A SERMON PREACHED AT PAUL'S CROSS THE THIRTEENTH OF JUNE, THE SEcond sunday in Trinity term 1591. by THOMAS BARN student in Divinity.  Brethren I exhort you to watch those that make divisions and offences among you, and decline from them. Rom. 15. Cap. Frustra autem (ut ait quidam) niti, neque nihil aliud litigando nisi ●dium quaerere extremae dementiae est. Hieronymus ad Domnionem & Rogatianum. Nullum vitium est quod non à mendacio sumit originem neque virtus cuius non sit origo veritas. joannes Maxentius adversus episcopum Ormisdae.  printer's or publisher's device 〈…〉 ACADEMIA OXONIENSI● Veritas in 〈◊〉 
JOSEPH 〈…〉  
Printed at Oxford by JOSEPH BARNES, Printer to th● University. 1591.   

TO THE RIGHT WORSHIPFUL GEORGE ROTHERHAM ESQVIER, HIGH Sheriff of Bedforde-shiere: THOMAS BARN wisheth peace and prosperity in Christ jesus.  
I PRESENT unto your worship a copy of that Sermon, the which I preached publicly at Paul's Cross: in that I am already persuaded, that the doctrine therein contained, is requisite and expedient for these days. The which when I had considered, I found sundry and diverse men that had clothed themselves in Pharisaical garments, wherein was embroidered the sum of Christianity, they themselves in the mean season altogether deprived of the grace of God. Faith saith the Apostle, it is the gift of God, and in vain tendeth all our preaching, if the heart and soul of man be not prepared before by the special assistance of God's spirit: Paul may plant, and Apollo may water, but if God doth not give the increase all tendeth to small effect.  
The Virgins that slept, and had not their lamps burning, were forthwith excluded the presence of the Bridegroom. The figtree, that had broad and green leaves, and no fruit, once cursed, withered. So it falleth out with us, which in external show attend and expect the coming of the son of man, are found at the last unfit to attend upon him, although we make glorious shows of Christianity, and do not perform works of charity. These and such like maladies have infected divers, the which of a zeal have put forth themselves before they were called, and in a vain presumption of human learning, have caused the weaker sort to follow them, and to rely upon them, that were not able to uphold themselves. Such men were Eunomius, Vigilantius, whom Saint Augustine in his second book entitled, quaestiones in Exodum, termeth opicos mures the which are spumeis in sermrne & in fide parum sani: of whom Saint Cyprian in his book de simplicitate praelotorum speaketh in this wise. Hi sunt qui se ultro apud temerarios convenas sine divina divina dispositione praeficiunt, qui se praepositos sine ulla ordinationis lege constituunt qui nemine episcopatum dante episcopi nomen assumunt. The which words of their blessed and aged father duly considered, lay open the preposterous course of sundry leaders in these days, the which exclaim against Cesar and his right labouring as much as lieth in them, to pluck up by the roots that which they never planted.  
So heady, that they will not stand to the truth received, preaching contrarieties, of whom Irenaeus li. 3. ca 15. speaketh: Valentinus & Ptolomaeus deliri & fanatici homines auditores suos, contradictores fecerunt, as these can sufficiently approve. This Sermon diligently perused, layeth open the sinister means, and deceitful practices of these men, the which being unstable in their doctrine (as the sundry change of the Church of Scotland) approveth: have at the last followed the steps of the Parmenian, to contempe all men in respect of themselves, whom Optatus in his 2. book against Parme: counseleth and adviseth in this wise. Non enim spiritum Dei soli vobis vindicare potestis aut includere quod intelligitur & non videtur, per mitte deum unde velit ire & quo velit accedere, habeat libertatem qui audiri potest videri non potest. A kingdom divided in itself cannot stand, sathan if he were in arms against himself, his kingdom forthwith would be ended: discord crept in among the Romans, & overthrew the Roman Empire. The parts in man's body if they were at variance, life could not long continue said Menenius Agrippa long ago. And so, si parvis componere magna liceret, The Church of Christ cannot continue among us, sith one preacher joyeth to contradict another: and delight in novelties, and few to be found that dares oppose themselves to withstand these men, the which pretend conformity & order, and practise nothing else but irregular disorder. Let the Church or Scotland be diligently regarded: good God? What uptores and tumults hath that poor Island sustained by factious and seditious means & what hath it procured in the end but flat rebellion, such malcontents among us at home, have as much as lieth in them disgraced the established government of our church as divers books 15 years passed printed at Andwerp can sufficiently testify: & these men to obtain a name & to enrich themselves have procured a defection from our Church: contemning the Right Reverend fathers of our Church & wilfully opposing themselves against all lawful authority whatsoever. These men may very well be resembled to one Hermogenes of whom Tertullian in his book the which he wrought against him reporteth that he was homo in saeculo turbulentus, qui Loquacitatem facundiam existimat, & impudentiam constantiam deputat, & malidicere singulis officium bonae constantia judicat. Such innovations in Religion are and have been dangerous and when men are zealous in contention, then doth God permit them to be guided by their own discretion, and then that is approved a verity the which the Philosopher gave out long ago, uno absurdo concesso mill sequuntur, when a man hath once made a breach into an absurdity, it is an easy matter to cause him to grant all absurdities and contradictions whatsoever. These and the like inconveniences to avoid with the which this age of ours aboundeth, I have set down my sermon as I delivered the same at Paul's Cross, in the which I have laid upon the causes of this schism & dissension with the which our Church of England is pestered, and the means to remove the same. But I am assured that I do surdis canere cantilenan, to them especially that utterly reject the authority of our Church. And frame unto themselves a kind of religion that hath altered the course of ours, delivered unto us by our fathers, the verity whereof to approve where nothing else then if I should lucente sole lychnum accendere. For the parties I would if I might choose not meddle with them: they stand not to any lawful authority, if scripture be urged, expounded by the uniform consent of Christ his Church, the interpretation is rejected, & the reason is at hand, the Church was then by heresy corrupted. If the Canons of general counsels be cited: for the peaceable and godly government of our Church. The fathers that then lived did caecutire they had not so special aportion of gods spirit as they have object unto them the estate of the Church as it is now, ratified by invincible authorities of scripture, confirmed by the ancient fathers heretofore, defended by the blessed hand of her majesty against the greatest monarchs in Europe at this day. jamque faces & saxa volant furor arma ministrat. And these are the men of whom Saint Hierom speaketh in his Commentaries upon the 5. Chapter of Saint Paul's Epistle to the Ephesians. Qui semel fuerit furore superatus, necesse est ut profiliat in clamorem, & turbide fremens huc atque illuc in modum flwij ventiletur & dicat: O rerum iniquitas: O iniusta Dei judicia, & catera quae solent loqui, qui per indignationis furorem, mentis judicium per diderunt. These men I leave to their own fantasies, and commend this my sermon unto your worship unto whom I acknowledge myself in duty greatly bound desiring God to bless your worship with many happy and prosperous years in this world to the glory of God and your hearts desire.  
Oxon▪   
The second Epistle of S. Peter 2. Cap. 1.2.3. verse. 
There were false Prophets among the people: so likewise there shallbe false teachers among you, which shall bring in damnable heresies denying the Lord that redeemed them, bringing upon themselves a speedy destruction, and many shall follow their riotousness, by whom the way of truth shall be blasphemed. And in covetousness with pleasing words, they shall buy and sell you, whose judgement that was long ago doth not linger and their destruction doth not slumber.  
