere woorshippe of GOD, whome it hath brought vnto the acknowledging of the sonne of GOD our Lorde, and Sauiour Iesus Christ, driuing away all darkenesse of former times, and vnto whome it hath shewed the right way, not onely of leading a life heere with ioy, but also of de­parting [Page] hence out of this life with good hope, the god­lie I say doe set so much by this benefite giuen of God, that the sorrowe, and griefe, whiche calamities doe cause, is easily ouerwhelmed with that ioy, and pleasure, The ioy of the Gospell preached is greater than all calamities. Rom. 8. 28. which they in their minde receiue, and reape thence. And as commonly all thinges woorke together for the best, to them whiche loue God, as S. Paule testifieth: so afflictions, miseries, and calamities, doe after a sorte pro­fite the godlie to their saluation, and doe fall out for the Afflictions hap­pen for the best vnto the godlie. best, to witte, whilest they being stirred vp to the re­membrance of their sinnes, and feeling the wrath of God, doe repent, doe humbly aske forgiuenesse, doe re­quest Gods helpe, and assistance, doe exercise their faith by prayer, and their patience by suffering aduersities: whilest by that meanes that greeuous dead sleepe, that faintenesse, and that too much securitie, which in pro­speritie possesseth mens mindes, is shaken off, whilest so the sluggish, and slouthfull minde of man is awakened, and quickened with the feare of God, and whilest by that meanes it is inflamed with the loue, and desire of celestiall thinges. So then the godlie are not onely not How the godlie suffer calamities. grieued to see them selues afflicted with many miseries, but also they account it a greate benefite, because they are chastened of God wholesomely, and after a fatherlie fashion, and what casualtie soeuer GOD bringeth vpon them, they suffer it manfully, and with a ioyfull minde. I will not heere adde, how that at all times, and in all ages there were certeine fatall (as it were) calamities of mankinde, and certeine punishmentes of the world, left that any man should thinke, that some new thing had happened to this our age, or least that any man should defame these present times (that I may vse the woordes of Orosius) as more infested, and annoyed with mis­chances, Orofius. and ill happes, than other times were woont to haue bene, because of this heauenlie doctrine rene­wed, [Page] because we beleeue in Christ, & acknowledge him to be the author of mans saluation, & because now God is most truely woorshipped in spirit & trueth. For as in our time, so there haue ben in all ages past, many times, which haue bene either greeuous by reason of warres, or corrupt with diseases, or sorowfull for famine, or ter­rible for erthquakes, or strange times for innundations & greate floudes of waters, or fearefull for breaking out of fire, or cruell for blastinges, thunderboltes, & light­ninges, for boysterous blowes of hailestones, or else (as the same Orosius saith) miserable times for murders of father and mother, and for all heinous villanies, & wic­kednesse that can bee: which thing the Chronicles, Hi­stories, and monumentes of antiquitie doe testifie.

God the eternall father of our Lorde, & deliuerer Ie­sus A godlie Prayer. Christ, who is to bee praised for euer, graunt for his vnmesurable, & infinite mercie, and for his maruellous bountie and benignitie towardes mankinde, that wee may both acknowledge the felicitie, and happinesse of this age, and also that wee may bee most thankfully minded for that celestiall benefite, in restoring to vs the doctrine of the Gospell, than the which benefite there could not haue bene giuen a greater to men on earth: that wee may studie to professe openly Iesus Christ, to celebrate him with perpetuall praises, Psalmes, & hym­nes, to worshippe him, to call vppon him, to adore him, whome wee haue begonne to acknowledge: that wee may expect in a firme faith and stedfast hope, and looke for life, for saluation, for immortalitie, replenished with all good thinges, by the same Christ only: that wee may desire to please him alone, to approue our selues to him by leading our life according to his will, & after his imi­tation, & as S. Paule speaketh, by walking woorthie of God, worthie of the Gospell of Christ: that we may yelde 1. Thes. 2. 12 vnto him duetifull obedience, by suffering patiently ca­lamities, [Page] & afflictions, & that we may beleeue, that this also is some parte of gratitude, or thankfulnesse: to bee briefe, that wee may alwayes goe about those thinges, which perteine chiefly to his glorie, to the saluation of the Church, to the profite and commoditie of the Chri­stian common wealth: moreouer, that wee may all of vs mutually amongst our selues bee of one, and the same minde according to Iesus Christ, that with one accord, & with one mouth we may glorifie God, euen the father of our Lord Iesus Christ, that we may all speake the same 1. Cor. 1. 10. thing, & that there be not dissentions, and schismes a­mong vs, but that wee bee an whole bodie, being of one mind, & of one iudgement, as the Apostle S. Paule war­neth vs. These thinges graunt he who is the Author, & Phil. 2. 2. founteine of all goodnesse, God most gratious, & most mightie, the Father, the Sonne, & the holie Ghost, one infinite, eternall, omnipotent God & Lorde: whose both vnitie in trinitie, and also trinitie in vnitie we reuerence, worshippe, and adore. To whom be praise, honour, and glorie, world without end: Amen.