THE Church of God the which the Apopostle Saint Paul termeth the pillar and the foundation of truth: is as Augustine writeth upon the 28. Psalm, planted in the midst of thorns and briars, omnes amici & nulli pacifici, 
Gen. 8.  sayeth Hierom writing to Damasus. The crow that returned not, and the Dove that brought an Olive branch were preserved from the general deluge by the arch of Noah. Christ and his Church are one, therefore inseparable: Christ the head, we his members. One God, one faith, one baptism. Is Christ divided? or have we received any prerogative, but by the Cross of Christ? Saint Paul gloried in this only, that he was crucified to the world, and the world unto him. In these perilous and dangerous days, wherein every peculiar fantasy be it never so ridiculous once shrouded under hypocrisy is accounted piety, wherein likewise, quot auditores tot detractores, as many auditors, so many detractors, I have thought it necessary, to stay them that are running headlong to their own perdition and if it may be to pluck them out of the fire that are already scorched, and to remove all occasion of schism and dissension, that as God is a God of peace, so we likewise may endeavour to observe the unity of the spirit in the bond of peace. The Apostle speaketh unto us, telling us, that in God there is no change or shadow of change, and if God be always one and the same, we ought likewise to conform ourselves unto him, and to stand fast in that doctrine which we have received. And not to be carried away, with every blast of vain doctrine. The Apostle Saint Peter in these three verses propoundeth unto us, three several parts to be observed: The first a prophetical prediction of the future calamities incident unto the Church of Christ by false teachers contained in these words: There were false Prophets among the people so likewise their shallbe false teachers among you. During the time of the law jannes' and Mambres, Balam the son of Bosor with others seduced the Church of God: pharisees and Saducees, Elymas & Simon Magus, Alexander the copper smith, raised sedition among them Since their time Diosciorus, jovinian, Vigilantius issued forth, and these with Arrius and Eunomius broke down the heads of the vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrupting the word of God and perverting the same. False prophets there were among the people so likewise there shall be false teachers among you. The second containeth in it a description of them: They shall privily bring in sects, damnable sects denying the Lord that redeemed them and shall bring upon themselves a sudden destruction, many men shall follow their riotousness, the way of truth shallbe blasphemed by them, and to enrich themselves, they shall buy and sell you, according to their own disposition. The third is the rigorous and fearful judgement of God that hovereth over their heads seta equina by a twine thread contained in these words The judgement of these men doth not linger, and the ruin and destruction of them all doth not slumber. You see beloved, the scope and final end of the apostle, his words are plain & manifest verified at this day in the eyes and ears of you all: and the like event, that camp upon them will also light upon us, in that we have divided the cote of Christ that had no seam, and have dried up the ointment of unity that ran down upon Aaron's beard even unto the skert of his garment. Saint Paul perpending the state of his time, protested plainly, that if he should labour to please men, he could not be a Disciple of Christ. And I would to God that there were not some to be found among us that will preach according to the direction of their auditory from whence have risen divisions tending to the subversion of Christian faith and religion, And from this sort of men the Apostle exhorteth every one to departed. The harvest approacheth the Master of the ground expecteth a good crop: but the tempestuous blast of schism and division, hath shaken the blade that the corn is perished, and he that thresheth the same shall well perceive his labour to be lost. Men and brethren in this military expedition, let every one be advised, how, and in what order he standeth. He that is persuaded that he is sure of foot, may fall, he that runneth may forthwith stumble: but in humility, let every one learn: for God resisteth the proud, and apply himself to the humble, and hath dealt mercifully with the poor in spirit, when the rich men of the world have been sent empty away. The Apostle S. Paul in his first Epistle to Timothy cap. 4. The spirit speaketh plainly, that in the later days certain shall revolt from the faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addicting themselves to spirits of error, 
Oecumenius in 4. cap. epist. ad Timoth.  so Oecumenius speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he that hath once swerved from the verity of God's word, is presently carried away with every fantasy. In the infancy of the Church sprang forth Cerinthus and Saturninus, in the second centenary issued forth Carpocrates and Montanus, in the third Novatus and Sabellius, in the fourth, Eunomius, Vigilantius, and helvidius, in the fift Pelagius and Nestorius, in the sixth, Agnoitae, Monophysitae, in the seventh, jacobitae and Sergius, that reckless hellhound, of whom Anastasius Bibliothecarius maketh mention. And in these latter days certain shall revolt from the faith, giving attendance unto spirits of error, and doctrine of devils, as Palmerius did with Menno the Anababtist, denying the deity of the son of God. As Francis Ket did, not long since in Norwich, sounding forth innovations contrary to the doctrine already received, with Browne and Barrow, making an external show of piety, as the Puritans in England do at this day: dividing themselves from the Church of Christ, as withered branches, contending the lanae caprina, for moonshine in the water, have among them a spotless spouse, as they term it, in the which there is no direct or prescript form of prayer, but as the spirit ministereth, so every one to speak & prophecy. And these recusants are planted in the superlative degree, they are omnium infime, and yet superbissimi, not able to defend a bad cause by argument, exclaim against the government of the Church of England and her ministers, and each of these is assured that he hath the spirit of God. Brethren wheresoever you be, and whosoever you are, be not deceived, for God assure yourselves will not be mocked. For a time he forbeareth but in his due time he striketh: he is not tied or chained to any one corner of this land: his name is glorious in the midst of his people: there hath he planted an holy temple for himself, an habitation for the God of jacob. I pray you, look into the practice of the disturbers of the Church: I am a Prophet aswell as you are, and my doctrine is derived from heaven by revelation. So those irregular Friars termed pauperes de Lugduno that rose up in the year a thousand five hundredth and seventy under Lucius the third and Alexander, the 3. Popes of Rome, as writeth Abbas Vrspergensis in the year a thousand two hundredth and twelve affirmed that they had a peculiar calling from God, and therefore they regarded not the ordinance of man. What was Samosatenes, Epiphanius in his second book contra haereses reporteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puffed up with a little learning that he had fell from the truth. What caused julian surnamed the Apostata to decline, 
In Julianum oratio prima.  it was a Gregory Nazianzene speaketh of him, a presumptuous opinion that he had of himself, the which in the end turned to his own destruction. This self same thing Saint Augustine confesseth in his 53. tract upon john: Quosdam nimia suae voluntatis fiducia extulit in superbiam, & quosdam nimia suae voluntatis diffidentia deiecit in negligentiam. Certain there are saith he, that of a reverent opinion conceived of themselves, wax proud, and others distrusting themselves, sit at home and do nothing. And as Bernarde de consideratione, to Eugenius, ociosus est, non tantum quia nihil operatur, sed qui continuè laborando nihil tandem lucratur. That man saith Bernarde, is not only said to be idle, that doth nothing, but he likewise that always turmoileth, and reapeth nothing. So these zealous men carried away with a popular applause Saxum sudant nitendo, nec proficiunt hylum: They are always inveighing against the scandalous government of our Church, and as Hierom writing to Marcellam speaketh: Itur in verba: sermo teritur, lacerantur absentes, vita aliena describitur, & mordentes invicem consumimur ab invicem. Here the quarrel beginneth, a disputation is intended, and thereof proceedeth malice and rancour, and one envying the other, one in the end consumeth another. Heretofore the controversy was about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, books extant at this day pro & con, by that right honourable, right reverend, and most learned father of the Church of England his grace of Canterbury sufficiently approved the same. The question is now, whether our ecclesiastical order be allowable by the word of God, and hereupon, as the Poet speaketh successit vetus comaedia & in vitium libertas excidit & vim, dignam lege regi: for the lives of our spiritual fathers are made scandalous, their doctrine for fashion sake lightly regarded, and cursed cham john Penrie of Wales hath laid open the shame of his father, but a curse shall light upon his head, his days shall be prolonged to his own shame, and like a fugitive he shall beg his bread. A lewd liver doth not argue a corrupt teacher: Scribes and Pharisees were lewd livers, and yet good preachers, and their doctrine ratified and approved by the son of God. Christ was preached for envy, he that preached Christ in that order was a lewd liver, yet a good preacher: Saint Paul gloried in him. Christ was preached for ostentation; he that preached him in that order was a lewd liver, yet a good preacher, Saint Paul gloried in him. Be the preacher in life lascivious, if his doctrine be good, Saint Paul speaketh I have rejoiced in him, and I will rejoice. Men and brethren, I speak not this to defend the irregular lives of any, but only to stop the mouths of them that for a small infirmity would exclude the best preachers in this land from preaching, and being unlearned labour to determine matters, the which they do not understand. Although I wish daily, that every one of us would conform his life to his doctrine, for the word and the work agreeing, doth as Basil speaketh in his Homily upon the proverbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it causeth the word preached to be better accepted. False Prophets there were saith the Apostle among the people, I have not sent them and they are gone: false Prophets are dispersed among the people, so likewise there shall be false teachers among you. 
Hieronimus ad Fabiolam.  Hierom observed in his time three several sorts of false teachers, the world, the flesh, and the devil. The world maketh a great show of security, and in the end it offereth unto us anguish and sorrow. The flesh assureth unto us continual joy, and sudden destruction is incident unto her. The devil, he will not break his promise, for honour and dignity are his rewards, and in them he bringeth us to perpetual shame: sic solet amicos bear suos, in this order doth he magnify himself in his friends. In these days where hypocrisy can hardly be discerned from piety, it standeth us upon to know a false teacher. 
Hieron. lib. 1. ad iovinianum.  For as Hieron speaketh, O quantus est numerus falsorum Prophetarum in omni statu, omnes vicissim qui ex habitu suo, aut dignitate, aut officio, aut conditione praetendunt bonum & faciunt malum, omnes igitur habitum religionis deferentes, & religionis opera non facientes. False teachers, they swarm in every corner, in every place and age, men are apt enough to deceive, and religion is now a harbour to graceless and thriftless men. The doctrine received in the Church of God is not mutable, and the reason is, because God is not mutable, so Augustine in his book de vera religione cap. 53. affirmeth: The doctrine of our Puritans it is mutable, therefore it is not of God: Miseri homines, & miserabiles quibus cognita vilescunt, & novitatibus gaudent: they are saith Augustine the miserablest men in the world, that cannot digest the known truth, but continually addict themselves to novelties: for proof of this, 



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G. W.     no singing in the Church is lawful: afterward the singing of the Psalms was lawful. The Psalms of David saith a fugitive of Scotland selected are and may be used: The Psalms of David saith Penrie, concern not us, therefore not to be used in divine service. Allegations of fathers and counsels are impious, assertions of fathers and decrees of counsels saith one that shall be nameless, may be used. Sermons preached with premeditation, derogate, from the majesty of God, dabitur vobis in illa hora: Sermons preached without premeditation, they are but farthels of verbal divinity. Innovations in doctrine, in religion, are dangerous, Endoxius, and Acacius perverted the greek Church, and as Nicephorus in his 9 book of his ecclesiastical history c. 46. Men saith he, were so rash, that they did contemn the custom of the Church, & novas leges sibi pro se quisque conderet, every man had a religion peculiar unto himself: and is not this verified among us at this day? and what is the reason thereof? men are carried away with a show of doctrine, so headstrong, that they will not stand to the judgement of the Church: corruption in manners, in religion, are very rife, all have erred, and the truth is revealed but unto a few, and that is unto them. Saint Paul would have all things done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in decent and good order, and according to ordinance: but our conformers are so repugnant unto that, as the Poet speaketh, qui rectum nil esse putat, quod non facit ipse decorum: that they labour to control the custom of the Church, & to call in question controversies already decided, and to avoid an inconvenience, 
Epiphan. in Anchorato.  they do as Epiphanius speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flying away from the smoke, they fall into the fire. False Prophets there are among the people, so likewise there shall be false teachers among you. The Church of Christ hath not been free from this malady. Master, didst thou not sow good corn in thy field: from whence came these tars? The Church is said to be Columba unica; his only Dove: via directa, a direct way. The Church is said to be unica, quia in unitate consistit, because she consisteth in unity: sancta, holy; because she is sanctified by the holy Ghost, and because she is the pillar & the foundation of truth: and said to be corpus Christi, he himself the head. Ephes. 1. & 5. Coloss. 1. 1. Timot. 3. she is said to be universalis, because she is not only resident in one place, but is extended to the confines of the whole earth. The same affirmeth Isidorus in his first book de officijs ecclesiasticis cap. 1. Aluarus, Pelagius, lib. 1. de planctu ecclesiae art: 65. Torquemada lib. 1. de ecclesia c. 13. The church was instituted in paradise, & after the fall of our first parents being barren, she became fertile, watered with the precious blood of jesus Christ: the benefit whereof, we all have received, and shall continue to the end of the world, and the gates of hell shall not prevail against her. Are we all agreed of a Church? and of the unity thereof? from whence arise these dissensions? the servetian, he hath a Church by himself, and is his the true Church? the Anabaptist he is a member of the true Church, therefore he cannot miscarry? The Family of love, he is of the true Church: Francis Ket opposeth himself against them all, for his reasons and allegations are of themselves so evident, that they cannot be answered. Our Puritans of England, are now a purging of the Church in taking away human traditions, and unnecessary ceremonies, and will offer up a Church pure, undefiled, without spot. If ancient Hilary were alive at this day, 
Hilar. ad Constantium Augustum.  and should see us contend at noon day, in the heat of summer de Asini umbra: I am very well assured he would use the same words that he did long ago whenas the like occasion was offered in his time: periculosum admodum, atque etiam miserabile est, tot nunc fides existere, quot voluntates: It is lamentable that there should be as many several faiths, as there are diversities in wills. Et tot nobis doctrinas esse, quot mores. And as many changes of manners, so many diversities in doctrine; Et tot causas blasphemtarū pullulare quot vitia sunt, & as many vices, so many causes of blasphemy, sith that we are come to this point, that we will have one faith written according to our will, or else the exposition thereof shall be according to our direction. Thus spoke this Ancient father of his time, I appeal to you whither these words of his are not veried among us in these days? But is the Church of England thoroughly purged? What obstacles have you removed? Assuredly the Revenues Ecclesiastical, bishoprics and Deaneries, Cathedral Churches, have been obstacles unto them, for had they been able to remove these they had brought in Idaeam Platonicam the like unto this at any time should never have been known. But God hath taken the reign into his own hand & hath put a snaffle into their mouths, and hath assuaged the courages of them, that to run forward they cannot, and the vigilant eye of our sovereign hath caused them like Seriphian frogs to live in silence, and whereas heretofore the hole Realm hath swarmed with there books the date of them is now expired, & God grant them grace that in time they may see there own infirmities, and all occasions of dissension taken a way, we may live together in Christian unity, that in this world we we may so glorify God, that into the world to come we all likewise may be glorified of him. It were not altogether repugnant unto this matter, if a question were demanded wherefore God permitteth his Church to be persecuted by false Apostles, false teachers.  qui in vobis sunt manifesti fiant, to this end, that their good and best men among you may be made manifest. A greater punishment cannot be laid upon us then this, when as God as Aug. speaketh in his 19 sermon de verbis Apostoli permitteth us to be seduced by them, they which make a glorious show of piety & religion: & in the end they bring both soul & body to confusion Arrius deluded Irene the Empress with hypocrisy, Menno the Anabaptist corrupted multitudes with the same, Castellio infected with pharisaical leaven was the overthrow of himself & his audiditory, and as Hierom observeth: writing to Lucilius, there is no heresy, be it never so pestilent, but carrieth a resemblance of christian piety. The D. spoke in paradise, but how, in the form of a serpent. There is no place be it never so well fenced & guarded, but the devil will intrude himself, & he that spoke to Adam in paradise, in the likeness of a serpent, to the which of Endor & to Saul in the likeness of Samuel to the jews in the likeness of Moses to benefit himself will easily be persuaded to deceive us to transform himself into the likeness of an angel of light. 
Georgius Cedrenus lib. 2. Annal. ad Jsasi. come.  Therefore it standeth us upon to look into our own estate, not to addict ourselves to diversities of doctrine & to be carried away with any blast, resident in no one place like wandering stars and like Euripus being always in motion like the raging waves of the sea, we cast forth our own shame. I say that, saith the Apostle that each of you saith, I hold with Paul I am with Cephas, I am with Apollo, and what are all these but the ministers of Christ. And in these days the laity of England is so prejudicial, that if they once have conceived an opinion of one preacher, presently they magnify that one above the clouds, & labour to bring the other in contempt: this man is a good liver, a right Cephas, he cannot abide circumcision, no ceremonies, & Apollo's a mighty man in the scripture, able to put all my Lord B. in England to silence, what learning there is concealed in any of these I know not, I come not hitherto disgrace any: but well I am assured, that this popular applause of our laity, hath caused sundry mean scholars to step up into the pulpit, the inconvenience whereof the right reverend fathers the Bishops of this land, have to their no small grief already found. And this malady S. Aug. found in his time as he confesseth in his book de anima ad Renatum, illud est molestum & periculosum vel perniciosum, si cum laudatur eloquentia persuadetur insipientia ut in praetioso poculo bibatur pestifera po●io. This is a dangerous matter saith he, that one shall presume of himself so far above his reach in that he is not able to perform half that is expected at his hands, in the mean season his ignorance is detected & his doctrine scorned, from hence springeth division scandalus to the church of God: the waring of a decent garment in the church as a Cap or a Sirples is superstitious: unlearned men have we spread this in corners & unlearned men maintain it publicly that as Hierom writeth ad Demetriadem virginem feruentissimi in terrenis frigidissimi in caelestibus sumus & summam in rebus parvis exhibentes authoritatem ad maiora torpescimus: In things that do not concern us we are very careful but in matters that do concern us, for them we take no care at all. Luther in his time found no inconuenicence in them, in so much that he used them. Erasmus ad fratres inferioris Germaniae was so far from condemning them, that he defended them, if Caluin or Beza have exclaimed against them as abuses scandalous. 
calvinus ad pastorem Helueticum. Beza ad Edm: Grindallum Episcop: Londinensem Epi. 38,  Yet Caluine and Beza found at the last that they might be used, and no offence at all in the using. Wherefore should we contend beloved so seriously for nothing, & make ourselves ridiculous to the sight of the world, and to leave that doctrine that was bequeathed unto us, and now to begin to frame a new doctrine, the which as Hilary writeth ad Constantium Augustum: scribendae & innovandae fidei usus inolevit, it is a common custom to every one to have a new faith, a new religion: qui postquam nova potius caepit condere quam accepta retinere, nec veterata defendit, nec innovata firmavit, & having one according to our humour, we neither regard the old faith, neither do we labour to confirm the new religion, & facta est fides temporum potius quam Euangeliorum, and our faith doth more fit the present time, than the course of Scripture. Men and brethren, I have been somewhat long in these points, I will leave them to your good consideration: in the mean time, let us be assured of this, that God permitteth this cockle and darnel to grow among us, until in due time he flingeth them into the fire. And if we persist in these contentions, God he will separate himself from us, and leave us to our own direction, and then we shall very well perceive, that it is a fearful thing to fall into the hands of the living God, And happy and blessed is he, that hath escaped the heat of his indignation, for our God is a consuming fire.  
The causes that moved our professed enemies to send forth these teachers are diverse: among the which I will at this time observe one, and that is, the short continuance that he hath in this world, the reason is in that he surmised, that this world is languishing and lieth at the last gasp, and by reason the time is short, he doth not omit any opportunity, diverse are alured with an external show of piety, others are carried away with a persuasive hope of permanent felicity, some are drowned in despair: in fine, there is but one way to heaven and the by-ways and cross paths that lead to hell, are Innumerable. Bernard lamenting the disordered lives of the Clergy in his time, compared them to conduit pipes the which yield water unto us plentifuully, but in fine reserve none themselves, so these that speak well, and do ill, in sending forth a shrill sound unto others, benefit themselves nothing at all. Thomas Aquinas writing upon the 9, of Genesis affirmeth that the priests in his time were disordered, in that they reserved the Revenues of the Church to their own peculiar use and in the end he concludeth, exorti sunt in ecclesia gigantes qui potius videntur reges quam episcopt. The priests saith he are so sumptuous in their diet, and so prodigal in superfluous expenses that they live more like princes, than priests. Bernard that lived 5. hundred years ago lamenting the irregular behaviour of his time, nostri praelati facti sunt pilati, nostri pastores facti sunt tonsores, and in another place plus calcaria quam altaria fulgent. Is the clergy of England in this point so reform as at their hands is required? I will not defend any where he is faulty, we are full gorged, we have abundance, plenty is harboured among us and there is no complaining in our streets. Our children they are brought up idly, I will not say lewdly, few of them will follow there fathers in this spiritual function, & what is the reason thereof. Assure yourselves beloved our spiritual lands are turned into temporals, hundreds by the year, are not sufficient to maitaine them, this is scandalous to the eye of the multitude, and their disordered lives are laid as heavy burdens upon the backs of their aged parents. Bona ecclesiae, bona pauperum. But it is now inverted. God he provided for there parents above their expectation, & is not God able to provide aswell for them, in the mean season many an hungry belly is not filled, many naked are not clothed the halt, the diseased, the blind lie in the streets, and are not called to be refreshed, and the reason is, in that our sons and daughters must be made spectacles for every one to gaze upon: and adorned like Lords, and ladies, they forget their own state, and the honourable calling of their parents.  
Erasmus of Roterodame writing to a friend of his in Germany certifieth him of the death of two famous and learned men in England, the greatest patrons that he had the one, 
Farrag. Epist. lib. 15.  was William Warham, Lord Chancellor of England and Archbishop of Canterbury in the latter end of the reign of Henry the 7. and the greatest part of the reign of Henry the 8. he lived usque ad decrepitam etatem This man had many children the which he kept for charity some at the Universities, others that were not ingenious he disbursed a sum of money, and placed them in an occupation, for his daughters that were fatherless and motherless, fearing lest they should incline to lewdness, he gave not many hundred as we do in these days, but a competent dowry of twenty nobles, and bestowed them to their great like. This man was summoned by sickness to departed out of this world, three hours before his departure he called his treasurer unto him, charging him to bring unto him his accounts, that he might make even with the world, before he departed, the which when he had done, it was found that the old Bishop was not in debt: and that he had in ready money a great mass of currant coin 10. pounds: 10. pounds, O saith he satis viatici, there is enough for me to spend by the way, I have but a short journey to take, & forthwith departed. The other was john Colet a country man of mine born in London, unto whom all his father's lands, & substance came, by reason of the death of all his children, 22. 
Eras. ad Jodocum Jonam.  he had, & it pleased god to take them all away this man excepted. I need not to tell you what he did his school at my back can tell you, he hath sent forth from thence heretofore many a famous scholar, that have proved necessary & profitable men in the church of god. This learned father hath left yet somewhat to be finished by some of you, whom it hath pleased God, not to bless with children, the which having borne all offices belonging to this City, and living in great wealth and abundance, craveth of you, that you would join with him, in begetting children, spiritual children to Christ, that where some of you have not a child, and others likewise but one, that you would follow the example of that famous and honourable gentleman Sir Thomas Wight, to bestow some part of your livings, upon some one poor College or other in Oxford or Cambridge, that once a year there might be a free election, that those children whose parents are poor, might according to their desert be preferred in the College to a scholarship or fellowship, I doubt not, but the smoke of this incense would ascend like a sweet perfume in the nostrils of or God.  
As there were false Prophets among the people, so likewise there shall be false teachers among you. Among many plagues wherewith God did afflict and punish his people, this was the greatest, that for their contempt and disobedience of his people, he would give them their heart's desire, he would permit them to be seduced by every spirit. Doth God afflict his people by famine, upon their repentance he sendeth abundance: doth he afflict them with pestilence upon their conversion, the plague ceaseth. Doth he afflict them with war God at their amendment, he breaketh the bow and spear insunder, and overthroweth all the chariots and horsemen of the Egyptians, and causeth the violent waves of jordan to return backward, and delivereth his people in great security from imminent dangers by the hands of Moses and Aaron. But are his people light headed? Will they have Gods to go before them as the heathen have, this light meat in the wilderness cloyeth us, it is not comparable in any degree, to the flesh pots of Egypt: the tabernacle of Moloch, and the star of Rempham, their Altars whereon they used to sacrifice the body of their Sons and Daughters to devils: all these ascended up into the presence of God, and then they neglected the due service of God, and laid open their ears to the enchantments of false Prophets, and brought a speedy destruction upon them, haec locutus est Dominus, thus saith the Lord when I have not said it. Among many inconveniences that the Church sustaineth, this is the greatest, that the simplest and the unlearnedst among us, are easily persuaded to take upon them the exposition of God's book, and a fantasy being once conceived can hardly be removed. This caused Saint Augustine in an Epistle that he writeth to Honoratus, to lament the folly of certain in his age: Nulla imbutus poetica disciplina, Terentium sine magistro attingere non auderet, he that is ignorant in poetry, he will not presume to take Terence in his hand and expound him, Asper, Cornutus, Donatus his interpreters are had in great reverence and admiration ut quilibet poeta possit intelligi, for this cause that every Poet be he never so hard and obscure, may the easier be understood, Tu in sanctos libros sine duce irruis, & de his sine preceptore audes far sententiam? Wilt thou then saith Augustine, being unlearned, without a guide take upon thee to expound Scripture? The like hath Saint Ambrose in his third book de fide ad Gratianum, and Hierom writing to Paulinus, is copious in this argument and Leo his Epist. 33. ad Theodosium. I speak this the more confidently in that the Scriptures, are thought to be so easy, that the simplest may read and understand them, and what hath followed, diverse have preferred their own fantasy before the right and perfect exposition. lay-men have in their nocturnal conventicles presumed to interpret the same, and the weaker sort likewise, whom Saint Paul in any wise would not permit to teach, have perverted the ordinary means of salvation to their own destruction. Demosthenes a servant and Cook to Valens the Emperor, intruding himself into that secret conference that the Emperor had with Basil, as you may read in the tripartite history, lib. 7. cap. 36. had texts of Scripture so rife and copious in his mouth, that the old father began to muse, unto what end all his textual cotations tended. Sir Cook saith he, tuum est de pulmentarijs cogitare, non dogmata divina decoquere: Master Cook saith he, if I be not deceived, your office belongeth to the seasoning of the pot, and in matters appertaining to God's Church you have no interest. Read beloved the holy Scriptures with fear and reverence, prefer not a private interpretation before that which hath been received, and is approved a truth. If any be ignorant, let him repair to the learned, that all sects & schisms and false teachers detected, we may so hear, read and believe the Scriptures, that they may be unto us a savour of life unto life, that the course of our life ended, each of us may receive a full reward in the kingdom of heaven, of the which God for his mercy make us all partakers. And thus much, by your favourable patience shall suffice to have spoken of this first part.  
The second part containeth a description of them: they shall bring in damnable heresies tending to the destruction of the instructor and the instructed, they shall impugn the deity and the humanity of Christ: the people that are credulous shall follow them, the truth shall be blasphemed and corrupted by them, & of a greedy appetite, to enrich themselves, with pleasing and persuasive words, they shall buy & sell you according to their own disposition. The Apostle writing to the Hebrews, exhorteth them not to be carried away with strange doctrine, from heaven, to earth, from Angels, to damned spirits, from faith, to infidelity, from felicity, to misery, and in fine, to every mischief: for they that leave faith, hope, and charity, and with the contrary unto these do converse, are forthwith carried into eternal damnation, being of the seed of Abraham, they degenerate and are of the seed of Cain: descending lineally of Christ, they approve themselves of the seed of Antichrist, Jude exhorteth all Christians to remember the words of the Apostles of our Lord jesus Christ, which told you, that in the later days there should come mockers, which should walk according to their carnal desires: worldly minded men having not the spirit. Our saviour in the 18. of Luke, the son of man when he cometh, do you think that he shall find faith upon the earth? And again, take heed of false Prophets that come unto you in sheep's clothing, yet inwardly they are ravening wolves, whereunto the Apostle addeth this, that they shall make merchandise of godliness, and as our Saviour speaketh under a pretence of piety, they shall devour widows houses. Whosoever, saith Christ is not with me, is against me, & he that gathereth not with me, scattereth abroad: professor of Christ and professed enemies to Christ, gathering multitudes together and dispersers of them, whose end shall be according to their works.  
Christ is preached to many: believed of a few: some require discipline in the Church of Christ, the whip of Christ is not exercised, the straight way is laid open for every passenger and liberty standeth at the gate and offereth free access to every one, people are incredulous, Master we would see a sign from thee: an extraordinary sign would sufficiently approve thy doctrine. Simon Magus flew up into the air as he corrupted men on earth, 
Arnobius lib. 2, cont. gentes.  he would if it might be, pervert Angels in heaven: but his supporters the princes of the air, forsook him, and let go their hold, and as sin of itself is heavy, so likewise at the voice of Peter, down fell Simon the man of sin, and the fall of him is a memorable precedent for curiosity: hereupon Saint Augustine in his 22. book de civitate Dei. cap. 8. quisquis adhuc prodigia ut credat inquirit, magnum est ipse prodigium qua mundo credente non credit: he that to ratify his faith, requireth a wonder, that man saith Augustine is a wonder, that standeth in doubt of his faith, when all the world receiveth the same. Christ and Christianity cannot be separated: Luciferians, Vigilantians, Donatists, Anababtists, and as many as glory in the bare title of any man: these have separated themselves from Christ, and are none of his fold. Ignoro Miletium, Paulinum respuo, & qui Christiani non est, Antichrist saith Hierom to Damasus, I neither care for the one or the other, I am assured of one thing saith Hierom, that he that is not with Christ, is against Christ. Satan hath sent forth his messengers, I came saith Christ in the name of my father, and you received me not. Another hath come in his his own name, and him you have received.  
Gog and Magog in the Revelation are abroad, and their armies are as the sands of the sea. The gnostique heretic that sprang from the rotten root of Carpocrates, they pretended piety and integrity of life, and practised secretly by Magic: Arrius he perceived that the deity of Christ was generally received, in that he was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he likewise perverted multitudes in adding a letter, and drowned the same in the sound, affirming, that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the same substance with God his father, but of the like, and brought upon his own head sudden destruction: Christ is very God and very man, God of his father before the world, and man of his Mother borne in the world, perfect God and perfect man, his human flesh subsisting. Yet joannes Langius affirmed, that Christ was not man, whose damnable heresy was long ago condemned in Eutiches, in the 3. Chalcedon Counsels, and the 2. counsels held at Constantinople. Christ became sin, that is, he offered himself to God the father a sacrifice for sin, he died for the sins of the world: if any presumptuous and blasphemous mouth will say, that there was sin in Christ. Anathema sit, let him be accursed, I hope there is no preacher in England will say so, if any have affirmed it, that man is in the highest degree of heresy and blasphemy, and if he persist in the same, I assure him, little comfort shall he reap by the passion of Christ: for the benefit of his passion is extended in omnes peccatores, but as Durand speaketh respicientes, but unto them that have conceived within themselves a godly sorrow for sin the grace of God assisting. If then this doctrine be true, as without controversy it is most true, where are they which were termed patropassianis and the like, from whence Michael servetus derived his execrable and damnable assertions opposite and repugnant to the analogy and proportion of our faith.  
Christ suffered in his humanity, the deity impassable, 
Lutherus in 2. ca ep. 1. Petri.  Luther defended the contrary and was overreached, Christ descended into hell, and preached unto the spirits that were in prison: here Erasmus of Rhetrodame deciphered his verbal divinity, and his Atheism, in affirming, that the passion of Christ extended itself so far, that it released the souls of Cicero, Homer, Plato, Socrates. If any learned man doubt of this his assertion: I refer him to his epistle written jacobo Tutori. Men in these days are curious: Erasmus he misliked the old interpreter: Beza misliked him, Castellio condemned him, Tremelius magnified of a number: Vatablus little regarded our ordinary translation of the Bible in English, in pulpits not long since reprehended. What have these procured but a defection from Christ and Christianity: Laurentius Valla in his sixth book of Elegances cap. 34 by no meanes could be persuaded to allow of the word persona in the Trinity: 
Jovius in vitis virorum illustrium.  Pomponius Laetus had conceived so pleasing an opinion of himself, that he utterly detested the Greek tongue, in that he feared it would corrupt his fluent and copious style in Latin. And oftentimes it falleth out, that men standing too much in their own light forget themselves, and are persuaded of a verity, the which of them is not conceived: sects are rife among us, the truth is blasphemed, and diverse in these days for lucre sake to obtain a poor benefice can preach according to the direction of the patrons▪ Demosthenes' being once corrupted by money by Legates, protested that he had little to say in the behalf of his King and Country, for his tongue was not his own, in that he had sold it: so these Clurina peccora, that with money carry deaneries and prebendaries upon their backs, they have but little to say in the church of God, for they paid extremely for it, & if they may save himself he careth not.  
It was an old verse Curia Romana non captat ovem sine lana, so they may reap the benefit, let them that list take the labour. And that which is a soul inconvenience, when men that have spent all their days in physic, or in the studies of the Civil Law, if he cannot by that aspire to promotion presently he intrudeth himself into the ministry, and with their flesh hooks like Elies' children they snatch the flesh out of the pot which in equity belonged to the priest, and not unto them. In the mean season, many a famous scholar in the university, whose friends are poor, lingereth away his days and is not regarded. Our patrons should be vigilant in this point: but every man provideth for his own, one man he supporteth 4 steeples on his shoulders, like Atlas that supporteth heaven, that by reason of his burden he cannot speak. Others that have consumed their patrimonies in chambering & wantonness and excessive Rioting they forthwith take sanctuary in some one Cathedral Church or other, and are prebends in the same. The Church of God feeleth the inconvenience of it. And as yet, it is not redressed. Heresies creep into the Church of God sects and divisions abound, the way of truth is blasphemed and divers are carried away with fair and pleasant speeches. Lucian in a treatise that he writeth de non credendo calumniae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a seducer crept in among you well furnished with learning this man saith he would with great diligence be regarded: lest in the end he seduce others.  
Are these teachers in outward show religious? avoid them, for as Leo speaketh in his 9 Sermon ac qudragesima, plus plerunque pericili est in insidiatore occulto quam in host manifesto: there is more danger saith he in him that is not detected, then in a professed enemies, Matters that nothing at all concern us have been scandalous to the Church of God. Augustine and Hierom contended about the gourd of jonas. Hierom and Ruffinus whither Origen were saved: Aug. in his 17. book de civitate Dei cap. 20 doubteth whither Solomon were saved so doth Chrysostome in the 68 homily upon Matthew and Alphonsus Abulensis writing upon the 2 of Reg. cap. 7. quaestione ultima. Those things that do not concern us, let us not contend about them, we have no such custom, neither the Church of God. Let us not search into the mysteries of God, for what man is he that is able to comprehend them?  
Pride is properly incident unto these teachers, and as Aug. speaketh it is matter omnium haereticorum. The wisdom of man it is foolishness with God, of ourselves we are not able to think a good thought, much less to perform any thing that is good. Ambrose compareth the night owl to these kind of men, 
Ambr. in Hexa.  Animal ist ud haereticorum figura est qui tenebras amplectuntur diaboli lucem salvatoris horrescunt: this creature saith he, is a right and perfect figure of heretics, which delight in palpable darkness peculiar to the devil, and cannot abide the light of Christ, & granbus disputationum oculis cernunt vana non respiciunt sempiterna, and with their great eyes of contention they look after vanity, and regard not those things that concern eternity acuti ad superstitiosa, quicksighthd to spy superstition, hebetes ad divina, slow and very dull in Christian Religion, qui dum se putant sub limibus evolare sermonibus by which persuade themselves to flee into heaven with great words, tanquam noctuae veri luminis splendore turbantur: like unto night owls are thrown down at the brightness of the true light.  
A man infected with some one dangerous malady is avoided: for as Aristotle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infection is always in motu, forthwith it will disperse herself. But the infection of the soul, which is heresy as Bernarde speaketh, serpit ut cancer, when we think it is going away from us, it cometh upon us that is not regarded. The body being sick, we forthwith have recourse to sundry expert physicians, and be the disease never so dangerous, one or other is persuaded that he can cure the same. But the soul of man lying in a consumption, that the very essence of Religion, faith in Christ is almost brought to nothing, few resort unto him, that with clay and spittle can open our eyes: whose hem of his grament can immediately stay the issue of blood, who in saying: puella tibi dico surge, damsel I say to thee arise, who can raise the dead to life, who waketh Lazarus out of his sound sleep, Lazare veni foras, Lazarus come forth? This physician is not sought nor regarded, but it is with us, as with desperate patients, when the physician perceiveth that there is no way but death, leaveth the patiented to his own appetite, so ducimus in laetis dies nostros, & in puncto ad inferos, descendimus we keep holy day all the year long, and in the twinkling of any eye, we are turned into the pit. We are all persuaded of a truth, yet we are not resolved of the truth, much like to the ghost that in his trance pasquil discerned hovering in the sphere of the Moon with a weighty stone at his heels, that gladly would ascend higher, yet the love that he bore to the world did keep him down, this was Erasmus of Roterodame that knew the truth, and yet for fear of losing his dignities, in the world durst not profess the same. He that denieth me before man, I will likewise deny him before my father in heaven: he that confesseth me before man, I likewise will acknowledge him before my father in heaven. That man that weareth the cognisance of a noble man, and under him is protected from diverse that lie in wait to slay him, and receiving sundry benefits of him, doth in every place revile and slander him, he is unworthy of his benefits already received: so we that bear the cognisance of Christ, & under him are protected from three capital enemies, the world, the flesh, and the devil, that continually lie in wait to kill both soul and body, do keep the company of his professed enemies, and associate ourselves with pride, luxury and prodigality, and with them little esteem of him and his Cross: we approve ourselves unprofitable servants, and greater injury than these unto him, cannot be offered. If we profess Christ in outward show, for fear of the Rigour of some penal statute, and in our hearts do not believe in him, this profession of ours serveth not. So the devils likewise know him and acknowledge him, yet they believe not in him. In the mean season we are secure, every one doubteth not his own estate, cathedra Mosis, the chair of Moses, and we have Abraham to our father, but these avail not: division is crept in among us: a kingdom divided in itself cannot stand, concordia res paruae crescunt discordia mazimae dilabuntur. Antioch a famous City, as you may read in the 11. of the Acts. in that the faithful believing were called Christians, a City greatly honoured for Religion: in so much, it was had in so great honour and reputation that the patriarch had under him: 14 Metropolitans, as Volaterane in his 11. book reporteth, there were an hundred and fifty Bishops. The City double walled, for it had four hundred and threefcore strong towers, and three hundred threescore beautiful Churches, but what of these, they were at division: some followed the doctrine of Nestorius, others relied wholly upon Macarius, denying the son of God that redeemed them. Insomuch that God being offended with them, he sent Cosroe king of Persia, invaded the City, overthroweth it, put the inhabitants to fire & sword, & this event had schism & division. To let pass Constantinople conquered by the Turk, to omit the Empire of Trapez●●t, vanquished by him, in that the inhabitants dissevered themselves in matters of Religion, in that the Greek Church dissented from the latin: the Emperor of Constantinople came with the Patriarch to a council holden at Florence in Italy, & there confirmed the unity of both Churches, what followed? Marcus B. of Ephesus kindled sedition, perverted the Empire in 14. years after, made great variance among them: insomuch, that the Turk came suddenly upon them, conquered the Empire, and put them all to the sword: the Emperor in fleeing away was slain, his head carried upon a pole in derision, his wife & daughters reserved to satisfy their carnal appetite. This is the end of sects and schism. In the time, of john the 9 Pope of Rome, 
Platina in vita Joh. 9  when as barbarism had over run all Italy, insomuch, that we read nothing worthy memory to have been done in that age, that is recommended to posterity: there was found a monster, in proportion like unto a man, his head excepted, and that was like unto a dog, the which resembled the estate and condition of that time, for so long as in hand and foot we carry the shape of a man, if we have not that reason and discretion that is given unto us by God, but according to our appetite, follw that which is not expedient for us, we approve ourselves in the end more like beasts than men, the question at this day betwixt us & the church of Rome is, whether we fell from them, or they from us. There is say they, no change, no innovatious in our doctrine, that which was delivered unto us, we have received, & that which we received, have we preached & believed. Is this true; all of them agree in it: what is the reason that in their Mass of late years, there have been such sundry innovations & alterations. Leo the 10. defended in his time, that order of the Mass which was secundum usum Sarum: so did Clement the 7. yet Paulus the 4. he began to vary a little from it. afterward came Pius the 5. and he sub anathemate sanxit, none to be authentical but that which he allowed: Gregory the 13. he liked not of his, & he set out one according as he thought expedient: afterward Sixtus 5. he caused a new one to printed at Rome with his additions which in the year 1588. was printed by Plantine at Andwerp. Tho: Stapleton, he exclaimeth against us for our often change. In that Henry the 8. lest his 6. articles in force: Edw. the 6. he put them not in execution, & her M. hath varied from them both. Beloved I know no change or alteration in our doctrine, the book of common prayer is the sane now, that it was at the first, her M. hath defended it against the monarches of Europe, & in great lenity she hath governed us & peace hath lodged within the walls of our Cities: I pray God long to continue the same even to the last generation. Gregory Martin in his discovery of corruptions, seemeth to sport at the several editions of our English Bibles, in that there is no harmony or consent between them. The words may vary, but the sense is one & the same, and he whosoever he be, foreign or domestic, that shall go about to alter a known and received truth, a white leprosy shall mark his forehead, as we have been taught, so have we believed, and he that addeth to this book, God shall add unto him all the plagues contained therein, and he that taketh any thing away, God shall likewise raze out his name out of the book of life, and give unto him his portion in the burning lake with hypocrites and foxes.  
No Priest may marry: diverse have maintained the same, so Alphonsus Viruesius adversus Lutheri dogmata affirmeth, and Perionius l. 2. topic: theolog: the Greek Church have allowed thereof. Our late Canonists have found out a new devise, that it is not lawful for a Monk or a priest to marry openly, but privately minori cum dispendio, aliud esse aiunt cum occulto Monachus duxit uxorem, quia tunc magis praesumitur delo peccasse quam intellectus errore. So holdeth Francis Squilla de fide catholica cap. 15. & Ludovicus Carer tractatu de haereticis numero 38. I could lay open several repugnances among them, all which will sufficiently approve this, that in the Church of Rome there have been and are at this day to be found, sundry and divers innovations. Let us beloved, be firm and resolute in the truth, if any offer unto us any other doctrine tending to schism and dissension refuse the same, and as Basil writing adversus Anomaeos & Sabillianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Christ himself hath so taught us: The Apostles of christ have so preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fathers in the primitive church have observed the sane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let it be sufficient then for thee to say, I have been thus taught. The Apostle Saint Peter observeth two especial properties in them, the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their intemperancy: they shall be so licentious in their doctrine, that they care not what they speak, the second is their covetousness, they preach unto you, saith the Apostle not to save your souls, but to save themselves to enrich themselves, and these are two notable tokens to discern a false teacher.  
A riotous and luxurious person overthroweth himself in his prodigality: so these riotous and luxurious preachers they overthrow themselves in their superfluities: he that in diputation hath once made a breach into any absurdity, he will not spare to swallow many: so these having erred in the principal points, of christian religion care not what they say. A fool saith Solomon, he is lavish of his tongue, and he that is unadvised in his speech shall feel mischiefs. David attributeth to a slanderous tongue a fit reward, and that is hot consuming coals. Saint james in his third cap. A horse, saith he, is an unruly beast, if once he have the bit in his mouth, will turn according to the will of the rider: a ship, a huge and vast vessel is ruled in the sea by a little piece of timber: the tongue is a little member, and it polluteth the whole body. There are few years in the which our physicians do not give out, that there is a new disease, insomuch, they are ignorant how and in what order to proceed. This summer past, diverse have been infected with a dangerous malady termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their tongues have had such a shaking ague, that seldom they were at rest: He saith the Apostle, that offendeth not with his tongue, he is a perfect man. Homer observeth, that Irus the beggar was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that used no measure in speaking, but in Menelaus he noteth this in him, that he used to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, few words, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every word weighed a pound. Augustine in xlv. Sermon, ad fratres in eremo, describeth sundry inconveniences that have happened unto divers by this excessive riot: videte fratres, saith he, quanta mala habet lingua: brethren, sundry are the inconveniences that the tongue bringeth. In bono magna est, in malo mors est, laudable in a good man, but present death it is in a wicked man. Diabolus unde cecedit? Can you tell me how the devil came by his fall: numquid adulterium fecit? assure yourselves he committed no adultery: numquid furtum fecit, theft he never committed: diabolus non propter hoc cecidit, the devil was not expelled out of heaven for these things: sed propter linguam, cum dixit in caelum ascendam super sydera, ponan thronum meum, & ero altissimo: only his tongue was in fault, when he said, he would ascend up into heaven, and place his seat above the stars, and be equal to God himself.  
In the Church of England there is but one uniform consent of prayer, ratified by authority, yet that form and order of prayer, cannot by no means be received. For we will pray as we are disposed. This man's prayer is effectual, it containeth in it, all things that are requisite to corporal sustenance, or spiritual comfort. The prayer prescribed in the Church by authority, they are thanksgivings for victories obtained by David, or else if of late years they have been set down, they do not concern the state of the present time. Again, diverse are so addicted to their own fantasies, that if it be not adorned with variety of choice words, and beautified with metaphors, containing sundry and diverse repetitions, they do not regard the same. Our coming to the Church is to praise God, with one uniform consent of prayer, one man he hath written prayers, and so he prayeth to himself. Another, he deviseth a prayer as he kneeleth, if the preacher be not as they require, they will not repair to hear him. One man he commendeth the order of prayers, prescribed by the faithful brethren of the Church of Scotland, another alloweth not so well of that, as he doth of certain prayers that were privily printed of late years: in fine, so they may deface the uniform order of prayer, in the book of common prayer they could be content to receive any order whatsoever. 
John Penry his unlearned confutation of Master D. Bancroftes sermon.  john Penrie hath of late set forth a paltry pamphlet, carrying a show of a confutation of a learned Sermon, preached out of this place, by a learned and a reverend man, wherein he inveigheth against notable and learned points of doctrine, the which the poor silly soul doth not understand. And to aggravate the matter, he desireth them unto whose hands his book shall come, to peruse the Collect appointed for Saint Michael the Archangel, wherein he saith, there is plainly set down a plain article, of popery, prayer to Saints. On the other side, I desire you, that at this day hear me, at your coming home to peruse the collect, if you can find any one such point therein contained, tending to his words. I will recant this that I say, if not, I beseech you for God's cause suspect these men, that seek nothing but the overthrow of Religion, and the subversion of the state, yet all is not they would have it, you have gotten the start of us. Our books are forbidden, our printing presses are taken from us, and our prolocutor. T. C. is now in durance. Libanius the Sophist, made a Rhetorical declamation, adorned with tropes, beautified with variety of sentences, and the phrase of itself so fluent and copious that julian the Apostate perusing the same, cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Libanius saith he, thou art aureus partus matris tuae. I never heard of the like: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the excellency of thy declamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what an invincible argument hast thou, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not seen so elegant a disposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so forth. So these men T. C. hath overthrown them by the word of God, if his tongue and pen were at liberty, he is now better furnished then ever he was. The presbytery of England should be furnished with sufficient preachers, all scandals removed, the government of the Church should peaceably be governed, and the spirit of prophecy should not be extinguished. Well I am assured of one thing, I shall have no thanks for my labour, and I look for none, what I have spoken is for the duty that I own to the Church of God, and to benefit the same.  
The Apostle would have us to pray continually, lifting up pure hands unto heaven, and as long as we heap one innovation upon the neck of another, so long we exceed in excessive riot and blaspheme the way of truth. The second thing that the Apostle observeth in these false teachers is, their covetousness, a fault not tolerable in them that are appointed by God to instruct his people. This vice it is too too common among us. Our livings are pared and little is reserved for us, patrons can be content to keep them in their own hands, or if they cannot he that is presented unto it, of necessity he must offer somewhat to the silver shrine of Simon before his institution. Others again that have sufficient, they provide for others, & heap up riches for their children. In the mean season, open exclamations are sounded forth derogatory to the church & her ministers. Hieron writing upon the 143. Psa. Videtis saith he, magistros haereticorum nihil aliud facere nisi studere divitijs: divitijs student & pauperen Christum contennunt, it is the custom of false teachers to heap up riches in making greater account of this world, than they do of Christ. Covetousness, it hath overthrown multitudes, it is the root of all mischief, unde habeas, quaerit nemo, sed oportet habere, so we have it, we care not how, & in what order we come by it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bern. in a treatise that he writeth de bonis deserendis deciphereth the estate of his time. A gentleman saith he hath 4. children. This say they shall have an advousion of some competent parsonage, the other shall attend upon my Lord Bishop, ut ditetur de bonis domini ne in nostros liberos nostra dividatur haereditas. This shall attend in the University upon some one man that shall be head of an house. And in time it may so fall out, that in delicijs & delictis nutritus Archidia conatu dignus habeatur, he shall be a fit man to be an Archdeacon. Another, that by reason of his poverty hath no friends, undique sedulus circuit, rangeth up and down the country: obsequitur blanditur, simulat & dissimulat, with cap and knee he attendeth on his patron, if at the last he may intrude himself in patrimonium crucifixi & bona domini, upon the goods of the Church: quae sola ex omnibus hody inveniuntur exposita, the which alone at this day are laid open for every one, in the mean season he unto whom these goods appertain which is Christ, peregre profectus est, he is gone abroad, in plenilunio rediturus, at the full moon he purposeth to return: and of all these he will severely exact his own. If any think that I have gone further than I should, he is deceived, 
Bernard de bo●is deserendis.  these words are not mine but Bernard's. Saint Paul he pointeth at these teachers and telleth us: quae sua sunt quaerentes non quae jesu Christi, they seek those things that concern themselves, and not those things which concern the honour of god. Such a one was Nicholas one of the seven deacons: and Simon Magus if he could have purchased the holy Ghost with his money, he would not have been a loser. livings of the Church are saleable ware in these days, sundry intrude themselves into livings, of the which they are unworthy. Giez● in the 4. Reg. c. 5. for his simony was stricken with a leprosy. judas in selling our redemption hanged himself. Simon Magus for his voluntary proffer, he was utterly rejected by S. Peter Act. 8. Christ he drove away these money changers out of his temple.  
Men so that they may obtain riches what ways they use they care not. Church lands are not greatly sought for: but if they lie in their way, they can easily be entreated to take them. Our auncestores, thought it works of charity to build Churches, & their progeny upon a zeal, pull down Churches ecclesias Christi quas fundavere parents, perdere nitunturnati pietate carentes. I will leave this, and hasten to the third and last part of my division. Let us beloved, live together in Christian unity, verily saith Christ, if you love one another than are you my Disciples, let us avoid all excess whatsoever, and every one labour to maintain the truth, for